Anna Herman Anna Herman

Blog Post 12: Muslim Youth and Multiculturalism

By: Anna Herman

Over the course of the semester, we have learned how the Muslim population is increasing in Western Europe, and it shows no signs of stopping. In the text, Islam, Europe’s Second Religion Peter Mandaville address that as the second and third generation of Muslims become a part of the community, there will be a diverse range of responses in a sociocultural, economical, and political sense. This group of Europe’s youth has largely grown up in Europe and is comfortable at home. However, the author addresses the struggles that are unique to Muslim youth in Europe.

One of the struggles is the space for Islam to shift and change. This process involves bringing Islam into a great part of the culture that they are inhabiting, and there are a large number of people who wish and are preventing that from happening. This results in youths rejecting the Islam faith to avoid discrimination or bullying. No kid wants to be seen as an outsider, and the nationalist views that are partaking a large part of public discourse stimulate the culture as “the other”. This has led to and will continue to lead to bullying as the kids mature.

There is a great amount of diversity in the Muslim youth as they discover who they are.

By judging a book by its cover or its religious identity, it diminishes the person as a whole. On the other hand, Muslim teenagers can turn to violence, because they wish to end this epidemic and do not know how to handle it. Another struggle is the language barrier. When Muslim youth speak English as their first language, they need to be exposed to Islam through the media and the culture they live in.

Shireen Hunter discusses the patterns of Muslim-European interaction, which allows the reader to understand the similarities and differences between assimilation, communitarianism, and new modes of integration. Assimilationists believe that Muslims should take their primary identity of their country they are a citizen in. They believe that religion is a private matter and should not be made public. Assimilation tendencies are more found in immigrants who arrived in the late 1980’s and 1990’s and the second and third generation Muslims, who have such a desire to fit in among their peers. Communitarians want Muslims to have cohesive communities so they can lean on one another in their society.

However, the most important movement among youth is integration without complete assimilation. The policies in numerous European countries is a combination of assimilation and communitarian tendencies. Hunter additionally addresses that in the future eventually it will be more integration without assimilation shaping the Muslim-European relations.

In Kenan Malik’s article, he discusses the diversity myth. The diversity myth is the belief that the multiculturalism has transformed societies and consequently made them more diverse than they have ever been. When in fact, historically there was diversity and the countries were not as homogenous as they seemed.

The text explains how both multiculturalism and assimilation are attempting to address the same problem, which is fracturing of society. Multiculturalism is defined as both a “society that is particularly diverse”, and “the policies necessary to manage a society.” This is promoting diversity, while assimilation calls an individual to desert their religious traditions and become one with the society they reside in. Malik points out that the debate should not be between multiculturalism and assimilation but between two forms of the former and two forms of the latter. He proposes that the ideal policy would connect with multiculturalism’s want for actual diversity and assimilation treating everyone as normal citizens.

In order to overcome multiculturalism Malik suggests that it is a necessity that Europe rediscovers a progressive sense of universal values. Moreover, immigration and integration should not be in the state’s hands but by the relationships that people form with one another and institutions established that are representative of who they are as a person, not just Muslim or German but both.

In Decoding Europe’s Homegrown Terror, Thomas Sajan explains how Muslim youths today are marginalized and widely associated with ISIS attacks. He explains how the young insiders are overall seen as a threat to the European continent. As we all know, the Manchester attacks affected many lives who were affected in the tragedy. It also greatly impacted how Europeans view refugees and unfortunately associate them with terrorist groups. The recurring suicide bombings are turning more and more Europeans to the thought that Muslims cannot be a part of their society. I agree with a lot of what Sajan is discussing, because of how Americans view Muslims after the 9/11 terrorist attacks. Muslims became largely discriminated and feared in our culture. Therefore, a similar attack in Europe would generate the same feelings. This does not mean it’s right, in fact I think it is extremely prejudice. Yet, it is a part of our culture and Europe’s, as well.

The aftermath of the Manchester attack in 2017.

It is extremely disheartening that the events that have occurred around the globe are shaping not only the stereotypes that individuals view races or religions as, but how they are becoming instituted structurally. As we watched in class, country’s leaders are implementing laws that decrease diversity due to their fear of the religion or where they come from. It is automatically putting these individuals in a box, and that is the most limiting factor you can do to someone.

