Running Head: Comparison 1

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1 Running Head: Comparison 1 A Comparison of Two Cultures: The United States and Islam Cody R. Grimm Dr. Darling HDFS 433 December 3, 2013 TURNITIN Score: 3%

2 Running Head: Comparison 2 America has long been seen as the land of financial opportunity, a place where people can go from rags to riches, from anonymity to stardom (Sheldon, Nichols, & Kasser, 2011, p.97). America has long served as a beacon of hope and freedom throughout parts of the world, and in part symbolizes that freedom, hope, and choice (Barzargan & Taylor, 2012), but does it? In a post 9/11 United States, does this country truly accept anyone of seemingly equal race or religion? According to some, the act of 9/11 defined and defiled any relationship with individuals of the Islamic faith (Barzargan & Taylor, 2012). It has been noted by Al-Mateen and Afzal (2004) that from a westernized, outside perception of the middle east, Islam appears to be associated with terrorism, and the Islamic peoples are assumed to be overly aggressive but this is not the essence of individuals of the Islamic faith. Although the assumption by the American people is there, it is known that only a small portion of Muslims are associated with these stereotypical beliefs (cited by Lee et al., 2013). It also seems that immigration is more difficult for Islamic individuals to the United States, impart because of the drastic difference in religious beliefs, values (Al-Mateen & Afzal, 2004), and prejudice held after the 9/11 attacks. This paper will explore American values and Islamophobia that is seemingly apparent in the United States Culture, but there will also be a focus on Islamic values and Islamic American life. After these factors are explained, I will compare Islamic emerging adulthood to myself and my experiences. Through these comparisons, the understanding of the effect of westernized culture and Islamophobia on Muslim immigrants and their values will be explored. The United States of America American Values To understand values of any culture, one must understand that (1) values are abstract and are subjective to different situations and events, and (2) values ultimately guide an individual s

3 Running Head: Comparison 3 perception (Callahan & Vescio, 2011). With that understanding, Americans are achievement oriented and favor work over leisure and laziness, they value patriotic commitment to their nation, emphasis an individual s rights and freedom, and value individual individualism (Cerulo, 2008, p.353). In some instances, specific generations were labeled with their own set of values, such as the Millennials ( ), whose values are focused more one ones place of work, status, and power (Ng, Lyons, & Schweitzer, 2010). The index of American values may change throughout a lifetime, but the majority are synonymous (Cerulo, 2008). These values may not apply to all Americans, in part, because individual s values and sense of identity are complex and rich, containing many ecliptic views and opinions (cited by Sheldon et al., 2011). It is obvious that one s individuals views will not be coequal with another individual, though they may be comparable in some ways. While rights, freedoms, individualism, and work ethic may be the core of American values; Americans are noted to adopt a shifting value focus in occurrence with specific events and conditions (Cerulo, 2008). An example an American shifting value focus is the attacks on 9/11. After the attacks, patriotism in the United States was high; this is including forms of music, speech, and displays of the American flag. These value foci could also possibly be the reason behind the prejudice and discrimination against Muslims. Even twelve years later after the horrific event, enmity against Muslims is still exists (Barzargan & Taylor, 2012). Islamophobia Islamophobia, as derived by its suffix, is a fear of Muslims and the Islamic faith (cited by Lee et al., 2013, p.157) and the avoidance of potential Islamic behavior. Islamophiba is attributed to the select Muslims that participated in the 9/11 attacks on America, which has also attributed to the rising conflict between Christian and Muslim communities (cited by Lee et al.,

