Islam in America

Tuesday, January 29, 2013

Charles Martel Society

By Nick Baumann
Mother Jones
Tue Jan. 29, 2013 3:11 AM PST

Two prominent conservative movement officials who hold leadership positions for several right-wing groups—Ron Robinson and James B. Taylor—run a political action committee that donated thousands of dollars to a white nationalist organization, according to public records. And for several years Taylor was vice president of another white nationalist organization.

Robinson and Taylor are each board members of Young America's Foundation (YAF), which cofounded the annual Conservative Political Action Conference and runs the conservative youth group Young Americans for Freedom. (YAF owns and manages the Ronald Reagan Ranch, trains conservative journalists, and calls itself "the principle outreach organization of the Conservative Movement.") And Robinson, YAF's president, is on the board of two other conservative groups: Citizens United, which brought the landmark Supreme Court case of the same name, and the American Conservative Union, which operates CPAC.

With these positions, Robinson and Taylor are at the center of mainstream conservative infrastructure. But each also sits on the three-person board of America's PAC, a far-right outfit that in 2004 gave $5,000 to the Charles Martel Society, a white nationalist group, according to the PAC's filing with the Federal Election Commission. Taylor, YAF's former executive director and a current board member, founded America's PAC in 1983. Both his and Robinson's names appear on America's PAC letterhead before and after the donation to the Martel Society. Since 2004, America's PAC has raised and spent over $5 million, giving donations to dozens of Republican candidates.

The Martel Society is named for Charles Martel, who stymied a Muslim invasion of Europe by winning the Battle of Tours in 734. It was founded in 2001 by William Regnery II, an heir to a conservative publishing fortune and a "prime mover and shaker in white nationalism publishing," according to the Southern Poverty Law Center, which tracks racist extremism. The Martel Society is best known for publishing The Occidental Quarterly, which is sort of the Nature of academic racism, and its sister online publication, The Occidental Observer. The Anti-Defamation League has characterized the Quarterly as "racist" and the Observer as "anti-Semitic." The Observer maintains an archive of stories on the topic of "Jews and the financial collapse," and the Quarterly once awarded a $10,000 prize for books on the "group evolutionary strategies" of Jewish people. According to records America's PAC filed with the FEC, its donation to the Martel Society was a "grant." The Charles Martel Society did not respond to a request for comment.

"It is preposterous to suggest there is any racial component to America's PAC's grants," Robinson says in an email. "We have supported Allan Keyes, Ken Blackwell, Allen West and others." In another email, he says, "I don't recall specific grants from nine years ago, you would have to talk to James Taylor about that." Taylor did not respond to requests for comment.

Taylor once led another white nationalist outfit. He was vice president of the National Policy Institute, also started by Regnery. The group was "basically was founded to be kind of a white supremacist think tank," says Marilyn Mayo, the codirector of Anti-Defamation League's Center on Extremism. Started in Augusta, Georgia, in 2005 and now based in Montana, NPI has published reports on "Affirmative Action and the Costs of Diversity" and "The State of White America 2007." It warns on its website that "the dispossession of White Americans will have catastrophic effects for the entire world, not just for our people."

NPI and the Charles Martel Society prefer to be referred to as "white nationalists," not white supremacists, according to Heidi Beirich, a spokeswoman for the Southern Poverty Law Center. She adds: "They think that's its a more high-brow term than white supremacism. Whether they call themselves white nationalists or white supremacists, what these are are people who have a racist notion of the universe in which whites are superior. And all of them, whether white nationalist or white supremacist, would like to live in a segregated environment. They want a white world."

The anti-Semitic and racist records of the NPI and the Charles Martel Society are beyond dispute, Mayo insists. "This whole web of the Charles Martel Society, the National Policy Institute—they're all vehicles for promoting white supremacy in various forms," she explains. "Their publications contain racist and anti-Semitic materials."

Taylor's connection to the Martel Society was first reported by the Chambersburg Public Opinion, a local Pennsylvania newspaper, last August. When asked about America PAC's donation to the society, Taylor, who was running for state Senate at the time, told the paper he now "thought the Charles Martel Society was too militant." But he acknowledged his connection to NPI, and defended its mission. "You've got the NAACP and B'nai B'rith," he said. "Why not something for white people?" Taylor went on to emphasize that he "hasn't been involved in years" with NPI or Martel, and "wouldn't be involved now considering what they have on the website now."