Additional Sources

Hunter, Shireen T. Islam, Europe’s Second Religion: the New Social, Cultural, and Political Landscape. Praeger, 2002.

rachelbrunts Rachel Brunts

Blog #11- Islam and the West

By Rachel Brunts

  1. Based on the article, Islam and the West: Narratives of Conflict and Conflict Transformation, discuss the story of intercultural confrontation and intercultural compatibility and how they affect conflict transformation.

In the article, Islam and the West: Narratives of Conflict and Conflict Transformation, Nathan C. Funk and Abdul Aziz Said discuss and compare the Western world and the Middle East. They discuss how the narratives of the two worlds are often portrayed in a polarizing way and almost pitted against each other. The authors don’t think that this polarizing narrative is the right way to go about the discussion on the Western world and the Muslim Middle Eastern cultures. Instead, they suggest a type of narrative where similarities between the two cultures are highlighted in order to stimulate a breakthrough of many of the ideals that have been built that suggest that the two cultures are so vastly opposite.

Funk and Said go on to discuss how neither culture is completely “innocent” in the idea that one culture is the target of the polarization, but rather that both cultures utilize a “self vs. other” ideology with contrasting differences. Both cultures have been found to exaggerate the extreme parts of the other’s culture. For example, in the United States, people think that Islam is directly connected to terrorism and make judgments on people that are a part of the Muslim community unjustly. At the same time, Western culture is often seen by Muslims as a much morally loose society that often portrayed in TV and movies.

I think that the ability to start to see similarities between the two cultures will lead to a progressive dialogue that doesn’t pit one culture against the other. Once the culture are seen less as polar opposites and more for shared values like education and citizen’s well-being, this “self vs. other” ideology will begin to break down.

2. What are the hard decisions about immigration according to Frum that need to be taken in the US. Do you agree? Is there a right level of immigration?

According to David Frum I believe two groups have hard decisions to make in terms of immigration. The first group being the US government as a whole, and secondly native born Americans.

For example, in terms of our government as a whole, Frum explained their hard decision of deciding, “Who should be invited to join with the natives of the United States to build, together, a better life for the Americans of today and tomorrow?” It sounds simple but they truly have to consider what type of people, how many, how old, their education level, their work ethic, and so much more when allowing an individual to legally become a citizen.

Moreover, in terms of born and raised American citizens, Frum stated:

“Americans are entitled to consider carefully whom they will number among themselves. They would be irresponsible not to consider this carefully—because all of these expensive commitments must be built on a deep agreement that all who live inside the borders of the United States count as “ourselves.”

I agree that both the US government and regular citizens do have hard decisions on their hand, and being a US citizen myself it was refreshing to heat Frum include not just the government when dealing with immigration, but showing us that we have a right to a voice as well.

From what I gathered from the article, and within my personal opinion I do not think there is a “right level of immigration”. Frum explained that, “even at lower immigration levels, America will continue to move rapidly toward greater ethnic diversity. Under today’s policies, the U.S. will become majority-minority in about 2044. Basically, immigration will grow no matter how hard the government tries to expanded or downsize this inevitable population growth.

rachelbrunts Rachel Brunts

Blog #10- Islam in the United Kingdom

By Rachel Brunts

Describe the historic foundation of the current fundamentalist “jihadi” movement.

  1. Traditionalist “jihadi” movements began in the last 20th century. In 1979 the Islamic Revolution in Iran saw that the Soviet Empire was brought to its knees. This fall of the Soviets brought the emergence of militant jihadis who sought out to create an ideal Islamic State. The Taliban in Afghanistan was an attempt to implement such a vision. These fundamentalist see “the West” and modern elements of Muslim societies as enemies alike. 

What is sharia law? What are the main concerns of puritan fundamentalists when it comes to Islamic law?

  1. Sharia Law is Islamic Law. It is believed by fundamentalist that it is Islamic Law that makes In Islamic State, Islamic. Within sharia law are the hudud laws which are the maximum punishments that can be given for a certain crime, such as cutting off a burglars hands. This is where puritans have their concerns (and rightfully so in my opinion). It is also noted that even the Prophet Mohammed himself discourages the usage of the hudud laws.

Do you think Islamic law has always been consumed with “punishment?” What changed?

  1. No, personally I would not say that the Islamic law is consumed with punishment. Although from my point of view I would say that the fundamentalist who are seeking the ideal Islamic State are consumed with punishment in order to practice the purest form if Islam, but since I am not Islamic it is hard to know if they feel as those they are punished. Other than that I feel like Islamic law is meant more to establish rules that Muslims should follow than to simply reprimand or punish people. I also found it interesting that according to Sardar and Davies, “the sharia owes very little to the Qur’an” (p. 117).

