AAAN (Arab American Action Network): See Also Abudayyeh
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Index AAAN (Arab American Action Network): pan-Arab nationalist secularism of, 109, 192; See also Abudayyeh, Hatem; ACC; and on religious sectarianism vs. Arab unity, the ACC, 65–67, 210n10; and AMP, 74, 58–59, 61–62; social background of, 62–63 82–83; and black-Palestinian solidarity, 20; Abu Jahl, 97 Café Intifada, 138–39; and continuity of Abu Jihad, 205n12 secular nationalism, 59, 188; and Intisar’s Abunimah, Ali (The Electronic Intifada founder), secular-religious identity synthesis, 152, 92, 93, 213nn13,17 153, 156, 157; and the Islamic shift, 6–7, 133, ACC (Arab Community Center) (markaz): 140, 156, 218n13; and Nawal’s nationalist- failure to move to suburbs, 68, 86; fire Islamic synthesis, 138–42; and Odeh’s and closure (1991–1992), 67; founding and immigration fraud trial, 186; and persistence closure of, 65–67; and GUPS, 71; and Intisar, of secularism, 59, 83–84; programming, 79, 153, 154; and Nashashibi, 143, 145, 148, 156; 138–39; social class basis of, 81–82, 195–96; outreach and Youth Delinquency Program, strategic alliances, 79–80; and UPWA, 66, 81 66, 148; as pan-Arab Palestinian secular- Abudayyeh, Hatem (son) (1987–2001 nationalist milieu, 6, 14, 26, 65–67, 80, 145; generation): and the AAAN, 79–83, 210n18; secular-Islamic reformist collaboration of activists as “Marxists in hijab”, 133; education (Muhannad), 114–17, 216n9; and UPWA, 72; and work, 63; impact of the Gulf War on, volunteer orientation of, 69, 74 80–81, 84; on inability of Mosques to provide accommodation: characteristics of, political advocacy and community support, 152–53, 157–58; early identity-formation 79, 82; and intergenerational reproduction of processes, 153–54; “Islam in me exploded” secularism, 80, 83–84; on moving AAAN to post-9/11, 155–57; vs. other forms of religious the suburbs, 81–82; on Palestinian secularism secularity, 135–36; as subform of syncretic as a necessity, 79, 81, 82–83, 188, 211n22; and secularity, 134–35 the piety of young activists, 82–83, 211n23; Advisory Committee on Arab American on services and programming needed in the Affairs, 67 suburbs, 81–82, 211n21 Advisory Council on Faith-Based and Abudayyeh, Khairy (father): and 1967 war, 64; as Neighborhood Partnerships, 142–43 ideal-type for Palestinian secularism, 61–62; African Americans: and the “Black Belt,” 203n2, on loss of secular milieus, 69, 74, 81; on Oslo 203nn3,5; in the “Black Belt,” 30, 45–46, 57, 142, Peace Process (1993–Present), 68–69; 203n2; Black Islam, 21, 144–49, 219nn20–21; 245 246 Index Black Lives Matter, 20, 186, 210n19; Black in title “A Blessed Land, A Noble Cause,” Panthers, 145; and Southwest Side corridor 93–95; and interfaith forums vs. Palestinian Palestinians, 29, 66–67; Third Worldist and cause, 95–96; and Israel issues, 94; on the black liberation, 20, 33, 44, 145, 192 murabitun in the diaspora, 97–98, 214n25; Al Bawadi Grill, 55 “Noble Cause” as non-violent jihad, 93, 95, alienation: and Christian Palestinians in 214n21; promotional materials as discourse, Islamized spaces, 118–19, 121–23; and 89–90; representation of the “Holy latency of piety-oriented individuals in Land” tropes in, 93–95, 189, 194; research the 1948 and 1967 generation, 109, 110–12; methodology, 88, 211n4 and law enforcement intrusions and media anti-colonialism: and Arab revolts, 11, 35, 61, stereotyping, 16, 40; and Palestinian 94, 199n1; Jerusalem/Holy Land proxies Christian sectarian-denationalization, for, 94, 123–25; of Third Worldist and black 129–31; and turn to religion, 111 liberation, 20, 33, 44, 145, 192 Alien Terrorists and Undesirables: A Contingency anti-Muslim/anti-Arab backlash: and the Plan (1986), 40 1967 war, 39–40; and children’s bullying, al-ʿAli, Naji (political cartoonist), 58, 103, 209n1 129, 155–56; and denationalized Christian Al Jazeera TV station, 55 sectarianism, 130; and the Gulf War, al-Qaeda, 90 129–30; law enforcement intrusions/media American-Arab Anti-Discrimination stereotyping, 16, 39–40, 185–86, 187, 205n17; Committee (ADC), 64, 77, 79, 84 and 9/11, 11, 59, 86, 119, 123, 223n6; and post- American Arabian Ladies Society (AALS), 9/11 “US as victim of Islam,” 155; and Odeh’s 48–49, 51–52, 207n36 immigration fraud case, 185–86; and the Americanization: “American” identified vs. Oklahoma City bombing, 40, 77, 86, 210n16; bifocality, 201n16; and cultural assimilation and the religious shift, 8, 59, 86, 87, 119; and through religious institutions in, 118; to sense of exile in hostile place, 187–88 escape Arab/Muslim identity (Ibrahim), Antiochian Orthodox Christians. See Palestinian 163–64; and Islamic reformism, 113; of Christians the Nakba, 99–104; in Nashashibi’s ʿaqida (core doctrine), 114–15, 192, 194 black-Palestinian synthesis, 143, 145–47; vs. al-Aqsa