Margari Aziza

April 4, 2014

A Critical Verse in the Quran: Interview with the Muslim Anti-Racism Collaborative

 

AltMuslimah’s Shazia K. Farook spoke to Magari Hill of the Muslim Anti-Racism collaborative, an organization dedicated to strengthening dialogue between people of different backgrounds, and ways to eradicate racism from within the community.
altmuslimah: The Muslim Anti-Racism Collaborative was recently established. Can you explain the purpose of this group? Is it mainly an online presence?

Margari Hill : We established Muslim Anti-Racism Collaborative in response to conversations on social media that began late in 2013 about the prevalence of anti-black racism amongst Muslims. Our purpose is to challenge intra-Muslim racism through educational resources and programs. Right now, we are mainly an online presence with members located all over the country collaborating through telephone conversations, video conferences, and email. At the end of this month, we will begin on the ground programming and anti-racism training with the Muslim Interscholastic Tournament in Detroit.

You can read the rest of the interview at altmuslimah.

February 25, 2014

DroptheAWord

Throughout the country, Muslims of all stripes have honored Black History month, recognizing the contribution of Black Muslims to the ummah (Muslim community).We’ve shared a lot this month, in #UmmahAntiBlackness we examined stories and accounts of anti-Black racism in Muslim majority societies. One of the themes that came up in #BeingBlackandMuslim was the pain some Black/African Muslims as they experienced racism.

DroptheAword

This is the A-word we are talking about, the Arabic term abid (s. slave), abeed (pl. slaves), abda (female slave). As stated early in this blog post, MuslimARC largely developed in response to the virulence and pervasiveness of anti-Black racism in social media. Drop the A-word as a campaign is not limited to Arabs, but to all Muslims who have used racial slurs. Dawud Walid wrote an article  titled Intra-Muslim Racism: Confronting Ethnic Slurs and Racism Among American Muslims  where where he explains:

 It is not uncommon for Arabs from the Levant to refer to Blacks as abeed (slaves). In the South Asian community, Blacks or people with darker skin are sometimes referred to negatively as kallu (Black person). In the Somali community, it is also not uncommon to hear other Blacks being called jareer (nappy head) and adoon (slave). And even among some Nigerians and Ghanaians, there is widespread usage of the word akata (wild animal) to describe descendants of their former enslaved tribesmen who are Americans.

While some may see such calls as divisive, we are standing up for and with those who have been wounded by racial slurs.   Several studies show that interpersonal racism has a cumulative effect, resulting in negative emotional and physical health outcomes for the victims. We are calling each one of you to play a role educating your friends, family, and co-workers. Regardless of where you come from or your background, the use of racism slurs is hurtful.  And this needs to stop. In the Holy Qur’an, Allah Subhana wa ta’ala says:

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Sahih International: O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one's] faith. And whoever does not repent – then it is those who are the wrongdoers.

This verse reveals that even if you think it is cute to use the n-word and you don’t mean it offensively, it is something that Allah Subhan wa ta’ala considers  wrong. Even if you don’t think the subject of your offensive nickname is not offended, you have offended someone else. Someone like me,  felt the full brunt of the violence behind those words.  As a child, I was attacked by a bully, had a plug of my hair ripped out my head and called the n-word. I asked an old man for the time and was told, “I don’t speak to N—s!” I grew up hearing the jokes in the back of the class, and that experience was crushing. For years, I didn’t know Muslims used anti-Black slurs. Then when I slowly discovered them, I heard embarrassed apologetics. But what really bothered me was that many Muslim schools were not well equipped to deal with racism on their campus.

One can be actively racist, passively racist, actively anti-racist, but you can’t be passively anti-racist. I spent months calling out people on twitter for using the word abeed. Many questioned our methods. And this work, itself angered me, frustrated me, and made me wonder was it worth it. I still believe that there is a place for calling out foul behavior. This study shows that regardless of the resistance or hostility people expressed when confronted on the their stereotypes,  they are less likely to express prejudiced views afterwards.  But I don’t think it should be the job of the victims of prejudice to call out the perpetrators. You need to check your own people and do it out of love for them because it is cutting away from their humanity.

There are many methods that we can take to confront racism and stop our Muslim community centers, Islamic schools, camps, and outreach programs from becoming toxic, ethnically and racially polarized spaces. We still have to explore the best methods and see which ones would be the most effective. Regardless, we have to stick to the Qur’anic injunction of  enjoining the good and forbidding wrong. It is time for our community to say this is unacceptable and incompatible with the spirit of Islam.  We’re calling on our co-religionists to take a stand against the use of anti-Black slurs (and all racial slurs), whether in English or in other languages including those of their fore bearers. Wednesday February 26, tweet your thoughts on ways we can #DropTheAWord. We know better, we must do better, and it is up to each of you to do your part.