What is the musawah organization about? What does musawah mean? What are some of their key messages? What is your assessment of this association?

  1. Musawah is a global movement for equality and justice in the Muslim community. In Arabic it means equality. Their key principals are equality, non-discrimination of any religion, race, or gender, full and equal citizenship, and to respect others rights and ideals. I think this is a great association, and extremely important for the entire world, Muslim or not, to be aware of and respect. I really think they need to do a better job of spreading awareness about their organization. As a perfect example, if it was not for this class I would not have known about it. Even though I am thankful to have learned about Musawah now, I think all other non-Muslims need to be educated regarding this serious matter. If that can be achieved I think the Muslim community and this organization would greatly benefit.
rachelbrunts Rachel Brunts

Post #9-Muslims in Europe

By Rachel Brunts

  1. How do Zemni and Parker (ch.13) explain the “failure of integration” of Muslims in Europe? Why is the way Europeans think about integration and multiculturalism problematic in the discourse surrounding Islam and Muslims in Europe? Explain and give examples.

Zemni and Parker explain that the “failure of integration” of Muslims in Europe lies in the ways in which Islam has been reconstructed in the European discussion as something of an anti-Europe. Sadly, from this point on, ideas of multiculturalism have been rejected and there has been a failure to adopt the styles and practices of daily life which have been considered in sync with the norms of the dominate national cultures.

As far as the problems, Europeans think integration and multiculturalism come from a history of the Islamic “movement.” The real problems that were associated with migrants were now being seen as a consequence of their socio-economic status during decades, and translating into “cultural differences”. The removal of migrant’s nationality, and an additional link to a civilizational and cultural phenomenon, it was easier to make the migrants’ presence a problem without seeming prejudiced.

Islam’s presence in Europe is limited to cultural terms and not in flow of migration, societal discrimination or class politics. This has allowed Islam to be seen as a cultural value that is the more determinant of political behavior. From this, an assumption occurs on migrants, that their cultural origins determine their incapability to meet and respect, the demands and responsibilities in the “secular” European state.

The examples become that the conversation influences, the way European public and policymakers view and interact with Europe’s Muslim communities, and have real consequences for the Muslims as individuals.

The consequences affect how Muslim immigrants/migrants perceive the possibility and desirability of wider civil participation and how this can actually legitimize certain discriminatory practices that put migrants in socially defensive positions.

  • What is your assessment of the Foreign Policy The Dispossessed article and the film My Escape? Does the comic do justice to the refugee situation? Is it a good analysis of the crisis? Does Islam play a role? Even if you only watched a part of the film My Escape what is your assessment of the film? What caught your attention?

From the film My Escape, what really caught my eye was how bold many of the participants were throughout the film. They had many doubts, fears, and anxieties but were never once hesitant to film the injustices among them and the experience, for the world to see. Another thing that stayed in my mind was hearing one of the girls laugh. It was a very quick moment but she laughed at something funny even in her predicament and tough situation.

Moreover, another moment within the film, that caught me off guard was that those who were helping the refugees get across the border behaved more as kidnapers than people of assistance. I had no idea how life threatening this experience would really be and was definitely shocked

I do indeed think the comic does justice to the refugee situation because it details the journey in more terms than just going from point A to point B. There was the talk of price, maps, realities and a clear itinerary that allowed us to really understand the depths that had to be gone thru in order for refugees to make this journey.

I felt most connected to the comic because the visuals are so much more relatable than words on a page. Drawn facial expressions, gloomy colors and cries out to God really put more emotion into the tension of the situations rather than just describing it. Also, I felt more connected to the situation be truly being able to grasp and more easily understand.

The film and the article both really gave viewers an inside into the chaos that the war summoned into many lives. Not only that, but it also allowed us to get an idea of what life once was prior to the war and how Syrians appreciated their home.