According to NPI's tax returns, Taylor was vice president of the group as late as 2007, when it released "The State of White America 2007." That report called Brown vs. Board of Education, the Supreme Court decision that desegregated public schools, "arguably the worst decision in the Court’s 216-year history." The paper contended that "integration and the civil rights movement led directly to the destruction of great cities; and to millions of whites suffering terrible injustices, including assault, robbery, rape and murder, and losing everything they had through the ensuing destruction of their neighborhoods and their property values." The NPI was founded, according to its original mission statement, "to elevate the consciousness of whites, ensure our biological and cultural continuity, and protect our civil rights."

In an email, Richard Spencer, who currently runs NPI, maintains that "NPI is not a 'white supremacist' organization" and has a record "of collaboration with Jews who support our mission." He continues: "We do not desire that the White race lord over other peoples; indeed, we find such a notion repellent…All kinds of races, ethnicities, and religious groups—from lesbians to left-handers—have been eager (and in many cases, encouraged) to organize and advocate politically on behalf of themselves. NPI believes that Whites have the same right…NPI takes its stand on behalf of America’s historic majority, as well as European peoples worldwide." Spencer says, "[W]e are nationalists, in the proper sense of the word: we seek to promote the heath of our race."

Asked about the Martel Society donation and Taylor's years of association with NPI, Robinson says, "I've known and worked with James Taylor for several decades and he has never treated anyone as part of a racial group and always treated everyone fairly as an individual."

Nick Baumann covers national politics and civil liberties issues for Mother Jones' DC Bureau. For more of his stories, click here. You can also follow him on Twitter and Facebook. Email tips and insights to nbaumann [at] motherjones [dot] com.

SOURCE: http://www.motherjones.com/politics/2013/01/ron-robinson-james-b-taylor-young-americas-foundation-white-nationalists

Monday, January 28, 2013

‘No contradiction in being a proud American and a proud Muslim’

MuscatDaily.com By Abhishek G Bhaya
October 07, 2012

United States' Special Representative to Muslim Communities Farah A Pandith asserts that freedom of religion is one of the most treasured American values

Nizwa - Farah A Pandith, an American Muslim born in Srinagar, India, is the United States’ first Special Representative to Muslim Communities. Since her appointment in June 2009, Pandith has been involved in executing US Secretary of State Hillary Clinton’s vision for engagement with Muslims around the world.

In her first visit to the sultanate last week, Pandith interacted with students and women’s group with an aim to offer a fresh perspective to the Omani youth on the global dialogue on Islam and, in the process, to dispel some of the misconceptions about the status of Muslims in the US.

Speaking exclusively to Muscat Daily , the American diplomat touched upon questions related to Muslim identity around the world. Excerpts:

Do you believe in destiny? You arrived from India to the US on July 4, 1969 as a one year old. What would be the odds then for you to end up as the top American Muslim diplomat?

One can never know what your future is. I think you have to live your life with the principles that you have grown up with. I come from a family that is religious and is focused on doing the best that you can and living your life to its best potential.

If you work as hard as you can to do what you believe in and are passionate about, only then can you see what your true destiny is. I believe in God so it is His wish and not mine.

Do you ever reflect on the symbolism of the day of your arrival in the US?

I like to think of it as a great coincidence.

How do you look back upon your country of birth, India?

I’m very proud of my heritage - to be born in a nation that is another very rich and very historic part of this planet and I feel very grateful for it. I’m also grateful for the way I was raised in America by a mother who raised me to be proud of my heritage but to invest in my new country by being part of my community and understanding how important education was.

She raised me to have values that many would, in fact, consider to be quite Indian but they are human values: the tradition of family, the importance of faith, the importance of giving back to your community are things that were very important to my mother.

She believed very strongly that everybody deserves dignity. These values helped me to be a part of America and feel like an American right from the very beginning.

Is there a contradiction in being an American and a Muslim?

There is absolutely no contradiction between being a proud American and a proud Muslim. Our country was founded on the principle of freedom of expression. As an extension, freedom of religion has come to become one of the most treasured American values.

From the time of our founding fathers all the way to President Barack Obama, they have talked about Islam and Muslims with great respect. Islam is part of America and it has added to the rich history of our country.

President Obama has said very clearly that American-Muslims are a part of the fabric of America. He has talked about the fact that there is no ‘us’ and ‘them’. There’s only ‘we’. So there’s no contradiction.

In your interactions with the Muslim communities world over, do you face questions about the Muslim identity?

The question of Muslim identity is in fact a central data point. Whether I’m talking to a Muslim in Zanzibar or in Brazil or Malaysia, young people are having a very hard time navigating through their identity.

They ask questions such as what’s the difference between culture and religion; how can I be both modern and Muslim; and many similar issues.

I consider myself very fortunate because I’ve been able to travel around the world on behalf of the US government talking to young Muslims under the age of 30. My interactions have made me convinced that one has to respect the diversity of Muslim communities all over the world.