GuidelinesDropAWord

Alexander M. Czopp, Margo J. Monteith, and Aimee Y. Mark. 2006,”Standing Up for a Change: Reducing Bias Through Interpersonal Confrontation” Journal of Personality and Social Psychology  Vol. 90, No. 5, 784–803

February 14, 2014

Letter to Imams

Muslim Anti-Racism Coalition launched this week and many joined the conversation on Twitter using the hashtag #BeingBlackAnd Muslim. My Storify of the event explains the idea’s conception, the lead up and phenomenal response. AlJazeera’s The Stream covered and summed up conversation. In her article Being Black and Muslim, Hind Makki, one of the founders of MuslimARC  wrote:

I’ve often said that the three largest challenges facing American Muslim communities are misogyny, racism and sectarianism, which is why I’m proud to be one of the founding members of Muslim ARC.

Like Hind Makki, I’m so honored to work with Muslims of different ethnic and racial backgrounds, denominations, and orientations  of faith came to address racism. This Black History Month, we hope to deepen our conversation with three more hashtags. In addition, on Feb. 20 Twitter Talk with African American Muslim leaders, Dawud Walid, Amin Nathari, Amina Wadud, and Donna Auston.

FliersLarge

And reflecting our move from social networking activism to a grassroots movement, we are asking you to help us by appealing to our imams and khateebs to dedicate at least one khutbah (Friday Sermon) dedicated to intra-Muslim  racism. MuslimARC is focusing our anti-racism khutbahs on Friday Feb. 21st, the anniversary of the iconic Black American Muslim leader Malcolm X. Please share  our letter to imams with imams, khateeb and  local communities. You can email the letter to your local community leader from the website or download a pdf here.  Here is our letter below. Please share widely.

بسم الله الرحمن الرحيم

February 14, 2014

Assalaamu Alaikum Wa Rahmatullahi Wa Barakatuh

We are contacting you on behalf of the Muslim Anti-Racism Collaborative (MuslimARC)[1] with a khutbah request for Black History Month. From the time of our Noble Prophet ﷺ‎, anti-Black and anti-African racism has plagued Muslim societies and communities. As you are aware, these beliefs go against the messages that are at the heart of our Holy Qur’an and Prophetic traditions.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood.

—Prophet Muhammad ﷺ, The Last Sermon.

One way that we can raise awareness regarding anti-Black racism today is by continuing to educate ourselves and others. If you have not already, would you please consider speaking about Black Muslim history and anti-Black racism in the ummah during your khutbah on Friday, February 21st? As an imam, you are a central figure in many Muslim communities and are thus specially positioned in your community to address these important topics and begin a conversation in your city about an issue that is often not thoroughly addressed. We ask that you take this opportunity to highlight our ethical responsibilities as Muslims to challenge ethnic chauvinism and tribalism.

In the interest of strengthening our brotherhood, we are providing you with a list of topics that we think merit particular attention given what we have observed in our ongoing conversations on social media and with Muslim organizers and activists across the country.

Among the topics that can be explored are as follows:

  • How the Prophet ﷺ specifically dealt with incidents among Sahabah (examples: the hesitancy of some companions to follow Usamah bin Zayd into battle, the Prophet’s ﷺ suggesting the marriage of Usamah to Fatimah bint Qays, and the refusal of Abdur Rahman bin ‘Awf to marry his daughter to Al-Miqdaad bin “Al-Aswad” but Bilal later marrying the sister of bin ‘Awf)
  • Reminding the believers that the use of racial slurs and name-calling are prohibited in Islam (today, in many Islamic schools and other segments of Muslim society, terms like “abeed”, “akata”, “adoon”, “jareer”, and/or “kallu” are frequently used to refer to Black individuals [2])
  • Muslim viewpoints on standing for justice, against oppression, and the duty to strive to rectify any wrongs we see being committed (for example, to speak out when we hear a racial slur being uttered)
  • Our strong tradition of standing with the most marginalized members of society, and reflecting upon how anti-Black racism continues to marginalize Black Americans [3]
  • Bringing attention to issues currently impacting Black Muslims both in the US and abroad, and including these Muslims in your dua (examples: police brutality and the frequency of extrajudicial killings of Black Americans in the United States,[4] including that of Imam Luqman Ameen Abdullah,[5] and the grave injustices faced by Black Muslims in the Central African Republic, Sudan, and Somalia)
  • The importance of practicing what we preach with regards to community unity and participation (examples: non-Black Muslims welcoming Black Muslims as potential spouses for themselves and their children; ensuring that all Black Muslims feel welcome and included in our masjids; and guaranteeing equal opportunities and treatment in our leadership positions)
  • Analysis of and reminders regarding the Prophet’s ﷺ Last Sermon
  • Our responsibilities towards challenging the nafs and examining where we may improve our adab and akhlaq when it comes to racist tendencies
  • Influential Black Muslims in Islamic history (examples: Luqman the Wise, Bilal (RA), or other lesser known Sahabi and Tabi’een)
  • The work of influential contemporary African or Black American Muslims such as Imam Warith Deen Mohammed
  • Lessons from the struggles of African Muslims brought as slaves to the Americas, such as Omar Ibn Said, Ibrahim Abdur Rahman , or the 19th century community of Muslims on the Sapelo Islands