miztoritravers Victoria Travers

Islam Conflict Transformation and U.S. Immigration, Post 11, Week 12

By: Tori Travers

In the article, Islam and the West: Narratives of Conflict and Conflict Transformation, Funk and Aziz write that narratives move many people to conflict dynamics. When someone believes a narrative that wither highlights exclusivity and promotes negative images of adversaries they are more likely to not reach conflict transformation. When it comes to the narrative that The West and America’s views of the Islam, the narrative is split. On both sides there is an existence of a leaning towards intercultural peace, which is likely due to an “agreement on matters related to intercultural relations and historical memory,” (Funk and Aziz). Having views such as slurring historical facts lead to a single story or intercultural confrontation on both sides of the narrative as well. As “Westerners” begin to more frequently regard Muslims in the Middle East as the “other,” something opposite of an “American” or someone from the West, then the more frequently and willing Middle Easterners will adopt a similar language of the West. For Muslims in the Middle Easterners, their negative views of the West manifests toward their sexuality, family lifestyles, misconduct and treatment of public safety. According to Islam and the West: Narratives of Conflict and Conflict Transformation, “Muslims and Westerners who narrate the story of confrontation seek to place Islamic-Western relations within an ‘us versus them’ framework..” Intercultural compatibility works to counterbalance the ideas of misperceptions across cultures. This means stopping the views that lead to comparison and beginning to advocate for thinking of the similarities and gaining cultural empathy.

 

According to Frum, immigration is a good thing but comes with both social and political costs. Immigrants cost taxpayers a lot of money, cost the government money and don’t benefit lower class Americans. It’s not just in recent times in America that a population has felt that there are too many immigrants in their country. Frum wrote, “One-third of the British people who voted in 2016 to leave the European Union cited immigration as their primary reason. In Germany, 38 percent rate immigration as the most important issue facing their country.” Frum believes that the U.S. has not planned in the past and is not planning for the number of immigrants entering our country. The number of people living in America is expected to exceed 400 million by 2050 if the same immigration policies are kept. Overpopulation leads to more pollution and an increased carbon footprint. I agree with Frum in that the number of people in our country can have negative impacts on the Earth and in particular, the U.S. The hard part is, to be a humane and just country, taking in immigrants is crucial. Life in the U.S. can give many people opportunities such as cheaper housing and better living standards. I’m not sure if there is a “right level” of immigration. I agree that immigration should not be thought of as a symbol, such as a wall, but as a system. We need to work on improving our language of immigration, which follows with learning more about those who are entering our country. Frum believes that shifting the focus away from family and more toward talent, knowledge and skill-level would help the perceived thoughts of American acceptance. I also agree that deporting a mass number of already housed and comfortable immigrants is serving no one and harming our country rather than helping. We need to see all who call America home as having a shared identity rather than pointing out our differences.

 

Image result for immigration in the us
Family ties lead to undocumented immigration and are the leading number of entries into the country. 
Anna Herman Anna Herman

Blog Post 11: The Story of Muslims and Westerners

By: Anna Herman

Day in and day out we are exposed to the conflict between the Islamic world and the West. Whether it be through media stations or walking on campus, this political and cultural conflict has become a commonplace. This has become increasingly popular that when these cultures interact, it has become heavily based on images that are formed of Middle Eastern Muslims that the West has constructed and vice versa.

In Islam and the West: Narratives of Conflict and Conflict Transformation Nathan C. Funk and Abdul Aziz Said use a narrative analysis approach in order to discuss the story of intercultural confrontation and intercultural compatibility. The different stories of the cultures dramatically change from opposition towards one another to overarching themes when we step away from this conflict. Therefore, the authors refer to these overarching themes as constituting a single “story” of intercultural confrontation. The authors explain how the civilizations tend to cast one another in adversial roles. Westerners and Muslims have viewed the other civilization as unassimilable.

If we take a step back, think about viewing another civilization as “the other”. Personally, when I analyze it in this manner, it automatically makes the civilization foreign and not worth my time or consideration. By doing so, it unconsciously tells us that the civilization is inferior and all of the factors that construct it are unimportant. This is exactly what leads to the dehumanizing stereotypes and naive perceptions. Consequently, this guides our thinking to negative factors of a civilization overpowering the positive ones.

This is extremely present in the way Westerners view Muslims today. Often, the wide belief is that Islam is a violent religion, when the Qur’an teaches peace. We chose to ignore the facts and focus on the negativity due to the perception we have towards them as less than us. This entire situation worsened after the 9/11 terrorist attacks in which many Americans lost their lives. Ever since then, it created more division and animosity from the West towards Muslims.

On the other hand, the story of intercultural compatibility offers the view of Western and Middle Eastern Muslims consciously alike and can coexitst. The “second story” of intercultural compatibility is one that many academicians and diplomats value the difference between Western and Islamic civilizations. They also do not prompt Muslims and Westerners to unavoidable conflict. The similarity that both the West and Islam have is the common human heritage of “civilization”. Therefore, rather than demeaning one civilization as the “other”, one can take into consideration the many values they share as framework for understanding. The authors cite some of these values as respect for learning, desire for peace, esteem for toleration, and partisanship on behalf of human dignity.