4 Running Head: Comparison ). This attack has branded the Islamic people as terrorist and has centered these individuals in conflict (cited by Lee et al., 2013). Even twelve years after the attacks on the World Trade Center and the Pentagon; Islamophobia still seems to be prevalent in society today. In the 2012 BBC documentary American Muslim: Freedom, Faith, and Fear, there are many examples of Islamophobia seeping into the American way of life and even politics. The republican congressman of Long Island, New York, Peter King, has accused Al-Qaeda of trying to radicalize the Muslim American communities and that imams (religious leaders) in mosques (place of worship) were told to cooperate (Barzargan & Taylor, 2012). Since this quote was released, there has been little evidence to support it. Another example from the BBC documentary is an interview with Debbie Schlussel, a right wing conservative columnist and radio host, has said that The majority of Islams in America do want it to become an Islamic nation (Barzargan & Taylor, 2012). Much like the republican congressmen, there is little research or facts to back these claims. These examples above of King and Schlussel are instances of blatant Islamophobia. It has been stated by Lee et al. (2013) that Islamophobia is conceptually the same, and is relatable to modern racism. Islamophobia has been measured in countless studies, using the Islamophobia Scale which has been shown to be the most valid measurement tool to date (Lee et al., 2013). Islamophobia may come to a surprise to some, but the defense of the Muslim religion against Islamophobia is present also. It is better to understand the Muslim way of life then act on prejudice, because the Muslim population in the United States is predicted to double in the next two decades (cited by Lee et al., 2013). The act of defending the Muslim religion against Islamophobia is important in the Islam community, as it correlated with a stronger sense of identity (Barzargan & Taylor, 2012). As stated in the BBC documentary ( Barzargan & Taylor,

5 Running Head: Comparison ) by Dr. Zahib Saoib, the best way to educate Americans on Islam is to know Americans and to let them know you prejudices are then lessened. Islam Islamic Values Islamic values are, in some small ways, similar to American values, but then again, in other ways, they are drastically different. It should be noted that, like Americans, not all Muslims hold the same values. In fact, Muslims have cultural influences from their religion, racial and ethnic background, and country of origin (Al-Mateen & Afzal, 2004, p.184). These factors overall greatly influences Muslim values. In Muslim communities, there is a strong sense of social responsibility (p.185) and Muslim families include the need for cohesion, interdependence, and togetherness (Al-Mateen & Afzal, 2004, p.196). Muslims value the importance of connectedness of the community, tribe, and family above that of the actual individuals (Al-Mateen & Afzal, 2004, p.186). When examining the Muslim religion, it has very close similarities to Judaism and Christianity. For example, the Quran (Islamic holy script), includes much of the information that can be found in both the Torah (Jewish holy script) and the Bible (Christian holy script) (Al-Mateen & Afzal, 2004). In the Islamic way of life, the upmost respect for elders is crucial because these individuals are the holders of knowledge and wisdom (Al-Mateen & Afzal, 2004). In the way of child rearing, the use of corporal punishment is granted, but there are major guidelines that parents must follow: (1) parents must never strike the head or face of their child, (2) there should be no bruising, and (3) minimal force should be applied (Al-Mateen & Afzal, 2004). In comparison to an American value, Education is also highly favored by Muslim families, for educators and teachers are respected in high regards (Al-Mateen & Afzal, 2004). In relation to

6 Running Head: Comparison 6 Muslim adolescents, it is not an accepted practice to permit teenage rebelliousness, as much as it seems to be for western cultures (Al-Mateen & Afzal, 2004). In some cases, the cause for rebellion in Muslim adolescents may in part be due because of the discouragement of open expression of emotions. Open expression of emotions and open discussion on sensitive subjects (ex: sex) is strongly suppressed in Islamic culture (Al-Mateen & Afzal, 2004). On another interesting note, Al- Mateen and Afzal (2004) have cited that in some Muslim cultures, arranged marriages are still an accepted practice; and in some cases, even if the families are living in the United States. Through the values mentioned above, there are some resemblances to American values, but there is a noticeable contrast between the two cultures. This may be why in some cases why Islamic immigrants have a difficulty assimilating to life in the United States. As mentioned by Callahan and Vescio (2011), values are in most cases cherished by the community in which they are held, and when those values are threatened or violated, often a prejudice/dislike emerges. This could also possibly be a reason for a sluggish assimilation from Muslim to American culture. Islamic American Life There are 1.2 billion followers of Islam throughout the world, and is in fact the second largest religion in the world (cited by Al-Mateen & Afzal, 2004, p.183). Out of the 1.2 billion Muslims, 7 million live in the United States of America (cited by Al-Mateen & Afzal, 2004, p.183). When immigrant Muslims come to America, these individuals plan on raising their families in the Islamic traditions, but are concerned about the difficulty of raising a family in a westernized culture (Al-Mateen & Afzal, 2004). The concern falls on the actual influence of the American culture in itself, because it is seemingly impossible to live in a new country without