Lastly, we would like to note that February 21 is the day El-Hajj Malik El-Shabazz (Malcolm X) was assassinated in New York City, NY in 1965. As he noted in his Letter from Mecca after completing Hajj, “America needs to understand Islam, because this is the one religion that erases from its society the race problem.”[6] His life left a profound mark on American society and continues to inspire Muslims around the world. Still today, nearly 50 years after his death, Muslims of all backgrounds note the role his words have had in calling them to Islam and/or strengthening their imaan.
Thus, giving a “Black History Month Khutbah” is a beautiful way for Muslims nationwide to explore and discuss – together – the legacy of Africans and African American Muslims and their contributions to the ummah. We humbly request that you join us in this initiative so that we are better able to hold fast to the message of unity and brotherhood in Islam.

O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.—The Holy Qur’an, Surat Al-Hujurat, 49:13

Please do not hesitate to contact MuslimARC if you have any questions or to let us know that your congregation will be participating. We are also more than happy to provide you with resources for your khutbah. We encourage you to record your khutbah, if able, and to send a copy or link to the recording to info@muslimarc.org so that others may benefit from your words.

JazakAllah kheir,

MuslimARC,
The Muslim Anti-Racism Collaborative

Email: info@muslimarc.org
Website: http://www.muslimarc.org
Facebook: http://www.facebook.com/muslimarc
Twitter: http://www.twitter.com/muslimarc
Tumblr: http://muslimarc.tumblr.com


[1] MuslimARC is an organization working to find ways to creatively address and effectively challenge racism in Muslim communities. Online at http://www.muslimarc.org.
[2] Dawud Walid, “ Intra-Muslim Racism: Confronting Ethnic Slurs and Racism Among American Muslims” January 19, 2014 from http://www.altmuslimah.com/b/mca/4893/.
[3] 11 Facts About Racial Discrimination, http://www.dosomething.org/tipsandtools/11-facts-about-racial-discrimination.
[4] Rania Khalek, “Every 28 Hours an African American is Extrajudicially Executed in the U.S.” April 15, 2013 http://raniakhalek.com/2013/04/15/every-28-hours-an-african-american-is-extrajudicially-executed-in-the-u-s/.
[5] Dawud Walid, “Year Anniversary of Imam Luqman Shooting Today” October 28, 2010 from http://dawudwalid.wordpress.com/2010/10/28/year-anniversary-of-imam-luqman-shooting/.
[6] Malcolm X, “Letter from Mecca” April 1964 from http://www.malcolm-x.org/docs/let_mecca.htm.

February 12, 2014

Launching of MuslimARC

The past week has been a whirlwind. I am pleased to announce the launch of a non-profit organization Muslim Anti-Racism Collaborative

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The Muslim Anti-Racism Collaborative (MuslimARC) is a volunteer-driven education organization. Launched in early 2014, our members came together on the issues of anti-blackness and racism in Muslim communities after witnessing and/or experiencing too much of it. Together, we are working to build and collect the tools needed to creatively address and effectively challenge anti-blackness and racism in Muslim communities. We are a group made up of imams, teachers, parents, lawyers, students, artists, and activists of all backgrounds, including varying ethnic and religious identities. Collectively, we organize Twitter hashtag conversations, crawl the web for scholarly materials, network with clergy, write articles, take classes, and examine our own privileges and biases while researching teaching methodology and community workshop models for use by the general public.

I put together a Storify to tell our organization’s birth story.

And today, February 12, 2014, we launched our first twitter talk FliersLarge

February 3, 2014

Lessons in Misguided Attempts at Solidarity

Photo on 1-23-14 at 5.28 PM

For many Women of Color (WoC), Twitter allows them a platform to engage with thoughts and ideas. It is also a platform for activism, allowing people who would have been marginalized to bring certain issues to the fore, to respond to media coverage, and to engage with people who they might not reach otherwise. Twitter has allowed WoC and other marginalized women opportunities to call out their more privileged sisters. There has even been intense push back against elite White women and feminists because of their exclusion of different voices and perspectives.

I believe that people start out with the best intentions. Most people want to believe that they are inherently good. Most people want to believe that they are not exerted power in a way that has oppressed another. And most people who say the most racist stuff will preface it with, “I’m not racist, but…” Part of this has to do with our own biases about ourselves as people. The vast majority of people will do everything they can to protect their interests and maintain whatever advantages they earned or were given to them in life. When confronted with our privileges, most of us are defensive because we all want to believe that we are good, we are worthy, we are deserving, etc. Often people will wield their unequal advantage against those who may call to question their efforts or stances. And with that in mind, it is important for those in a position of authority,  influence, or power to be even more reflective about how they deal with others.

