AMEMSA+ History & Heritage Month

The rich history and culture of the Arab American people is found in the passionate works of its artists. Whether they be traditional media such as painting and calligraphy, or more sophisticated media such as digital work and installation, the pieces represent the beauty of heritage, the struggles of growing up in war-torn countries, the identity conflicts of female artists in male-dominated societies, and the issues surrounding migration to a Western culture very different from one's own. Many of the artists included here, though their works appear in museums and galleries throughout the world, have never before been featured in a reference book. Interviews conducted by the author provide a personal look into the experiences and creative processes of these artists. Artists included: *Etel Adnan *Wasma Chorbachi *Nihad Dukhan *Kahlil Gibran *Sari Khoury *Emily Jacir *Sari Khoury *Mamoun Sakkal *Mary Tuma *Madiha Umar *Afaf Zurayk

"While 9/11 and its aftermath created a traumatic turning point for most of the writers in this book, it is telling that none of their essays begin with that moment. These young people were living, probing, and shifting their Muslim identities long before 9/11.... I've heard it said that the second generation never asks the first about its story, but nearly all the essays in this book include long, intimate portrayals of Muslim family life, often going back generations. These young Muslims are constantly negotiating the differences between families for whom faith and culture were matters of honor and North America's youth culture, with its emphasis on questioning, exploring, and inventing one's own destiny."--from the Introduction by Eboo Patel In Growing Up Muslim, Andrew Garrod and Robert Kilkenny present fourteen personal essays by college students of the Muslim faith who are themselves immigrants or are the children of immigrants to the United States. In their essays, the students grapple with matters of ethnicity, religious prejudice and misunderstanding, and what is termed Islamophobia. The fact of 9/11 and subsequent surveillance and suspicion of Islamic Americans (particularly those hailing from the Middle East and the Asian Subcontinent) have had a profound effect on these students, their families, and their communities of origin.

In this first history of Arab American activism in the 1960s, Pamela Pennock brings to the forefront one of the most overlooked minority groups in the history of American social movements. Focusing on the ideas and strategies of key Arab American organizations and examining the emerging alliances between Arab American and other anti-imperialist and antiracist movements, Pennock sheds new light on the role of Arab Americans in the social change of the era. She details how their attempts to mobilize communities in support of Middle Eastern political or humanitarian causes were often met with suspicion by many Americans, including heavy surveillance by the Nixon administration. Cognizant that they would be unable to influence policy by traditional electoral means, Arab Americans, through slow coalition building over the course of decades of activism, brought their central policy concerns and causes into the mainstream of activist consciousness. With the support of new archival and interview evidence, Pennock situates the civil rights struggle of Arab Americans within the story of other political and social change of the 1960s and 1970s. By doing so, she takes a crucial step forward in the study of American social movements of that era.

On Forbes list of "10 Books To Help You Foster A More Diverse And Inclusive Workplace" How law, policy, and official state rhetoric have fueled the resurgence of Islamophobia--with a call to action on how to combat it. "I remember the four words that repeatedly scrolled across my mind after the first plane crashed into the World Trade Center in New York City. 'Please don't be Muslims, please don't be Muslims.' The four words I whispered to myself on 9/11 reverberated through the mind of every Muslim American that day and every day after.... Our fear, and the collective breath or brace for the hateful backlash that ensued, symbolize the existential tightrope that defines Muslim American identity today."   The term "Islamophobia" may be fairly new, but irrational fear and hatred of Islam and Muslims is anything but. Though many speak of Islamophobia's roots in racism, have we considered how anti-Muslim rhetoric is rooted in our legal system?   Using his unique lens as a critical race theorist and law professor, Khaled A. Beydoun captures the many ways in which law, policy, and official state rhetoric have fueled the frightening resurgence of Islamophobia in the United States. Beydoun charts its long and terrible history, from the plight of enslaved African Muslims in the antebellum South and the laws prohibiting Muslim immigrants from becoming citizens to the ways the war on terror assigns blame for any terrorist act to Islam and the myriad trials Muslim Americans face in the Trump era. He passionately argues that by failing to frame Islamophobia as a system of bigotry endorsed and emboldened by law and carried out by government actors, U.S. society ignores the injury it inflicts on both Muslims and non-Muslims. Through the stories of Muslim Americans who have experienced Islamophobia across various racial, ethnic, and socioeconomic lines, Beydoun shares how U.S. laws shatter lives, whether directly or inadvertently. And with an eye toward benefiting society as a whole, he recommends ways for Muslim Americans and their allies to build coalitions with other groups. Like no book before it, American Islamophobia offers a robust and genuine portrait of Muslim America then and now.

Since 9/11 there has been a cultural and political blossoming among those of the Afghan diaspora, especially in the United States, revealing a vibrant, active, and intellectual Afghan American community. And the success of Khaled Hosseni's The Kite Runner, the first work of fiction written by an Afghan American to become a bestseller, has created interest in the works of other Afghan American writers. One Story, Thirty Stories (or "Afsanah, Seesaneh," the Afghan equivalent of "once upon a time") collects poetry, fiction, essays, and selections from two blogs from thirty-three men and women--poets, fiction writers, journalists, filmmakers and video artists, photographers, community leaders and organizers, and diplomats. Some are veteran writers, such as Tamim Ansary and Donia Gobar, but others are novices and still learning how to craft their own "story," their unique Afghan American voice. The fifty pieces in this rich anthology reveal journeys in a new land and culture. They show people trying to come to grips with a life in exile, or they trace the migration maps of parents. They navigate the jagged landscape of the Soviet invasion, the civil war of the 1990s and the rise of the Taliban, and the ongoing American occupation.

Despite the disapproval that "visibly" Muslim women face in the West, the U.S. does not ban the hijab or niqab. Nevertheless, it does find a way to manage assertive Muslim women. How so? Subtly and without outright confrontation: through the courts, bureaucratic processes and liberaldiscourses. From a range of juridical decisions connected not only by a distinctly neocolonial gaze, but also through the tacit dimension of race, Muslim women-among other women of color-are reconceived as neonates who must be taught to behave: as Americans, as professional women, and as autonomous,mildly independent subjects.Focusing on the discrimination claims of Muslim women, this study examines juridical and political approaches that dismiss Muslim women and other populations of color as culturally backward, misguided in their thinking, and gratuitously nonconformist. Likewise, it analyses the experience of racialdismissal through excruciation: the phenomenon by which vulnerable populations are pressed into hopeless performances of cultural assimilation. Racial dismissal is excavated through legal opinions, court transcripts, and other encounters between Muslim women and the state. Ultimately, this workfinds that the racial address of dismissal and the phenomena of excruciation have been pivotal to a liberal juridical order that otherwise claims neutrality. By concentrating on the treatment of Muslim women, this book uncovers dynamics of social and racial division which have inhabited andbolstered liberal legal neutrality from its inception. This book's framework, while focusing on Muslim women in the U.S., is a template for understanding how exclusion is juridically implemented for other racialized and marginalized populations.