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There is a growing body of research applying the insights of race theory to the experiences of Muslims in the West, including Muslim converts. Within the U.S. context, much of this research has focused on the experiences of whites, despite the fact that black Americans convert at a much higher rate and make up a considerably larger proportion of the Muslim American population. This study draws attention to the incorporation experiences of black American converts as they work to establish authentic religious identities as legitimate members of a faith community that is comprised mostly of first‐ and second‐generation immigrants. Rather than immigrant incorporation, this study is concerned with the incorporation of an indigenous population into a primarily immigrant one. Findings suggest that many black converts face difficulty being recognized as valued members of their adopted religious communities, and many report experiences of racial prejudice and discrimination. [ABSTRACT FROM AUTHOR]

Peace Catalyst International As a Muslim woman faith leader, I have been blessed with the opportunity to work with three different organizations deeply connected to the Evangelical Christian community. When Muslim Americans hear the phrase "Evangelical Christians", we usually freeze for a second, nervously anticipating what will be said next. Because it's a new organization, I became the first female employee and now I have an Evangelical Christian Pastor as my boss and another Evangelical Pastor as my Program Director. Behind these situations is the lack of Muslim and Evangelical Christian interaction, which has been instrumental in the views most Evangelical Christians hold about Muslims, and vice versa. [Extracted from the article]

Footnotes 1 Leila Ahmed asserts that the decision to remove hijab "while remaining a committed Muslim" seems to be "a growing trend among this generation of professional Muslim Americans" ( I A Quiet Revolution: The Veil's Resurgence, from the Middle East to America i (New Haven and London: Yale University Press, 2001), 284). Eid examines the meanings given to hijab by eleven veiled and nine non-veiled high school students in Montréal; and Litchmore and Safdar interview five Canadian Muslim women who veil and five who do not to bring out the interplay of personal and environmental factors, including discrimination, in attitudes toward hijab. Some women who identify as Muslim do not veil. Having removed their hijab because of discrimination, social isolation, and inability to find a job, the students reviewed their beliefs to finally conclude that modesty rather than veiling was the standard required by Islam and that being able to relate to non-Muslims without the stigma of veiling made them more "effective" as Muslims. [Extracted from the article]

Rejecting the idea that the feminist mode is a Western innovation - in both the triumphant sense where feminist progress is imagined as attributable to Western modernity, or in the pejorative sense where it is reduced to colonialist imposition of cultural hegemony - Wilson's novel characterizes Fatima's agonistic feminist agency as prompted from her exposure to philosophical thought from both "Western" and "Eastern" traditions: "This is what happens", Lady Aisha says, "when you let a concubine read Ibn Arabi and Plato." The two novels, and the I Ms. Marvel i comic, feature explicitly feminist heroines who employ feminist rhetoric and launch feminist critique. In the second section of this article, I read these texts as participating in miriam cooke's Muslim feminist mode of "multiple critique", that expansive critical project where Muslim feminists identify and engage in multiple critical modes, balancing multifaceted critiques that acknowledge what are perceived to be conflicting allegiances and priorities. I Ms. Marvel i offers such a critique through discursive interventions regarding American multicultural pluralism and American Islamophobia. As they construct these historical critiques with care, they also fashion two different feminist types that enact the heroicism based on a Muslim ethos of I khilafa i and mutual care: Wilson writes agonistic heroines, to use Saba Mahmood's characterization of normative feminist epistemologies, while Chakraborty composes embedded ones. [Extracted from the article]

In academic commentary since the Amistad was decided - and likely because of the way that the social and religious identities of the Muslim slaves was largely written out of the case - the religious identities of the Muslim slaves on the Amistad have rarely been part of the case study." Using Nathaniel Jocelyn's 1840 portrait to create his likeness of Cinque, Bearden then tells his hero's story by depicting the moment when Cinque kills the Amistad's captain (identifiable by his cap). "Cinque's second in command on the Amistad, Grabeau, had seen people in his hometown write "from right to left...that one unnamed Amistad African knew how to recite prayers in Arabic.". [Extracted from the article]

Slavery was a major institution that shaped the experiences of people of African descent in the black Atlantic world in the 1700s. This article explores the history of Ayuba Sulieman Diallo, a West African Muslim enslaved in Maryland in 1731 and it takes a critical look at his portrait by the English painter, William Hoare in 1733. (Photo: Public Domain) gl From Ayuba Sulieman Diallo to Job ben Solomon Ayuba Sulieman Diallo was born around 1701 in a Fulbe family of Muslim clerical leaders in Bundu (in present-day Senegal). Diallo's Portrait and Experience in England The Royal African Company owned Ayuba Diallo as a slave when he arrived in England. [Extracted from the article]

