Al-Bayan Spring '11 by Al-Bayan

Al-Bayan

Spring 2011 Volume 13, Issue 2

The Muslim Student Publication at The University of California, Berkeley

Photo by Majid Khan

Taking Back Our Narrative: Construction of the Muslim Identity Muslim Participation: The Fight Against Exclusion A Survey on Mental Health Vist our Website www.albayanmag.com

“W

e as a community need to develop our institutions”

How many times have we heard this said, whether from scholars, community leaders, imams or others? And yet we collectively still fail to appreciate the depth and gravity of such a statement. What is an institution anyways? We have come to understand institutions in the context of just organizations, comprised of executive boards and officers that make decisions in closed rooms. It has come to the point where we have dehumanized our institutions so much that they have become impersonal automatons inaccessible to people. This edition of Al-Bayan is an exposition of the human elements of our institutions; celebrating our laughter while lamenting our sorrow, invigorating our confidence in an age of uncertainty, even exploring the deepest fibers of our mental being. Realizing that our institutions’ power rests in the humanity of our community and that their design is to serve the people is critical for their development moving forward. If you’d like to contribute to Al-Bayan, either on the website or in print, feel free to contact the Executive Board at al-bayan@msa.berkeley.edu. We are also very open to constructive criticism, comments, and even responses to the articles. Our whole enterprise is to stimulate discussion, so please do not hesitate to contact us. I’d like to thank Al-Bayan’s executive board, writers, photographers, and everyone else involved with the production of this magazine for all of their extraordinary work throughout the year. It has been an honor to serve alongside such an admirable group of people, an experience I will never forget. I also look forward to the future of Al-Bayan knowing that insha’allah even more exciting developments await for the magazine and the community. With that, on behalf of Al-Bayan’s executive board, I proudly present the Spring 2011 issue of Al-Bayan! As-Salamu Alaikum Wa Rahmatullahi Wa Barakatuhu, Omer Ali Khan Editor-in-Chief

Editor-in-Chief Omer Ali Khan

Managing Editor Afshan Qureshi

Advisor Sohir Albgal

Layout Designers Maliha Ahmed, Lameese Eldesouky, Asnavy Sari

S P R I N G â&#x20AC;&#x2DC;11 I S S U E

The Fight Against Exclusion: Muslim Participation in Public Institutions

Taking Back Our Narrative: Construction of the Muslim Identity

The Good, the Bad, and the Ugly: Divorce in the Community

FBI Raids and the Growing National Intelligence Infrastructure

Mental Health Survey

Top Ten Awkward Situations for Muslim Men

Inspirational Student Artwork

Written by Waseem Salahi

Written by Zienab Abdelgany

Written by Rula Shokeh

Written by Laylaa Abdul-Khabir

Written by Farhana Jahan And Zahra Murtaza

Written by Negad Zaky and Omar Rehmane

Created by Moona Siddiqui

Communications Amani Jadallah

Finance Manager Mariyam Azam

Photo Editor Yusuf Chao

Photographers Hinhanska Haney, Farhana Jahan, Majid Khan, Sajid Nasir

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The Fight Against Exclusion Challenges We Face In Protecting Our Interests By

Waseem Salahi

“We must recognize that we work within a framework that can only tolerate a certain amount of our presence before our presence challenges historically protected interests.”

sk some other ASUC senators, and they might, without a blink, call me: “the Muslim Senator.” Maybe you do too. Despite the inspiring amount of support shown to my campaign – which ran on confronting ASUC inaccessibility, providing more institutional resources for Arab students, and increasing UCPD oversight – by the Muslim community, I want to suggest that this description is problematic on two levels. At the personal level, it drains my own relationship with Islam of its complexities and nuances, and positions me within a box defined by external forces. At the political level, it mimics a litany of other pernicious ASUC descriptors: the Chicano Senator, the Black Senator, the Pacific Islander Senator, the Queer Senator, and so on. Both of these touch on a question before the Muslim community and others: is it worth participating in a system that already prescribes your limited presence, or would we be more effective working elsewhere?