Intifada. See Second Intifada Palestinian identity, 164, 220n3 al-Aqsa Martyrs’ Brigade, 166, 221n5 Amin (Shaykh), 106 al-Aqsa Mosque: and AMP, 89, 94, 189; “in AMP (American Muslims for Palestine): danger,” 91–92, 97, 102–3; in diaspora Nakba See also AMP Conference (2013) commemorations, 102–3, 211n5; Islamic Americanness of, 87, 103–4, 211n3; “Aqsa in religious-nationalism, 12, 115 danger,” 91–92, 97, 102–3; and the Armenian Aqsa School: as an Islamic religious/Arab ethnic genocide, 188–89, 224n13; collaboration milieu, 128; compared with Universal School, with SJP, 85, 123, 211n1; erasures of, 90, 54, 208n43; Islamic reformism of, 53, 137, 211–12nn6–7; founding and sectarianism 155–56, 208n40; Nakba Day commemoration of, 67–68, 72, 88, 123, 124; logo, 99, 102, 103; at, 85, 102–3; and Odeh’s trial, 186; and Muslim-American solidarity frame of, 3, patriarchy, 53, 208n40 87–88; and Nakba commemorations, 68–69, Arab American Association of New York, 85, 98–101; and the post-9/11 generation, 212–13nn12–13 123–25; and Odeh, 186; and Palestine nation- Arab American University Graduates (AAUG), 14 umma elision, 68–69, 188–89; predecessor Arab Bible, 56 organizations of, 108; as religion prevailing Arab Christians: See also Hanna; Leo; Palestinian over secularism, 59, 73–75, 82–83; as Christians; and bifocality, 193–94; and sectarian-religious transethnic solidarity, 88, denationalized sectarianism (Leo), 129–31, 123–25, 193; secular critique of, 85–86; Syria, 193; vs. Greek orthodox Christianity, 117; 91–93, 188–89, 193–94, 212–13nn12–13; and interactions with Muslims, 55; and St. George youth, 96–97, 100 Antiochian Orthodox Church, 121–22; AMP Conference (2013): and community sectarianization of (Munir), 117–20; and political divisions, 90–93; discursive framing sectarianized-nationalism (Hanna), 120–23 Index 247 Arab community centers/clubs, 8, 11, 14, 37–38 at Nakba Day commemorations, 85; and Arab nationalism. See Abudayyeh, Khairy; ACC; non-Muslim solidarity, 107; and secular Fatah; generation of 1948–1967; deinstitutionalization, 59 pan-Arabism; PLO Bedouin culture, 55, 100, 104 Arab revolt (1936–1939), 11, 35, 61, 94 al-Beit Jali, Iskandar al-Khouri, 58, 208–9 Arab Spring: and bifocality, 193; impacts in bifocality: and the diaspora as a space of Chicago, 91–93; and the post-9/11 generation, freedom, 163–64, 191, 194–95, 195; of 120; uprisings, 59, 90 homeland-diaspora, 19–20, 201n16; Arab Students Association (ASA), 45, 64–65 intergenerational, 22; and intersectionality “Arabville,” 171, 173, 174, 176, 190 in immigrant space, 57, 194; and Muhannad’s Arab Women’s Committee, 186 religious nationalism, 110; Munir’s, 119; as Arafat, Yasser, 11, 76, 114, 143 narrated contexts, 19–20; Nashashibi’s, 192; Armenian Palestinians, 129–30, 188–89, 224n13; and religious identities, 121, 193–94 genocide, 188–89 bimodal migration patterns, 30, 35, 39 ʿAroubi, Shaykh (Dearborn Michigan), 49 “Black Belt”: boundaries, 203n2; as cultural al-Assad, Bashir (regime), 91–92. See also Syria and business milieu, 203nn3,5; and early assimilation: and AMP Nakba commemorations, Palestinian bimodal immigrants, 32, 203n2; 101–2; and AMP youth messaging, 96–97; and Nashashibi, 146–49; and racial violence/ “becoming white,” 21; and bifocality vs. border wars, 30, 45–46 “American” identified, 201n16; vs. bimodal Black Islam, 21, 144–49, 219nn20–21; and migration and homeland family and countercultural identity and space, 20–21, religious bonds, 32, 34–35; and Gulf War 144–47; and hip hop re-ve-láy-shun and backlash, 129–30; of Nashashibi (Black li-ber-áy-shun, 146–47; and IMAN’s social culture), 146–47; patterns and religious justice orientation, 147–49, 219n21; and the institutions in, 118; and reformist Islam kufi cap, 147, 219n20; and revelation, 147 leadership, 49–50, 207n32; and religious Black Lives Matter, 20, 186, 210n19 transmission, 126–27; and Santa Claus at Black Panthers, 145 Christmas, 143–44; and “stranger” groups, BLM (Black Lives Matter), 20, 186, 210n19 26, 32, 36, 39–40, 203n5; and suburban Blumenthal, Max, 92, 93, 213nn14,17 “browning,” 48–52, 125–26 “border wars,” 30, 45–46 atheism, 159, 160–65, 191 Boycott, Divestment and Sanctions (BDS). See BDS autobiographical axis, 17, 18–19. See also narrations Bridgeview Mosque, 77, 169 “autonomous immigrants,” 41 Bridgeview suburb, 48–52, 55, 77, 125–26. See also al-Azhar University, 49 Islamic reformism; Mosque Foundation ʿAziza: and denationalized Islamic sectarianism, British colonialism, and pan-Islamic colonial 125–28; and the hijab, 127–28; identity resistance, 11 formed in isolation, 125–26; and taqwa British Mandate, 9, 10map, 62, 103, 209n7 “God awareness,” 127 “browning,” 48–52 Brown, Michael, 20, 186 Baʿathism, 80 Baghdad Pact, 59 Cainkar, Louise, xiv, 14, 16, 39, 42, 43 al-Banna, Hasan (Muslim Brotherhood “chain” immigration,