Shabana Mir's powerful ethnographic study of women on Washington, D.C., college campuses reveals that being a young female Muslim in post-9/11 America means experiencing double scrutiny—scrutiny from the Muslim community as well as from the dominant non-Muslim community. Muslim American Women on Campus illuminates the processes by which a group of ethnically diverse American college women, all identifying as Muslim and all raised in the United States, construct their identities during one of the most formative times in their lives. Mir, an anthropologist of education, focuses on key leisure practices--drinking, dating, and fashion--to probe how Muslim American students adapt to campus life and build social networks that are seamlessly American, Muslim, and youthful. In this lively and highly accessible book, we hear the women's own often poignant voices as they articulate how they find spaces within campus culture as well as their Muslim student communities to grow and assert themselves as individuals, women, and Americans. Mir concludes, however, that institutions of higher learning continue to have much to learn about fostering religious diversity on campus.

When children with learning challenges are identified, the educational community in the United States diligently applies a well-established model of remediation that has, for the most part, yielded positive results. Research, however, has demonstrated that the American perception of disability may vary from those in Eastern cultures. These cultural differences can play a significant role in the failure to achieve learning success on behalf of children from the Middle East, North Africa, and Southwest Asian (MENASWA) families. It is critical for the school community to recognize and acknowledge these differences and bring them into alignment in order to meet these students’ learning needs. Learning Challenges for Culturally and Linguistically Diverse (CLD) Students With Disabilities is an essential reference publication that identifies ways in which CLD families can be involved with schools to help build educators’ cultural competence and explores the idea of disabilities as a social model with a focus on strengths rather than a medical model focused on needs and weaknesses. Featuring coverage on a wide range of topics including racial identity, leadership wisdom, and family-school collaboration, this book is ideally designed for educators, principals, administrators, curriculum developers, instructional designers, policymakers, advocates, researchers, academicians, and students.

"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 PatelIn 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.

This ethnographic study explores the lived experiences and challenges felt by Muslim female students in higher education in the greater District of Columbia, Maryland, and Virginia (DMV) area. It offers narrative case studies as a form of narrative inquiry based on stories of lived experience as a means of capturing dynamic, didactic, and dialectic understandings to promote and enable needed change in higher education. In centering the voices of Muslim female students, this research goes beyond the narrow statistical representation of predefined categories to examine and present the systematic nature and roots of social prejudice.

In the current climate, there is a need to give particular attention to the racialization of Muslim women in order to understand their experiences. In the U.S., there are current discriminatory policies towards Muslims, such as Trump's travel ban, increased incidents of hate against Muslims, and the spread of negative stereotypes about Muslims and Islam. In this study, I interview thirty-four Muslim female students to show the experiences of Muslim women at the intersection of multiple identities. These multiple identities: religion, gender, race, culture, citizenship status, clothing and various levels of religiosity such as wearing a headscarf, and national background shape these women's perception of the hijab, their racial identification, and their coping strategies. The following three research questions are explored: 1) How do Muslim female students experience practices of racialization, regarding the outside and inside campus environment on the University of Tennessee campus where the majority of its enrollment is self-identified as Christian? (2) How does the intersection of religion, race, ethnicity, nationality, citizenship, and gender effect the identity formation of Muslim female university students in U.S.? (3) What are Muslim female students' opinions, reactions, and coping strategies towards negative stereotypes about Muslim women and Islam in U.S.? The results demonstrate the diversity among Muslim female students in how they think and identify. Important intersecting markers such as being hijabi/non-hijabi; being a white/person of color; being an American citizen/non-American; speaking English as a native language/second language; coming from a secular country/religious country showcase differences in terms of how all women experienced racialization but in different ways. They also defined differently the meaning of the hijab and their racial identities and they selected different coping strategies to challenge the negative stereotypes of Muslims and Islam that have been on the rise in Trump's era. The findings of this study broaden the existing literature and help future studies that do not only analyze Muslim population but also other minority groups in Western or Middle Eastern countries.

This book acknowledges and discusses the now politically infamous aspects of an American Muslim woman’s life such as Islamophobia and hijab, but it more importantly examines how women actually deal with these obstacles, intentionally shifting the lens to capture a more holistic, nuanced understanding of their human experiences. This text is based on a three-year-long qualitative interdisciplinary cultural and developmental psychology and gender systems study. It uniquely organizes risks, protective factors, and coping mechanisms according to developmental life stages, from teenage to adulthood. Results show how second-generation Muslim American women’s identities develop during adolescence (11-18), emerging adulthood (19-29), and adulthood (30-39) within multiple socio-cultural contexts. Discussions regarding Muslim Americans often erroneously equate “Muslim” with “Arab” or “Middle Eastern.” By focusing on South Asian Muslim Americans, this work bluntly discusses the overlaps of South Asian culture with Islam, an important contribution to the field since the majority of immigrant Muslims in America are of South Asian descent. This study adds nuance and detail to American Muslim girls’ and women’s experiences while fighting misinformation and stereotypes. It is a significant contribution to anthropological developmental psychology and cultural psychology. The focus on a historically academically marginalized population is beneficial to students, researchers, and professionals in the field.

Muslim American Youth offers a critical conceptual framework to aid in understanding Muslim American identity formation processes, a framework which can also be applied to other groups of marginalized and immigrant youth. In addition, through their innovative data and analytic methods the authors provide an antidote to "qualitative vs. quantitative" arguments that have unnecessarily captured much time and energy in psychology and other behavioral sciences. Muslim American Youth provides a much-needed roadmap for those seeking to understand how Muslim youth and other groups of immigrant youth negotiate their identities as Americans.--Book jacket.