The narrators of the story of intercultural compatibility place significant importance on that both Islam and the West have drawn heavily upon the Greek cultural heritage. Classic Islamic civilization was constructed from Arab, Biblicist, and Hellenic cultures. Additionally, it has incorporated Persian, Central Asian, and Indian workings within its cultural synthesis. This has created an even wider understanding and formed a link between the East and West, as Europeans were beneficiaries of what this had to offer. On the other hand, the Muslims benefited from trade with Europe.

Besides the shared appreciation for intellectual collaboration, the second story also advises against separating the communities in simple labels such as “Islamic” and “Westerners”. This groups both categories as homogenous rather than diverse. When in reality, both civilizations have a great amount of distinction in them. By labeling them as large, uniform groups, it ignores the conflicts or differing opinions between the groups that make up “the West’ or “Muslims”.

Muslims are diverse, just as Americans. Their opinions can differ and are not all the same.

In David Frum’s article “How Much Immigration is Too Much?” he puts into perspective just how much immigration has increased and will continue to. He explains that by 2027, the foreign-born proportion of the United States population is estimated to match its all-time peak in 1890 of 14.8 percent.

Frum illuminates the benefits that this massive new wave of immigration haws brought to the United States, but he also touches on the social and political costs of it. Both Hilary Clinton and Donald Trump have made comments about immigration hurting democracy. Donald Trump’s presidential campaign was heavily focused on anti-immigration. The extreme lengths that Trump is going to now has further increased the divide on the issue.

Donald Trump has created strife, as he wishes to build a wall to keep immigrants out of the United States.

The very high levels of immigration have corresponded with widening class divisions, questioning of political and economic elites, and the rise of extremist politics. Overall, Frum makes the point that immigrants are often fleeing for better lives for a multitude of reasons. Therefore, how will the United States balance it and what kind of policies will it enforce? It is not a black or white question but one that has a significant amount of grey areas.

I strongly agree with Frum’s argument that there needs to be a balance. The United States is arguably one of the most powerful countries and has a significant amount of resources available to help immigrants, but it does not have unlimited assets. If policies are put in place that are either completely anti-immigration or open-borders, it will greatly hurt not only our country but individuals’ lives. We need to create a realistic balance or “right level of immigration” in order for democracy to continue to thrive and help out immigrants who are in need of a new home.

Additional Sources

Funk, Nathan. Said, Abdul. Islam and the West: Narratives of Conflict and Conflict Transformation.International Journal of Peace Studies, Volume 9, Number 1, Spring/Summer 2004.

Frum, David. How Much Immigration is Too Much? The Atlantic. April 2019. https://www.theatlantic.com/magazine/archive/2019/04/david-frum-how-much-immigration-is-too-much/583252/

    

Anna Herman Uncategorized

Blog Post 10: The History of the Islamic Religion

By: Anna Herman

It is no secret that Muslim societies are at the center of pressing issues around the world, especially in Western cultures. In The No-Nonsense Guide to Islam, Ziauddin Sardar and Merryl Wyn Davies explain the history that even when most Muslim countries gained their independence in 1950, the decades that were supposed to be filled with innovation were rather occupied with patterns of European colonial dominance. The political leaders emerged from Westernized elites, who still to this day suppress almost all forms of the religious traditions of Islam. Obviously, this sparked tension between the rulers and the citizens.

The “jihadi” movement in Afghanistan brought the Soviet Union down. Keep in mind that this was one of the largest and strongest countries at the time. This gave more militant elements in the reform movements and what power tasted like for the first time. This led to the Islamic Revolution in 1979. The authors emphasize that this a power in which the society had never had before, and it led to such a craving for it. Ultimately, it piloted the creation of the Taliban, in order to apply the ideal Islamic state. As we are aware, the Taliban is an enemy of the United States due to their open fighting and attacks on individuals and communities. However, the authors shed light that the modern and moderate elements in Muslim society experience just as much conflict with the Taliban as we do.