How do you reconcile the conflicting views over religion, ethnicity, place of origin and adopted homeland? What has been your own experience in the US?

I want to stress a couple of things about Americans who happen to be Muslims.

Firstly, we are the most diverse group of Muslims anywhere in the world. We come from all over the world and our mosques exist in every part of America, in every state. People from all faiths live side by side in the US.

So, you will see synagogues, mosques, churches and temples spread next to each other and you see communities intermingling as well. That is a very important value and a very special piece of American history.

Secondly, American Muslims are given equal rights under the law and we are able to dress any way we want. All faith groups, including Islam, have the right to follow their own customs and cultures.

That’s part and parcel of who we are as Americans. There’s pride in where you and your forefathers came from but there’s also pride in being part of a country that has so many rich cultures coexisting together.

Earlier in you capacity as the senior advisor on Muslim engagement in the European and Eurasian region at the State Department, what broad differences did you notice between the Muslim communities in the US and Europe?

You often read of particular cases of certain [European] countries that have banned one thing or another [in terms of religious code] and that takes over the conversation.

One has to understand that the Muslim experience in Europe goes beyond just a local law, as important as that might be. There’s a much deeper, more nuanced and multi-faceted experience taking place among Muslims across Europe. The shape of the conversations change depending on where we are and to which generation are we talking to.

There are some very profound differences when we talk about the experience of Muslims in Europe and America. American Muslims are among the most highly educated faith groups in America.

That is an important data point which is very different from Europe. Secondly, American Muslims are very high earners. So I don’t like to compare America and Europe because the experience, the heritage and the narrative are so different.

How do you deal with communities and individuals who may not have a favourable view of the United States?

It is important to understand that if you read headlines and look at things only through soundbytes, you are never going to get an honest approach… whether it’s the environment, human rights or foreign policy.

I think the way you break down stereotypes is to have an open and honest conversation. So, I’m always happy to listen. My job is to listen. If they have doubts about America, I’m happy to speak about the experience of my country and what it means. No one ever loves every particular thing about a particular country so there are times in which there are challenging conversations about foreign policy or about issues where there is difference of opinions.

What do you make out of this constant 'Clash of Civilisations' debate which at times leads to the 'Islam vs the rest of the world' theory?

First of all I absolutely reject the idea of Samuel Huntington’s piece ‘The Clash of Civilisations’ that was written in 1993. Muslims are part of the West. There are 44mn Muslims living in western Europe alone, not to speak of their numbers in New Zealand, Australia, Canada and United States of America.

So it is very disrespectful to consider the West and not to consider the Muslims to be a part of it. So you see a lot of misperception and a lot of misunderstanding around the world.

President Obama in his landmark Cairo address on June 4, 2009 had stressed that he sought ‘a new beginning between the United States and Muslims around the world; one based upon mutual interest and mutual respect; and one based upon the truth that America and Islam are not exclusive, and need not be in competition’.

America is interested in engaging with Muslims, because it’s important for us to get to know one-fourth of humanity. We cannot solve world problems alone. We must engage the amazing minds, the energy and the passion of young Muslims around the world to get to common interests so that we can fix the common problems.

SOURCE: http://www.muscatdaily.com/Archive/Opinion/No-contradiction-in-being-a-proud-American-and-a-proud-Muslim-1qyz

Finding Mecca in America

January 28, 2013

Muscat Daily Exclusive (MuscatDaily.com)

Mucahit Bilici speaks about his new book that analyses how Muslims have adapted to life in the US and embraced the country as their home after overcoming obstacles, such as discrimination and persecution, especially after the 9/11 attacks

Are Muslims at home in America? And, is America at ease with Muslims? Mucahit Bilici investigates these questions in his superb new book, Finding Mecca in America: How Islam is Becoming an American Religion (The University of Chicago Press, 2012).

Mucahit Bilici is Assistant Professor of Sociology at John Jay College, City University of New York. He was educated at Bogazici University in Istanbul, Turkey; University of Utah; and University of Michigan.

Bilici served as a Visiting Scholar at Columbia University’s Center for the Study of Democracy, Toleration, and Religion from 2009-2010.

In Finding Mecca in America, Bilici studies how Muslims have adapted to America and embraced it as home. It has not been an easy journey for Muslims in the United States. In their quest for ‘membership in American society’, Muslims faced discrimination and persecution, especially after 9/11. They overcame these obstacles through solidarity, outreach, and sheer determination to belong in America. ‘Islam and America’, Bilici writes, ‘have become enmeshed. It is becoming impossible to objectify Islam in America without mutilating America itself’.

Finding Mecca in America is an exceptional study of Islam in America. It is one of the best books on the Muslim experience in America. Mucahit Bilici discusses his new book in this exclusive interview with Joseph Richard Preville.