"Neighbors: Christians and Muslims Building Community" is a practical guide aimed at American Christians who are interested in developing positive relationships with their Muslim neighbors. The book is divided into three parts, covering topics such as religious diversity in America, the historical presence of Christian-Muslim interaction, and practical issues related to interfaith awareness and collaboration. The author emphasizes the responsibility of the reader to take action and engage in meaningful dialogue and activities with Muslims. While the book focuses on Christian-Muslim relations, it also encourages American Christians to confront their own ambivalent feelings about living in a religiously diverse society. [Extracted from the article]

The article discusses the depiction of muslims in Marvel Comics. It states that before 9/11, Muslims were figures of orientalist imagination, having been characterized as Arabs and depicted in stereotypical dress and manner, with dark skin, turbans, and large moustaches. It explains how the multiplicity of authorship is removed and only one authentic story is created when creating the canon of a character.

An introduction to a series of articles on how Muslim and Jewish Americans deal with their own scriptures and how they apply them to social challenges is presented.

The article focuses on Islamic law and Muslims in the U.S. It presents a definition of the purpose of Shari'ah according to legal scholar Abu Ishaq Al-Shatibi. It discusses the sources for Islamic law including the Qur'an or the word of God, the Sunna or the tradition of the Propher Muhammad, and the Qiyas or analogical reasoning.

The article explores the sustainability of a minority culture in a majority society, in the case of Jews and Muslims in the U.S. It discusses several theses about the challenges facing minority groups in a larger majority society including the boundary between religion and culture, cultural difference, and the balancing act between preservation of difference and positive assimilation.

The article discusses papers within the July 2014 issue of the "Muslim World" journal, including a paper on the dilemma facing ethnic Berber minority caused by changes brought about by the Arab Spring, an analysis of how young Muslim Palestinians living in Chicago, Illinois identify with their religion, and a paper on the identity of Muslims in Ethiopia.

An essay is presented on the history of Islam in New York City between the years of 1904 and 1954. Particular focus is given to African American Muslim groups including the Islamic Mission of America (IMA) and the International Moslem Society (IMS) and the leadership of black immigrant Muslims such as Sheikh Al-Haj Daoud Ahmed Faisal and Satti Majid Muhammad al-Qadi. Other topics explored include Moorish Science religious movement and the influence of South Asian Muslims on Islamic practice.

The article presents information on every Muslim-American terrorism suspect and perpetrator since the September 11, 2001 terrorist attacks. It draws information from news sources, court documents, and the work of other researchers. Based on the 172 Muslim-American terrorism suspects and perpetrators identified, the authors believe that the threat of Islamic terrorism is exaggerated.

The article proposes a methodological framework that offers the possibility to manage the hindrances facing the study of Muslim diversity in the U.S. It explores the rudimentary relationship between Islam and Muslim identity to investigate the ways in which Islamic hermeneutics shape the articulation of American Muslim identity. It focuses on Islamic discourses over the various sociological categories of Muslim groups.

This article focuses on the role and expression of religious identity in the narrative accounts of the University Muslim Medical Association Community Clinic in Los Angeles, California and Al-Shifa Clinic in San Bernardino, California. The analysis of the tales, the founding narratives of these American Muslim charitable healthcare institutions enables a grounded discussion of how clinic leaders are constructing the identity of these faith-based health service organizations and charting new paths for Muslims in U.S. society. It explains that Muslim community-based healthcare organizations first appeared in the U.S. in early 1990s in Los Angeles and there are as of April 2009, about 20 such organizations across North American cities.

The article examines the attitudes and responses of Muslim American youth who are attending college in the U.S. to the national security policies developed after the September 11, 2001 terrorist attacks. It relates the factors that differentiates the Muslims in the cities of Europe and the Muslims in the U.S. Peter Skerry explains who the U.S. anti-terrorism policy united the identity among different Muslims in the U.S. A research by Emily Liu has found that a majority of Muslim American youth believe that Islam's image has been misrepresented by the media.

The article explores the negative images and stereotyping of Muslims in the U.S. It outlines the events that intensified the negative images and stereotypes associated with Muslims include the hostage takeover in Iran, the bombing of the World Trade Center in 1993 and the terrorist attack in the World Trade Towers in 2001. It relates the increase in the output of literature on immigrant Muslims and Islam in the U.S. following the September 11, 2001 terrorist attacks. It explains why African American Muslims can serve as spokespersons on issues of civil and human rights for all Muslims in the U.S.