For awhile, I wondered why so many WoC were railing about White Feminists. Mistakenly, I thought that in the realm of ideas we were all equal. It just mattered who could present their ideas better, who had more articulate positions, and warrants to connect their facts to their argument. But, oh was I wrong. I witnessed power wielded in ways to silence dissenting marginalized women. I saw this happen over the past three days with the online discourse surrounding World Hijab Day (WHD 2014), founded by Nazma Khan. There are many beautiful and thoughtful accounts from non-Muslim participants.

My post is not about  WHD 2014. There are pros and cons to the event, and the jury was still out for me. I largely agreed that Muslim women’s experiences can’t be reduced to wearing a scarf on their head. At the same time, I do applaud their efforts at mobilizing support from non-Muslim women. I feel that others have been done better unpacking some of the problematic aspects of the campaign such as Yassmin Abdel-Magied, Ms. Muslamic, and NoorulannShahid  But what is important is that we, as Muslim women,  should have a  discussion and exploring what it means to be a Muslim woman. We should also think about solidarity and how to build bridges without becoming reductionist.

Today, I jumped into a debate the broadcaster and theologian, Vicky Beeching, a non-Muslim participant of World Hijab Day 2014.  What I found most troubling with her discussion was that she was completely oblivious to how she wielded her power and privilege to silence dissent about her participation. And she did this all the while claiming empathy for Muslim women and even going so far as to speak for us. In several discussions, she said that dissenters made libelous statements. She even told me that based on my curating the tweets on Storify was , that she would seek legal counsel. There was an uproar on Twitter and some of Vicky’s Muslim friends pointed out that our discussion was not benefitting anyone.

Please see the highlights of the exchange, reaction, and background readings in my first ever Storify

Even if we all were wrong, how can you claim to speak for Muslim women but threaten to use your litigious might and sue us? You would sue someone who observed your gas lighting techniques of argumentation? My little bit of research said that according to US law, that would be a difficult case to prove in US courts. Observation about uncited sources is grounds for libel?  Is this how you show solidarity? No, this is how you intimidate those who don’t have the same platform, who lack the financial resources, who don’t have access to five news sources, and who don’t carry as much symbolic capital.   Is this not an example of good will gone bad? Had the dissent just been dismissed or had she even addressed the Muslim women who were offended by hijab tourism with some iota of respect, I would assume good will. But instead, it just reeks of another opportunity to propel a career and become a victim at the hands of aggressive and angry brown women. The call of friendship and threat of litigation was a bit much to bear. In past discussions, some have argued that interfaith/intercultural conflicts like this are learning opportunities. So, what is the lesson we want to walk away from? No, not all elite White feminists are like this. But when they are, it is deeply hurtful and leaves a lasting impact on many of us who have had to experience these types of erasures throughout our lives
over and over again.

September 7, 2013

Failing to Protect Our Young

swing-Sisters

On January 14, 2013, the Philadelphia Muslim community was shaken to its core when police sounded an Amber alert for a missing five year old girl. A non-Muslim woman donned niqab and pretended to be the girl’s mother in order to take her out of school. During her captivity, the child was sexually assaulted and later abandoned in a dark playground, wearing only an oversized tee-shirt in near freezing temperatures. While this was a stranger abduction, most cases of abuse are by family members or acquaintances. Our children are not immune to the ills of society. Muslims have to wake up and recognise that our children are vulnerable to outsiders, community members, and even members of our own families. According to the Together Against Grooming (TAG) website, hundreds of Muslim leaders across the UK read a sermon addressing sexual exploitation on June 28, 2013. Some, however, criticised the campaign as reactionary or apologetic. We as a community need to be proactive in order to protect children and the vulnerable from sexual exploitation and abuse.

Nabila Sharma’s Brutal: The Heartbreaking True Story of a Little Girl’s Stolen Innocence exposes the sad reality of sexual abuse and child abuse in our midst. Every one of us is outraged when we hear cases of child abuse. Yet, as a community, we have done little to address this widespread problem. The Khutba Against Grooming organised by TAG was an unprecedented campaign that addressed the issue of sexual exploitation. In the United States, I have not seen a talk organised by a Muslim organisation that addresses child abuse: how to recognise it, prevent it, or recover from it. We make victims more vulnerable by offering few faith-based social services that would help them. Rather, we live in a world of naïve ideals, assuming that either these things don’t happen to us or expecting other social agencies will solve our problems. So, in effect, we can become complicit.

Perhaps it is the idea of seventy excuses for one’s brother or sister, the fear of backbiting, or inability to produce enough witnesses that leads to covering up crimes against children. Lama Al-Ghamdi died in October 2012 after suffering a crushed skull,

broken ribs and arm. Her father Fayhan al-Ghamdi, a celebrity imam, admitted beating her. Reports that the father would be released after paying $50,000 blood money shocked the international community. A social worker at the hospital where Lama was admitted claimed the little girl was raped. When Muslims read news stories like this about a girl who died from her father’s brutal hand we often cringe knowing that Western media picked up this story because of its sensationalism. However, physical abuse is not uncommon in Muslim families. Muslims in the West are often embarrassed by news reports about honour killings. We often cry out explaining that honour killings have no basis in Islam. Yet, what is our response to serious cases of physical abuse?