We have, it seems, two seemingly irreconcilable options. Either we 1) “work within the system” to “change it” or 2) “reject the system altogether.” We’ve heard the familiar slogans on both sides endlessly. However, this binary restricts our imaginative ability to define ourselves within the world we live. The disagreement resides in conflicting views that those who go “inside” will tragically change, while those who choose the “outside” are idealists without a sense of reality. I think that talking about my role as “the Muslim Senator” can help inform this discussion. The other people-of-color senators and I are a collective group of “the”s that have been placed in a box colored by misconceptions, intentions, and interests, despite our incredibly diverse backgrounds and experiences. I contend that in the ASUC there is not much difference between being pinned in this box and fulfilling a maximum quota i.e. one). I become “the” (and hopefully, the only?) Muslim, along with the only Black, the only Chicano, and the only queer, senator. When a quota sets a

floor and thus guarantees some presence to otherwise marginalized voices, it may not be objectionable; but when it starts to set a ceiling, it becomes a form of tokenization that not only reproduces the marginalization our participation is meant to overcome, but is also a symptom of a much larger structural bias that favors “White” hegemonic interests over any other. Those interests have been historically translated generation after generation to preserve certain powers over people of color. So it might appear that we are damned if we don’t and damned if we do: marginalized when we are outside the institutions, and marginalized when we are in them. Whether we choose the inside or the outside, though, the system continues to function: it seems no amount of brown participation in White spaces will fundamentally transform it and, instead, we occupy a predictable amount of “the” space, or token-space. So where do the Muslims and other people of color stand within this mess? Not only do our communities confront a system that is itself divorced from any real way that productive human beings interact (seriously, when was the last time anyone did anything constructive when s/he was forced to speak in Robert’s Rules at 2 a.m.?) but we also confront a system that is structurally biased against us. In other words, there are institutional norms within the ASUC, and more importantly, in this country, that resist free Muslim expression and presence. Whether or not those norms are intentionally enacted, their effects are an observable reality. For example, the ASUC Auxiliary banned prayer in MLK, citing bogus reasons like the “unhygienic” process of ablution. Where was the attempt to see things from Muslim students’ perspective, particularly how absurd it is to think that washing yourself is somehow a dirty practice? And what about the embarrassment or isolation the rule might cause the Muslim community, especially the

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Photos by Hinhanska Haney

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way the Auxiliary explained the rule? One might also observe the way that groups like the Afghan Student Association are subjected to greater scrutiny when they apply for funding. Even summits devoted towards rebuilding a devastated society are worth hours of bureaucratic questioning (presumably because it is Muslim-majority). The problems are present on a national level as well. Consider the obstacles confronting mosques around the country, from Park 51 to small town attempts to build places of worship. Consider how easy it was to forget the wars on Afghanistan and Iraq, to overlook the tremendous civilian casualties caused by drone attacks in Pakistan. Consider how difficult it is for Muslims to participate in politics, even from within the institution: Mazen Asbahi was forced to resign from the Obama campaign, a supposed symbol of change, because he served on a non-profit advisory board, which had another member, who was listed as an unindicted co-conspirator in the Holy Land Foundation Trial (which itself is a travesty of justice). In other words, he was guilty-of-association… with Muslims. Nonetheless, we live here and want to make sure our environment works for our communities, whether that entails working “within” or “without” the system. Unlike “White” people, “liberal” people, “conservative” people, “athletes,” “businesspeople” and others whose interests are ingrained into most, if not all, institutions, Muslims, Blacks, Queers, Chican@s and others must fight

hard for them. We are marginalized outside, through exclusion, and marginalized inside through tokenization. We must recognize that we work within a framework that can only tolerate a certain amount of our presence before our presence challenges historically protected interests. Put another way, if there was no Muslim in the ASUC, it is hard to believe the idea of a “prayer space” would survive on an institutional level (even though it would cater to a large proportion of the campus community); on the other hand, allotting $500 to print banners to support Cal Athletics yields no substantive debate, even if no athletes are in the Senate. So, before we choose to work “within” or “without” the system, let us recognize that when we say it’s broken, we mean it’s broken for some. But it works very well for others.

It is of the utmost importance, then, to analyze and understand the institution and the hegemonic ideas that animate it before we choose how best to engage, challenge, confront, and compete over it. The whole point of hegemony is that it unmistakably influences both what is within the system as well as what is outside it (perhaps it also decides what is within it and what is outside it). Those hegemonic ideas are the common challenge to all of us regardless of the way we opt to confront it. So if you want to be a grassroots organizer, challenge the hegemony. If you want to run for office, challenge the hegemony. If you want to live in the forest, challenge the hegemony! Because whether or not you like it, it’s been challenging us for centuries.

