Instructor's Manual

Instructor’s Manual

Mary Ann Watson Christine Sheikh

Being Muslim in America

Instructor’s Manual to accompany the films:

Being Muslim in America: Acts of Courage and Healing

And An Afghan American Family Story

Mary Ann Watson Christine Sheikh

Table of Contents Preface...... …………………………………………………………………………………..ii Acknowledgements ...... iii The Professional Team ...... iv A Demography of the American Religious Landscape ...... 1 A Brief History of the Spread of Islam ...... 3 Islamophobia: Its Origins and Contemporary Status ...... 5 A Brief History of Hijab ...... 8 Common Styles of Islamic Clothing From Around the World ...... 9 Map of the Middle East and Surrounding Nations ...... 14 Six Primary Interviewees ...... 15 Ahmad Ghais ...... 16 Christine Sheikh ...... 20 Hamideh Etemadnia ...... 24 Ahmed Salih ...... 28 Ismail Akbulut ...... 32 Imam Ali ...... 36 Aisha Mohamed ...... 40 Obeid Kaifo ...... 44 Human and Jamshid Ebadi ...... 48 Meet the Organizations ...... 53 Northeast Denver Islamic Center/Masjid Taqwa ...... 53 Multicultural Mosaic Foundation ...... 55 Muslim Students Association--Auraria Campus ...... 57 Abrahamic Initiative ...... 59 WorldDenver ...... 61 United in Our Diversity ...... 62 Coalition for an Inclusive Colorado ...... 64 Metropolitan Denver North Islamic Center/Masjid Ikhlas ...... 65 Instructional Resources ...... 67 The Video Voiceovers ...... 67 Vocabulary ...... 69 Interviewee and Classroom Discussion Questions ...... 71 Book Excerpt: The American Ummah ...... 73 Resource List for Islam and Muslims ...... 77 References and Further Reading ...... 78

Preface

This Instructor’s Manual is designed to assist you in using the videos Being Muslim in America: Acts of Courage and Healing and An Afghan American Family Story as teaching and learning tools. These films are comprised of a series of nine videotaped interviews with Muslim men, women and families. Eight additional segments featuring small groups of Muslim men and women from Muslim-based organizations are included to give a broader perspective on personal and organizational attempts to combat Islamophobia. Healing processes and education are the central foci of these films.

The original videotaped interviews were 45 minutes to two hours in length and were spontaneous, unrehearsed interactions with persons and small groups as they share their personal stories. We attempted to capture dynamic, rather than pre-rehearsed, staged interviews.

We have added brief family biographical information on each of the persons interviewed, historical and demographic information on the participants’ various ethnic backgrounds, as well as maps, discussion questions for classroom use, a listing of resources, and a brief reference list. We have added photos of each of the interviewees so that students may identify more easily the participants with their ancestral home countries.

The nine interviewees and their stories become the educators in this series. We deeply appreciate their willingness to invite us into their homes as they teach us about their beliefs, experiences with Islamophobia and their successful attempts to heal from these micro-aggressions.

Mary Ann Watson began conceptualizing Being Muslim in America: Acts of Courage and Healing and An Afghan American Family Story as a second and third in a previously produced series on Muslim women and their decision-making concerning issues of import in their religious beliefs and practices. Mary Ann Watson’s Wearing Hijab: Uncovering the Myths of Islam in the United States, the first of these films (Films for the Humanities and Sciences, 2003), has been widely distributed to college and university classrooms. The need for its message has been noted again and again and requests for additional materials have been forthcoming.

The ongoing principle guiding this project is to provide U.S. students with dynamic slices of real human experience, particularly with persons coming from different cultural and religious backgrounds. Our goal is for students to understand and appreciate the differences in religions and cultures as well as to experience more directly the similarities of the human experience worldwide. One of the most powerful ways of changing existing prejudices is to meet real people through the medium of video. We can best understand the ways of other humans not by making assumptions, but by observing and listening and resisting the temptation to reach conclusions before gathering information.

We invite you on this video journey into the lives of these individuals, families and groups – as they teach us about the “tapestry” of the American experience.

--Mary Ann Watson, Ph.D. and Christine Sheikh, Ph.D., June 8, 2017, Denver, CO

Acknowledgments

The essential ingredient in these films and accompanying manual is the spirited involvement of the nine Muslim interviewees and the persons representing the organizations included in the film material. Many were initially hesitant but, as the filming progressed, they were excited about the project and their individual parts in making the endeavor a success. Their excitement is palpable; their thoughts concerning these very significant issues and concerns for Muslim-Americans are insightful and intelligent. The filming experience was heartwarming for all of us involved in the process.

We wish to thank those who were the central supporters of this project: our project editor, Ms. Kathy Tan, Films for the Humanities & Sciences, NY, NY, and Mr. Scott Houck of the MSU Denver Educational Technology Media Center, for his expert videography, art direction and editing.

Mary Ann Watson Christine Sheikh Scott Houck

iii

The Professional Team

Mary Ann Watson, Ph.D., Producer, Narrator, Essayist – Mary Ann Watson is Professor Emeritus in Psychology at Metropolitan State University of Denver with teaching experience at both the undergraduate and graduate levels. Her post-doctoral work at The Johns Hopkins University School of Medicine laid the foundation for her work as a teacher and clinician, specializing in sexology and thanatology. She has been the recipient of two Fulbright- Hays grants for study in Kenya and Egypt. She has been involved peripherally, then centrally, in the production of 19 video series with instructor’s guides that have accompanied textbooks in psychology, sociology, anthropology and political science.

Christine Sheikh, Ph.D., Producer, Essayist, Interviewee – Christine Sheikh is a sociologist of religion, race/ethnicity and gender whose primary research focus is on American Islam. She received her Ph.D. in Sociology at the University of Arizona. She was awarded the Engaged Scholars Studying Congregations Fellowship (2009-2011) and was a Visiting Scholar at Hartford Seminary’s Hartford Institute of Religion Research in 2010. In 2013, she was awarded the Jack Shand Research Grant by the Society for the Scientific Study of Religion. Her book, The American Ummah: Identity and Adaptation among Second-Generation Muslim Americans, is forthcoming from Rutgers University Press. Dr. Sheikh is an affiliate faculty member of the Sociology and Anthropology Department at Metropolitan State University of Denver. She is one of the six major interviewees for this film. She was born in Los Angeles to a Pakistani Muslim immigrant father who came to the United States in the late 1960’s and a White American (half Polish, half Italian) Catholic mother who was born and raised in Chicago.

Scott Houck, Videographer, Film Director, Editor – Scott Houck, Assistant Director of Media Services at MSU Denver, is an award-winning media specialist with extensive experience in filming and creative development of films for college and university classrooms. He regularly teaches the course “Multimedia Journalism and Social Documentary” in the MSU Denver Department of Technical Communication and Journalism.

Mariam Popal – Essayist – Mariam Popal is a graduate of Metropolitan State University of Denver. She was a student on-film participant and essay contributor to the film Wearing Hijab: Uncovering the Myths of Islam in the United States (Films for the Humanities and Sciences, 2003).

A Demography of the American Religious Landscape

Religious Landscape Study*

Religions – Explore religious groups in the U.S. by tradition, family and denomination

Christian 70.6% Evangelical Protestant 25.4% Mainline Protestant 14.7% Historically Black Protestant 6.5% Catholic 20.8% Mormon 1.6% Orthodox Christian 0.5% Jehovah’s Witness 0.8% Other Christian 0.4% Non-Christian Faiths 5.9% Jewish 1.9% Muslim 0.9% Buddhist 0.7% Hindu 0.7% Other World Religions 0.3% Other Faiths 1.5% Unaffiliated (religious “nones”) 22.8% Atheist 3.1% Agnostic 4.0% Nothing in particular 15.8% Don’t know 0.6%

Changing U.S. Religious Landscape 2007 2014 Change Christian 78.4% 70.6% -7.8% Catholic 23.9% 20.8% -3.1% Non-Christian Faiths 4.7% 5.9% +1.2% Jewish 1.7% 1.9% +0.2% Muslim 0.4% 0.9% +0.5% Unaffiliated 16.1% 22.8% +6.7% Atheist 1.6% 3.1% +1.6% Agnostic 2.4% 4.0% +1.6% Nothing in particular 12.1% 15.8% +3.7%

U.S. Muslim Demographics and Statistics:

Generational cohort among Muslims Younger Millennial 29% Older Millennial 22% Generation X 31% Baby Boomers 15% Silent 4% “Greatest” 1% Gender composition among Muslims Men 65% Women 35% Racial and ethnic composition among Muslims White 38% Black 28% Asian 28% Latino 4% Other 3% Educational distribution among Muslim adults High school or less 36% Some college 25% College graduate or more 23% Post-graduate degree 17% Marital status among Muslims Married 41% Living with a partner 4% Divorced/separated 8% Widowed 1% Never married 40% Importance of religion in life Very important 64% Somewhat important 24% Not too important 8% Not at all important 2% Attendance at religious services At least once a week 45% Once or twice a month/ A few times a year 31% Seldom 22%

*Religious Landscape Study, Pew Research Center, 2015

A Brief History of the Spread of Islam

Mariam Popal*

How did Islam spread so quickly after the death of Prophet Muhammad (PBUH)**? The word "Islam" means peace and submission to Allah, the one God. Even though Islam has been seen as separate from Judaism and Christianity, it shares many similarities with these two other monotheistic religions. To be a Muslim a person must follow the "five pillars" of Islam that form the framework of the Muslim life. These "pillars" include: the acceptance of one God with Muhammad as His messenger; praying five times per day as a direct link between the worshipper and God; setting aside a proportion of one's earnings for those in need; fasting in the month of Ramadan for the purpose of self-purification; and, if physically and financially possible, undertaking once in one's lifetime the pilgrimage to Mecca for the hajj. In addition, Muslims are expected to live their lives according to the shariah, the divine law. In 610 C.E. the Prophet Muhammad (PBUH) received his first revelation while meditating in a cave outside of Mecca in what is now Saudi Arabia. There he was visited by the angel Gabriel who told him, "Read in the name of your Lord who created humans from a clinging substance. Read, for your Lord is most generous. He taught people through the use of the pen that which they did not know before" (Quran 96:1-5). The first followers of the Prophet Muhammad (PBUH) were some members of his family, slaves, and the poor. As the religion of Islam grew, so did the opposition from the Meccan pagans who were very attached to the idols of their forefathers. Islam emphasized brotherhood and sisterhood in a land that had been divided by tribal alliances. During this early period Muslims were constantly under harsh persecution, particularly Muslims who had been slaves and those who had no tribal alliances. One journey of import in Prophet Muhammad's (PBUH) life was decisive in the history of Islam. The Prophet Muhammad (PBUH), because of his reputation for settling disputes, was invited by the town of Medina to come and help them out of a state of clan rivalry. He agreed to do so in exchange for a safe refuge for his followers. This journey from Mecca to Medina marks the beginning of the Islamic calendar. Prophet Muhammad's (PBUH) followers left their families and possessions behind. Not much later, the pagans of Mecca came to attack the single community that the Prophet Muhammad (PBUH) had established. This time the Muslims, although greatly outnumbered, fought back against the Meccans. Through a series of battles the Muslims defeated the Meccans and then returned back to their original home in Mecca. The people in Mecca were expecting vengeance, yet were surprised at their acceptance by the Muslims. The Muslims destroyed only the pagan idols surrounding the Ka’ba where the Muslims believed that the Prophet Abraham (PBUH) had built a place of worship to God. Unfortunately, the Prophet Muhammad (PBUH) did not live to see his faith spread so far across the globe, as he died shortly after returning to Mecca.

