On Tuesday, guest writer Nausheen Pasha-Zaidi wrote about various perceptions of women wearing the headscarf, one of many times that we have looked at hijab and the various perceptions associated with it here on Inside Islam. Last spring, an Inside Islam radio show focused on the life experiences of three Muslim American female authors from the collection I Speak for Myself: American Women on Being Muslim. The show talked about a variety of issues, but almost every single caller to the show—(seemingly) both non-Muslim and Muslim—had comments or questions about the hijab. Reem wrote a post highlighting an NPR story on Muslim American women removing the veil, and she asked an important question: why are people so fascinated with women wearing the veil?
As we have pointed out before, Islam is often perceived as a religion of extremists and Muslims are almost as a matter of course portrayed as rigid and fixed in their ways. There are Muslims, certainly, who have a more extreme understanding of the faith and believe that it must be practiced in a particular way; however, the vast majority of Muslims follow the principle of moderation in everything, including their faith. Continue reading
As Reem pointed out yesterday, many see a connection between the beating death of Shaima Alawadi and the shooting of Trayvon Martin because both hate crimes are connected to the clothes the victims were wearing. In light of that connection, this is the first of two posts this week that will examine hijab and the various perceptions associated with it.
Nausheen Pasha-Zaidi is the author of The Color of Mehndi and a doctoral student of international psychology at The Chicago School of Professional Psychology. Zaidi is studying the influence of the Muslim headscarf on perceptions of attractiveness, intelligence, and employability.
There is no argument among Muslim women that the headscarf is a necessary component of Islamic prayer; however, the incorporation of the hijab in public life continues to be an area of contention. Within the Muslim community, the hijab has often been used as a litmus test to determine the piety of Muslim women. Not surprisingly, women who wear the hijab are able to gain a higher level of social prestige within their Muslim communities, while the public display of their faith has made them more susceptible to discrimination in secular Western society. By publicly declaring their faith, those who adopt the hijab are often perceived as conveying a greater passion in their observation of Islamic practices than those who confine their religiosity to the private sphere. As a result, the decision to wear or not wear the hijab in public life has a profound influence on the identity and group affiliation of Muslim women.
One of the major problems Muslims have had to face around the world, especially since the 9/11 attacks, is that Islam is seen as a violent religion associated with terrorism, even though the vast majority of Muslims do not condone violence, much less carry out violent acts. Nevertheless, in some circles, the term “terrorist” itself has almost become synonymous with “Muslim.” Conversely, there seems to be a reluctance to label as terrorism those times when Muslims are the victims of an act of deep hatred. This is the case with the story of Shaima Alawadi, a 32-year-old Iraqi-American mother of five who was found beaten in her home in San Diego, California, last Wednesday, March 21st. Alawadi died on Saturday, March 24th. Continue reading
A large portion of global current events coverage in the last year has been directed towards Arab revolutions and their subsequent political transformations–and rightfully so. But Arab Middle Eastern countries aren’t the only places where significant protests have arisen; from Moscow to Malé, Lhasa to Quito, Athens to Delhi, people have taken to the streets to voice their opposition to distribution inequality, ethnic/religious persecution, and corruption. One story that slipped largely under the radar earlier this year is notable for its multifaceted issues as well as some of its parallels to Egypt. Nigeria was the location. Like most of the Arab revolutions of the past year and a half, it was the local Nigerian population, not international actors, that catalyzed the opposition movement and was the source of the protest’s relative success.
On March 11th, Amina Filali, a 16-year-old Moroccan girl who had been raped, committed suicide by swallowing rat poison. Filali killed herself after she was forced to marry the rapist. This was in accordance with a controversial section of the Moroccan penal code called Article 475, which states that a “kidnapper” of a minor can marry the victim to escape persecution. The article has been extended to include rape victims. Many Moroccans are outraged by Filali’s suicide and have begun Facebook petitions to change the article. Twitter has also been used to get Filali’s story out. Continue reading
Tonight at 7pm at the Union South Marquee Theater in Madison, Wisconsin, join Inside Islam for a free public film screening of Fordson: Faith, Fasting, Football. A post-film panel including UW-Madison cross country star and 2012 Canadian Olympic hopeful Mohammed Ahmed will explore perspectives on faith in competitive athletics.
The Fordson football team’s unique demographic makeup of predominately Arab Muslim Americans has been covered by just about every media outlet, from NPR to ESPN. The team initially received attention by holding their late summer pre-season practices from midnight to 4 AM, allowing 95% of their players to observe fasting for the Muslim holiday of Ramadan. But they are not alone: Whether it’s Lebanese-Australian Muslim girls playing Aussie rules football (“footy”) or Lebanese-American Muslim boys playing the American version of the game, Muslims are playing Western-style sports and games in increasing numbers. The stereotypes of Muslim female passivity and Muslim males only playing in the field of engineering are being directly challenged by the realities on the ground. In fact, Arab Muslims in Dearborn, Michigan, home to the largest Arab community in the US, have been playing football for generations.
Increasing attention has focused on faith in sports, most recently brought about by the success of NBA star Jeremy Lin and NFL quarterback Tim Teboe. During our panel following the Fordson film, Ahmed, a practicing Muslim, will speak about the role of Islam in his athletic life. If Ahmed is selected for the 2012 Canadian Olympic cross country team for the London Games as expected, he may have to deal with challenges similar to those faced by the Fordson players. In fact, he will likely compete with the greatest runners on the planet without any food or water during daylight hours, as the holy month of Ramadan covers the entirety of the three-week-long Summer Olympics. But Ahmed won’t be alone. Nearly one fourth of the 2012 Summer Olympic athletes are likely to come from Muslim-majority countries and a majority of these participants are expected to fast.
Please join us tonight for the film screening and discussion. If you are not in Madison but would like to participate in the discussion, post your thoughts on the intersection of faith and sports below.
The Qur’an is one of the most misunderstood texts. It is often considered to be the source of any extremism carried out by Muslims. However, as I have written in previous posts, the Qur’an is not only a complex text that should not be approached in a piecemeal fashion, but it is a book that lays out clear guidelines for believers and outlines the positive role they should have in society. The focus of this post is verses 63 through 76 in chapter 25, which both describe the behaviors of believers and demonstrate Islam’s overall peaceful message. Continue reading
Two weeks ago, the Laugh in Peace Tour dropped by the UW-Madison campus to entertain hundreds as part of the White House Interfaith and Community Service Campus Challenge. Chicago-based Muslim-American lawyer-turned-comedian Azhar Usman and Vermont-based comedian and rabbi Bob Alper had the crowd roaring. As Usman entered the stage, Alper conducted a full-body pat-down, poking fun at the ridiculousness of the profiling that Usman has received post-9/11 because of his physical appearance and Muslim name. To return the favor, Usman patted down Alper before performing his own comedy sketch.
One of the most important aspects of Islam is the belief in a Day of Judgment. It is one of the six articles of faith and is central to the Islamic concept of accountability. For Muslims, the present life is not the goal; rather, it is the life after death that is the focus. This does not mean that Muslims should not enjoy their lives, but it does mean that they have to be conscious of God in all aspects of their life knowing that they will be asked about their decisions. Continue reading