Hyphenated Selves: Muslim American Youth Negotiating Identities on the Fault Lines of Global Conflict

In the wake of the events of September 11, Muslim-American youth found that the multiple cultures within which they live were suddenly and alarmingly in conflict. The developmental consequences of living in a world fractured by religious and ethnic terror have yet to be determined for Muslim youth in the United States. This exploratory, mixed-method study begins to examine how Muslim youth negotiate their identities in these challenging times. Documented in the surveys, narrated in the interviews, and drawn into their identity maps, Muslim-American youth (n = 70) ages 12 to 18, vividly portrayed their interior lives as a dialectic labor of psychological reconciliation – piecing together what we call hyphenated selves. The results show that Muslim youth experience discrimination, sometimes to an extreme degree. We observed diversity in how youth deal with the challenges of growing up Muslim in post 9/11 US, ranging from “telling nobody” to policing each other within the Muslim community. In addition we found that males and females negotiate their Muslim and American identities in different ways.     

‘Minority’ as a sociological concept

This article considers how a Muslim cultural discourse of ‘propriety’ has influenced Muslim Arab Sudanese ethnic identity in two locations and time periods in an expanding diaspora. Focusing in particular on women and their embodied practices of whitening and propriety in Egypt in the nineties and the United Kingdom a decade later, I argue that the recent turn towards Muslim expressions of Sudaneseness is a form of resistance to racial labelling. While Sudanese have rejected being labelled ‘black’ in Egypt and in the UK, their renegotiation of a Muslim religious identity in the diaspora nevertheless confirms a racialized Sudanese ethnicity. This study contributes to the rethinking of ethnicity in a transnational space where ethnic nationalism and globalized Islamic discourse intersect with local histories and hierarchies of race and gender.     

Contesting the Politics of Culture, Rewriting the Boundaries of Inclusion: Working for Social Justice with Muslim and Arab Communities

This article calls on anthropologists of education to assert a more public voice attacking the ideological purposes to which the concept of "culture" has been deployed following the September 11 attacks. We must support schools, communities, and the media to address the power and politics of race and religion in contemporary social and political contexts, rather than focus primarily on multicultural education about Islamic and Arab "culture." Finally, this article urges us to expand our knowledge of the processes of social incorporation for Muslim and Arab immigrant youth to include a deeper understanding of how global politics contribute to young people's sense of emerging identities.     

Adolescent Movements: Dating,Elopements, and Youth Policing in Ladakh,India

ABSTRACT

In India's northwest border region of Ladakh, norms of sexuality are changing, which is resulting in the emergence of new sexual practices, such as dating, ‘roaming’, and the dramatic elopements of Buddhist and Muslim youth. This has caused the emergence of youth policing the perceived sexual infractions of others, through targeting particular zones of intimacy – marriage, religious identity, and mobility. Yet, youth policing is uneven, targeting those considered to be the most ‘at risk’ for moral transgressions, including Buddhists, the elite, and those pursuing education. Ladakhi youth are in a tenuous position, where they negotiate their desires to be ‘modern’ with the community pressure to maintain a strong sense of cultural identity. This paper examines how youth navigate between tensions of modernity and culture, showing that they employ a range of strategic practices and tactics that provide space for expressing desires for modernity, while simultaneously securing cultural loyalty.     

Articulating the Boundary between Secularism and Islamism: The Imam-Hatip Schools of Turkey

On the basis of an ethnographic analysis of an Imam-Hatip vocational religious secondary school in Turkey, I examine teachers' and parents' expectations and the process of students' identity formation. Although the students attending the Imam-Hatip school were expected to accept a reality infused with an Islamic worldview, their schooling experience actually strengthened the relational nature of identity formation in the context of Islamism and secularism, respectively.     

The Gendered and Racialized Pathways of Latina and Latino Youth: Different Struggles, Different Resistances in the Urban Context

This article explores the student resistances that shape orientations to schooling. Drawing on a study of Latina/o youth, I examine how race and gender influence whether they perceive education as oppressive or useful in resisting oppression. The key lever that may alter their perceptions is how school and society treat Latinos differently from Latinas. This study shows how ethnography can inspire pedagogical practices that bolster urban students' resistances to the oppressive forces negatively impacting their education. [Latina/o youth, race, gender, resistance, urban education]     

Learning to navigate the ethics of boundaries: schools,youth, and inter-religious relationships in Manado,Indonesia

Contributing to recent debates on ethical self-making, this article considers how Christian and Muslim youth in Manado, Indonesia, draw on various moral frameworks, and consequentially on both individual and community-oriented modes of subjectivity in navigating inter-religious encounters. The discussion foregrounds attitudes towards and normative expectations regarding inter-religious marriage as an important lens through which the shifting salience of inter-religious boundaries becomes apparent. Public discourses emphasize two contradictory frameworks for coexistence, projecting inter-religious marriage alternatively as the foundation for coexistence and as a major social threat. A focus on high schools demonstrates how public ethical debates are channelled through institutions and relate to the ways that youth grapple with coexisting ethical frameworks in a religiously plural society. In addition, the article makes a case for investigating the role of institutions in moral learning, taking into account the normative work accomplished in schools as teachers and students deliberate about and circulate ethical frameworks.     