In the beginning of the 7th century, the Roman Empire had collapsed and the Byzantium Empire was left weak. Many people had become discouraged with the existing regimes that many felt were oppressive. As the Arab campaign expanded into these lands, many people converted. One element that made Islam as a religion so attractive was the lack of authoritarianism of the clergy. Thus, in general, the Islamic rule and expansion occurred as a result of many factors – the weakness of the Roman Empire, the general appeal of the Islamic ideology and some military actions. Throughout the 7th to the 10th centuries Islam spread rapidly from Saudi Arabia to Spain and China. Where Islam spread, the Muslims also contributed to the building of the nation's infrastructure as well as contributing broadly to educational centers and resources. For example, in Tunisia, they improved the water purification system. In the 8th century, Baghdad was established as "the house of wisdom" where scholars from different parts of the world would meet and build on the existing knowledge of mathematics, astronomy, anatomy, and other sciences. The Muslims preserved the ancient Greek writings of Aristotle and Plato and translated them into Arabic. Spain, an Islamic center, was beautified with gardens and lights. Cordova was considered a place of prosperity and enlightenment.

Soon after this period Islam began to face numerous challenges from European powers in the form of the Crusades and imperialism. The Crusades were provoked by the burning of an important Catholic church by a Muslim leader named Al-Hakim. Although his successor had the church rebuilt with the help of Muslims, the fury of the Pope drove his followers to reconquer the Christian Holy Land from the Muslim domination. Another major invasion came in the early 12th century led by the merciless warriors of Genghis Khan. Not only did they massacre thousands of Muslims but burnt many books and destroyed the infrastructure. Ironically enough, these same warriors within a decade became Muslims and great artists of Islamic design. The Ottoman Turks who were Muslims conquered more lands toward the west with each new ruler. Although they forced their power, they did not force their religion. Not all countries became Muslim because Muslim armies had conquered them. Indonesia is an example of a country where no Muslim army had gone, however, it is the country today with the largest Muslim population. Islam continues to spread today because of its message and because it demands of people to serve God by serving humans, and to be just and fair. Just as Islam spread yesterday, it spreads today with the emphasis placed on belief not violence.

*Mariam Popal, whose father escaped from Afghanistan, is a Sunni Muslim and was a student at Metropolitan State University of Denver. She is featured in the film, Wearing Hijab: Uncovering the Myths of Islam in the United States (2003). **Filmmaker’s Note: Muslims often use the Arabic phrase “ʿalayhi as-salām” after uttering the name of one of God/Allah’s prophets, such as Muhammad, Jesus (Isa), Noah (Nuh), or Moses (Musa), among many others. This phrase translates from the Arabic into the English phrase, “Peace be upon him,” which is often shortened to “PBUH.” Ms. Popal’s use of “(PBUH)” after stating the name of Muhammad (PBUH) is a demonstration of respect for the man Muslims believe to be a prophet of God/Allah.

Islamophobia: Its Origins and Contemporary Status

Christine Sheikh, Ph.D.

Note: a version of this essay is included in The American Ummah: Identity and Adaptation Among Second-Generation Muslim Americans, authored by Christine Sheikh, and forthcoming from Rutgers University Press. The “respondents” referred to in this essay are the participants in Sheikh’s research on second-generation Muslim Americans, which is the focus of The American Ummah. Given the trauma that several respondents experienced post-9/11 and amid other events that brought national negative attention to Muslim Americans, one might think that being connected to religious organizations, which may make religious identity and difference more salient, would compel more religious Muslims to become embittered and insular amid Islamophobic challenges to their American identities. However, more religiously-identified participants in this research actually appeared to be more equipped to verbalize concrete strategies of resistance that relied upon greater engagement with the broader society, such as participation in the media and politics. Less religious Muslims, on the other hand, were more likely to be at a loss as to how to respond to Islamophobia. Muslim Americans who were engaged with Islamic organizations, such as a mosque or the Muslim Students Association, were aware and critical of Islamophobia and the dim views many Americans have of Islam, yet were also highly optimistic regarding the future of the American Muslim community. Many of the more religiously engaged second-generation Muslim Americans believed that higher quality religious education was key to battling terrorism, and they were more likely than their less religious peers to call for Muslim countries to take up this endeavor. Iman (21 years old, Pakistani American), for example, referenced the seminar at which we met to do our interview—it was a weekend-long event in which numerous panels and lectures were presented on different elements of Islamic theology and operationalizing Islam meaningfully in the U.S. context. In response to the question, “when discrimination or misconceptions about Islam occur, what can or should Muslims do about that?” she said: They need to be a part of these type of programs first of all, like on-line or on a personal basis. First, they need to educate themselves; unless you know about the religion yourself you can’t defend it and you can’t right the wrongs, so to speak. So, really, I think it has to start with theory. It’s not really about combating those misconceptions off the bat, it has to start with the root of the problem, and that’s the Muslims themselves because they don’t know it themselves. At least the Christians and Jews, they know their religions and they’re able to concretely say this and this about it, but the Muslims on the other hand haven’t gotten to that point yet. For some less religiously identified second-generation Muslim Americans, 9/11 had the paradoxical consequence of forcing them to learn more about Islam so that they could respond to other people’s questions. Farrah (27 years old, Iranian American), for example, was very critical of Islam, and organized religion broadly, yet she was also earning an advanced degree in Middle Eastern Studies, and her graduate assistantship required her to teach undergraduate courses in the history of Islam. She attributes this choice in part to her shifting positionality after 9/11:

9/11 had a lot to do with, um, all of a sudden I was Middle Eastern, you know, I didn’t feel American any more, and um, and it was a source of shame, and um, and fear, it instilled a lot of fear. As far as religion goes, I’m gonna say that, sort of like I said earlier, I became like a teacher to everyone about Islam, and spreading the word of, spreading the word of peace and how it’s about, it’s about things like that and how it doesn’t advocate terrorism, and that got tiring, just because I’m not really Muslim, but I felt some responsibility, so 9/11 definitely put me in that position. Muslims who were less religious by conventional indicators were also aware and thoughtful about Islamophobia and terrorism, but more pessimistic about what Muslim Americans could do to counter prejudice and discrimination against Muslims, and were at more of a loss regarding what they could do to combat terrorism. They were less likely than their more religious peers to believe that the negative media representations of Islam and Muslims could be overcome. While the contemporary religious ethos in the United States, particularly among emerging adults, is characterized by disestablishment and an emphasis on individual subjectivity, it appears that stronger connection to institutionalized, or at least more collective, religiosity functions as a source of solace and empowerment for those seeking acceptance as legitimate members of American society. Connection to Islamic community and advocacy groups in the United States gives this subset of second-generation Muslim Americans access to the cultural tools needed to resist a politics of despair in which they feel little or no efficacy in resisting Islamophobia. Regardless of religiosity, interviewees agree that Muslims in the US must become civically engaged, active in the media as journalists, and otherwise integrated into the political and social system of the United States. Another means of “integrating” espoused by second-generation Muslim Americans is to engage in civic participation and to open mosques to the public. Rather than shrinking from contact with the community, respondents like Abdullah (30 years old, Afghan American) advocate greater community engagement through an “Open Mosque” model of civic openness: We have to combat that pro-actively, I think, in terms of opening up our places of worship, our institutions, you know, our minds in terms of writing things, submitting letters to the editor, all kinds of things in terms of media so that we can have a say in how people think about Muslims. I think it’s up to the Muslims themselves to do this, no- one’s going to do it for them. Asmaa (18 years old, Egyptian American) points out key variables in assessing intergroup relations—proximity and knowledge. She states that: [I]t depends how educated they are, or if they’ve exposure to Muslim people or if they haven’t. Because if they haven’t, then what’s going to make them not think that all Muslim people are terrorists and they’re mean and they don’t smile and they’re dirty and they live in ugly places and things like that, or all women wear black and walk behind their husbands like wearing the [burqa] and all men have four wives and 20 children, stuff like that?… So I can understand, but people that just don’t even try and they’re just so close-minded, and they’re like, ‘I hate Muslim people,’ even though they don’t talk to Muslim people. Unsurprisingly, personal interactions with members of a group make it far more difficult to stereotype that group. In 2014, research done for the Arab American Institute by Gallup Analytics found that Americans who personally knew Muslims were far more likely to rate their 6

perceptions of Muslims as “favorable.” In fact, knowing Muslims made it twice as likely for respondents in Gallup’s 2014 study to view Muslims favorably. Khadeeja (22 years old, Iranian American) implicitly addresses the impact of personal knowledge on favorability when she suggests that: [T]he best way is to somehow do something that gets other people involved, and shows them that it’s not a scary group of people. I don’t know if it would entail going to schools and lecturing or something, or like doing some sort of collaboration with another group, to get other people like non-Muslims involved in some sort of activity, which would involve Muslims, so they can have some sort of interaction with each other and therefore learn more about them. Respondents advocating for greater personal contact with non-Muslims are implicitly advocating for the “Contact Hypothesis,” proposed by Allport in 1954 as a theoretical explanation of how interpersonal relationships reduce prejudice. The argument is that, under conditions where group members have equal status characteristics (such as education or rank) and are working cooperatively towards a common goal, contact among members of a majority and minority group will reduce negative perceptions of one another. While this may sound like a simplistic solution to the problem of Islamophobia in the United States, scholars utilizing this perspective when examining anti-Muslim prejudice in Europe have found that when non-Muslims have personal contact with Muslims (Savelkoul et al. 2011; Novotny and Polonsky 2011), their likelihood of holding anti-Muslim biases is reduced. While “educating” others about Islam is both implicitly and explicitly suggested as a primary means of overcoming prejudices against Muslims in America, some respondents also suggested that the project of “education” be extended to Muslims themselves in both the U.S. and other nations. Sundus (19 years old, Libyan American) suggests that: We could educate, we could work together to try to let people know what Islam is, and these people mis-interpret it, they are doing things that aren’t Islamic, I think that’s all we can do in the U.S. is educate [people]. I think Muslims in other countries could do the same things in response to this extremism. They could educate other Muslims about their own religion just so that they can know the real essence of Islam, instead of just growing up and being influenced by extremist groups. And for us in the U.S., all we can do is educate people around us, and try to help each other. I don’t think we can do much else. The latter part of this quote from Sundus highlights a double-bind facing Muslim Americans. On the one hand, as demonstrated earlier in this chapter, Muslim American organizations have actively spoken out against violence committed against non-combatants in the name of Islam, yet they still face the claim that “Muslims refuse to speak out against terrorism,” or that this is simply not enough response, and Muslims should somehow take more responsibility for combatting terrorism. At the same time, there is the reality that the average Muslim American has no control over the actions of other Muslims, particularly those living on other continents. As Abdullah (29 years old, Afghan-American Male) states: “I think all the Muslims can do is live their lives and understand there are bad apples in bunches of them; we can pro-actively condemn things and we do. Other than that, what would you expect Muslims to do?”