Our schools and organisations that work with the youth are poorly equipped to deal with cases of domestic abuse. Mahreen*, a South Asian school teacher, explained “There was a lack of urgency in the response and a lack of seriousness of physical abuse. We are often discouraged from reporting on our own people.” Mahreen told a disturbing account:

A clear case of an incident that needed to be reported involved a student with a black eye and a dislocated shoulder. When it was just us Muslims behind doors, it was just like it was no big deal, she had ‘just got wacked’. I talked to the superintendent about the incident and she told me not to tell anyone. However, I talked to school nurse, who was a non-Muslim and a mandated reporter. To keep my job, I had to go to an outside agency because if I reported it, my job might have been in jeopardy. However, as a certified teacher, I could lose my license to teach without reporting it.

Mahreen pointed out that there need to be training and policies put in place to protect children. Rather than sweeping things under the rug to protect prominent families, we have to become more ethical in how we deal with these cases.

When I first became Muslim, someone explained to me that sexual harassment and molestation rarely occur because of the separation of the sexes. Muslim women are told if they dress appropriately they will not draw unwanted attention, but in many Muslim-majority cities modestly dressed women are harassed and even physically assaulted on the streets. And behind closed doors all over the world, Muslim women, girls, and boys are subject to sexual assaults at the hands of family members, close family friends, teachers, and religious leaders. Girls are told that they are a fitnah. However, sexual abuse is about power and not about physical attraction.

Rape victims are often punished, either by carrying the stigma or shame or by the very legal system that is supposed to protect them. In the Maldives, a 15 year old girl who was repeatedly raped by her stepfather has been sentenced to 100 lashes for premarital sex. Often, victims of sexual abuse are yoked with notions of honor and shame. Khadijah*, who was raised by a Sudanese mother and American father explained, “The shame of sexual abuse cuts across a lot of Islamic cultures.” Khadijah told her own harrowing story:

I was very small – three years old. My abuser was a teenage girl who babysat me. I felt shamed from the beginning. I just remember using the bathroom and bleeding on the toilet. I remember the look on my mother’s face and she looked so angry. I was too young to know it wasn’t directed at me.

Ultimately, there was a trial and the offender was sentenced. Khadijah explained how the effort to repress the memory led to even greater shame. Over time, the memories came back, despite her parents’ attempts to keep it silent in order for her to forget. She was even punished for telling her sister. Khadijah recounted, “No one told me that this happened to me and I did nothing wrong.” For victims of sexual abuse, the shame can lead to low self-esteem and self-destructive behavior.

It is important that people know that sexual abuse can happen to anyone. Hafsah,* a Palestinian American living in the Michigan area with a sprawling family residing on three continents explained, “No family and no community is invulnerable to human tendencies, such as violence or sexual perversion.” Hafsah pointed out that the main problem is our silence as a community. “If the person who has this tendency knows that there is no silence, then this can’t continue. Speaking out will deny them that power.” Hafsah told her own experience as a survivor and the stories that she pieced together from her aunt and cousins. “In my culture, we are ready to cast out the woman who had a child out of wedlock, but we let the molester carry on because it would be so shameful.”

Both Khadijah and Hafsah offer hope for victims to rise from the horrors of abuse. Both pointed out that victims speaking out can empower others to break free from the yoke of shame. Hafsah said, “We are in control of our narrative and we can make a choice in how something is significant. I am still angry and this is a way to fight back and not letting them win.” As a community, we have to fight the urge to sweep things under the rug and give voices to the voiceless. By not hiding, we can help those who have been damaged by those they have trusted, whether the abuse was sexual, physical, or psychological. Zerqa Abid, who works on Project Sakinah, has addressed a lot of issues surrounding domestic abuse. We must support the work of shelters and organisations such as Abid’s because it is our duty as Muslims to protect the weak and vulnerable.

*Names and some details have been changed to protect identities

Margari Aziza Hill is a writer, editor, and adjunct professor

You can read the full article at SISTERS magazine, along with many other fabulous and thoughtful contributions from Muslim women across the globe.

August 27, 2013

Need your Help: The Islamic School Experience

Filed under: Interview, Muslim Communities in America, Uncategorized — Tags: , , , , — Margari Aziza Hill @ 8:23 pm

Salaam alaikum,

Attention Muslim parents!
I’m asking for parents of school age children to complete the following form. I need over a hundred respondents to provide valuable insight into the Islamic school experience. This data will be followed up with more in depth interviews with parents, teachers, students and administrators. Please share widely. Please take a few minutes to complete the survey below if you have school age children.