Negotiating Individualist and Collectivist Futures: Emerging Subjectivities and Social Forms in Papua New Guinean High Schools

This article explains the academic disengagement of a critical mass of high school students in Manus Province, Papua New Guinea, as resulting in part from emerging personal subjectivities and new social networks. Based on a year of ethnographic research in 1994–95, the article describes the authority these young people attributed to their own perceptions of the limited opportunity structures facing them and to the idealized village-based egalitarian student identity being circulated through peer networks. As such, it illuminates the educational implications of youth culture, and demonstrates how local and global processes are mediated through the social fields of high schools.     

Young Muslim Immigrants in Norway: An Epidemiological Study of Their Psychosocial Adaptation and Internalizing Problems

The first aim of the present study was to examine internalizing problems and their psychosocial correlates among young Muslim immigrants in Norway as compared to other immigrant youth and host peers. The second aim was to examine adaptation differences among Muslim youth based on national origin and gender. Questionnaire data were collected during school classes from 6306 10th grade students in junior high schools in Oslo. Of the 1666 immigrants in the sample, 1060 (63.3%) originated in countries with majority Muslim population. Internalizing problems were measured in terms of depression and anxiety symptoms. Psychosocial adaptation included measures of general and acculturation-specific risks and resources. In general, Muslims youth appeared well-adapted. However, there were between group differences based on national origin and gender. Also, self-efficacy was identified as an important moderator between acculturation-specific risks and resources and mental health among boys.     

Ethnicity and class identity: The case of French‐ and English‐speaking Canadians*

This study addresses the racial and religious contexts of identity formation among Lebanese immigrants to the United States of America and Somali immigrants to Canada. Each enters with a different racial status: Lebanese as white; Somalis as black/visible minority. Ethnographic interviews explore the strategies of adaptation and identity development within these groups. Specifically, we compare and contrast the Lebanese and Somali experience through an analysis of ethnic relations in the country of origin, the conditions of immigration, and through accounts of their encounters and identity negotiation with the host society. We demonstrate the strategies each group implements to negotiate both race and religion in identity development. Our findings reveal that each group attempts to make their religious identity evident, however, Somali immigrants must negotiate the effects of ‘othering’ processes with both race and religion, while Lebanese immigrants build a religious identity from privileges afforded to them by virtue of their white racial status.     

A veil (hijab) as a public symbol of a Muslim woman modern identity

In this article the author explains the social role of Muslim woman in a postmodern society through a public symbol of her identity--the veil. The article's thesis is that the Muslim women's manifestation of their Islamic denomination through veiling and wearing appropriate clothes (in the case of men through growing beards and wearing clothes considered appropriate for them) signifies an expression of a new, Islamic shaped identity. This is a postmodern identity based on modernity rather than a fundamental reaction to modernity. The veil, a public symbol of Muslim identity, is often given a different meaning by its observers than the person actually wearing it. Therefore, the intention of this article is to analyze the elements of a particular, postmodern identity that a Muslim woman's veil, as a public symbol, represents.     

'Who the hell do you think you are?' Promoting religious identity among young Hindus in Britain

This article explores how Hindu activism in Britain challenges our understanding of the relationship between ethnicity and religion. It argues against the prevalent model in which Hindu identity is understood as a natural ‘product’ of ethnic identity development. Instead, this article calls for thinking about current religious activism as a response to multicultural politics, national belonging and the experience of being an ethnic minority. Based on anthropological fieldwork, the article examines the development of an organization that has successfully established Hindu societies across the UK, one that changed from initially being pro-Hindu to one that espouses Hindutva. The analysis of the rhetoric of a pro-Hindu speech reveals the aims of this group to distinguish themselves from other Asians, particularly the Muslim minority. Such examples of religious activism among “diaspora” youth require us to rethink our understandings of the connections between religion and ethnicity.     

Muslim immigrants and religious group feelings: self-identification and attitudes among Sunni and Alevi Turkish-Dutch

Affective ratings of multiple religious (sub)groups (Muslims, Christians, Jews and non-believers, as well as Sunni, Alevi and Sjiit Muslims), the endorsement of Islamic minority rights and religious group identification were examined among Sunni and Alevi Turkish-Dutch participants. The findings show that both groups differ in important ways. Some Alevi participants considered themselves Muslims but others interpreted Alevi identity in a secular way. The Sunnis were quite negative towards Jews and non-believers, they more strongly endorsed Islamic minority rights and they had very high Muslim group identification. Furthermore, the Sunnis were negative towards Alevis and the Alevis were negative towards the Sunnis. Muslim group identification was positively and strongly related to feelings towards Muslims and to the endorsement of Islamic group rights.     