A Brief History of Hijab

Mariam Popal*

Most persons believe that the Prophet Muhammad (PBUH) initiated the practice of women wearing hijab or veil. However, the idea of covering oneself in such a way predated Prophet Muhammad (PBUH). Islam was not the only religion that commanded women to cover their heads and bodies; Judaism and Christianity have scriptures that include this rule as well. In the Jewish tradition, a woman who covered her head was a symbol of modesty and, oftentimes, the veil would symbolize nobility. In fact, prostitutes were not allowed to wear the veil and, in rabbinic law, prayers or recitations were forbidden in the presence of a woman who was bareheaded. It is interesting to note that until the nineteenth century Jewish women in Europe wore the headscarf and, even today, in some sects of Judaism, the practice continues. In the Christian tradition, covering of the head by women has had a long history. In the New Testament St. Paul states … "and every woman who prays or prophesizes with her head uncovered dishonors her head – it is as though her head were shaved" (I Corinthians 11:3-10). Some orders of Roman Catholic nuns wear a veil. It is also common in many Christian sects throughout the world for women to wear head coverings and long dresses, particularly for worship. It is obvious from these examples that covering the head with a scarf or hijab (Arabic name for head covering) existed prior to the founding of Islam. Islam simply continued the practice. The Quran states, "Say to the believing men that they should lower their gaze and guard their modesty. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what ordinarily appear thereof; that they should draw their veils over their bosoms" (24-31). A second verse of the Quran states, "Oh Prophet, tell your wives and daughters and the believing women that they should cast their outer garments over their bodies so that they should be known and not molested." Therefore, in Islam, the primary motivations for wearing of head and body coverings relate to modesty as well as protection. The interplay of nationality and Islam is also significant, in that Muslims from different nationalities practice clothing styles that juxtapose their own national and cultural practices with their Islamic practices. Therefore, there is a wide variety of attire for U.S. Muslim women.

Common Styles of Islamic Clothing Around the World

Abaya

Abaya – A long-sleeved one- piece dress typically worn over other clothing. It can range in style from very simple to quite elaborate. Some Muslim women prefer dark, simpler forms of the abaya, while others favor more colorful fabric and designs. One popular fashion is a black abaya with elaborate embroidery on the sleeves, front, and hem of the garment. The abaya is commonly worn by North African Muslim women.

Hijab

Hijab – The version of hijab pictured here consists of a 45" perfect square of fabric coupled with a cotton “underscarf.” Hijabs are made of various materials in various textures, and may consist of a folded square or rectangular scarf. A head-covering of this sort is typically worn in Arab cultures, while a looser “shawl” type of scarf may be draped over the head among Muslims in South Asian cultures, such as Pakistan. In Afghanistan and Iran, the version of hijab commonly worn is known as the chador.

Jilbab

Jilbab – Long-sleeved garment resembling a coat or jacket that is typically worn over other clothing. This style is worn across many Middle Eastern and Muslim cultures.

Khimar with Niqab

Khimar – the khimar itself is an extra-long typically circular hijab commonly worn by women in East Africa, particularly Somalia

Niqab – a face veil that covers most of the face, leaving only the eyes visible. It is most commonly worn by women in the Arabian Peninsula countries of Saudi Arabia, Yemen, Oman, and the United Arab Emirates (UAE)

Burqa Burqa – a long, loose garment covering the entire face and body with a mesh material over the face to allow for some visibility. Rare among Muslim women, this garment is worn primarily by women in Afghanistan, and in the rural, northwestern region of Pakistan.

Sari

Sari – a garment worn daily by Indian women of many religions. It is 5 1/2 meters of continuous fabric worn over undergarments of a tight-fitting cropped blouse and a long, waist-to-floor petticoat. 12

Salwar kameez with Dupatta

Salwar kameez – a long, loose, usually long- sleeved blouse, with matching pants that are typically loose. There is growing variation in styles and cut of salwar kameez, including more fitted and/or short-sleeved salwar, or more fitted kameez resembling leggings. Salwar kameez is most commonly worn by South Asian Muslim women.

Dupatta – a long scarf worn with salwar kameez in a variety of styles.

Kufi

Kufi – A skullcap worn by Muslim men in day-to-day activities

Map of the Middle East and Surrounding Nations

Six Primary Interviewees

Meet the Families:

Ghais Family History: Egypt

Egypt – Brief History*

The regularity and richness of the annual Nile River flood, coupled with semi-isolation provided by deserts to the east and west, allowed for the development of one of the world’s great civilizations. A unified kingdom arose around 3200 B.C. and a series of dynasties ruled Egypt for the next three thousand years. The last native dynasty fell to the Persians in 341 B.C., who in turn were replaced by the Greeks, Romans and Byzantines. It was the Arabs who introduced Islam and the Arabic language in the 7th century and who ruled for the next six centuries. Completion of the Suez Canal in 1869 elevated Egypt as an important world transportation hub. Partially independent from the U.K. in 1922, Egypt acquired full sovereignty from Britain in 1952. A rapidly growing population (largest in the Arab world), limited arable land, and dependence on the Nile all continue to overtax resources and stress society. Inspired by the 2010 Tunisian revolution, Egyptian opposition groups led demonstrations and labor strikes countrywide, culminating in President Hosni Mubarak’s ouster. Egypt’s military assumed national leadership until Mohammed Morsi won the presidential election. In January 2014, voters approved a new constitution by referendum and in May 2014 elected Abdel Fattah El Sisi president. Egypt elected a new legislature in December 2015, the first parliament since 2012.

Demographic Indicators; Location: Northern Africa, bordering the Mediterranean Sea, between Libya and the Gaza Strip Capital: Cairo Area – Comparative: Eight times the size of Ohio; three times the size of New Mexico Population: 94 million

Socio-Economic Indicators: Ethnic Groups: Egyptian, 99.6%; Other, 0.4% Religions: Muslim, 90%; Christian, mainly Coptic Orthodox, 10% Languages: Population Growth Rate: Arabic (official); English and French Life Expectancy at Birth: 72.7 years Total Fertility Rate: 3.53 born/woman HIV/AIDS – Adult Prevalence Rate: 0.02% Literacy Rate: 73.8% Gross Domestic Product Per Capita: $3314. Gross Domestic Product Growth Rate: 3.76% Inflation Rate: 15.5%

*CIA. The World Factbook: Egypt (2016)

Ahmad Ghais and his wife, Paula Ghais

Biographical Sketch

Ahmad Ghais, 78 years old, came to the U.S. as a young man from Cairo, Egypt, and became a naturalized citizen of the U.S. in 1967 after finishing college and starting his career. Born in Cairo, Ahmad went to a Cairo British colonial school for 10 years, and then to Cairo University for three years, where he studied engineering. At the age of 20, he transferred to MIT in Cambridge, M.A., where he studied technology, electrical engineering and computer science. He went on to earn a Ph.D. from Northeastern University in Boston, MA. He spent a career of four decades working mostly in space and satellite technology as a technology executive, or a “nerd,” as he laughingly comments. He worked at NASA for quite a few years. Before retiring early, he also worked in England for 11 years. He has consulted, taught in U.S. universities, and now teaches classes in Islam, politics, Arabs/Muslims, and terrorism to friends and neighbors. Ahmad’s family consists of his wife, Paula, three grown children and six grandchildren. Ahmad and Paula met while he was a student at MIT; he had gone to high school with her roommate’s boyfriend, another Egyptian. The eldest son is an attorney on the East Coast, and their eldest daughter is now a professor of international relations. She lives in Colorado, not far from her parents. Their youngest child, a daughter, lives in England with her family. Ahmad’s brother, who was younger than him by six years, died serving in the Vietnam War. While Ahmad was in graduate school, his parents sent his younger brother to the U.S. to study aeronautical engineering. The brother really wanted to fly planes, but could not join the Air Force due to a slight imperfection in his vision. The Army recruiter, however, recruited him with the promise that he could learn how to fly helicopters and become trained as a paratrooper. He was sent to Vietnam, where he served for two tours of duty. During his second tour of duty, amidst the Tet Offensive, enemy forces came into Danang, and he was killed. Quotations

“I’m not a devout Muslim, but I cherish my cultural heritage.” (Ahmad Ghais)

“The real victims of Islamic extremism are Muslims and Arabs. By any measure you want – count of bodies, persecution or having to leave their homes and going to Europe. Muslims themselves are going to have to reform and to abandon the idea of Islamic extremism.” (Ahmad Ghais)

“By going to Ft. Logan [to put flowers on graves of soldiers who were Muslim] I wanted to add my voice to the resistance to Islamophobia, to show that we are here. We are Americans. America is a multi-ethnic country – different religions, different languages. It is a good thing to have this America that is pluralistic.” (Ahmad Ghais)

Sheikh Family History: Pakistan

Pakistan – Brief History*

The Indus Valley civilization, one of the oldest in the world and dating back at least 5,000 years, spread over much of what is presently Pakistan. This area underwent successive invasion in subsequent centuries from the Persians, Greeks, Scythians, Arabs (who brought Islam), Afghans, and Turks. The separation in 1947 of British India into the Muslim state of Pakistan was never quite satisfactorily resolved, and India and Pakistan fought two wars over the disputed Kashmir territory. India-Pakistan relations improved in the mid-2000’s but have been rocky since the November 2008 Mumbai attacks. Following a series of bomb and suicide attacks by the Pakistan Taliban, the Pakistan Government and the Pakistani Taliban representatives agreed to a cease- fire in early 2014. However, by mid-year 2014 the talks collapsed and the TTP resumed attack, plotting against Pakistani targets.

Demographic Indicators Location: Southern Asia, between India, Iran, Afghanistan and China Capital: Islamabad Area – Comparative: Slightly less than twice size of California Population: 201 million

Socio-Economic Indicators: Ethnic Groups: Punjabi, 45%; Pashtun 15%; Sindi, 14%; Others, 25% Religions: Muslim (official), 96%; Other, 4% Languages: Punjabi, 48%; Sindhi, 12%; Saraiki, 10% Population Growth Rate: 1.45% Life Expectancy at Birth: 67.7 years Total Fertility Rate: 2.86 children born per woman HIV/AIDS – Adult Prevalence Rate: 0.09% Literacy Rate: 57.9% Gross Domestic Product Per Capita: $5000 Gross domestic Product Growth Rate: 4.2% Inflation Rate: 2.5%

*CIA. The World Factbook: Pakistan (2016)

Christine Sheikh

Biographical Sketch

Christine Sheikh is a sociologist who was born in Los Angeles to a Pakistani father (U.S. citizen) and a Polish Italian Catholic mother from Chicago. She graduated from the University of Arizona with a Ph.D. in Sociology, and has a book forthcoming from Rutgers University Press titled The American Ummah: Identity and Adaptation among Second-Generation Muslim Americans. Christine is married to a Pakistani American Muslim who was born in Denver, CO, and has one step-daughter who is a college student. Christine does not wear hijab or any head covering except when in a mosque. Her primary research interest is in the study of Islam and Muslims in the United States. She is a college professor and researcher.

Quotations

“I want people to see the full humanity of Muslims. When you learn peoples’ stories that makes it much more likely that people will see Muslims as human beings. People connect to stories showing the diversity of Muslims. Even well-intentioned people say ‘All Muslims do this; all Muslims do that.’” I have a rich spiritual life even though I don’t wear a scarf. That doesn’t mean I’m not a committed Muslim or that I’m somehow marginal or that I’m not a part of the story of Islam in the United States.” (Christine Sheikh)

“Take advantage of the incredible opportunity and privilege of being in a university where ideas are the goal because there are very few places in life where your goals center around learning new ideas and interacting with different kinds of people.” (Christine Sheikh)

Etemadnia Family History: Iran

Iran - Brief History*

Known as Persia until 1935, Iran became an Islamic republic in 1979 after the ruling monarchy was overthrown and Shah Mohammad Reza Pahlavi was forced into exile. Conservative clerical forces led by Ayatollah Ruhollah Khomeini established a theocratic system of government with ultimate political authority vested in a learned religious scholar accountable only to the Assembly of Experts – a popularly elected 86-member body of clerics. U.S.-Iranian relations became strained when a group of Iranian students seized the U.S. Embassy in Tehran in November 1979 and held embassy personal hostages until mid-January 1981. The U.S. cut off diplomatic relations with Iran in April 1980. During the period 1980 – 1988, Iran fought a bloody, indecisive war with Iraq that eventually expanded into the Persian Gulf and led to clashes between the U.S. Navy and Iranian military forces. In June 2013 Iranians elected a moderate conservative cleric, Dr. Hasan Fereidun Ruhani to the presidency. He is a longtime senior member in the regime, but has made promises of reforming society and Iran’s foreign policy. The U.N Security Council passed a number of resolutions calling for Iran to suspend its uranium enrichment activities and in July, 2015, Iran and the five permanent members signed the Joint Comprehensive Plan of Action under which Iran agreed to restrictions on its nuclear program in exchange for sanctions relief.