April 7, 2013

Call for Muslim Men to Share Stories of Love, Sex, & Intimacy

Filed under: Uncategorized — Margari Aziza Hill @ 7:50 pm




Muslim Men on Love, Sex & Intimacy
SUPPLEMENTAL CALL FOR STORIES: Muslim Men on Love, Sex & Intimacy

You heard from the ladies in Love, InshAllah: The Secret Love Lives of American Muslim Women, now it’s time to hear from the men! Announcing a call for non-fiction, personal stories by American Muslim men on love & loss, sex & intimacy for publication by Beacon Press, February 2014.

This is our extended call for stories – in response to requests, we’ve opened this up to American Muslim men of all ethnic/racial backgrounds and perspectives.

NEW SUBMISSION DEADLINE: MAY 6, 2013 



WHY MUSLIM MEN?

For every stereotype about Muslim women, there are as many about Muslim men, lacking nuance, reflection or celebration. The search for romantic love impacts men’s lives deeply and yet there is little space for men to address these issues, share their experiences, or feel less isolated when it comes to affairs of the heart.

In the wake of Love InshAllah’s global success, continuing scrutiny of Muslims, and growing recognition in both the American and Muslim communities of the need to address the critical role of love, sex and relationships in men’s lives, it is the right time for Muslim men to share their intimate insights.

What does it mean to be a man? To love well? To be faithful and constant? What do you do if you fail at love? How do you move forward after you’ve broken someone’s heart or had yours broken? This anthology will explore the human heart and these universal and imperative questions from a Muslim perspective.

SUBMISSION GUIDELINES

Stories must be autobiographical and written by men who identify as both American and Muslim. We are looking for contributors who reflect a broad range of religious practice and perspectives, from orthodox to cultural to secular.

Write about a transformative episode that defined your dating/relationship/marital experience. Did factors such as religion, ethnicity, race, class, family, etc., play a role in your story? We want compelling real-life storytelling with dialogue and self-reflection, not essay-like commentary.

We prefer that authors write under their real names, but recognize that some topics are sensitive, so we are accepting a limited number of submissions under pen names.

DIVERSITY

Contributions are welcome from American Muslim men of all racial, ethnic, sectarian backgrounds, sexual orientation, ages, born and convert Muslims, disabled, single, engaged, married, divorced, or widowed.

DETAILS

Submissions should be between 1,500 – 4,000 words, double-spaced and paginated. Please send your submission as a Microsoft Word document attachment to stories@loveinshallah.com by May 6, 2013

Also include:

*Your full name & contact information

*Age

*Your geographic location

*Ethnic/racial background

*Sect

*Whether Muslim by birth or conversion

Stories will be selected for inclusion based on literary merit. You already know what makes good writing: humor, drama, irony, triumph, and focus. Bring your anecdote to life with vivid characterization, plot, and surprising real-life details.

PAYMENT

In accordance with publishing industry standards, writers selected for the anthology will be offered a TBD payment, 2 free copies of the book and the copyright of their story will revert to them one year after the book’s release to develop as they wish.

CONTACT

Feel free to email the editors, Ayesha & Nura at stories@loveinshallah.com with questions.

March 4, 2013

The Relevance of Black American Muslim Thought

The Muslim American community is held together with the belief that there is no God but the One True God and that Muhammad is His prophet.  Muslims share daily patterns of worship, rituals of birth, marriage, and death. As one of the most diverse faith communities, Muslim Americans come from various ethnic, socio-economic, and cultural backgrounds.   Sometimes there are various articulations of Islam  due to different political, cultural, and religious orientations. Over the years, many Black American Muslims have been at the forefront of articulating Islamic thought for the growing American Muslim community. But this seems to have changed as a dominant narrative has taken over.

Some estimates go as far to say that there are 5 million Muslims in America. According to census data and information provided by mosques and community centers, Muslims in America make up .5% of the total population in America. Keeping it conservative, that equals just under two million. This still represents a significant number. CAIR reports that the ethnicities of mosque participants can be broken down to 33% South Asian, 30% Black American and 25% Arab, 3.4% sub-Saharan African, 2.1 European (i.e. Bosnia) 1.6% White American, 1.3% South-East Asian, 1.2% Caribbean, 1.1% Turkish, .7% Iranian, and .6% Latino/Hispanic. Other reports indicate the number of Black Americans may be even larger. Regardless of the numbers, there is no clear ethnic majority in American Islam. But these numbers raise some important issues: Who has the right to speak for American Muslims? Who are the real Muslims? Who will define the agenda for American Muslims? These questions have often been central to a debate that has emerged about the Black American/immigrant divide.