The Chastity Society: disciplining Muslim men

At a time when Western humanitarian rescue discourses seek to save Muslim women from irrational and violent Islamic masculinities, the Jordanian Islamist charity ‘the Chastity Society’ seeks to train young men to restrain their excessive masculine passions to ensure that Muslim women are spared the fate of the benighted and oppressed Western woman. This article traces parallel emphases on gender essentialism, rationality, cultural pathology, and abjection to argue that a shared language of contention unites both Islamists and those who advocate for Western humanitarian interventions. I explore how several kinds of social control are legitimized through these symmetrical polemics about gender, order, and civilization.     

School choice and racial segregation in US schools: The role of parents’ education

We draw on recent developments in the sociology of race and ethnicity and theories of the duality of social structure to explain how the formation of ‘educational identities’ interacts with racial stratification to shape the school choices of highly educated whites in the United States. Analysis of the 1996 National Household Education Survey shows that the racial composition of schools plays an important role in the schooling choices of highly educated whites. As the per cent black in a residential area increases, whites are more likely to select alternative, higher-percentage-white schooling for their children. Importantly, this effect is amplified for highly educated whites (but not highly educated blacks). Ironically, then, despite many positive effects of formal education on racial attitudes, increased education for whites leads to greater negative sensitivity to blacks in public schools, which may in turn have the unintended effect of increasing school segregation and racial inequality.     

The perils of integration: exploring the experiences of African American and black Caribbean students in predominately white secondary schools

Racial minority students who attend predominately white schools in the United States and England face unique challenges in their learning environments that are connected to their status as non-white students. Scholars have documented the experiences of racial and ethnic minority students in mixed-raced schools in the United States and the UK for over four decades. However, the authors explore new research territory by employing critical race analysis to further articulate the similar experiences shared by African American and black Caribbean students’ in mixed-race schools. Using data two different studies, one in the United States and one in England, the authors highlight the resemblances between the experiences of African American and black Caribbean students in predominantly white suburban and rural secondary schools. To increase racial equity in education, we must accurately understand the structural and societal barriers that racial minority students face as they continue to access education resources and quality schools.     

Boundaries of belief: religious practices and the construction of ethnic identity in Hui Muslim communities†

Though scholars of ethnicity remark that religion is an important qualifying attribute for membership in an ethnic group, the nature of the relationship between religious faith and ethnic identity requires further exploration. An approach that emphasizes the importance of religious practices in forming and maintaining ethnic boundaries may offer a more complete explanation of the relationship between religion and ethnicity. This article proposes a framework for understanding how religious practices influence ethnic boundary formation and maintenance processes. I propose that religious practices may play a universalizing, negotiating, or differentiating role in influencing the formation and maintenance of ethnic boundaries. To illustrate these various roles played by religious processes, the article presents a heuristic case study of Islamic faith in boundary setting processes in Hui Muslim communities in China.     

BRAIN DEATH IN ISLAMIC ETHICO‐LEGAL DELIBERATION: CHALLENGES FOR APPLIED ISLAMIC BIOETHICS

Since the 1980s, Islamic scholars and medical experts have used the tools of Islamic law to formulate ethico‐legal opinions on brain death. These assessments have varied in their determinations and remain controversial. Some juridical councils such as the Organization of Islamic Conferences' Islamic Fiqh Academy (OIC‐IFA) equate brain death with cardiopulmonary death, while others such as the Islamic Organization of Medical Sciences (IOMS) analogize brain death to an intermediate state between life and death. Still other councils have repudiated the notion entirely. Similarly, the ethico‐legal assessments are not uniform in their acceptance of brain‐stem or whole‐brain criteria for death, and consequently their conceptualizations of, brain death. Within the medical literature, and in the statements of Muslim medical professional societies, brain death has been viewed as sanctioned by Islamic law with experts citing the aforementioned rulings. Furthermore, health policies around organ transplantation and end‐of‐life care within the Muslim world have been crafted with consideration of these representative religious determinations made by transnational, legally‐inclusive, and multidisciplinary councils. The determinations of these councils also have bearing upon Muslim clinicians and patients who encounter the challenges of brain death at the bedside. For those searching for ‘Islamically‐sanctioned’ responses that can inform their practice, both the OIC‐IFA and IOMS verdicts have palpable gaps in their assessments and remain clinically ambiguous. In this paper we analyze these verdicts from the perspective of applied Islamic bioethics and raise several questions that, if answered by future juridical councils, will better meet the needs of clinicians and bioethicists.     

Knowing,understanding and practising democratic citizenship: an investigation of the role of religion among Muslim,Christian and non-religious adolescents

The aim of this study is to examine the relation between religiosity and civic competences required to practise democratic citizenship. We compare non-religious, Christian and Muslim adolescents in the Netherlands to see whether (a) there is a relation between religion and civic competences, and (b) whether this differs depending on religious denomination. In the public debate, the reconcilability of Islamic beliefs and democratic citizenship is often questioned, but the relation between the two lacks empirical support. Results from analyses on data of 364 adolescents in the Netherlands indicate that religious adolescents have more developed democratic competences than non-religious adolescents. This is the case both for Christian and Muslim adolescents. The strength of religiosity does not play a role in predicting civic competences. Importantly, no differences are found between the civic competences of Muslim and Christian youth.