Demographic Indicators: Location: Middle East, bordering the Gulf of Oman, the Persian Gulf, and the Caspian Sea, between Iraq and Pakistan Capitol: Tehran Area – Comparative: 2.5 times the size of Texas Population: 82 million

Socio-Economic Indicators: Ethnic Groups: Persian, Azeri, Kurd, Lur, Baloch, Arab, Turkmen and Turkic tribes Religions: Muslim (official) 99.4%; Other 0.6% Languages: Persian (official), Kurdish Population Growth Rate: 1.18% Life Expectancy at Birth: 71.4 years Total Fertility Rate: 1.83 children born/woman HIV/AIDS – Adult Prevalence Rate: 0.14% Literacy Rate: Age 15 and over, 86.8% Gross Domestic Product Per Capita: $17,300 Gross Domestic Product Growth Rate: 0.4% Inflation Rate: 11.9%

*CIA. The World Factbook: Iran (2016) 25

Hamideh Etemadnia

Biographical Sketch

Born and raised in Iran (father’s home town of Yaz, Iran), Hamideh was one of five girls in her family. Her parents had no opportunity to go to college, but made sure that all of their children were educated. Hamideh received her Bachelor’s degree in Civil Engineering from the University of Tehran, Iran. Hamideh left Iran 13 years age to go to Japan to get a Masters’ degree in Information Engineering from the University of Ryukyus. She then decided to pursue her Ph.D. in Civil Engineering at Southern Methodist University in Dallas, Texas. Hamideh currently lives in Denver, Colorado, where she has been working as a travel model manager for the Denver Regional Council of Governments (DRCOG) since August of 2014.

Quotations

“I feel so in peace with my religion in my personal daily life. Understanding the right path, who we are, what we do, and how to respect others are very significant rules in my family. Paying attention to the daily prayers are also important. In my family respecting the elders and being hospitable are very central. Being honest at the first place with ourselves and then with others are high values in our lives.” (Hamideh Etemadnia)

“Islam is the religion of about 1.6 billion Muslims. But it seems that it is the most misunderstood religion in the West. Before judging or deciding about your Muslim friends or communities invite yourself to learn about the religion of Islam from your reliable sources or get to know your Muslim neighbor or classmate by talking to them and asking your questions.” (Hamideh Etemadnia)

Salih Family History: Sudan

Sudan – Brief History*

Military regimes favoring Islamic-oriented governments have dominated national politics since independence from Anglo-Egyptian co-role in 1956. Sudan was embroiled in two prolonged civil wars during most of the remainder of the 20th century. These conflicts were rooted in northern economic, political, and social domination of largely non-Muslim, non-Arab southern Sudanese. Peace talks gained momentum in 2002-2004 with the signing of several accords. The final accord, signed in January 2011, indicated overwhelming support for independence. South Sudan became independent on July 9, 2011. Violence in Darfur in 2013 resulted in an estimated 6,000 civilians killed and 500,000 displaced. Peacekeeping troops have struggled to stabilize the situation and have increasingly become targets for attacks by armed groups. Armed conflict, poor transport infrastructure, and government denial of access have impeded the provision of humanitarian assistance to affected populations.

Demographic Indicators Location: Northeastern Africa, between Egypt and Eritrea Capital: Khartoum Area – Comparative: Slightly less than 1/5 the size of the U.S. Population: 36 million

Socio-Economic Indicators Ethnic groups: Sudanese Arab, 70%; Fur, Beja, Nuba, Fallata Languages: Arabic (official); English (official); Nubian, Fur Religions: Sunni Muslims; Small Christian minority Population Growth Rate: 1.69% Life Expectancy at Birth: 64.1 years Total Fertility Rate: 3.68 children per woman HIV/AIDS – Adult Prevalence Rate: 0.25% Literacy Rate: 75.9% Gross Domestic product Per Capita: $4300. Gross domestic product Growth Rate: 3.5% Inflation Rate 17.3%

*CIA. The World Factbook: Sudan (2016)

Ahmed Salih

Biographical Sketch

Ahmed was born in Khartoum, Sudan. When he was 2 he moved to Abu Dhabi, the capital city of the United Arab Emirates (UAE), where his family lived through his first year of high school. His father served in the UAE’s military. They then moved to Egypt, where Ahmed finished high school and attended college, where he earned a BS in computer sciences. In his fourth year of college, Ahmed married an Egyptian woman who is a biochemist. After Ahmed’s college graduation in 2005, he and his wife moved to Sudan and worked there for almost four years. In 2009, they immigrated to the U.S. At the time of their immigration, they had two children—a son and a daughter. Ahmed and his wife would ultimately have four children total—two born in the U.S. Ahmed, his wife, and the two older children became naturalized citizens in 2015. Professionally, Ahmed is a computer software engineer who also does freelance social media marketing. He serves the Muslim American community as a full-time principal of an Islamic Studies school through the local mosque (Denver Islamic Society), and is involved as a community organizer through The Colorado Islamic Center.

Quotations

“I was born Muslim. I care about my neighbors and all women, education and outreach and standing for justice and human rights.” (Ahmed Salih)

“You have to build these bridges. We have to sit down with all people – even those who are misinformed about Islam and hate Islam. We have to sit with them and talk with them and we have to clarify these things for them.” (Ahmed Salih)

“These kinds of conversations we have to build as Muslims. It is our duty as Muslims to step out of our mosques and to reach our neighbors and to have our voices heard in all America and all the world. Education is number one to face Islamophobia.” (Ahmed Salih)

Akbulut Family History: Turkey

Turkey - Brief History*

Modern Turkey was founded in 1923 from the remnants of the defeated Ottoman Empire by national hero Mustafa Kemal, who was later honored with the title Ataturk or “Father of the Turks.” Under his leadership, the country adopted radical social, legal, and political reforms. Since then, Turkish political parties have multiplied, and democracy has been fractured by periods of instability and military coups, which in each case eventually resulted in a return of formal political power to the civilians. Turkey joined the U.N. in 1945 and in 1952 it became a member of NATO. In 1963 Turkey became an associate member of the European Community. Over the past decade, economic reforms have contributed to a quickly growing economy. Late 2015 and the first half of 2016 witnessed an uptick in terrorist violence in Turkey’s two largest cities and elsewhere. On July 15, 2016, elements of the Turkish Armed Forces attempted a coup at key government and infrastructure locations in Ankara and Istanbul. Turkish Government authorities subsequently conducted mass arrests of military personnel, detained several thousand judges and journalists and suspended thousands of educators in connection with the coup.

Demographic Indicators: Location: Southeastern Europe and Southwestern Asia, between Greece and Syria Capital: Ankara Area – Comparative: Slightly larger than Texas Population: 80 million

Socio-Economic Indicators: Ethnic Groups: Turkish, 70-75%; Kurdish, 18%; Other minorities, 7-12% Religions: Muslim, 99.8% Languages: Turkish, Kurdish, other minority languages Population Growth Rate: 0.9% Life Expectancy at Birth: 74.8 years Total Fertility Rate: 2.03 children per woman HIV/AIDS – Adult Prevalence Rate: NA Literacy Rate: 95% Gross Domestic Product Per Capita: $20, 400 Gross Domestic Product Growth Rate: 4% Inflation Rate: 7.7%

*CIA. The World Factbook: Turkey (2016)

Ismail Akbulut and family

Biographical Sketch

Ismail Akbulut was born and raised in Germany, and identifies as a Turkish German American Muslim. His parents emigrated in the 1970’s from Turkey to Germany for a work program. Ismail received his BA from the State University of Baden, Wurttemberg, in Business Information Systems. In 2007 Ismail moved with his family to the United States when he was offered a job with a Colorado-based company. That same year he joined the Multicultural Mosaic Foundation. Currently, he is pursuing his Master’s degree in Islamic Studies and Leadership at Bayan Claremont University in California. Ismail is married with three daughters – one born in Germany and two born in Colorado. He volunteers as the President of the Multicultural Mosaic Foundation. He is a green card holder and a German citizen.

Quotations

“As a Muslim we have to pray five times a day. Usually, I have to perform the noon and afternoon prayer at work. I use a private quiet room to perform my prayers at work. My employer is very respectful. When eating outside I look out for halal or vegetarian food, i.e. no pork or non-halal food in restaurants. When shopping I make sure that we purchase food without any pork or alcoholic ingredients.” (Ismail Akbulut)

“I grew up in Germany; there are many similarities between the Western cultures compared with the Turkish culture of my parents. A major difference between American and German/Turkish culture is relationship. I have a feeling that relationships in the U.S. are often very superficial, whereas in Turkish culture relationships are deeper. Yet, I have many American friends who are deeply caring. Also, Americans are smiling more than people in Germany or Turkey.” (Ismail Akbulut)

Ali Family History: U.S.A.

U.S.A. - Brief History*

Britain’s American colonies broke with the mother country in 1776 and were recognized as the new nation of the United States of America following the Treaty of Paris in 1783. During the 19th and 20th centuries, 37 new states were added to the original 13 as the nation expanded across the North American continent and acquired a number of overseas possessions. The two most traumatic experiences in the nation’s history were the Civil Way (1861-1865) and the Great Depression of the 1930’s. Buoyed by victories in World Wars I and II and the end of the Cold War in 1991, the U.S. remains the world’s most powerful nation-state. The economy is marked by steady growth, low unemployment and inflation, and rapid advances in technology. Long- term problems include inadequate investment in economic infrastructure, rapidly rising medical and pension costs of an aging population, sizable trade deficits, and stagnation of family income in the lower economic groups.

Demographic Indicators Location: North America, bordering both the Atlantic and Pacific Oceans, between Canada and Mexico Capital: Washington, D.C. Area – Comparative: Half the size of Russia Population: 324 million

Socio-Economic Indicators Ethnic Groups: White, 79%; Black, 13%; Asian, 4%; Native, 1% Religions: Protestant, 46%; Roman Catholic21%; Jewish, 2%; Muslim, 1%; Unaffiliated, 23% Languages: English, 79%; Spanish, 13%; Other, 8% Population Growth Rate: .81% Life Expectancy at Birth: 79.8 years Total Fertility Rate: 1.87 children born per woman HIV/AIDS – Adult Prevalence Rate: NA Literacy Rate: 86% Gross Domestic Product per Capita: $56,100 Gross Domestic Product Growth Rate: 2.6% Inflation Rate: 0.1%

*CIA. The World Factbook: United States of America (2016)

Imam Ali

Biographical Sketch

Originally from the south side of Chicago, Imam Abdur-Rahim Ali has lived in Denver for 26 years. His extended family became associated with the Nation of Islam in the 1940’s, and Imam Ali is the Imam of the Northeast Denver Islamic Center/Masjid Taqwa. Masjid Taqwa is in the network of mosques affiliated with the W.D. Muhammad community, a predominantly African American Sunni Muslim movement.