7 Running Head: Comparison 7 sacrificing some values for culturally accepted ones (Al-Mateen & Afzal, 2004). With this concern for family values in mind, it has been expressed by Britto and Amer (2007) that young Muslim adults are challenged to incorporate culturally accepted American values into their identities and still balance their core Islamic values. Britto and Amer (2007) continue to state that the best course of action for a Muslim child being raised in America is to accept a form of cultural identity. Cultural identity is defined as a multidimensional construct referring to a developing sense of self as a member of one or more groups (cited by Britto & Amer, 2007). In this way, some of the stress caused by choosing one culture over another is alleviated. Even though education is highly revered in the Islamic community, some families have discouraged their daughters from attending college, in fear that the mass exposure to western culture will ultimately pull their child away from the family (Al-Mateen & Afzal, 2004). Muslim children growing up in America deal with the change in home interaction and the cultural change in the United States. It is noted by Al-Mateen and Afzal (2004) that American foods, i.e school lunches, prove to be the most problematic. Muslims do not eat pork, and in most cases should eat halal foods (similar to kosher foods); so children are discouraged to eat from the school cafeteria. The type of dress is also strict, especially for females. While the traditional wearing of the hijab (head covering) by female Muslims is partially accepted by society, but makes these individuals prone to hate crimes due to their unique and noticeable dress (Al- Mateen & Afzal, 2004). When these children grow older, continued Islamic values and responsibilities are placed upon the individual. For example, adolescent Muslims are not permitted to date or participate in sexual intercourse (Al-Mateen & Afzal, 2004). While these natural actions are somewhat accepted in the American way of life, the promotion of contraception and protection is

8 Running Head: Comparison 8 prevailing. Dating in Islamic societies, for the most part, is frowned upon because of the ultimate consequences of dating leading to sexual activity (STI s, pregnancy). Dating is discouraged for this reason because Islamic religion forbids premarital sex (Al-Mateen & Afzal, 2004). While this is culturally accepted in the country of nationality, the United States culture has seemingly less constrictive guidelines as mentioned above. During times of emerging sexuality in these Islamic individuals, emotional problems may occur. This conclusion can be related to the unencouraging values of open discussion and expression of emotions in the Islamic culture. While some parents then choose to send their child to a psychiatrist, other Islamic parents blame themselves for their emotional imbalances, because they put their children into this culture to begin with (Al-Mateen & Afzal, 2004). Emerging Adulthood Personal Comparison Emerging adulthood for an individual in any culture can be a difficult process, even though that the process in itself is a westernized concept. As an emergent adult myself, I can concur with this statement. When relating myself to Islamic emerging adults and their Islamic values mentioned above it can be concluded that Islamic individuals have more difficulty in this stage of life. I deduct this statement from the seemingly strict values that (some) Islamic individuals hold. These values such as the discouragement of open expression, open discussion about sensitive subjects, types of appropriate food Muslims can eat, type of dress, and restrictions on dating (Al-Mateen & Afzal, 2004). These restrictions and any variation upon them are values that were never enforced in my parent s household, and now that I live on my own, these types of restrictions are completely non-existent.

9 Running Head: Comparison 9 These restrictions, as can be concluded, have a subdue effect on the Islamic individuals being raised true to their Muslim heritage. Ultimately, when these individuals set out on their own, they must choose what values to show their allegiance to: culturally accepted American values or parental enforced Islamic values. When their Islamic family is not there to enforce these strict values, will they personally be enforced by the individual? I believe that this could cause a personal disturbance within the Muslim individual. A personal disturbance defined as guilt by not respecting their parent s wishes and guilt by wanting to dispose of these strict values. I believe that this personal guilt is accentuated when these individuals cannot openly discuss their thoughts and feelings with their parents; because this expression is discouraged. These choices can be very difficult for an Islamic individuals looking to explore American culture, as they would be for any individual being raised by immigrant parents. While I am not an immigrant from another country, I can symphonize with this Islamic struggle. If I was raised by my parents in a part of the Indian subcontinent, I am sure that I would have to face some of the same struggles that Islamic individuals do in America. That being said, being a native American, there are some points during my emerging adulthood that I have struggled with my parental instilled and personal values. For example, a simple value, similar to the Islamic value, is to respect elders. While this value has been instilled and supported by my parents since I was a child there are still times that I argue and disagree with my parents. This is seen as disrespectful by both my parents and Islamic parents alike, but when my parents are obviously wrong about a fact/action, I am not afraid to confront my parents about it. This may be seen as disrespectful in my parent s minds, but my personal values do not define it as such. This act mentioned above may seem like blatant forms of disrespect to my parents, but according to my own identity and the values I hold, it is not. I believe that forming an individual