In America, there is fierce competition over resources which has led to some voices getting silenced in deciding the agenda for American Muslims. Within mainstream media, the Muslim American experience is about the immigration and assimilation experience. There is little press coverage or interest shown in the media on converts or the multi-generational Black American Muslim families. Sylvia Chan-Malik uses the term, “foundational blackness” to describe how contemporary Islam in America can best be understood by transnational affiliations that link gender, class, and religion, but also with its relationship with blackness.   However Black American Muslim foundations go back further, with memories of African Muslims enslaved in the America, even predating the formation of the United States. There are  also Sunni communities dating back to the 60s, such as Dar al-Islam movement. Some communities have origins much earlier, such as Quba Institute with roots in the 1930s Izideen village in New Jersey. Yet, consistently, there continues to be a portrayal of Islam as a foreign religion, with only internationalist interests. For over a century, some Black Americans have looked to African cultural legacies, addressed local issues, and have maintained transnational networks and ties, to articulate religious thought that is African, Islamic, and uniquely American.

While it is true that Black American Muslims were often drawn to Islam in an attempt to articulate their own cultural identity outside of the dehumanizing ascribed identity of Black inferiority, Black American Islam is thoroughly embedded in the American tradition. From the proto-Islam movements of the early 20th century, to the Black separatist movements of the 1960s, heterodox communities, and orthodox communities with leaders from or trained abroad, many Muslim communities sought to address social ills in America and globally. In particular, racism, economic and social inequality, economic exploitation, and family instability are on the main agenda of many Black American Muslim leaders. Before 9/11, some of the most prominent voices in American Islam were African Americans, including Warith Deen Muhammad and Siraaj Wahaj. Their status as citizens afforded them the privilege to critique American society and foreign policy, without compromising their Americaness. The protest tradition of many leaders helped forge a space for the next generation of immigrant and descendant of immigrant Muslims Americans to assert themselves in the public sphere. Following the events of 9/11, there has been an increasing silencing of Black American Muslim voices: a combination of little to no media acknowledgment of BAM’s as well as a systemic neglect on the part of immigrant Muslims. Over time, Black American spokespeople were gradually eclipsed as national Muslim organizations with strong immigrant interests sought to assert their agendas and provide the dominant narrative of immigrants assimilating to American values.

In contrast to the hegemonic narrative that has rendered them invisible, Black American Muslims are  vital to the health of this diverse Muslim community.  They have also continued to make great strides politically, socially, and culturally. This includes two Black Congressmen, Keith Ellison and Andre Carson, the growing prominence of intellectuals and scholars, most notably feminist scholar, Amina Wadud, and Aminah Beverly McCloud, who wrote African American Islam,  Sherman Abdul-Hakeem Jackson, and Zaid Shakir. There are also many young scholars, such as Jamilah Karim, Su’ad Abdul Khabeer, and Intisar Rabb. There is a large wave of Black American Muslim leaders who have demonstrated mastery of Islamic sciences and have graduated from Muslim institutions of higher learning, including Abdullah Ali, who earned a degree from  Al-Qarawiyin University of Fes. Black American Muslims have made cultural gains including a feature length film, “Mooz-lum,” and prominent Hip Hop artists, including but not limited to Lupe Fiasco, and Yasiin Bey (Mos Def).  The Abdullah brothers shared their story of taking time off from from the NFL to perform the annual Muslim pilgrimage (Hajj). The fencer,  Ibtihaj Muhammad, was the first Muslim woman to compete for the United States in an international competition and win a medal. Black American Muslims are very much part of the fabric of America and often play a daily role in interfaith dialogue, as many of them have family and loved ones who are non-Muslim.

Black American Muslims have used their social capital to critique American foreign policy, Islamophobia, and erosion of American civil liberties. As a group, Black American Muslims are far from nativists, as many identify with and relate to  numerous international and transnational Muslim communities. They are much more likely to attend a mosque in which another group dominates, showing their willingness to assimilate into an immigrant dominant mosque. Black American Muslims participate anti-war protests, critique extra-judicial killings through drone strikes in Chad, Mali, Yemen, and Pakistan, raise money for war refugees in Syria and alleviate suffering in natural disasters in Somalia and Pakistan. Yet  pressing social issues in their home communities, such as economic inequality, street violence, and family instability, play a large role in their everyday lives. Crime, poverty, and marriage are common issues raised in the Black American Muslim discourse from the minbar to the lecture hall. These issues also shape their outlook, which in turn causes them to be empathetic to the plight of others at home and abroad.

Perhaps the flexibility of thought can be tied to the Black American  Muslim identity, which is comprised of multiple intersections.  They are connected to many faiths and ethnic groups as part of this nation building project that we call United States of America. They are connected to many faiths and people who were either forcibly or willingly migrated to other lands  as part of the African Diaspora. They find connections with people on the African continent, and Black communities in South America and the Caribbean. They are also connected to people all over the world in  a multi-ethnic global community,  ummah. These connections have given Black American Muslims a unique juncture to relate to and speak on various issues and causes. Black American thinkers continue to be influential in defining American Muslim thought, as they connect their day to day lives with Muslims globally.