Imam Ali’s father was career military, serving in both WWII and in the Korean War. His cousin is the wife of boxer Mohammed Ali. Imam Ali is also co-chair and a founding member of the Greater Denver Interfaith Alliance. The Greater Denver Interfaith Alliance is a faith-based organization whose mission is to promote and implement coalitions among faith communities of the Abrahamic traditions and service-providing agencies to address the social needs of Denver’s at-risk populations. He is also Project Director of the Northeast Denver Islamic Center’s Responsible Fatherhood Program. Imam Ali is married to Dr. Carroll “Sadikia” Watkins Ali, Director of the Greater Denver Interfaith Alliance. They have been married for more than 20 years with a blended family of eight adult children.

Quotations

“Islam is natural. To me it is like breathing: you inhale; you exhale. Islam is just treating people the right way – the way you want to be treated. It is following the Golden Rule – as we say in America.” (Imam Ali)

“Most American people are ignorant about Islam. They only know what they see on the news; what they see on TV. We have the obligation to try to correct misinformation.” (Imam Ali)

“Form relationships. Have a Muslim friend. You’ll find out that they are human beings like everyone else. That’s what we have in common. We come from the same creator. We are in different tribes and colors. This is not to despise one another but to get to know one another.” (Imam Ali)

Mohamed Family History: Somalia

Somalia – Brief History*

Britain withdrew from British Somaliland in 1960 to allow its protectorate to join with Italian Somaliland and form the new nation of Somalia. In 1969, a coup headed by Mohamed Said Barre ushered in an authoritarian socialist rule characterized by the persecution, jailing, and torture of political opponents and dissidents. After the regime’s collapse early in 1991, Somalia descended into turmoil, factional fighting, and anarchy. In May 1991, northern clans declared an independent Republic of Somaliland that attempts now to maintain a stable existence and continues efforts to establish a constitutional democracy. Beginning in 1993, a two-year humanitarian effort was able to alleviate famine conditions, but when the U.N. withdrew in 1995, having suffered significant casualties, order still had not been restored. In 2000, the Somalia National Peace Conference held in Djibouti resulted in the formation of an interim government known as the Transitional National Government. Presently Somalia is ruled by a new parliament consisting of 275 members appointed by clan elders.

Demographic Indicators: Location: Eastern Africa, bordering the Gulf of Aden and the Indian Ocean, east of Ethiopia Capital: Mogadishu Area-Comparative: Slightly smaller than Texas Population: 10 million

Socio-Economic Indicators: Ethnic Groups: Somali, 85%; Bantu and others, 15% Religions: Sunni Muslim Languages: Somali (official); Arabic, Italian, English Population Growth Rate: 1.92% Life Expectancy Rate at Birth: 52.4 years Total Fertility Rate: 5.89 children born per woman HIV/AIDS – Adult Prevalence Rate: 0.5% Literacy Rate: 37.8% Gross Domestic Product Per Capita: $400 Gross Domestic Product Growth Rate: 2.6% Inflation Rate: -4%

*CIA. The World Factbook: Somalia (2016)

Aisha Mohamed

Biographical Sketch

Aisha is a 21-year-old college student at the University of Colorado at Denver. She is studying International Studies with the intent of becoming a lawyer. She lives with her parents and nine other siblings. Her parents are both originally from Somalia, but moved to Kenya where Aisha was born. The family came to the United States when Aisha was two years of age. She has been an American citizen since she was nine years old. Her parents are also American citizens. Aisha has worn hijab since the first grade.

Quotations

“Me coming to this campus my very first year, I wouldn’t interact with anyone. I’d go to class and go home. I hated college. Then once I became involved with MSA (Muslim Students’ Association) and the Student Government Association I’ve met so many people – people who aren’t Muslims. We share our stories. We have wonderful experiences with each other.” (Aisha Mohamed)

“Through MSA we have weekly volunteer activities. We have disaster relief training that we could go anywhere around the United States – floods or hurricanes or whatever. It is an opportunity for others who have never met a Muslim before.” (Aisha Mohamed)

Kaifo Family History: Syria

Syria - Brief History*

Following World War I, France acquired a mandate over the northern portion of the former Ottoman Empire province of Syria. The French administered the area as Syria until granting it independence in 1946. In the 1967 Arab-Israeli War, Syria lost the Golan Heights region to Israel. In November 1970 Hafiz al-Asad seized power in a bloodless coup and brought political stability to the country. Following his death, his son, Bashar al-Asad, was approved as president by popular referendum. Influenced by major uprisings that began elsewhere in the region, and compounded by additional social and economic factors, antigovernment protests broke out, with the size and intensity of the protests fluctuating. The government’s response has failed to meet demands for Asad’s resignation and widespread armed opposition activity has led to extended clashes between government forces and oppositionists. Unrest continues in Syria and, according to an April 2016 U.S. estimate, the death toll among Syrian government forces, opposition forces, and civilians has reached 400,000. Approximately 13.5 million persons are in need of humanitarian assistance, 6.5 million persons have been displaced internally, and an additional 4.8 million Syrians are refugees. This situation is considered the largest humanitarian crisis worldwide.

Demographic Indicators Location: Middle East, between Lebanon and Turkey Capital: Damascus Area – Comparative: Slightly more than 1.5 times Pennsylvania Population: 17 million

Socio-Economic Indicators: Ethnic Groups: Arab, 90%; Kurds, Armenians and Others, 10% Religions: Muslim, 87%; Christian,10%; Druze,3% Languages: Arabic (official); Kurdish, Armenian, French, English Population Growth Rate: 1.56% Life Expectancy at Birth 74.9 years Total Fertility Rate: 2.55 children born per woman HIV/AIDS – Adult Prevalence Rate: Less than 100 persons Literacy Rate: 86.4% Gross Domestic Product Per Capita: $5100 (2011 estimate) Gross Domestic Product Growth Rate: -9.9% Inflation Rate: 38.1% (2015 estimate)

*CIA. The World Factbook: Syria (2016)

Obeid Kaifo and family restaurant

Biographical Sketch

Obeid Kaifo is a Syrian-American Muslim. He was born in Los Angeles, California, and raised in Aurora, Colorado. Obeid’s parents are from Aleppo, Syria. He has lost four family members to the Syrian crisis and his family has made several dozen trips to Southern Turkey, actively helping Syrian refugees since 2012. Obeid is currently trying to help displaced family members out of Beirut, Lebanon, into the U.S. or to Germany. He has been working directly with organizations and U.S. officials on the Syrian crisis on behalf of the Syrian refugees and Muslim-Americans. He is one of the co-founders of CIC, a Coalition for an Inclusive Colorado. This Coalition creates and supports community events that protect and respect the rights of those who wish to call Colorado home. He aims to create an environment that can help integrate refugees and immigrants more effectively, while facilitating and supporting a normal way of life and an easier transition into Western culture and society. He is a recent graduate from Metropolitan State University of Denver with a degree in Biology.

Quotations

“So when a Muslim family becomes a part of the regularity of your life [people who are regulars at our restaurant], people will be shocked about what they are learning – just from getting a sandwich. Some say, ‘I used to think that all women in a head scarf were oppressed.’ But seeing my mother cooking, they begin to realize that my mother has made them these amazing sandwiches for many years and that she is a sweetheart and not oppressed at all.” (Obeid Kaifo)

“We organized a protest outside the Capitol [across the street from their Shish Kabob restaurant] for Syrian refugees. It’s not as much about protest as informing people about what is going on in the world.” (Obeid Kaifo)

Ebadi Family History: Afghanistan

Afghanistan: Brief History*

Afghanistan was founded in 1747. The country served as a buffer between the British and Russian Empires until it won independence from national British control in 1919. The Soviet Union invaded in 1979 to support the tottering Afghan communist regime, touching off a long and destructive war. The USSR withdrew in 1989 under relentless pressure by internationally supported anti-communist mujahidin rebels. A series of subsequent civil wars saw Kabul finally fall in 1996 to the Taliban, a hardline Pakistani-sponsored movement that emerged in 1994 to end the country’s civil war and anarchy. Following the September 2001 terrorist attacks, a U.S, Allied, and anti-Taliban Northern Alliance military action toppled the Taliban. The Taliban still considers itself the rightful government of Afghanistan, and it remains a capable and confident insurgent force. It continues to declare that it will pursue a peace deal with Kabul only after foreign military forces depart.

Demographic Indicators: Location: Southern Asia, north and west of Pakistan, east of Iran Capital: Kabul Area-Comparative: Six times the size of Virginia, slightly smaller than Texas Population: 33 million

Socio-Economic Indicators: Ethnic Groups: Pashtun, Tajik, Hazara, Uzbek and other Religions: Muslim, 99.7% Languages: Population Growth Rate Afghan Persian or Dari (official) 50%; Pashto 35%; Turkic languages, 11% Life Expectancy at Birth: 51.3 years Total Fertility Rate: 5.22 children born per woman HIV/AIDS- Adult Prevalence Rate: 0.04% Literacy Rate: 38.2% Gross Domestic Product Per Capita: $1900. Gross Domestic Product Growth Rate: 1.5% Inflation Rate: -1.5%

*CIA. The World Factbook: Egypt (2016)

Jamshid Ebadi and Family of Origin

Huma Ebadi family of origin

Biographical Sketch

Jamshid Ebadi is one of five children in his family of origin, all of whom were born in Kabul, Afghanistan. Jamshid’s father was educated in the United States, receiving a Masters in Engineering at Georgia Tech and a Ph.D. in Business at Indiana University. He then returned to Afghanistan and taught at the University of Kabul prior to the Russian invasion of Afghanistan in 1978. After this time it became very dangerous for Western-educated persons to stay in Afghanistan. Many who were blacklisted disappeared, never to be heard of again. When Jamshid’s father knew of his own blacklisting he set about to escape from Afghanistan under the guise of attending an academic conference. He came to the U.S., teaching at Kansas State University, while putting together the necessary paperwork to have his family leave Afghanistan and join him in the U.S. Eighteen months later the family of five with their mother escaped by camelback over the mountains of Afghanistan and Pakistan and came to Kansas, where they grew up. Huma Babak Ebadi’s family came to the U.S. in 1988 from Kabul. As a ten-year-old, Huma and her family escaped Afghanistan over the mountains into Pakistan, just as Jamshid’s family did. Huma’s father had died, while serving in the Afghan military, prior to their leaving. Both Jamshid and Huma were educated in the United States and are now living with their four children in a suburb of Denver, CO.

Quotations

“I fear that Islam is extremely misrepresented and misunderstood. I fear that Islam is judged by the negative actions of a very few who do not even have knowledge of Islam. I wish that people would try to understand Islam by reading authentic books about the example of the Prophet Muhammad (pbuh). I wish people would know that a lot of the hate in the world is spread because of political agendas of a few and rage and revenge of some. I hope that as citizens of humanity we do not fall into the trap of the few that might gain from war and world instability. I hope that we can all communicate and understand one another and see that we have much in common.” (Huma Ebadi)

“Being Muslim defines how I live every day. It is the most impactful aspect of my life and helps in prioritizing the events in my daily schedule. There are many differences [between Islamic culture and the mainstream American culture] but the freedoms we have in America allow us to live our lives without it conflicting.” (Jamshid Ebadi)

Meet the Organizations

Northeast Denver Islamic Center/Masjid Taqwa* Greater Denver Interfaith Alliance*

Brief History

Located in the inner city of Denver and the historic Park Hill neighborhood, the Northeast Denver Islamic Center’s greatest opportunity for Dawah has been outreach to the predominant numbers of African Americans in the surrounding community. There are many challenges as competing interests have created a long-standing struggle over the influence of African Americans. Often, those who choose to embrace Islam see themselves as “reverting” to Islam as the descendants of Africans brought involuntarily to this country who were Muslim but not allowed to practice Islam (approximately 30% of the Atlantic slave trade is thought to have been Muslim in origin).

