Muslims
in America:
The Challenges of Political Activism
The
Nature of Muslim Activism
Since
Islam is a global religion, Muslims seem to have some difficulty
understanding exactly how to domesticate their ideals. How do you
Westernize or Americanize Muslim politics? This challenge is
complicated by the fact that many of the Muslims, who are most
interested in American politics, are naturalized first-generation
Muslims coming from quite different traditions of political
participation in their countries. For the most part these Muslims
have not been active or paid much attention to American politics
accept to protest those aspects of foreign policy that directly
effect their countries of origin. As authentic as they are, still
they are the least experienced. On the other hand, we have American
Muslims who have generations of experience even if only as
observers, but seem to have absolutely no interest in participation.
There are numerous reasons for this.
We
must enter the project with virtuous goals, behave with virtue, and
promote virtue. |
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For
many Muslims, participation in any system is like tacit approval of
that system. Some Muslims believe that if they participate in the
American political system, which is seen for the most part as a very
corrupt system, they will suffer retribution like every other
participant. The worst of these punishments is to become like the
stereotypically corrupt politician who is void of any moral quality
and whose political position is simply for sale. No Muslim could
tolerate this state of being. It would be an abominable denial of
Islamic teachings and beliefs. We must enter the project with
virtuous goals, behave with virtue, and promote virtue.
Since
the 1970s, America has hosted numerous and some very heated debates
among Islamist activists of all racial backgrounds on the issue of
"nationalizing Islam in America." This debate centers on
how to create a movement that is different from a registered
organization. An organization is an incorporated entity that has an
objective set forth in a constitution and by-laws and operates
almost like a business. A movement, on the other hand, is an
activity that focuses energy toward a certain target, hoping to move
it in one direction or another. Movements are vehicles for change;
organizations are mechanisms through which serves are provided. To
mount an organization you need $75.00; to mount a movement you need
masses of people. One is much easier to construct than the other.
Other
topics of debate have included:
1)
The geographic parameters of the movement. Will it be international
or domestic?
2)
Will it be patterned after the international Zionist movement, which
cast itself variously as Democrat, Communist, and Marxist in
political ideology as a means to attract large numbers of people
(the proletariat) since Jews are not a majority anywhere in the
world?
3)
Will the movement attempt to reform domestic policies, as well as
international or foreign policies? And does there have to be a
distinction between the two? Can the movement address principles
that permeate both the international and domestic political
spectrum? For example, if we oppose the occupation of Palestine, it
stands to reason that we would not support the right of the federal
government to restrict fund-raising for organizations that are
fighting the occupation, especially since fund-raising is a
constitutionally protected first amendment right.
4)
Will the Islamic movement in America have ties with the
international movements, and share membership, leadership,
resources, and issues?
5)
Have Muslims in America finally forsaken the "Myth of
Return," and have indigenous Muslims given up their search for
paradise in the Muslim world? In other words, are Muslims committed
to America?
The
greatest challenge will be for Muslims to bring the Islamic program to
America and avoid having Islam 'secularized' as the other monotheistic
religions have been. |
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The
answers to these questions will lay the ideological foundation for
an organized movement that can be unique in American minority
history. No immigrant or indigenous community has ever entered
American politics looking to improve America, as a whole, as its
priority, understanding that a better America means a better life
for all Americans, as well as those whom Americans respect. The
challenge is for Muslims to develop a methodology to construct an
ideology that is genuinely Islamic, rather than parroting other
groups, either secular or religious, who seem to have made the
politics of power and money their ultimate goal. The greatest
challenge will be for Muslims to bring the Islamic program to
America and avoid having Islam 'secularized' as the other
monotheistic religions have been.
This
distinguishes our project and our motive from those of others who
made the leap from the boat to the board rooms, and to the Oval
Office, but who forsook some virtues in the way. Muslims have a real
challenge if we hope to become a political force in America. But we
also have every reason to believe that of all the communities that
have contributed various delicacies and traditions to America's rich
culture, the Muslims' commitment to morality and justice will prove
to be the most durable and greatly rewarded.