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8 Taking Back Our Narrative 8 Righteousness and Construction of the Muslim Identity

Zienab Abdelgany

n January earlier this year, UCLA hosted the annual MSA West Conference. Though the conference now seems a distant echo from the past, it is important to re-evaluate what it means to “take back our narrative.” With popular unrest in many Muslim countries at this moment, the themes of this year’s conference seem relevant and pressing, now more than ever. Today we look around and we see Muslim youth across the Arab world mobilizing against oppression and reclaiming the right to their future and the right to a just society. Truly, they are reclaiming their narrative. As I glance to the Arab world, I wonder about the ways in which Muslim Americans will be movers and shakers in their own communities. If the MSA West conference provided us with the theoretical know how to “take back our narrative,” then the Arab world has provided us the practical example. The path to social change nowadays seems almost formulaic. Combine the power of social media with a sense of conviction and a willingness to sacrifice your time, wealth and perhaps your life. Find a unified platform that cross-cuts the demands of various social groups and political factions. And last but not least, have faith in yourself and faith in Allah SWT. Perhaps it seems silly that I should juxtapose the gathering of mostly privileged Muslim American college students with the intense struggle for freedom and democracy of Muslims abroad. But it is not farfetched to say that we too can harness the power of social media for social change. And though it is doubtful that we’ll risk our lives in the deve opment of our communities, we will indeed have to sacrifice time, wealth and energy in the process. Nor would it be inaccurate to say that our community faces serious social divisions that stand as a challenge to our collective mobilization. The MSA West Conference this year magically touched upon all of these issues and more. With workshops like “The Dos and Don’ts of Social Media” and “The importance of coalition building,” the programming discussed real, practical tools for social change. In Amir Abdel Malik’s breakout session, “Between Lethargy and Burnout” we learned about how the Islamic way of life offers structure and sustainability to the work of an activist. In the “Ummah tours,” we dealt with the topic of diversity within our commu-

nity and discussed how we can begin to tackle the challenges presented by socioeconomic and cultural divisions. A sincere teacher once explained to his students that the Arabic word for faith – iman – comes from the root a-ma-na which literally means “to be secure.” Iman, in its most basic meaning, is to be in a state of security. To be assured. In essence, to be confident. When we are certain of Allah’s guidance in our lives and when our judgment is guided by Divine decree – how can we be anything less than confident in ourselves and optimistic in our ability to enact positive social change? Confidence or izzah was perhaps the main ingredient of satisfaction in this year’s MSA West conference. It’s been a tumultuous year of Islamophobia here in the US. I look back at an onslaught of shameless slogans by the Tea Party, a summer of “Ground Zero controversy,” a renewed and far-fetched fear of shariah taking over the US political system, and an ignorant campaign to burn our holy book. If there was ever a time in which we, as a community, must hold our heads up high and reclaim our narrative, it would be now. What is our narrative? If every narrative has a beginning, middle and end, then where do we come from, where are we at and what are our goals for the future? It’s a question about the very essence of our existence: who are we as an Ummah? It’s an important question at a time when many of us seem more absorbed with explaining to others who we are not (the anthem of apologetics: we are not terrorists, we are not violent, we are not misogynistic). For the answers to these questions, we look to divine guidance. Allah SWT has laid out for us our purpose on this earth: “O mankind, worship your Lord, who created you and those before you, that you may become righteous.” (1:21) “Taking back our narrative” is a task which can only be accomplished by blocking out the white noise of Islamophobia and fulfilling our true purpose on this earth. If our purpose is to become righteous individuals, how then do we define righteousness? Often in our lack of vision, we associate the attribute of righteousness to external indicators such as beards, hijabs, prayer and fasting. But how does Allah SWT define righteousness? “Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” (1: 177)

Photo by Melanie Cervantes

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What are the lessons we can draw from this ayah in the positive construction of a Muslim identity? If righteousness is our goal on this earth, then a righteous Muslim should:

1) Build sound faith. If we don’t have knowledge and faith in the basics tenets of our faith, then anyone can knock us off track. Have we stood firm when allegations have been leveled against our Prophet and our Holy Book or have others managed to shake our iman? Without faith (and without attaining the knowledge we need to build and fortify that faith), we are like straw carried in every which way the wind blows. 2) Transcend him/herself. The notion that Muslims should give from that which they love for themselves is in an indication that we must strive to be bigger than ourselves. Our ultimate purpose is not our own happiness or fulfillment; rather our calling is to reach a spiritual place where we put others above ourselves. That’s saying a lot in a society defined by a narcissistic media culture, mass consumerism, and slogans like “just do it” and “quench your thirst.” 3) Give to those in need. The essence of our assistance is charity and service. If we busy ourselves with this prerogative, we will find no time to be worried or shaken by Tea Party rallies. There’s a lot to be done in the way of giving. 4) Build institutions and build community. The call to establish prayer and give zakat emphasizes the importance of community and community organization. Allah SWT doesn’t merely order us to pray as an individual duty. Rather, the call to establish prayer is a call to organize and gather people to worship regularly, and it implies creating a system and a space for the fulfillment of this worship. Likewise zakat is in its nature an act of good will towards the collective which requires social planning, coordination, and institution-building. Thus, part of our purpose on this earth is to organize and sustain communities which serve both spiritual and worldly needs in an orderly fashion. In that spirit, let us build mosques, homeless shelters, free clinics, and fair banking institutions. Let us start nonprofits, crisis hotlines, and therapy programs… 5) Have a sense of responsibility. The call to fulfill one’s promises reflects the seriousness and sense of duty with which Muslims should live their lives and honor those around them. 6) Exhibit optimism and forbearance. Persevering through hardship, deprivation and struggle requires patience, a good opinion of Allah, and the conviction that one’s obstacles in this life are khair. Sabr is a unique, multi-faceted, and powerful concept which is central to Islamic character and valuable to every cross-section of society at large. Are we focused on these aspects in the formation of our character, identity, and purpose as Muslim Americans? Or is our narrative one which is dictated by outside forces? “Taking back our narrative” requires true vision and the construction of our own paradigms within the American social context. With some re-prioritizing, I relish in the possibilities of what we might build, who we might be, and which revolutions we might instigate here in our own backyard.