In 2009 NDIC moved to its current location at 3400 Albion, leasing to buy the property that was formerly a Church of Christ. This mosque has been named Masjid Taqwa (Mosque of the G-d Conscious). Imam Abdur-Rahim Ali has been the resident Imam from the beginning. In addition to being a place of prayer, educational programs and programs addressing the needs of at-risk populations in Northeast Denver have been developed. Such programs include parenting classes, English as a second language classes, and life skills and job readiness classes for persons reentering the community from prison.

Masjid Taqwa is also a founding member of the Greater Denver Interfaith Alliance. This group gives a voice to Coloradans who want to put their faith into action as a force for good in public life. At The Interfaith Alliance of Colorado, the focus is on advocacy efforts on specific initiatives grounded in shared values. The Public Policy Commission of the Greater Denver Interfaith Alliance decides which bills to support and advocate for or against. They make decisions in accordance with the priority areas of religious liberty, racial and economic justice.

The Northeast Denver Islamic Center and the Greater Denver Interfaith Alliance are working together to have an educational campaign geared toward the re-entry population and the at-risk community. The intent is to strengthen ongoing collaborative efforts – “Project Redemption” to impact substance abuse, HIV/AIDS and Hepatitis C prevention, primarily in minority communities, and to provide support to ex-felons in transitional living.

*Adapted from Masjid Taqwa’s website: www.northeastdenverislamiccenter.com

Northeast Denver Islamic Center

Imam Ali

Multicultural Mosaic Foundation*

Brief History

Established in June 2003, the Multicultural Mosaic Foundation (MMF) is a non-profit organization dedicated to help cultivate moral and cultural values in our society by promoting understanding and dialogue. The organization is guided by the belief that, as a community, diversity is our strength. We have a great deal to learn from one another, which can enrich ourselves without undermining our own identities. Together, listening and responding with openness and respect, we can move forward to work in ways that acknowledge genuine differences but build on shared hopes and values.

The mission of the MMF is to encourage the identification, protection and preservation of cultural values considered to be of outstanding value to humanity. The MMF strives to contribute to the establishment and furtherance of cross-cultural understanding and dialogue in the community, and to work on attaining peace and helping to bring about the long-awaited cooperation of the world civilizations by working together.

The MMA provides a regular venue for scholars, where they can share their research and experience pertaining to contemporary local and global issues. Interfaith conversations also provide a common intellectual forum for people of different faith traditions to learn from one another and to act with compassion in an often-divided world. MMF believes that religious scholars, leaders and communities can emphasize the common ground among diverse faith traditions “where we can start repairing the world together” while honoring the distinctiveness of each.

Activities of the Denver MMF are Legislative Dialogue and Friendship Dinners, a speaker’s series, social responsibility projects, trips to Turkey, and language and cooking classes. Examples of the social responsibility projects include collaboration with Habitat for Humanity and the Peanut Butter Sandwich Project.

*Adapted from the Multicultural Mosaic Foundation’s website: www.mosaicfoundation.org/mmf/index/php/about-us/mission-vision

Multicultural Mosaic Foundation Ismail Akbulut, MMF president

Quotations

“Interfaith dialog is part of everyday life.” (Rev. Amanda Henderson)

Muslim Students Association (MSA)—Auraria Campus*

Brief History

The Muslim Student Association (MSA) at the Auraria campus in Denver is a student organization composed of students of the Community College of Denver (CCD), Metropolitan State University of Denver (MSU Denver) and the University of Colorado at Denver (UCD). The goal of this organization is to raise spiritual awareness of Islam by hosting events and bringing in guest speakers.

The aims and purposes of the MSA are to serve the best interests of the Muslims of the Auraria Campus. Towards this end, the MSA shall promote unity and joint action among Muslim students; conduct social, cultural, religious and other awareness activities in the best traditions of Islam, and promote friendly and unified relations between Muslims and non-Muslims.

The MSA welcomes everyone of all backgrounds, races, nationalities, creeds, and genders in hopes that we can all come together to bring understanding of one another. It is a social group for the students on campus, consisting of persons of different origins, nationalities and cultures. The MSA serves the needs of students by creating a brotherhood and sisterhood and a means by which Muslim students maintain and increase their faith in a college environment as well as an expression of their creativity and ideas. The MSA’s weekly meetings also provide an opportunity for non-Muslims on campus to learn about Islam and its beauty. MSA is a voice for the Muslims on campus and all Muslims worldwide. Above all, MSA is the stepping stone by which students learn the techniques, develop the motivation, and acquire the passion to commit their lives for the sake of Allah.

*Adapted from the MSA-Auraria’s student organization profile: www.msudenver.orgsdync.com/show_profile/59162-muslim-student-association

Muslim Students Association meeting

Aisha Mohamed – President of UCD MSA

Abrahamic Initiative*

Brief History

The Abrahamic Initiative is a gathering of persons of the three Abrahamic faiths – Islam, Judaism and Christianity - in order to foster mutual understanding and appreciation among these three faith traditions. AI’s meetings focus on education, dialogue and action. As the world becomes more interdependent, it is critical that people of good will come together. Knowing each other and understanding the foundations of each tradition helps to dispel false images and stereotypes that thwart positive relationships and generate conflict. It is our belief that healthy and constructive relationships emerge from mutual understanding and appreciation of each tradition.

The regular meetings of the Abrahamic Initiative provide a safe and engaging environment for communication. The Abrahamic Initiative resists and strongly condemns any and all violence, coercion and divisiveness in the name of religion. We are deeply saddened by events of this nature in our world, and our hearts are with the victims and their families.

We urge all to join us in condemning all action and speech that serves to divide us and to work towards interfaith understanding and respect. We stand definitively for peace. Let us resist the urge to be influenced by the idea that the other is inherently deficient and instead develop curiosity to learn about each other. The Abrahamic Initiative works toward mutual respect.

*Adapted from the Abrahamic Initiative’s website: www.abrahamicinitiative.org/who-we-are

Hal Simmons, Founder of Denver Abrahamic Initiative

Quotations

“The goal of the Abrahamic Initiative is to get people of the three separate faiths – Islam, Christianity and Judaism – in the same room. When you talk together it is really hard to hate someone when you really know them.” (Hal Simmons, Founder of the Abrahamic Initiative in Denver)

“I grew up in a very tough house – we hated everybody. My Dad didn’t like anybody that wasn’t white. I outgrew this by traveling around the world and buying merchandise and getting to know people. I got to know that these people are OK.” (Hal Simmons)

WorldDenver*

Brief History

WorldDenver is a non-profit community organization dedicated to advancing a deep understanding of global affairs and cultures. Supported by individuals, businesses and foundations, WorldDenver engages globally-minded Coloradans in a direct, personal dialogue with each other and with elected officials, civic leaders and professionals from around the world.

The mission of WorldDenver is to strengthen and expand the community of engaged global citizens and organizations in Colorado through education, cross-cultural exchange, and personal interaction with international leaders, professionals and students. The vision of WorldDenver is to be the leading international forum in a more globalized and thriving city.

WorldDenver seeks to be globally-focused, member-focused, and community-focused. We seek to be globally focused through our programs, and we encourage our participants to be curious and open-minded, while respectful of different perspectives and experiences. We seek to be member-focused in that we provide value for our membership and high quality in our innovative and creative programming. We seek to be community-focused as we provide globally-minded Denver residents with the opportunity to interact with people from all corners of the world. Balance and breadth in program design ensures that WorldDenver meets a variety of community needs.

Quotations

“Since I have started in the U.S. as an international student, I am very interested in global conflict recognition and how through the direct exchange those conflicts can lead to global benefits. For example, I am a member of an interfaith group and the goal is to pursue the mutual understanding of faiths and making the bridges among those faiths. I am interested in global issues and getting involved in education. As I see it, the base of most of the challenges is either no education or wrong information.” (Hamideh Etemadnia, featured participant in Being Muslim in America: Acts of Courage and Healing)

*Adapted from WorldDenver’s website: www.worlddenver.org

United in our Diversity*

Brief History

“United in our Diversity” was born from a community meeting featuring the leaders of three Park Hill, Denver, Colorado, faith communities – the Park Hill United Methodist Church, Park Hill Temple Micah and the Northeast Denver Islamic Center/Masjid Taqwa. At this meeting, several hundred members of the community met with the Rev. Dr. Eric Smith, Rabbi Adam Morris and Imam Abdur-Rahim Ali, with moderator Dr. Carroll Watkins-Ali, founder of the Greater Denver Interfaith Alliance. This gathering in the fellowship hall of the Park Hill United Methodist Church presented an opportunity for community members to hear from the three faith tradition religious leaders to answer the following three questions based on their individual religious traditions:

1. In terms of obedience to God, does God want us to seek knowledge? 2. The 1st amendment to the Constitution of the United States of America states the need for separation of church and state. Is there a place for faith in public life or do the two need to be completely separate? 3. Could you discuss women in your faith traditions? What specifically do the scriptures say about women; how are women viewed as a result; what is the public role of women?

The attendance at this event signaled the great desire in the Denver community for many more gatherings to increase understanding among members of these faith communities. Flyers for an upcoming event, “Spirit-Con” (see photo on opposite page) were distributed.

Quotations “The mind that we have, that is curious, that wants to know – it is a deep and profound first value to learn, to grow, to understand our world.” (Rabbi Adam Morris)

“God has created everything following the rule of logic and science. Mohamed said to seek knowledge from the cradle to the grave and to go as far as China to seek knowledge. We need to have knowledge and information and to apply it.” (Imam Ali)

“Even Jesus recognized the separation of church and state when he said ‘Render to Caesar what is Caesar’s and to God what is God’s. Faith might inform [a political leader] how a person views something but not to use their faith to enforce.” (Rev. Dr. Eric Smith)

“We don’t want our government to have any particular religion. Period.” (Rabbi Adam Morris)

“God created men and women from one soul. Everyone, no matter whom – our President, the Messiah – came through the womb of a woman. And we need to be aware of our environmental ‘womb’ in which we grow as human beings.” (Imam Ali) 62

*Adapted from the Park Hill Methodist Church’s website: www.phumc.org

Coalition for an Inclusive Colorado* Brief History

The Coalition for an Inclusive Colorado was established in 2015, when growing concerns of Islamophobia and hate rhetoric began to spread in the U.S. Coloradoans from many different communities began to meet on a voluntary basis to see how they could continue to promote inclusivity and understanding. Only a few months later, a coalition of non-profits, governmental officials, businesses, and concerned individuals formed to tie Colorado’s past to its present and help educate and influence its future. The CIC is here to bring those with the same desires together to advocate for a future Colorado that welcomes all.