10 Running Head: Comparison 10 identity is crucial for people living in the United States. While that identity may include some aspects that your parents have instilled, it is alright to explore further possibilities and the many ecliptic views of life. Maybe the Islamic individual or myself does not want to be fully immersed in the Islamic or Christian faith respectively; maybe we agree more with either Judaism or Hinduism; either way, we should be able to explore our possibilities. In essence, like mentioned above, emerging adults should have the opportunity to explore new views of the world. They should be able to incorporate or disuse any values that they have been taught, and explore the wonders of the world without being tethered by strict values; this pertains to both Islamic, American, and other cultures. Conclusion There are 1.2 billion Muslims spread throughout the world on forty countries and five continents, and seven million live in the United States (cited by Al-Mateen & Afzal, 2004, p.183), and as mentioned before this number is expected to double in the next two decades (cited by Lee et al., 2013). While Islamic values can differ in many cases when compared to American values, these values should be second nature to the American people as the United States is the biggest melting pot in the world. Since 9/11 though, select American citizens have chosen to lash out their anger and prejudice against one group of people, when it is known that only a very small number of Muslims are associated with these terroristic groups (Al-Mateen & Afzal, 2004). It has been noted by Dr. Seema Jilani in the BBC documentary American Muslim: Freedom, Faith, and Fear that the general population is kind, giving, and accepting overall though (Barzargan & Taylor, 2012). While America will never forget the attacks made on 9/11, the

11 Running Head: Comparison 11 prejudice that was born from that act of terrorism should be extinguished. For this is the United States of America, a place of equality, a place of opportunity, and ultimately a place of freedom.

12 Running Head: Comparison 12 References Al-Mateen, C. S., & Afzal, A. (2004). The Muslim child, adolescent, and family. Child and Adolescent Psychiatric Clinic of North America, 13, DOI: /S (03) Barzargan, D., & Taylor, J. (2012) American Muslims, Freedom, Faith & Fear. United Kingdom: BBC. Brtto, P. R., & Amer, M. M. (2007). An exploration of cultural identity patterns and the family context among Arab Muslims young adults in America. Applied Development Science, 11(3), DOI: / Callahan, M. P., & Vescio, T. K. (2011). Core American values and the structure and antigay prejudice. Journal of Homosexuality, 58, DOI: / Carter, R. T., & Gushue, G. V. (1994). White racial identity development and work values. Journal of Vocational Behavior, 44, DOI: /94 Cerulo, K. A.(2008). Social relations, core values, and the polyphony of the American experience. Sociological Forum, 23(2), DOI: /j x Lee, S. A., Reid, C. A., Short, S. D., Gibbons, J. A., Yeh, R., & Campell, M.L. (2013). Fear of Muslims: Psychometric evaluation of the islamophobia scale. Psychology of Religion and Spirituality, 5(3), DOI: /a Ng, E. S. W., Schweitzer, L., & Lyons, S. T. (2010). New generations, great expectations: A field study of the millennial generation. Journal of Business Psychology, 25, DOI: /s

13 Running Head: Comparison 13 Sheldon, K. M., Nichols, C. P., & Kasser, T. (2011). Americans recommend smaller ecological footprints when reminded of intrinsic American values of self-expression, family, and generosity. Ecopsychology, 3(2), DOI: /eco

Muslim-Jewish Relations in the U.S. March 2018

Muslim-Jewish Relations in the U.S. March 2018 - Relations in the U.S. March 2018 INTRODUCTION Overview FFEU partnered with PSB Research to conduct a survey of and Americans. This national benchmark survey measures opinions and behaviors of Americans