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The Good, the Bad, The Unfortunate By

Rula Shokeh

arriage in Islam is known by many as the mutual union between man and woman prescribed by Allah Subhanahu wa ta’ala. The purpose of marriage is to foster a state of peacefulness, build on your faith, and to endure love and compassion. Ideally, Marriage should be friendship at its finest. When you are unhappy, she should comfort and mend your heart. When you are hopeless, he should bring you back to a faithful state of mind. We should strive to satisfy the mind, cherish the heart, and pray for the soul. Essentially, “They are your garments and you are their garments,” (Surah Al Baqarah 2:187). We complete one another. We should strive to form marriage unions with peaceful mind sets and pure intentions. Unfortunately this is not always the case and this may lead to separation from spouse; also known as Talaq (divorce). The increase in Muslim divorce in America has developed into an escalating epidemic. The current state of Muslim divorce in California, which is among the highest in the country, is about 37-40%. The most common disputes why a majority of Muslim marriages are on the brink of divorce are as follows: • Lack of Patience, communication, and willingness to work out a problem • Treating each other the wrong way • Not knowing a person well enough Lack of patience is the most consistent confliction spouses face, especially younger couples. The beginning years of a marriage are the most difficult because of the adjustment to a new lifestyle and understanding. As a spouse, it is expected of you to share your entire life with someone else. It is no longer me, me, me. It’s us. Time and again we forget this, especially

when in arguments. Instead of trying to patiently, and maturely resolve the issue, by communicating to the other how we are feeling, we instead decide to part ways. Treating each other the wrong way stems from lack of preparation or maturity a person has, making them less able to be a contributor in a stable marriage. Some Muslims are unfortunately getting married at a point where they are too premature in their lives, that they do not fully grasp the idea of how to care another individual. When we treat our spouses the wrong way we are abusing what Allah Subhanahu wa ta’ala has granted us. Whether it may be verbal, mental or physical abuse, we should be disgusted by the very thought of these actions. Our spouses are descendants of from the Prophet SAW, as well as a gift from Allah Subhanahu wa ta’ala. How can we mistreat and become ungrateful towards them? Marriage is often seen as desirable to the Muslim youth in Ameri-

Photo by Sukesh Kumar, flickr.com

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has put love and mercy between your hearts: verily in that are signs for those who reflect.” (Surah Al Rum 30:21)

ca because of the environment that surrounds them. In the American society today the majority of young people have boyfriends and girlfriends. In the midst of it all, Muslims are required to remain abstinent. While talking to someone for the sake of marriage, we may become irrational and except proposals only a short period after knowing the person and their family. Alhamdulillah there are many cases where people meet and have short engagements and have lasting marriages. But this not always the case. There are so many different people in this world Subhan’Allah. Not all of us are going to have the same personality types, or be compatible with one another. And that is absolutely fine. But what is not fine, is rushing the marriage process for our emotional needs and shortly ending in complication and divorce. Take your time getting to know this person that you are supposed to be spending the rest of your life with, Insh’Allah. “And among His signs is this that He created for you mates from among yourselves that you may dwell in tranquility with them and He

Essentially, divorce is only needed for those who have tried everything, not for those who are too stubborn to try nothing. Divorce itself is not what we should be ashamed of. What we should be ashamed of is not dedicating ourselves and having enough patience to mend problems before deciding to part ways with your companion. So don’t look down on the idea of divorce. Look down on apathy. Preparation for a good healthy marriage can start now. From the way you treat your family, friends and brothers and sisters of the deen. The relationships you form with these people can help to foreshadow the relationships we have in the future Insh’Allah. Start by becoming more selfless, less individualistic with the people that inhabit your life and that will Insh’Allah foster your marriage into the foundation of compassion. It sometimes can be difficult to look past the Hollywood image which exemplifies marriage and love as this magical ambiance that involves two beautiful people. In reality, It doesn’t work that way. Don’t expect your spouse to be this work of perfection. Expect normality, flaws, struggle and hardship but have willingness to work together and overcome obstacles to create a life together Insh’Allah. Anything less than that is ignorant and can lead to lack of appreciation for the beautiful gift of marriage. Reevaluate your priorities; purify your intentions and Love for the sake of Allah. May Allah grant us patience and kindness and marriages like that of the Prophet Muhammad, Sallallahu ‘Alaihi Wa Sallam, and Khadija, May Allah be pleased with her. Ameen Ya rabb.