The following individuals and organizations are the supporters of the Coalition for an Inclusive Colorado: 1. Jenny Presswalla, Regional Director for Strategic Engagement, Office for Community Partnership, Homeland Security; 2. Rep. Paul Rosenthal, Colorado State Representative, House District 9; 3. Gil Asakawa, Author of “Being Japanese American”; 4. Raymond Estacio, Director of CPC Health, Colorado Board of Health; 5. George Brauchler, Minoru Yasui Legacy Project; 6. Senator Nancy Todd, Colorado State Senator, Senate District 28; 7. Harry Budisidhartha, Deputy Director of the Asian Pacific Development Center; 8. Mile High Japanese American Citizens League; 9. Denver Human Rights and Community Partnerships; 10. Shish Kabob Grill; 11. Colorado Asian Culture & Education Network; 12. Meeting Every Need Seriously; 13. Vedra Wali LLC; 14. Rocky Mountain Chinese Weekly

Some examples of CIC events are the following: 1. Day of Remembrance at the Colorado History Museum; 2. Celebrating an Inclusive Colorado at the Ralph Carr Judicial Center; 3. Day at the State Capitol: Refugees 101 at the Colorado State Capitol; 4. Building Bridges with the Muslim Community at the Colorado Muslim Society; 5. Minoru Yasui to Receive Presidential Medal of Freedom; 6. Faiths Gather in Denver to Build Bridges, Downplay Islamophobia

“My contention obviously was if you begin to erode the liberties and freedom and rights of the individual, then you are indeed jeopardizing the safety of our whole nation. That was my position.” Minoru Yasui (Recipient of the Presidential Medal of Freedom)

*Adapted from Inclusive Colorado’s website: www.inclusivecolorado.org/about 64

Metropolitan Denver North Islamic Center/Masjid Ikhlas*

Brief History

Masjid Ikhlas, the Metropolitan Denver North Islamic Center, was legally established in March of 1999. The Center is a non-profit, educational, religious and humanitarian organization.

Masjid Al-Ikhlas is committed to the Islamic way of life based on the Qur’an and life example of Prophet Muhammad. It serves as a center for religious development, social, educational, economic and cultural enrichment. We believe in the Oneness of God (Allah) and the oneness of humanity. We are committed to promoting excellence in community life and human dignity throughout our neighborhoods, city, country and global community.

Ikhlas Academy is a part of the educational component of Masjid Ikhlas. The vision is to mold the next generation of children into strong Muslim men and women who will be active in the pursuit of Islam and what benefits the Muslims. This Academy exists for the education and development of Muslim youth ages 5 – 18. All cultures, backgrounds and knowledge levels are encouraged to enroll in order to benefit from our dedicated staff and talented teachers. We teach Qur’an and its proper recitation, elementary Arabic up to high school level and Islamic Studies. Friendships created here last a lifetime. Many members of our wonderful staff are old students of the school, including most of the administration.

*Adapted from Masjid Ikhlas’s website: www.masjidikhlas.org/about; www.masjidikhlas.org/academy/

Masjid Ikhlas

Imam ShemsAdeen

Instructional Resources

The Video Voiceovers:

Being Muslim in America: Acts of Courage and Healing

Muslims have been a part of the U.S. cultural landscape since the beginning of this country. Scholars estimate that 10-30% of Africans enslaved in early America were Muslims, even though most of these first U.S. Muslims would ultimately lose much of their connection to Islam.

While Muslims from other parts of the world immigrated to the United States over the 19th and early 20th centuries, it was with the signing of the 1865 Hart-Cellar Immigration Act that the Muslim population in the United States grew into a truly thriving and visible American religious community. According to the Pew Research Center, there are approximately 3.3 million Muslims living in the United States today.

Six Muslim Americans are featured in this film:

Born in the Sudan, Ahmed Salih finished high school and college in Egypt. He and his Egyptian wife immigrated to the U.S. in 2009. They have four children. Their whole family became U.S. citizens in 2015.

Born and raised in Germany, Ismail Akbulut is of Turkish origin. He and his wife and their three daughters have been in the U.S. since 2007.

Born and raised in Iran, Hamideh Etemadnia came to the United States in 2007 to pursue a Ph.D. in Civil Engineering. She works as a transportation engineer.

Imam Ali hails from the south side of Chicago. His family first became associated with the Nation of Islam in the 1940’s. Now a Sunni Muslim, he is the imam of a Denver Islamic Center. His last name tells of this famous relative – Mohammed Ali.

Born in L.A. to a Pakistani father and an American Catholic mother of Polish and Italian ancestry, Christine Sheikh is the co-producer of this film series. She is a sociologist, whose primary scholarship is on second-generation Muslims living in the United States.

Originally from Egypt, Ahmad Ghais has been in the U.S. since the 1950’s. He earned a Ph.D. in Engineering from Northeastern University in Boston, and worked at NASA for many years. He and his wife Paula have three grown children and six grandchildren.

The term “Islamophobia” is an umbrella concept that refers to prejudice and discrimination against Muslims. 67

Ahmad and Ahmed raise an important point. Despite the claims made by some that “Muslims don’t speak out against terrorism committed in the name of Islam,” there are numerous examples of Muslims and non-Muslims being supportive.

Being Muslim in America: An Afghan American Family Story

Afghanistan is one of the world’s poorest countries, made worse by almost constant warfare in the late twentieth century.

In 1978, in what was seen as a pro-Russian, anti-Islamic invasion, Russian troops invaded Afghanistan and, overnight, Western-educated Afghans were disappearing.

It was during this period of turmoil that the Ebadi and Babak families left their homes in the dead of night to escape to Pakistan and, later, to the United States, to join family members who had already escaped Afghanistan and were living in the United States.

A day with the Ebadi family in their suburban Denver home tells an American story of Jamshid and Huma Ebadi and their four children, Aisha (10), Sulaiman (8), Jaleel (5) and Aminah (2).

Vocabulary

Abaya – a long-sleeved slipover, one-piece dress, generally worn by North African Muslim women Adhan – call for prayer Burqa – a long, loose garment covering the entire face and body with a mesh material allowing for some visibility Chador – a full-length cloth which covers the body and hair but not necessarily the face (worn in Iran and among Lebanese Shiite women) Da’wah – sharing one’s faith with others Din – religion Dupatta – a long scarf worn with salwar kameez in a variety of styles Hadith – saying or tradition of the Prophet Muhammad or the early Muslim community; a primary source of Islamic law Hajaba – to hide from view or conceal Hijab - this term can mean anything from modest Islamic dress to a full veil. It is often a headdress that covers a woman's hair in combination with long, loose clothing Hijabi – North American slang term for a Muslim woman who wears hijab Imam – the head of the Muslim community; a prayer leader in Sunni Islam Iman – faith Islam – the religion that stems from the revelations that Prophet Muhammad received from the angel Gabriel, now contained in the Quran. Islam literally means submission, with the sense of submission to a higher power. Islamophobia – unfounded hostility towards Muslims and, therefore, fear or dislike of all or most Muslims Jalabaya – a long robe that covers the body, worn by both men and women Jilbab – long-sleeved type jacket/coat worn as an actual outfit Ka’ba – Located in Mecca, this is the black, cube-shaped building around which Muslims circumnambulate during Hajj or Umrah. In the Islamic tradition, this is a place of worship that

God commanded Abraham and his son Ishmael to build four thousand years ago, that over time became dedicated to the worship of many gods, and that Muhammad restored to the worship of the singular Abrahamic god. Khimar – an extra-long circular hijab; a piece of material for head covering Khul – a divorce by mutual consent; a type of divorce that can be initiated by the wife who renounces her claim to the bride price or dowry Kufi – A skullcap worn by Muslims in day-to-day activities Masjid – A Muslim place of worship Musallah – A place where prayer is held Muslim – one who submits to the will of God; the proper term for an adherent to the faith of Islam Muslimah – term used for a Muslim woman or woman of Islam Niqab – a veil worn by women that completely covers the face PBUH – Peace Be Upon Him; a customary phrase spoken or written after the name of the Prophet Polysemic – A word or phrase or symbol that may have multiple meanings Quran – the Muslim sacred scripture that records God's revelations to Prophet Muhammad through the angel Gabriel; the older spelling “Koran” is now seen as an inaccurate transliteration of the term. Salwar kameez – a calf-length tunic worn over loose pants Sari – a garment worn daily by Indian women; continuous fabric worn over undergarments of a tight-fitting cropped blouse and a long, waist-to-floor petticoat Segmented assimilation – a model of ethnic assimilation in which immigrants and their children actively choose to incorporate some dimensions of their new culture while simultaneously maintaining ethnic distinctiveness in other ways Shariah – for Muslims, the divine law Sheikh – a respected man, often older; the head of the tribe; one who teaches others Sura – a chapter of the Quran. The Quran contains 114 surahs.

Ummah – a community of persons, with religious connotations

Interviewee Questions

The following interviewee questions were consistent across all ten Muslim interviewees:

1. Please introduce yourself – name, country of family origin, citizenship status, occupation, present family status;

2. Tell us your family story. Why did you leave your family country of origin?

3. What does it mean to you to be Muslim, both generally and in your own life?

4. What do you think that most non-Muslim Americans think of Islam and Muslims? How do you feel about this?

5. How do you believe that 9/11, Orlando and San Bernardino and other such events have impacted U.S. Muslims?

6. Have you ever experienced discrimination or prejudice specifically because of being a Muslim? How have you handled these situations? What do you think that Muslims can or should do in response to discrimination against them in the United States?

7. Dealing with prejudice and discrimination can be very stressful and harmful to one’s well-being. What can Muslims do, as a group and individuals, to heal from the negative impact of Islamophobia?

8. Is the U.S. a good place to practice Islam?

9. What are your hopes for overcoming discrimination and other misunderstandings?

10. What acts of courage and healing have you experienced in your dealings with U.S. non- Muslims?

Classroom Discussion Questions

1. What have you observed about how Muslims are presented and/or perceived in U.S. society?

2. What factors make someone “visible” or “invisible” as a Muslim? How might encounters with stereotyping and discrimination vary by how much someone is “visible” or “invisible” as a Muslim?

3. Why do some people argue that being a Muslim and being an American are incompatible? How do the Muslims presented in the film demonstrate being both Muslim and American?

4. What differences in their expression of Islam can you observe among the six interviewees? What are some possible sources or causes of these differences?

5. Are there any notable differences between the American-born Muslims on the panel – Christine Sheikh and Imam Ali – and the internationally-born Muslims – Ahmad Ghais Hamideh Etemadnia, Ahmed Salih and Ismail Akbulut?

6. Are there observable differences in how gender impacts the experiences and expression of Islam among the panel members?

7. How might national politics impact the experience of Muslims in the United States?

8. What do the panelists imply about the reactions of American Muslims to the 9/11, San Bernardino and Orlando tragedies?

9. Is it the responsibility of Muslims to eradicate radical groups such as ISIS or Al Qaeda? If it is not, why not? If it is, how might this occur?

10. The Ebadi family story was featured in a short accompanying film. What portions of the Ebadi family’s story will likely be most memorable to you? How representative do you think they are of Muslim families living in the United States today?

Excerpt from The American Ummah: Identity and Adaptation among Second-Generation Muslim Americans

The following essay is an excerpt from Chapter 8, “MyJihad: Making Sense of Islamophobia,” from the book The American Ummah: Identity and Adaptation among Second-Generation Muslim Americans (Sheikh, C., Forthcoming from Rutgers University Press)

Meena (31 years old, Afghan American) is a highly-educated professional, wife, and mother who shared her story with me as we sat together in her home’s family room with her baby variously seated on her lap or between us. Calm and unassuming, most people would never realize that Meena had been through experiences that most Americans cannot begin to imagine.

Meena’s early years were spent in Afghanistan, and her memories of this time are positive, in that “our extended family was close and we were living with my grandmother and my uncle and his kids, and two of my aunts and their kids lived pretty close, walking distance to our home, and so we would always have other kids to play with, and our aunts and uncles are very close to us.” She came to the U.S. when she was, “like 8 or 9,” and her family left in the midst of the Soviet invasion of Afghanistan that lasted from December 1979 until February 1989. Meena’s father had completed his education in the United States, “and since the U.S. was helping the Afghan Guerillas fight against the Soviet Union, it was unsafe for my father to stay there, ‘cause anyone that had been educated in America was thought to be spies….apparently, a friend of his told him that they’re specifically looking for him and so he had to leave.”