As I briefly mentioned before, the fundamentalist goal is to apply what they believe is the ideal Islamic state, and that is implementing sharia or Islamic law. Sardar and Davies explain how the rubric of the sharia is nearly opposite of the Qur’an. We have discussed how the Qur’an is the religious text that is widely used in practicing Islam today. It has little rules in it and focuses on the religion that is constructed of God and the virtues. However, the sharia rubric is mostly fiqh. Fiqh is classical jurisprudence that was created in the Abbasid time period, which incorporates the logic of Muslim imperialism from the 8th and 9th century. Therefore, rather than a guide to help one practice the religion, like the Qur’an is, the sharia leads to religious rebellion.

Another important factor of the sharia that I would like to mention is the one the puritan fundamentalist focus greatly on: the hudud laws. This is the part of the sharia that spotlights crime and punishment. Although these laws are only applicable in a perfect and just society, the fundamentalists use them as a justification for their violent actions. The idea that sharia is a “law” is even ironic in itself. When a law is implemented it is to protect by taking the moral evolution of humanity into full consideration.

This is what it looks like when fundamentalists focus on violence in the sharia rather than the virtues of the religion.

I strongly disagree that Islamic law has always been consumed with “punishment.” Technically, someone could argue that it is when taken literally. I would like you to think of this from a different perspective. In the Bible, God deems that it is okay to sacrifice animals and occasionally people for him. If we recall, God told Abraham to sacrifice his only son Isaac. Although God commands him to stop at the last second, he was suggesting violence and punishment. Even in the 10 commandments, God says if you disobey those then you have sinned and will be punished. That is the entire reason that people go to confession, is to be free from their sins.

Now, a Christian could argue that the story was not to be taken literally, but when a Muslim does it then it becomes problematic. The Bible and the sharia were written hundreds of years ago, and I believe do not hold literal meaning. Although there is a section of the sharia that focuses on crime and punishment, we can see striking similarities present in the Christian text, as well. By giving this example, it takes away the focus of this question being one of the Islamic religion but one of any religious text, even one that is extremely popular in the West.

Musawah is a global movement that is focused on equality and justice in Muslim communities. It has a vision of a world where the basis of all human relations is filled with equality, non-discrimination, justice and dignity. Although this seems nearly impossible, the organization believes that it is extremely achievable, as it works for progress in human rights for Muslim women. The organization as an extremely fitting name as musawah translates to ‘equality’ in Arabic.

Some of their key messages to accomplish their goals is sharing knowledge, connecting people and engaging internationally. They explain that with a holistic approach, it builds and shares knowledge that supports equality in the Muslim family. Secondly, they believe that by connecting people there is an abundant amount of support. Finally, they support human right mechanisms to achieve equality and justice in the family.

I think this organization is a great tool for Muslim woman, as it openly opposes the sharia laws. Despite the fact that we discussed how they are not as widely used as the Qur’an and often radicalized; they still have presence today. By providing a resource to women, just as any other religion it can only benefit them rather than hurt.

Additional Sources

Sardar, Ziauddin. Davies, Merryl. The No-Nonsense Guide to Islam. Chapter 8: Contemporary Issues. Text.

miztoritravers Victoria Travers

Islamic Oppression – Looking at the Past and Future

Post Ten, Week 11

By: Tori Travers

a) Although Muslims received their independence in the 1950s, they felt suppressed and controlled by the Westernized elites and believed they were not being treated equally. Muslim ideals and traditions were ignored by the Western leaders, which eventually resulted in a lot of tension between the oppressed Muslims and the Western civilization. After the militant jihad’s decided to take action and defend themselves against the Soviet Union, the Islamic revolution resulted in 1979. In Contemporary Issues written by Sardar and Davies, they state that they believe that this sudden feeling of power led to the establishment of the Taliban. The creation of the Taliban was a way for the Jihadi to create an idealistic Islamic state. However, current tension between the Jihadis and the West is extremely high, as both sides perceive each other as threats and enemies.

b) Sharia law, Sharia means “path” in Arabic, is an Islamic law created by the fundamentalists who are extremely strict about their Islamic views. This was also a major reason for the Islamic Revolution. The fundamentalists believe that in order to make an idealistic Islamic state, everything must be revolved around Islamic law. The Sharia Law is not the equivalent of the Qur’an, yet it is still perceived as “laws from God.” Sharia laws do the opposite of liberating women, as it signifies the objection of women’s rights. Another key characteristic of the Sharia law is the way it has punishments. The most extreme characteristics of punishment are known as the Hubud laws, which are demonstrated when someone commits a certain kind of crime. Beheading and stoning are some examples of punishment given by the Hubud laws. Just days ago, gay sex became officially punishable by death and stoning according to the laws. The Puritan fundamentalists are concerned with Hubud laws because they want the punishments to reveal that the “state is enforcing the whole of Islam,” (Sardar and Davies, 118). The fundamentalists use these punishments as a way for people to behave and to demonstrate how they would like to be viewed as strong and serious.