AL-BAYAN

Photo by Majid Khan

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Raided and Repressed By

Laylaa Abdul-Khabir

atem Abudayyeh was sleeping at his parents’ house after visiting his mother in the hospital when FBI agents arrived at his home. It was September 24, 2010, and seven homes and offices across Chicago and Minneapolis were simultaneously being raided by the FBI. Upon receiving a call from his wife, he rushed home to find agents sifting through every crevice of his house. Abudayyeh, his wife and 5-year old daughter were told not to intervene and stayed in the living room as the search went on for hours. “They basically grabbed everything that said ‘Palestine’ on it,” said Abudayyeh, leader of Chicago’s Arab American Action Network (AAAN). Fliers, posters, and even family videos from a recent trip to Palestine had been confiscated. At the time, Abudayyeh did not realize he was part of a broader campaign of domestic targeting by the FBI. Agents had flooded each of the targeted homes; crates of papers, computers, and personal belongings were carried out, and subpoenas to appear before a federal Grand Jury issued before the agents left, several hours after their initial intrusion. The six homes and office of the Anti-War Committee are affiliated with 14 international solidarity and pro-Palestine community activists who were subpoenaed. Their activism spans decades of peaceful dissent and organizing around anti-war, labor union, Columbia and Palestine solidarity causes. One of those targeted is Anh Pham, a 32-year old Vietnamese American who is active in the anti-war struggle; she has traveled to the Palestinian territories and relayed what she experienced back to her community. Tom Burke is a labor union activist and a member of the Columbia Action Network who traveled to Columbia to launch union worker solidarity campaigns. Abudayyeh, a Palestinian, is an Arab-American leader in Chicago and an outspoken critic of U.S. foreign policy in the Middle East. Each of the activists had organized or participated in the protests at the 2008 Republican National Convention. They are being investigated under suspicion of providing ‘material support for terrorism’; implicated are the varied organizations they belong to: the Twin-Cities

Anti-War Committee, Palestine Solidarity Group, AAAN, and the Freedom Road Socialist Organization. In December 2010, 9 more subpoenas were issued targeting anti-war and Palestine solidarity activists. All 23 activists would eventually invoke their Fifth Amendment right against self-incrimination, and choose not to testify before the Grand Jury and criminalize their legitimate political activities. The Grand Jury is a panel of jurors handpicked by the prosecutor to question defendants at length and determine whether or not to charge them with a crime. It is a system that grants few rights to those called before them; defendants are not granted representation by a lawyer and there is no judge present. The current wave of government intrusion and repression underwritten by the Obama administration is not unprecedented. The legacy of the civil rights, labor, and anti-war struggles in this country has been characterized by government surveillance and suppression; figures like Martin Luther King Jr., Malcolm X, and Black Panther Party leader Fred Hampton did not escape the heat of the government’s close watch. Hundreds of documents reveal the extent of the federal government’s surveillance of these individuals and others as part of the domestic counterintelligence program COINTELPRO, designed to “expose, disrupt, misdirect, discredit, or otherwise neutralize” the activities of individuals and organizations deemed to be subversive. Today’s government surveillance is heavily tied into the explosive growth of the intelligence and homeland security sector in the wake of 9/11. The Washington Post reports in its series “Top Secret America,” of a web of 3,984 organizations working in counterterrorism at the federal, state and local levels, of which 934 were created or have since become involved in the post-9/11 era. There has been increasing focus on fighting terror at the state and local levels, with the Department of Homeland Security (DHS) giving $31 billion in grants since 2003 to state and local govern-

ments to fund counterterrorism operations. The result of these huge expenditures by the federal government is often state and local governments being inundated with funds for which there is little oversight, public scrutiny, or even clear mandate. Some of the grants have been used to enable U.S. Customs and Border Protection, DHS, and local police departments to acquire militarygrade technology developed for operations in Iraq and Afghanistan, including facial recognition units and predator drones being flown along the Canadian and Mexican borders. These funds have also gone toward amassing vast databases of intelligence on American citizens who have no criminal background or

For more information on the targeted activists and what you can do to support them, visit: www.stopfbi.net. To take action, call President Obama an