While Meena’s father was able to leave under the guise of attending an academic conference abroad, the matter still remained as to how Meena, her mother, and her siblings could safely leave the country, because “they noticed that so many people were leaving Afghanistan and not coming back….At that point, then, the safest way and the easiest way to get out would’ve been through Pakistan and on camels secretly.” This is how Meena, her younger siblings, their mother, and Meena’s uncles would ultimately leave the country.

Before their departure, they could not say goodbye to most of their friends and relatives because “we wouldn’t be allowed to leave the country if [the government] knew we were leaving….So, we had to secretly leave.” Meena goes on to explain the emotionally difficult aspects of this: “I couldn’t even tell my best friend in school. I couldn’t tell her that we were leaving. I couldn’t really say goodbye ‘cause it was top secret. So that part was difficult, to say goodbye to family members and friends, just [by] leaving them all of a sudden.” By then, Meena’s father had made it to the United States, and Meena’s mother had to bring herself and the children out of Afghanistan with the help of Meena’s uncles.

In order to leave Afghanistan, Meena and her family had to travel through the mountains separating Afghanistan from Pakistan by camel for several nights. Meena vividly recalls from their departure that, “I was so scared ‘cause the camels were very, very tall, especially when I was pretty young, and I had two little sisters who were eighteen months at that time, twins, and so my mom had to be on one camel with my sisters. We didn’t have the courage to go first, so my mom was like, ‘OK. I’ll go first.’” Meena recalls that the camel sat down and her mother “sat

on the camel first with my twin sisters and she was hanging onto them with the burqa on her…..I remember seeing the camel get up and start running off and I was so scared. I was life, ‘where’s my mother going?’”

They could only travel at night, so that they would be less likely to be spotted, and one night they were going to pass by “military posts that were close by, so we couldn’t stay on the camels and we had to climb over the mountains on foot rather than camels, cause, you know, anything could have happened.” In addition to this, the family members had to be separated into smaller groups, because “they didn’t want all of us, if something were to happen [Meena trails off.] [Christine: “All get caught, or all get taken somewhere?] Exactly. And so my mom was separated; I was separated with one of my sisters. I was holding onto one of my sisters. And, my mom was separated with one of my sisters and my two brothers were in a different group.” Meena goes on to narrate this harrowing night by recalling that, “I could hear the fighting, and every time we heard something we would all sit or go under a tree or something and then we’d start walking again. One of my uncles was helping me. He was pretty much carrying me while I was carrying my little sister. I was hanging onto her really tight.” The family reunited once they had gotten a safe distance past the military camps. At first, when Meena saw her mother, she did not see her little sister, and was “so afraid that something had happened to her and I was afraid to ask,” but she later found out that her mother had given the sister to someone else to carry. After Meena’s family made it across the mountains, they spent three months in Pakistan, and then were finally reunited with Meena’s father in the United States.

When she first came to the United States, Meena initially would not call herself “Afghan American,” because “I didn’t want to be associated with America too much. It was just, ‘I’m an Afghan, period.’” Eventually, Meena’s family settled in a Midwestern university town, where Meena and her siblings grew up as the only Afghans, and Muslims, in their school. Wanting their children to maintain a sense of ethnic identity, Meena’s parents would, “drive two hours, three hours, just to go visit other Afghans….they would come over to our home and they would spend the nights and things like that.” As an adult, Meena says, “I feel a lot more comfortable with [being called Afghan American] knowing the knowledge that I do have now and the fact that, really most of my life has been spent here in America. I’m probably, in certain aspects, more American than I am Afghan.”

This does not mean that Meena has “assimilated,” in the traditional sense, however. Regarding the question of whether or not she thinks that immigrants and their children should strive to assimilate versus maintain ethnic distinctiveness, she says:

It’s important to understand [American culture], but not specifically to assimilate it within who you are 100%, because I think it’s still very important to hold onto who you are ‘cause we are different….There’s certain cultural things that Americans would have no idea about that we have to understand culturally about Afghans and what they expect of us and what our parents expect of us. Just in order to be able to function within our family, but in order to function within the society, we have to also understand Americans, in general, what’s normal for them. Whether we assimilate that completely within ourselves, that’s taken point-by-point.

Meena’s assertion that American cultural norms and expectations can be assimilated on a “point- by-point” basis reflects what immigration scholars observe of contemporary immigrants to the United States. As explained in Chapter 1, current theories of immigrant and second-generation adaptation include the “segmented assimilation” model, in which immigrants and their children actively choose to incorporate some dimensions of “being American” into their lives, while simultaneously maintaining ethnic distinctiveness in other ways. While this can be an organic process, particularly for those immigrants and their children with greater economic and educational resources, segmented assimilation can also emerge out of a concerted effort to simply survive in a new context. Meena’s pragmatism about needing to “function within our family” as well as “function within the society” reflects segmented assimilation.

Meena speaks Pashto every day with her co-ethnic husband; she eats ethnic foods daily and she has several close friends, aside from family members, who are Afghan American. On a scale of “1 to 10,” with “10” being “highly important,” she scores the importance of Afghan ethnicity to her as a “9.” At our interview in her home, Meena served me homemade Afghan soup, and I observed her feeding the baby a mash made from that same soup. At the same time, Meena speaks English fluently, is an educated professional, and is fully capable of navigating the broader American context and interacting appropriately with other Americans in her workplace. She has constructed a lifestyle in which she synthesizes what many respondents call, “the best of both worlds.”

MORE AMERICAN, LESS MUSLIM? IDENTITY LABELS AND RELIGIOSITY

It is not incidental that Meena eventually shifted from only calling herself “Afghan” to embracing the label of “Afghan American.” Identity labels, particularly ones signifying ethnic and/or national identity, are often highly contested and polysemic. Any ethnic signifier can be interpreted in wildly different ways, and members of the same group may vehemently disagree on the meaning and connotation of particular terms.

One key, and consistent, finding in the current sociological research on the relationship between religion and ethnicity is that immigrants and their children with stronger, more salient religious commitment are more likely to maintain strong, more salient ethnic commitment. It is instructive, therefore, to examine patterns in the religious commitment of respondents who prefer different markers of ethnic commitment and/or American “assimilation” – the ethnic label…….

“Take the Best of Both Worlds”

A majority of the respondents, regardless of their level or style of religious and ethnic commitment, asserted that immigrants and their children should strive to “take the best of both worlds.” In doing so, one would take elements of ethnic heritage, religious identity, and American status to construct a hybrid identity that cobbles together the “best” of all of these “worlds.”

In explaining what it means to be an “American,” respondents embraced the possibility of adhering to particulars of ethnic heritage, or “culture,’ while simultaneously appreciating the personal and political freedoms of the United States, which they identify as the “best” of

America. Embedded in their understanding(s) of assimilation is the assumption that some adaptations are inevitable, such as fluency in the dominant language, adoption of norms regarding proper conduct in business and professional affairs (such as cross-sex handshaking), and developing friendships with people outside of their religious and ethnic communities. At the same time, respondents as a group were highly critical of perceived social and moral laxity in the United States regarding normative sexual activity outside of marriage and drinking.

Resource List for Islam and Muslims

About Islam, http://www.islam.about.com/ American-Arab Anti-Discrimination Committee, http://www.adc.org/ Arab American Institute, http://www.aaiusa.org Caravan Express, clothing for Islamic men and women, http://www.caravanxpress.com/ Council on American-Islamic relations, http://www.cair.com Discover Islam (series of educational products concerning Islam), http://www.discoverislam.com Islam: The Modern Religion (an Islamic perspective on many subjects), http://www.themodernreligion.com/ Islamic Society of North America, http://www.isna.net/ IslamiCity (comprehensive site with information on Quran, links to live broadcasts), http://www.islamicity.com/ MILA Colorado (Muslims Intent on Learning and Activism), http://www.milacolorado.org/ Muslim American Society (online store and information for American Muslims), http://www.muslimamericansociety.org Muslim Council of America Foundation, http://www.muslimcouncilofamerica.org/ Muslim Life in America, Office of International Information Programs, U.S. Department of State, http://usinfo.state.gov/products/pubs/muslimlife/ Muslims for Progressive Values, http://www.mpvusa.org Pew Research Center. (2015). Religious Landscape Study. www.pewforum.org/religious- landscape-study Prince Alwaleed bin Talal Center for Muslim-Christian Understanding, https://acmcu.georgetown.edu The Pluralism Project, Harvard University, http://www.pluralism.org/ Resources for and about Muslim Women, http://www.jannah.org/sisters/ Rumi Bookstore (books, tapes, and CDs on Islamic topics), http://www.rumibookstore.com/ SoundVision (Islamic products and information), http://www.soundvision.com/ Zaytuna College, Muslim liberal arts college in Hayward, California, http://www.zaytuna.edu

References and Further Reading Abrahamic Initiative. [On-line]. Available: www.abrahamicinitiative.org/who-we/are

CIA. (2016) The World Factbook: Afghanistan. [On-line]. Available: www.cia.gov/library/publications/the-world-factbook/geos/ir.html

CIA. (2016). The World Factbook: Egypt. [On-line]. Available: www.cia.gov/library/publications/the-world-factbook/geos/eg.html

CIA. (2016). The World Factbook: Iran. [On-line]. Available: www.cia.gov/library/publications/the-world-factbook/geos/ir.html

CIA. (2016). The World Factbook: Somalia. [On-line]. Available: www.cia.gov/library/publications/the-world-factbook/geos/so.html

CIA. (2016). The World Factbook: Sudan. [On-line]. Available: www.cia.gov/library/publications/the-world-factbook/geos/su.html CIA. (2016). The World Factbook: Syria. [On-line]. Available: www.cia.gov/library/publications/the-world-factbook/geos.sy.html CIA. (2016). The World Factbook: Turkey. [On-line]. Available: www.cia.gov/library/publications/the-world-factbook/geos/tu.html CIA. (2016). The World Factbook: U.S.A. [On-line]. Available: www.cia.gov/library/publications/the-world-factbook/geos/us.html Coalition for an Inclusive Colorado. [On-line]. Available: www.inclusivecolorado.org/about Esposito, J.L. & Kalin, I. (Eds.) (2011). Islamophobia: The Challenge of Pluralism in the 21st Century. Oxford University Press, Inc., NY, NY. Metropolitan Denver North Islamic Center/Masjid Ikhlas. [On-line]. Available: www.masjidikhlas.org/about; www.masjidikhlas.org/academy. Mosaic Foundation. [On-line]. Available: www.mosaicfoundation.org/mmf/index/php/about- us/mission-vision Muslim Student Association at MSU Denver. [On-line]. Available: www.msudenver.orgsync.com/show_profile/59162-muslim-student-association Northeast Denver Islamic Center/Masjid Taqwa. [On-line]. Available: www.northeastdenverislamiccenter.com Pew Research Center. (2015). Religious Landscape Study. [On-line]. Available: www.pewforum.org/religious-landscape-study

Popal, M. (2006). Brief History of Hijab. Instructor’s Manual to accompany Wearing Hijab: Uncovering the Myths of Islam in the United States, Films for the Humanities and Sciences, N.Y., N.Y. Popal, M. (2006) Brief History of the Spread of Islam. Instructor’s Manual to accompany Wearing Hijab: Uncovering the Myths of Islam in the United States, Films for the Humanities and Sciences, N.Y., N.Y. Sheikh, C. (Forthcoming). The American Ummah: Identity and Adaptation among Second Generation Muslim Americans. Piscataway, N.J.: Rutgers University Press. United in Our Diversity. [On-line]. Available: www.phumc.org WorldDenver. [On-line]. Available: www.worlddenver.org