Eboo Patel is founder and executive director of the Interfaith Youth Core, a Chicago-based international nonprofit that promotes interfaith cooperation. His blog, The Faith Divide, explores what drives faiths apart and what brings them together. He is also author of Acts of Faith: The Story of an American Muslim, the Struggle for the Soul of a Generation (Beacon Press, 2007).
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The Trouble with Identity Politics
A RECENT Washington Post article describes a group of 200 people of color rallying in front of the White House on immigration policy. They carried signs about President Trump and chanted slogans related to the Dreamers. Can you guess the content of their signs and slogans?
The article explains that the chants at the rally included “Indians Love Trump,” and the signs called for legislative movement on DALCA, not DACA. (The “L” stands for legal, and speaks to the residency situation of this group of largely highly educated tech workers.)
This is a group that likes the Trump administration’s immigration agenda. Actually, based on the article, it appears that they like a lot of policies being advanced by the Trump administration.
When is the last time that you associated a group of people of color protesting outside the White House with support for President Trump? Well, there they were.
How White Privilege Worked for Me
BY ABOUT SIXTH grade, a set of kids in the professional middle-class suburb where I grew up stopped doing homework, or really much work at all. They’d goof around in everything from math class to gym period. Getting average grades or being sent to the principal’s office for misbehavior didn’t seem to bother them that much. And their parents seemed to greet it all with a shrug.
It looked like good fun to me, so I figured I’d give this not-giving-a-damn thing a try. My parents greeted my Bart Simpson attitude with something stronger than a shrug.
I remember their fury after a school meeting where the teacher must have explained that my grades had fallen because I spent class time chatting with friends rather than focusing on worksheets. Right before the hammer came down, I attempted a weak protest: “But none of the other kids are doing work in class either,” and ticked off a set of names that my parents knew.
“You are not like them,” came the stern response.
This confused me. I thought I was like them. I played sports and video games, watched MTV and worshipped skateboarder Tony Hawk, just like all the other 12-year-old boys.
“If you are not head-and-shoulders above the next candidate in a hiring process,” my mother sternly said, “they will not give you the job.” She repeated: “You are not like them.”
The Poison of Prejudice
A DEMOCRATIC SOCIETY relies on the contributions of its citizens in everything from launching technology companies to managing the PTA. Discrimination against an identity group in a democratic society is not just a violation of its dignity, it is a barrier to its contribution.
The contributions of Muslims to American civilization are impressive and wide-ranging, captured well in the speech President Barack Obama gave in Cairo on June 4, 2009. “American Muslims have enriched the United States. They have fought in our wars, served in government, stood for civil rights, started businesses, taught at our universities, excelled in our sports arenas, won Nobel Prizes, built our tallest building, and lit the Olympic Torch.”
But the atmosphere of Islamophobia in the Trump era has created special hardships for Muslims, a dynamic that hurts both the Muslim community and the nation to which they seek to contribute.
Is Islam an 'American Religion'?
TUNISIAN FRENCH scholar Nadia Marzouki published a book in France in 2013 with the title L’Islam, une religion américaine? In 2017, the book was updated with the events of the Trump campaign and additional analysis and republished in the United States as Islam: An American Religion.
Somehow along the way, as religious studies scholar Winnifred Fallers Sullivan notes, the question mark was dropped. The reasons are not entirely clear. Did something dramatic happen during those four years, not just to Muslims but, more important, by Muslims? Was it a marketing gimmick by the new publisher, Columbia University Press?
Either way, it raises a fascinating question: What does it mean to be an American religion, and can Islam in America be said to constitute one?
Why Muslim-Jewish Cooperation Matters for America
Imagine receiving this message on your voicemail: “Dear Mr. Gonzalez, we regret to inform you that your heart surgery has been canceled. The medical professionals scheduled to perform it, Doctors Sarna and Latif, have discovered that they have serious disagreements about Middle East politics. Consequently, they are refusing to work together. We will do our best to find you other doctors, before your condition becomes fatal.”
Seem far-fetched? In my mind, it is the logical outcome of the manner in which many Jewish and Muslim groups have chosen to engage each other in recent years. Or, rather, not engage.
How to Live in a Diverse Democracy
I SPEAK ON about 25 college campuses a year, which affords me a front row seat for current trends in identity politics. One of the things I’ve noticed is that when people say they are engaged in “diversity work,” what they often mean is that they are busy mobilizing their preferred identity groups toward their approved politics. The main role they see for those on the other side is to be defeated.
But the real challenge of living in a diverse democracy is not dealing with the differences you like, it’s working with the differences you don’t like.
In his excellent new book, Confident Pluralism, John Inazu, a professor at Washington University Law School and board member of InterVarsity Christian Fellowship, takes a long look at how to do this, with special attention to religious differences.
Disagreements with regard to religious matters are some of the most challenging ones around. That’s because religion is about ultimate concerns. Not only do faith traditions deal with issues—creation, salvation, morality, human purpose—that are inherently ultimate in nature, they imbue matters that may otherwise be viewed as mundane with a sense of ultimacy. That’s not just a random group of people over there, that’s the church, or the umma. That’s not just any old piece of land, that’s the place where the Second Temple once stood, or where Lord Rama was born.
Inazu opens his book with a sobering quote from the French philosopher Jean-Jacques Rousseau: “It is impossible to live at peace with those we regard as damned.”
He is reminding us right off the bat that the stakes could not be higher.