SPRING ‘11 PAGE 11 reasonable suspicion for committing a crime. The Post reports on the FBI expanding one of these databases, the Guardian in West Virginia, which contains tens of thousands of profiles on Americans based on observed behavior by police or passerby of ‘suspicious activity,’ constituting anything from loitering and taking pictures to writing notes. Some may ask, what is the danger in this vast surveillance infrastructure? As Glen Greenwald writes for Salon in “The gove r n -

rative units run by the FBI in 106 cities that have been found to investigate peaceful political activity of organizations like Greenpeace and the Catholic Workers Group. Intelligence collection is also conducted through the use of informants and agent provocateurs to infiltrate activist organizations, mosques and community centers, sometimes setting up elaborate sting operations designed to entrap alleged ‘potential’ terrorists. In December 2010, the Washington Post broke the story of former FBI-hired informant Craig Monteilh going public with his assigned mission of recording Muslims at the Islamic Center of Irvine while attempting to recruit them to plots to commit terrorism. As the government continues its waves of attack on political dissent, activists in the movement are waging a counter resistance. As in the COINTELPRO era, the movement understands that its combination of legal and organizational resources is little match for the

punishable by up to 15 years in prison. The law was broadened under the 2001 Patriot Act, and strengthened by last year’s Supreme Court decision in Holder vs. Humanitarian Law Project. The case was brought as a test to challenge criminalization of political advocacy and humanitarian aid work, but the Supreme Court ruled 6-3 in favor of ‘material support’ laws. The Court argued that even intangible support for a DTO - whether it is humanitarian aid or human rights training- will increase its legitimacy and free up other resources for possible illegal use. These combined interests, the Supreme Court ruled, were sufficient to overcome the First Amendment rights of the plaintiffs. Critics believe ‘material support’ laws criminalize free speech and are unconstitutionally vague, allowing for the government to construe any type of activity, however remotely connected to a DTO, as support for terrorism. Government criminalization of political

“Making the link begins with recognizing that the motivation to develop advanced surveillance equipment to use against Iraqis and Afghans is the same motivation that then turns those tools against communities of color back home.”

m e n t ’s one-way mirror,” the federal government is amassing increasing amounts of information on ordinary citizens while doing so behind its own growing veil of secrecy. Newly evolving and rapidly-expanding intelligence collectives known as ‘fusion centers’ collect data and distribute it among and between intelligence agencies at the federal, state and local levels, and do so in excessive secrecy, without public knowledge or oversight. The American Civil Liberties Union (ACLU) issued a 2007 report on fusion centers, documenting 72 that exist across the U.S., noting there was also military and corporate involvement in these expansive intelligence operations. The ACLU also reported on Joint Terrorism Task Forces, multi-agency collabo-

government’s essentially unlimited pool of funds to disrupt activists and organizations. This is the reason decades-long activists say the battle must be fought on both the legal and political front. They emphasize that the civil rights movement and other historical struggles were not fought and won only in the courtroom, but through creating a political movement that engaged the attention of the media and the public while putting pressure on government officials to change policy. Such is the importance of organizing and attending protests and rallies to today’s struggles. January 25th, 2011 was the National Day of Action against FBI repression and saw protests in 49 cities across the country. National Call In Days were organized directing individuals to call Obama and U.S. Attorney Fitzgerald’s offices to halt the Grand Jury investigations. The activists have expressed hope in the broad level of support they have received, saying they believe Fitzgerald expected them to be politically isolated when the campaign began. The current period of government political repression contains new legal precedents not found in the struggles of the civil rights era. ‘Material support for terrorism,’ is a phrase first coined in the 1996 Antiterrorism and Effective Death Penalty Act. The law designates any act of providing aid, expert advice, or services of any form to a Designated Terrorist Organization (DTO) as a crime

activity through the legal system has multiple effects. As Nina Farnia, who rallied support for the 23 activists, states it prevents Americans from participating in the world in meaningful ways, and preemptively keeps them from developing social movements, particularly international solidarity movements with communities abroad. When building movements, Farnia believes, activists in the U.S. are often trained to operate as if there is a division between the spheres of domestic and foreign policy. “But in an empire with the largest, most advanced military in global history, foreign policy is the guiding force to domestic policy,” Farnia says. Making the link begins with recognizing that the motivation to develop advanced surveillance equipment to use against Iraqis and Afghans overseas is the same motivation that then turns those tools against communities of color and undocumented immigrants back home. It consists of understanding that repression of anti-war and pro-Palestine activists within the U.S. does not take place as isolated or disconnected actions, but at a unique moment in history when U.S. foreign policy and pro-Israel forces feel challenged. Longtime activists predict the days will get darker in the U.S. for those working to oppose occupation and war; that government surveillance, crackdown and targeted repression will increase. But that has never stopped the movement before.

nd Attorney General Fitzgerald at (202)-456-1111 and (312)-353-5300 to call for a halt to the Grand Jury investigations and an end to FBI repression.

