Q:
History of Muslims in US two things weren’t mentioned. Internal history was mentioned, but not overseas history, i.e. Islamism. Local history as well, meaning context of action and reaction.
A:
Khan: Assumption that b/c we live in free society we can be more creative in our interpretation and export it back to Muslim majority countries. Jury is still out on this matter. Islamist movements have clearly been influencing debate here. ISNA started as front of Ikhwan, now it’s MAS. Authenticity is still tied to movements “back home,” even amongst reverts. Need to be comfortable in our Islamic identity.
Cesari: Transnationalism makes creating that identity difficult. However, there is some nuance of delivery of message in US. Don’t talk about Islamic state, it’s about relationship to “other.”
Jamal: Prior to 9/11 there was a unique American Islam, and nat’l MSA was going to champion it. Muslim Fiqh Council of US indicates that there are distinct concerns.
Q:
Valuation of mosque…[can’t follow thread of statement]. Voter registration drives are an indication of involvement in mosques. In weeks of 9/11 mosques were having open houses. Local is where power is, not global/nat’l.
A:
Khan: Mosques attempt to solve collective action problem. Do you coerce people to fulfill collective responsibilities or collective identity? Mosques rely on latter. American Muslim leaders exploit Muslim identity and potential of loss of Muslimness. That’s why money goes to mosques, not other endeavors. Realization after 9/11 that nat’l groups have failed the US community. Mosques are becoming new centers of power, but liberalism gains as much as it loses in mosques now. New site of identity contestation. Mosques are better endowed than nat’l organizations and even better connected at local level.
Q:
Moor was originally African, not Asian which impacts Moorish Science Temple. Sufism is not a sect. Compare Muslim presence in N. America to that of Jews [directed to Dr. Khan]. Islam in US in not monolithic. Mosque association is how one defines what is Islam. I was not invited to White House iftar, even though my name was proposed, because I do not belong to a mosque. Biggest problem is that anyone who can read the Quran is considered scholar. Old school training is lost. Went to Baghdad two years ago and brought back a book by Aly Sistani about rules for immigrants. Islam is truly global.
A:
Leonard: History and self-identification in MST do not necessarily dove-tail. Sufism is not a sect, should not be perceived as such.
Khan: Comparison btwn Muslims and Jews. Last election was in debate about whether it was Islamic to participate, and prepared by looking at debates in Jewish community in the 1920s. Difference between ethnic and religious identity is that the first is more flexible. Mosque infrastructure is important but should be tailored to American needs. Proper Islamic education is a loaded term, and it often gives a false sense of authority. I need autonomy in determining my faith.
Jamal: What is the role of da’wah in the mosques? Multiple ways, and some are necessary in dispelling myths, others create myths. Don’t have a Muslim nat’l agenda, b/c we can’t create one. Muslim issues are local. Have respect for CAIR, but say “we want the educated to meet with local leadership” and ignores grassroots. True of most nat’l groups. Grassroots than tie themselves more closely to where they have access, the mosque.
Q:
Are we paying attention to the new generation of Muslims. I am a woman who wears hijab. People ask me where I’m from, and i say Chicago, and they say really, where are you from. It is the individual face of Islam.
A:
Khan: There is a large second-generation, but they are still absent. 1st generation is mostly white wannabes; 2nd generation is differentiating themselves, but are still not active.
Q:
Af-Am Muslim community is descended from the largest number of Muslims immigrants, and is the largerst number of Muslims in US. Still treated as foreign.
A:
Leonard: You missed part of my talk where I put Af-Am in the center.
Jamal: Af-Am and immigrant relations need to be better. Intercommunal harmony has not been a high priority.
Q:
Mention that there is no monolith but internally and externally there is the view of monolith. How does foreign policy see Islam? Are marginal voices now coming up?
A:
Dunbar: There was no view of American Muslim community; they weren’t on the radar. There has been a change since I left in 1993. There is now at least opportunity.
Jamal: 9/11 has given opportunity for dissent within the community. [from questioner: are we really talking about marginal voices? please define.] Perhaps it is more new voice rather than marginal voices. Muslim community has always been impressed with influence of Jewish community on foreign policy. But how does Palestine affect community here? i.e. why do we care? Palestine unites across all divisions. It also unites Jews.
Dunbar: Only $5 million on foreign affairs issues. This is not a poor community. Statistically higher incomes than the rest of the country.
Khan: 6 million muslims; $50K income is $3 Billion annually. More than three times what Saudi Arabia makes in a year. Authentic voices is more about the struggle to interpret Islam. Who can exercise ijtihad? People previously reviled are now being incorporated. Cites the readers of Irshad Manji’s book as an example.
[losing battery.]
[back. missed two questions.]
Q:
Has there been a survey of the 10% who are born here?
A:
Jamal: 2nd generation not willing to tolerate discrimination to the same degree. Not keeping public and private identities. On college campuses MSAs have been active in making cross-group patterns.
Leonard: My MSA is managed by 1st generation.
Khan: MSAs are very scary particularly after 9/11. [I agree.] Alternative groups now forming on colleges. Most of my view is from top down, i.e. on nat’l politics, not local.
Jamal: Locals are more autonomous. Alternative groups are not viable. Nat’l is more conservative. Hijab ban gets support from French Muslims b/c thugs are going around trying to enforce wearing of hijab. Why didn’t that debate happen sooner?
Q:
Mosque in US is space for participation, not just ritualistic space. Not true in Arab world. [long rambling question without clear points in my opinion.] [had to leave room.] [came back to end of discussion.]