American Songs, American Stories
IN THE EARLY 20th century, a group of esteemed scholars gathered in a little northeastern pocket of their own making and concerned themselves with the question of finding a distinctly American music. Where was this music? How might it develop? Could there be, out there somewhere, an American Bach?
They looked far and wide in the places that they knew; they searched for faces that they might recognize; they listened deeply in the idioms with which they were familiar. And they came away disappointed.
Jazz critic Gary Giddins chortles as he recounts the tale, pointing out that if these American Brahmins had simply deigned to take a train south from Boston to New York City, and stepped into the Roseland Ballroom on a Thursday night, they would have experienced the American Bach, Dante, and Shakespeare all rolled into one: Louis Armstrong.
Born to a 15-year-old who sometimes worked as a prostitute, raised in a New Orleans neighborhood so violent it was known as “the Battlefield,” sent to a juvenile detention facility at 11 for firing a gun into the street—his early years would surely put him on the pipeline to prison today.
Had that occurred, the distinctly American music that Louis Armstrong created might never have happened. The American songbook, as we know it today, simply would not exist.
Faith, Fear, and Courage
WHEN IT IS prayer time, Rami Nashashibi prays. His Muslim faith is the core of his life and work, inspiring the two decades of advocacy he has done on behalf of the poor and marginalized on the South Side of Chicago.
But when prayer time arrived on an unseasonably warm day in December, Nashashibi paused. It was just days after the terrible terrorist attack in San Bernardino, where extremists calling themselves Muslims murdered 14 people and injured many more. Nashashibi was in his neighborhood park with his three kids, and he found himself suddenly struck by fear at the thought of praying in public and therefore being openly identified as Muslim at a time when so many equated that term with terrorist.
That neighborhood park happened to be Marquette Park. Fifty years earlier another man of faith stood not far from where Nashashibi was standing, and he too felt fear. That man was Martin Luther King Jr. He had come to Chicago in 1966 to raise awareness about discriminatory housing practices on the South Side. His march through Marquette Park was met with racist sneers and vigilante violence. A brick thrown his way actually hit him in the head and brought him to his knees.
The Gift of Small Things
IT IS A SAD truth that presidential election seasons widen our divisions. The candidates seem to view veering toward the extremes as a mark of “patriotism.” That ethic gets reflected in our broader political discourse.
This is dangerous stuff in a diverse democracy. The heart of the American idea is that different groups can advance divergent interests and still collectively see themselves as one people. Princeton philosopher Jeffrey Stout puts it this way: “[Democracy] takes for granted that reasonable people will differ in their conceptions of piety, in their grounds for hope, in their ultimate concerns, and in their speculations about salvation. Yet it holds that people who differ on such matters can still exchange reasons with one another intelligibly, cooperate in crafting political arrangements that promote justice and decency in their relations with one another, and do both of these things without compromising their integrity.”
He calls this process of relating across differences building a “civic nation.” In the pursuit of that high value, here is a personal story of building relationships across deep religious differences.
MY WIFE’S PARENTS are moderately observant Muslims. For many years, they lived in a Chicago suburb next to an evangelical Christian family who homeschooled their three girls. At first, the two families were pleasant to each other but had little contact. Things changed when, one year when my wife and I were visiting for Eid prayers, the girls next door poked their heads over the wooden fence and invited our boys to come over and play. Our boys whooped happily and went.
This of course meant all of us adults trooped across the driveway and properly introduced ourselves to the neighbors. We collectively overheard a fascinating interfaith conversation in the backyard, our oldest son Zayd explaining that he got out of school today to celebrate Eid, a holiday that Muslims believe in because we believe in the Prophet Muhammad and the Quran. The neighbor’s oldest daughter responded that they go to school at home so they can follow a Christian curriculum because they believe in Jesus and the Bible. We adults shifted uncomfortably as we listened, knowing full well the doctrinal issues at stake. “Looks like someone learned something in religion class this week,” somebody commented, allowing nervous laughter to break out.
The Problem with Prejudice
POPE FRANCIS arrived in the United States amid a flurry of talk about Muslims. There was Ben Carson’s statement that he would not want a Muslim to be president. There was The Donald’s promise that a Trump administration would look into the supposed network of Muslim terrorist training camps in the United States. And there was young Ahmed Mohamed in Texas, who got suspended from school and shackled in handcuffs when his science project was mistaken for a bomb. Maybe the police were concerned that he’d designed it in one of those fictitious terrorist camps.
It appears that many Americans are in a panic about the prospect of a Muslim takeover.
Domination by a foreign religion is an old anxiety in America. As we hang on every word Pope Francis utters, it is interesting to note that for much of our history a driving fear was that Catholics would amass significant political power and the pope would fly his flag at the White House. “Our freedom, our religious freedom, is at stake if we elect a member of the Roman Catholic order as president of the United States,” Norman Vincent Peale warned in September 1960 about John F. Kennedy’s candidacy.
With 30 percent of Congress now claiming to be Catholic, six Catholics sitting on the Supreme Court, several Catholics occupying high office (including the vice president, the secretary of state, and the speaker of the House), and a pope with much to say about major policy issues, that particular apocalypse appears to have arrived.
Mostly, it has been met with applause. The papal flag was indeed flying at the White House during the pope’s arrival ceremony—several thousand of them in fact, more than a few in the hands of the many non-Catholics in attendance. Recent surveys show that Catholics, along with Jews and mainline Protestants, are among the most well-liked religious groups in the United States.
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