By Selcuk Sirin, Michelle Fine
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Extra info for Muslim American Youth: Understanding Hyphenated Identities through Multiple Methods (Qualitative Studies in Psychology)
Sample text
As she travels across home, school, and clubs, she’s always aware of the ways in which “Americans” and even her own community and family do and do not really see her: I am usually at home and I go to school and I go to the library a lot. I go to the Arab American Association and help out here. And I go to Muslim youth center and that’s where I do most of my religious activities and everything. And, yeah, I do community service a lot. That’s what I love to do. . I’ve worked with the Arab American, my Muslim Youth Center, I have also worked with JCRC, they are like a Jewish Community Center, and, yeah, I work with them and I also work at school.
They discriminated against African Americans and Chinese people and it’s always going to be somebody new. So if it’s not us, it’s somebody else. With an understanding of history and psychology tucked firmly under her young belt and laughter in her soul, Aisha steps over the pain and sets forth to educate those around her. I do feel like it is my responsibility as a Muslim person to make sure that they are not getting the wrong kind of message because if that would happen that would, like people would never understand you and people would never ❙ understand Islam.
Furthermore, those studies that have been undertaken disproportionately investigate questions of presumed gendered oppression and ħijāb. Muslim American youth’s own complex and gendered negotiations of identities have not been studied. We hope this book will map out, for immigrant studies and critical youth studies, a postcolonial and feminist interrogation of the process of youth developing hyphenated identities. That is, we are particularly interested in the practices and consequences of Muslim American adolescent identity negotiations at what we call the hyphen of multiple selves and cultures and at an acute moment of global conflict.