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Photo by Farhana Jahan

Muslim College Students and Mental Health Survey By

Part 1 When was the last time you had a mental health check-up? Most Americans would have a difficult time answering that question. If you’re an American Muslim, you probably would too, and then some. An appointment with a psychologist has not yet achieved the casual normalcy with which a doctor’s appointment is made. The stigmas that surround mental health pervade society. From caricatures of Freudian psychoanalysts relating everything to sexual suppression as they sit remote behind a reclining client, to the belief that popping a few psychiatrist-prescribed pills will solve the problem, these notions discredit the benefits of seeking actual therapy from professionals proven to improve the quality of one’s life. In addition to these perceptions in the wider community, certain cultural taboos, a lack of knowledge regarding mental health in Islam, and only blaming super-

Farhana Jahan Zahra Murtaza

natural forces such as jinn may be particularly impeding to American Muslims from seeking professional help for their mental health needs. The purpose of the Al-Bayan survey titled “Muslim College Students and Mental Health” was an attempt to understand this very topic by gathering data and experiences of actual American Muslims. The population studied was Muslim undergraduate and graduate students from the United States. Questions on the survey ranged from asking participants their opinions on awareness and acceptance of mental health issues in the Muslim community to more specific questions about their own personal mental health and family history. It also inquired as to how likely one would be to seek help, which factors would affect their decision, and what methods helped individu-

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als cope with mental health needs. Finally, in a desire to incorporate positive psychology, the survey included questions on what uplifted participants’ mood, how happy they felt on a regular basis and how Islam impacts their mental health. There were 160 responses to the survey from ethnically and socioeconomically diverse participants. The majority of respondents (68%) believed that there is little or no awareness or acceptance of mental health issues in the Muslim community. The results show a slight trend of participants believing that the Muslim community’s acceptance of these issues is even worse than its awareness. 28% of participants reported a family history of mental illness with 11% of participants themselves reporting that they have a diagnosed mental condition such as (but not limited to) depression, bipolar, anorexia or bulimia nervosa, schizophrenia, autism, OCD, ADD/ADHD, or others. A large percentage (32%) felt that they may have an undiagnosed psychological condition which is a surprising finding indeed. This highlights the need to seek help for one’s personal psychological health rather than living in doubt. According to the National Institute of Mental Health1, serious mental illness affects about 5% of adults. The rate of serious mental illness is higher for the 18-25 age group than for any other group (almost 8%). On the other hand, the United States Surgeon General estimates the national proportion of mental disorders to be around 20% in a given year. The results of our survey (11%) indicate a trend between these two figures, highlighting the fact that American Muslims are not too different from the national populace. In fact, similar concerns about mental health affect us all simply because we are human. Self-rating on overall mental health was generally positive. Only 9% believed their mental health was very poor or poor, 28% thought it was average and the majority (45%) thought their mental health was good. 18% rated their mental health as very high or very good. This scale matched very well with the scale “How content and at peace are you feeling on most days”. The majority (44%) rated themselves a 4 out of 5 in which they feel quite content and at peace on most days. 78% of respondents reported that Islam influences their mental health quite a lot or very much (4 or 5). In terms of how Islam impacts one’s mental health, many people cited closeness to God, prayer, keeping everything in perspective, and having a purpose or meaning in life as helpful. While our survey did have a large sample size, we should be wary of over-reliance on the results as our sample may over represent individuals with strong opinions or interest in this topic. Another area to be cautious of is the gen-

der disparity amongst respondents, the majority of whom were Muslim women (74%). While many psychological conditions hold true for both genders, there are still some distinct differences (such as the statistical prevalence of internalizing disorders such as anxiety and depression in women) which may be overrepresented in our results. Some very personal stories were shared in the survey that deeply affected us. There were individuals who had never come out before with their stories or had not shared with many others. One particular case of a sister who had schizophrenia highlighted struggle, stigma, and resilience. There were several stories of depression and coping with changes in life and a common theme of fighting all odds and paving one’s own path within the community which does not accept mental illness or variant mental health conditions so openly. We were honored that these individuals took the time to respond and we hope the survey was a means for our community to begin thinking and conversing about this little-discussed topic. Furthermore, we hope the results of the survey will be helpful in endeavors to address mental health needs in our American Muslim community. Continued on the next page....