The article focuses on the formation of identity of immigrant Muslims in the U.S. through cyberspace. It is said that democratization and deterritorialization led American Muslims to create communities bounded by cyberspace. The rise of the media mufti was fueled by the ulema, or classically educated scholars, and the prevalence of satellite television. New media, including Web sites such as Islam Online, were also favored by Muslim Americans as their transnational resource of information. Traditional imams were led to market themselves as cyber-imams with the growth of online Islam. When making legal or religious decisions, Internet forums, discussion groups and as-a-mufti style question and answer pages are popular.

The article considers the place of hip hop in the personal and community identity of American Muslims. The author argues that American Islamic hip hop functions as a means of creating an authentic American Muslim culture. The author interviewed nine American Muslims involved in the hip hop community.

Over the past decade, significant strides have been made in the study of Islam in America to move the field away from questions of assimilation and integration and toward the study of the variety of ways American Muslims live their religion. Yuskaev shows how their articulations of the Qur'an were inflected by social, political, and intellectual trends in the United States, which have over time evolved to make the Qur'an "an American scripture.". [Extracted from the article]

This article discusses the views of young Muslims in the U.S. on war and terrorism. The majority of respondents were critical of the U.S. war on Iraq. However, none of the anti-war Arab-Americans indicated any intention of uprooting themselves from the U.S. The Iraq War and the September 11 terrorist attacks forced many native-born Arab Muslims to react as U.S. citizens and Muslims to the images they were seeing on television. They are longing for a peaceful world.

This article addresses some aspects of Muslim marriages in the U.S. in 2005. Marriage among Muslims in the country reflects varying degrees of movement beyond ethnic or national origin traditions. How strongly Muslims born or raised in the U.S. identify with the cultural heritage of their immigrant parents affects the choices they make with respect to marriage. One way of finding a spouse is through an arranged marriage. None of the couples with arranged marriages had ever met before parents or relatives brought them to each other's attention.

This article discusses the use of hijab by young Muslim women in the U.S. in 2005. The author argues that for these young women, being Muslim is becoming more salient, often privileged over their national-origin identities, and these young women are acting out their Muslim identities, displaying their Muslimness by wearing hijab and jilbab. Many also find the veil comforting in mixed sex settings. It may seem that because these young women adopted hijab so young, they were pressured, subtly or not so subtly, to take it up.

This article discusses the identity of American Muslims. Their identity is both an immigrant and an African American formation, and to study Muslim identity as a process of assimilation, where Muslims are theorized as Other vis-à-vis Anglo Protestants, leaves unexplored how intra-ummah (Muslim community) relations shape American Muslim identity. Immigrant Muslim influence on African Americans reflects a double narrative: one shows immigrants using Islam to appeal to African American interests, the other shows them privileging Arab and Asian cultural practices associated with Islam.

This article focuses on the deployment of one specific identity category, Muslim First -- Arab Second, emergent among Arab American Muslims in San Francisco, California. The author argues that the racialization of Islam within U.S. state and corporate media discourses, particularly in the aftermath of the Iranian revolution, has provided a socio-historical context that makes the emergence of Muslim First as a collective identity possible. The author focuses on how Muslim student activists have utilized this category as a strategy for articulating Muslim identities in their everyday lives.

Discusses the impact of the September 11, 2001 terrorist attack on the interfaith dialogues between Christians and Muslims in the U.S. Relationship between the process of the indigenization of American Islam and the construction of a distinctly American Islamic civic identity; Nature of dialogue and the challenges posed diversity on by interfaith dialogue.

Presents an overview of major Sufi movements, their history and their activities in the United States. Sufi lineages in the U.S.; Impact on both the Muslim community and American culture; Melding the practice of Islam with some concessions to the American context; Muslim and American cultural styles fostered by Sufi movements.

The article discusses the September 11, 2001 (9/11) terrorist attacks and urges American Muslims to have a new paradigm for interfaith dialogue beyond tolerance. It considers tolerance as not only a possibility but also a need in a globally interdependent and interconnected world. It explains the negative and positive consequences of 9/11. It stresses the importance of acting on the positive consequences with sensitivity and determination by Muslim intellectuals and politicians.

Discusses Christian-Muslim relations in North America from the point of view of an activist. Interdependency between the status of Muslims in America and the status of Christians in the Muslim world; Background of the Muslim Public Affairs Council; Difficulty in forging Christian-Muslim understanding due to the religious politics of the Christian right-wing in the U.S.