What was the inspiration for your new book?

I think up until 9/11 Muslims were simply living in the United States. With the crisis that questioned their right to be here, they had to actively become American. While I was always curious about Muslim life in the West, the project of investigating the citizenship of Muslims was mostly triggered by 9/11. In this sense, this book participates in the very process it describes.

Do American Muslims still consider themselves as ‘strangers in a strange land’?

Not anymore. Of course, you can always find a few people who still hold the long-abandoned view that Muslim presence in this foreign land is legitimate only if it is out of necessity. But really things have changed so fast and in such a short time. Even the Muslim public intellectuals and pundits who could, perhaps, afford to be reckless in their criticism of America, have today evolved into exemplary American citizens engaged in civic works of dialogue, understanding and tolerance. The ideological transformation of the Zaytuna Institute’s leaders is one example. And a more recent one is the trajectory of Yasir Qadhi (the star of Al Maghrib Institute).

The strangers have become citizens and the strange land (America) is today called ‘home’ by almost all Muslims in this country. The transformation has been fast and in my opinion this is mostly a virtue born out of necessity.

How was 9/11 a critical turning point in the history of Muslims in America?

According to the Muslim faith, God constantly sends divine signals and warnings. The calamity of 9/11 forced Muslims to become one community. They faced great challenges and continue to suffer from the institutional consequences of 9/11. But this crisis gave them both visibility and exclusion. It led to more recognition. 9/11 opened the door for the Muslim voice to be heard in America. To walk through it in the proper way is the challenge for Muslims today.

I am confident about the ability of Muslims in America to naturalise Islam and Muslims and to cultivate a sense of unity with their fellow citizens. Most of the literature on Muslims in the US focuses on their suffering but fails to capture the progress and gains they make in moments of crisis.

Why is Detroit, Michigan considered ‘a microcosm of Islam in America’?

I believe what distinguishes the Detroit area is the fact that Islam is older and more institutionalised there. You need to pass the critical threshold in demography, socio-economic level, and most importantly in people’s sense of settlement and belonging. In America, we can only imagine: What would a Muslim neighborhood - even a town - look like if there were that many Muslims in our area? Muslim police officers, for example. Muslim teachers in the public schools. Muslim bank tellers, postal workers, local government officials. Most other places in America, you can ask this question only as a hypothetical, but in the Detroit area it is a reality. That’s why the institutionalisation of Islam in the Detroit area gives us a clue about the future of Islam in the rest of the country.

How have American Muslims become interfaith partners with their fellow citizens?

A believer is typically not under the obligation of learning about other people’s beliefs as long as he or she lives in a homogenous society. But in America diversity is inescapable and every faith group has to reckon with this reality. Among Muslims, you may still find those who avoid interaction with non-Muslims in matters of faith and religious conversation, but the overwhelming majority of Muslims have come to this conclusion: If you want to make Islam part of America, you have to make America (and its religious diversity) part of Islam.

9/11 effectively forced Muslims to become partners in interfaith dialogue. Both pull and push factors played a role in creating an entire class of Muslim activists who have acquired the skills and motivation for ecumenical conversation. Interfaith dialogue and experience play an important role in making Muslims American.

How active are American Muslims in politics and civil rights organizations?

Most Muslims - and here I mean immigrant Muslims - would typically choose not to be seen as politically active in exclusively Muslim causes. This was true in the past, and 9/11’s unfortunate climate has worsened things. Yet in matters of civil rights and the citizenship struggle, Muslims could not avoid becoming active. They were literally dragged and forced into a condition where they were asked to prove their loyalty.

As a result, today Muslims are very active as conscious and conscientious citizens. Muslim civil rights groups like CAIR and MPAC are playing an important role in awakening a sense of active citizenship among formerly dormant Muslims. Muslims today are in a much better position to defend their rights and to build alliances with other American civic and social groups.

How are American Muslims shaping a new vision and identity for themselves in the 21st century?

The next generation of Muslims in America will be American in the sense of being fully conscious Muslims who have no worries or questions about their Americanness. This means the next generation will be so confidently American that they will be able to tackle Muslim issues head-on. We should thus expect more Muslims in the American public sphere. I think in about five to ten years, Islam will have become completely ordinary as an American religion. We will see more Muslim pundits, comedians, and politicians, as well as artists and public intellectuals.

Other things being equal, Muslims in the United States have every reason to be optimistic about their future.

[Joseph Richard Preville is an Assistant Professor of English at University of Tabuk, Saudi Arabia]

SOURCE: http://www.muscatdaily.com/Archive/Opinion/Finding-Mecca-in-America-204o