Image result for sharia law
Sharia protesters in the street.

c) I do not believe Islamic law has always been consumed with “punishment”. According to the No-Nonsense Guide to Islam, Puritan Fundamentalists are the only ones worried about punishment and crime laws. A while back, The Muhammad talked down on punishment, explaining how everyone is equal and nobody deserves punishment. I think that the recent Islamic fundamentalists believe in these punishments, such as cutting one’s hands off as compensation for what they have done. I believe what has changed is Puritan Fundamentalists are concerned about never being able to go fully practice their religion because of the restraints from society. In this way, Puritan Fundamentalists could be afraid of never returning to what is pure, so they are implementing these scary rules.

 

d) Musawah means equity in Arabic and is a global organization that advocates for equality and justice in Muslim families. Their website says that their vision is “a world where the basis for all human relations is equality, non-discrimination, justice, and dignity.” I think that it’s very important that Muslims, especially women, are teaming up to connect and push for equality. This drastically differs with the way that Sharia Laws work to bind women away from basic human rights. Rather than saying that Islamic ways are superior, the Musawah platform works to combine Islamic principles with standards taken from many different nations laws and constitutional guidelines.

miztoritravers Uncategorized, Victoria Travers

Post #9, Week Ten: More on Islam

By: Tori Travers

In the book Islam, Europe’s Second Religion: The New Social, Cultural, and Political Landscape Sami Zemni and Christopher Parker explain the “failure of integration” of Muslims in Europe. They explain that the failure stems from how the Muslim migrant was socially portrayed. They write that Muslims in Europe are being “a problematic participant in European social and political life,” on page 235.

In the early 1950s, laborers and their families migrated from developing countries to fill low paying jobs in European economies until the 1970s, when the European economy took a turn for the worst (235). This portrayal was prevalent for the second time during the massive rise of “people fleeing conflict and/or political and economic insecurity in their home countries and arriving in Western Europe” after the Cold War ended (235). Soon enough, the entire situation was seen as a need to come to terms with the reality of a “multicultural Europe,” this being in a negative manner. The migrations were a threat and a challenge because immigrants seemed to be unable to integrate.

This way of perceiving immigration and multiculturalism by Europeans is problematic in the discourse surrounding Islam and Muslims in Europe because it perpetuates a stagnant and prejudiced view. Separating Islam and Europe structures a way of thinking between all parties. There is no cohesiveness. Everything is separated. As Zemni and Parker assert, “the construction of this discourse . . . profoundly influences the way European publics and policymakers view and interact with Europe’s Muslim communities” (236). Furthermore, there is a risk of it being fulfilled because important questions are never asked. For example, no one ever asks or takes the time to see if a Muslim migrant is “more” or “less” integrated than a migrant from another area.

Alia Malek and Josh Neufeld’s Foreign Policy issue The Dispossessed offers an awakening view of what is occurring with the refugee crisis in Europe. The first paragraph especially brings up an important factor that needs to be considered worldwide. The reality is that most of the people that are displaced, inhabit countries that simply do not have the resources to host them. With this trend continuing in this manner, it could mean for worse situations in the future if resource-rich countries don’t step up.

The stories, facts, graphs and images that the article shows also add to telling the story of refugees. The comic in the middle offered an interesting view on the matter as well. The illustrations added a viewing element, especially with the addition of actual images of the current panel. The struggles and hardships of the journey were especially highlighted with the addition of the comic.

Something I noticed in the film My Escape was the multiple times that refugees stated they did not know that the journey would be so difficult. Smugglers morphed from charming (in order to get the money to move refugees) to violent and terrifying. I believe the film does contain a good analysis of the crisis that many refugees are experiencing. The “homemade” videos as people made the exhausting and trying journey show just how terrible the conditions were and how critical it was. The importance of the crisis was showcased in the film and more people need to be aware of what is going on.

Refugees recently settled in Buettelborn, Germany. 

In regards to Islam playing a role in the refugee situation, I would have to say that it does play a role. However, I think it’s more so that Islam is forced to play a role. The prejudice and negativity of people’s perspectives about Islam force it to be a factor.