It seems to be willful ignorance on the part of the media, scholars, and some organizations to overlook these important contributions and connections.  The occlusion of Black Americans despite the continual relevancy of Black American Muslim thought makes it especially important to document this  intellectual heritage.  Indeed, we must go beyond documenting the life histories of major Muslim leaders and begin to study transformations in Muslim American thought. I look forward to the next wave of scholars who study Black American Muslims, such as Donna AustonZaheer Ali, and others who will shed light on roots of Black American Islam. These scholars can help us look at the ways in which Black American Muslims drew upon their intersecting identities in their interpretations of textual traditions in ways that address their global and local issues. I look forward to future studies of our rich intellectual traditions and the insights  that these brilliant scholars can bring to the discussion about American Islam.

February 4, 2013

Nana Asma’u: A Spark Who Continues to Illuminate

Nana Asma'u-1

Living as a Muslim minority in the West, I have often felt frustrated by religious intolerance, but also from a community  that does not fully honor the rights that are accorded to women in Islam or provide many outlets for women to become scholars. This was the case in late 18th century West Africa, in what is now modern day Northern Nigeria, when  Uthman Dan Fodio criticized oppressive customs and encouraged female education. Nana Asma’u bint Uthman Dan Fodio was a product of her father’s commitment to quality Islamic education for women. She became a legend in her own right and through her writings and education movement, ‘Yan Taru, she has inspired countless women for generations.

 

As a Nigerian with dual American and British citizenship, researcher Rukayat Modupe Yakub is aware of the legacy of Nana Asma’u. Rukayat points outs, “For so many Muslims Nana Asma’u is still unknown, but for those who are familiar with her she was an educator, writer and poet who was passionate about education, For this reason you find schools in places like Nigeria named after her.” In addition to her poetry and education movement, Nana Asm’au is also considered an Islamic leader who was known for her ability to mediate political disagreements. She was fluent in Arabic, Hausa, and the Tamasheq language of the Tuareg. Like her father  and brothers Muhammad Bello and Abdullahi, Nana Asma’u was a prolific writer who left a tremendous literary legacy. She wrote to keep her father’s memory alive in the minds of the people and in support of her brother Muhammad Bello’s  Caliphate. At 27, she was given the task of organizing her father’s corpus of works, all while overseeing a household of several hundred people and ensuring that they were provided for.

 

Jean Boyd gained access to her works in 1975 and later wrote The Caliph’s Sister, which provides a detailed biography of Nana Asma’u’s life and legacy. Jean Boyd collaborated with Beverly Mack to compile her poetry and religious treatises in Collected Works of Nana Asma’u, Daughter of Usman dan Fodio (1793-1864). The book compiles her impressive body of poems and treatises in Arabic, the Fula language, and Hausa. Beverly Mack and Jean Boyd also co-wrote a book which analyzes the social and political function of many of her poems titled One Woman’s Jihad: Nana Asma’u, Scholar and Scribe. 

 

Rukayat says that Nana Asma’u continues to serve as an important inspiration because “She was involved in social work and had political clout, she was a mother and wife, sister of the head of state, daughter of a legendary a political and spiritual leader, she could have had any life she wanted but she choose to be of service.” Around 1830, Nana Asma’u trained a group of women to travel around the Sokoto Caliphate to educate women. Each woman in this cadre held the title jaji  (leader of the caravan) to designate their role as female leaders.

 

One hundred and eighty years later, Dylia bin Hamadi Camara is one such Jaji who explains, “We have the name of all the jajis before me so mine comes after a long line of the unbroken chain of scholarship and service to women, children and the Ummah at large.” Jaji Dylia explains that the methodology of learning that Nana Asma’u develop still educates men, women, and children. In the United States, the ‘Yan Taru Education Foundation and Charitable trust has chapters in Pennsylvania, Texas, Alabama, Georgia, and California with 33 women in intensive training and intensive seminars and classes which are open to the public.* Teachers like Jaji Dylia travel internationally and use email, teleconferencing, and text messaging to educate their students on classical Islam. Preparing for a trip to Guinea, Dylia stated her next goal is to translate Nana Asma’u’s teachings into French because the Francophone world has largely been unaware of this rich legacy. My hope is that we begin to learn more and more about the named and unnamed women who have been responsible for educating our ummah. They have passed on a rich legacy, one that reminds me that even when faced with the greatest challenges, we  as women can be brilliant and provide guiding lights for others.  

You can read find other stories of inspirational Muslim women, along with this one,  in   the February edition SISTERS magazine 
*Jaji Dylia updated us and told us that Yan Taru trust has chapters in Baltimore, Pittsburgh, Los Angeles, Sacramento, Oakland , Florida and Massachusetts. She also has some students in Toronto who are not Yan Taru. She is currently in Benin, where she also has students.
To date, Dylia translated Tanbeeh l Ghafileen  and prays that Allah grants her the himma to translate even more in the future, insha’Allah.

 

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