Anna Herman Uncategorized

Blog Post 9: The Realities of Immigrants

By: Anna Herman

  1. How do Zemni and Parker (ch.13) explain the “failure of integration” of Muslims in Europe? Why is the way Europeans think about integration and multiculturalism problematic in the discourse surrounding Islam and Muslims in Europe? Explain and give examples.

In the text Islam, Europe’s Second Religion, Zemni and Parker discuss the how the EU’s integration and expansion has dedicated a significant amount of effort to create the collective European identity and culture. This set of values is based off of the European national cultures, which include democracy, tolerance, acceptance for human rights, and more. This means that in order for someone to be European, it is necessary that they practice that set of values. Ultimately this translates to “multicultural Europe” being extremely exclusive with the ideological framework it is based on, and has become extremely problematic for anyone who does not fit in that bubble.

With this being said, Zemni and Parker explain the “failure of integration” of Muslims in Europe as yet another arena in which the biased concept of multiculturalism in Europe has created failure of migrants/immigrants of non-European origin to be able to assimilate into host societies, specifically Muslims. This has been present in two impartial demographic movements. First, the migration of laborers and their families from third-world countries to satisfy low paying jobs in Europe’s economy between 1950-1970. This ended in the 1970’s because of economic declines that led most European states to halt immigration. Secondly, the trend of individuals and their families fleeing conflict, political, and financial insecurity after the end of the Cold War. Most of these people fled to Western Europe.

Both of these movements sparked the challenge posed by the seeming incapability of immigrant groups (again mostly Muslims) to “get ahead” in European context. Ultimately, this failure of integration is defined as the failure to adopt the styles and practices that individuals are expected to accept and embrace themselves, despite it simply being the norm of hegemonic cultures.

Muslim women in Europe have struggled to wear their head scarfs. Now burkinis are even banned to wear when at the beach.

This relates closely to not just European Muslims, but Muslims that live in the United States experiencing the same expectations. As we discussed last week, if this marginalized group does not fit into the ideals that are societal norms, they are viewed as not belonging. This is prevalent in women wearing a veil, as they are assumed to be terrorist or forced to wear it by men, when in fact it is simply an image of their religion. All of these stereotypes that are prevalent in the United States and EU are from narrow-minded, nationalistic understandings. Merriam-Webster defines the term multicultural as “relating to, reflecting, or adapted to diverse culture. Therefore, by definition the multicultural integration in the West completely loses its meaning.

2. What is your assessment of the Foreign Policy The Dispossessed article and the film My Escape? Does the comic do justice to the refugee situation? Is it a good analysis of the crisis? Does Islam play a role? Even if you only watched a part of the film My Escape what is your assessment of the film? What caught your attention?

The Dispossessed article portrayed a realistic picture for me of the various reasons that refugees and migrants are leaving their homes. Whether it be due to political wars, geographical changes, or poor economies, it shows the actuality of people’s lives that is in the middle of the political climate today. We hear about immigrants 24/7 through the media, but Alia Malek and Josh Neufeld depict the stories of real people behind the topics that are so closely debated today. It allows a personal and intimate understanding of what refugees are truly going through and informs people of the consequences of the harsh immigration laws they are debating, attempting to, and have implemented. I believe the comic accurately shows the privilege that citizens in the Western countries have as it therefore leads to ignorance towards refugees.

The film My Escape had multiple scenes where it showed refugees terrified as they fled their home countries. Although they did not know what difficulties may lie before them, they wanted to survive. The hardships in the stories that were shared, further confirmed how much privilege I had as a natural born citizen of the United States. Although I am extremely passionate and strongly support immigration, I was unaware of the realities that these people faced to simply stay alive. Bottom line is in both the article and My Escape, refugees are fleeing for a better life and are in immediate danger.

Thousands of immigrants flee to the EU and United States in hopes to reach safety.

I believe this is especially important today, as the current president has shutdown the government in order to have enough funding to build a wall between the United States and Mexico. Consequently, President Trump has hopes that this physical wall will keep immigrants out. After viewing the documents and video, it displays the insensitivity that the country is having towards those who need our help the most. I genuinely feel that if the president and other government officials would truly empathize with these people, they would have a completely different viewpoint.

Additional Sources

 Alia Malek & Josh Neufeld “The Dispossessed” (Foreign Affairs)

Hunter, Shireen. Chapter 13. Sami Zemni, and Christopher Parker. Islam, the European Union, and the Challenge of Multiculturalism.

Sasse, Elke. My Escape. Film.