Photo by Hinhanska Haney

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Part 2 Where do we go from here? It’s difficult to address what it means exactly to treat an American Muslim’s mental health due not only to their diverse backgrounds and varying levels of religious practice, but also to the lack of empirical research done on the demographic. There are many issues present within the Muslim American community that remain unaddressed psychologically, such as how the large immigrant population copes with life changes, culture shock, and often separation from extended families that can lead to psychological distress. Immigrants from war-torn countries such as Bosnia, Palestine, Afghanistan ,or Iraq may also be dealing with untreated post-traumatic stress disorder, unaware that there is help for their mental suffering. Emerging evidence shows that the stress and anxiety from increased discrimination against American Muslims post 9/11 is proving to be psychologically detrimental (Ahluwalia & Zaman, handbook). Dr. Nafisa Sekandari, PsyD, a licensed clinical psychologist in the Bay Area and practicing Muslimah, notes that depression and substance abuse are among the prevalent issues her Muslim clients face, not unlike issues that individuals of many communities face. As members of the larger society, and specifically as college students, American Muslims must deal with balancing Islamic ideals within conflicting frameworks of identity in addition to school, career, and familial responsibilities that can lead to great amounts of stress that not everyone is prepared to handle.

Photo by Farhana Jahan

There is an assumption that mental issues should be easy to fix because they’re “in your head” and therefore somehow under one’s control. It is normal to experience strong emotions, but when those emotions become debilitating to one’s life it is necessary to seek help. Depression is especially misunderstood as a condition of being ungrateful for the blessings given by Allah SWT. This view displays a lack of knowledge regarding the actual suffering of individuals living with depression and hinders them from seeking the help they need. It’s not easy to change the ways one feels and acts. It requires effort, education, and assistance. The most challenging stigma that effects people of faith, especially within the American Muslim community, is that if someone is a “good Muslim” they shouldn’t have any mental problems. This kind of judgment, that the individual is lacking in deen, can lead to feelings of guilt and additional pain, furthering the unwillingness to seek professional help. In addition, many Muslims learn to think in terms of “Alhamdulillah, at least I have it better than a lot of other people.” While it is beneficial to not lose sight of the bigger picture in the midst of one’s internal struggles, avoiding those personal mental issues doesn’t allow one to deal with them accordingly. If Allah SWT wills, He will certainly respond to prayers with recovery. However one must also take initiative in bettering themselves. If it’s okay to go to a doctor and receive treatment for a physical ailment, then why is it so different to do so for a mental one?

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Stigma associated with seeking mental health still flourishes in the American Muslim community. Some may perceive talking to a therapist as betraying family confidentiality or ghiba (backbiting). The perception that one is not allowed to share personal emotions makes an already intense and vulnerable experience even more difficult. Individuals interested in seeking help may be referred to Quranic verses and hadith that state the importance of concealing one’s sins, which inspire feelings of guilt or shame when it comes to dealing with one’s mental health as well as fear of being judged. While it is true that in Islam one should not boast or flaunt their sins, this does not mean one cannot seek sincere advice or assistance. The Prophet Muhammad (peace be upon him) said: “The Deen is Naseeha (sincere advice)” (Sahih Muslim). Mental health issues are not sins, just as physical health issues are not sins. Seeking help does not mean one is revealing their sins. So you are not revealing your sins when you are seeking help. Many argue that they have no need to seek professional help when they have friends and family to speak to. Friends and family may have good intentions but unlike a therapist, their job isn’t to listen objectively with undivided attention or to offer support based on tested theories. Friends’ initial empathy can even turn into irritation, which the ill individual may pick up on and then feel worse. Many imams provide counseling and are great resources for spiritual needs. However, they are not trained mental health professionals equipped to deal with serious mental health issues and therefore may not recognize when a problem is serious. In Islam, we believe that the true human potential can be realized and reached when one submits their will to Allah, the Most High.

This not only gives the human self-worth and dignity but it also allows the human to have a clear and meaningful purpose in life. In theory, this is one of the most useful ways to increase mental well being. However, this does not necessarily mean “religious” Muslims don’t have mental health issues. Mental disorders and mental issues are human issues. It can be difficult to talk about mental health issues. The first steps we can take to eliminate stigmas is to have open discussions about the topic and learn to empathize with individuals suffering from mental disorders. Even if someone does not have a disorder, mental health ups and downs are normal parts of life which everyone should look out for.

Some tips:

1. Be conscious of unnatural changes in your moods or habits. 2. Develop healthy methods to combat stress such as writing in a journal, talking about your worries, reading your favorite blog, exercising, consulting a professional. 3. De-tox unrealistic standards. At the end of day, it only matters what your Creator thinks of you. 4. Make it a point to make personal time for yourself; never be too busy for YOU. 5. Maintain close relationships with the community, friends, family. 6. Cultivate a personal and intimate connection with Allah and His Book. Find peace and solace in prayer and du’aa (supplication). “Verily in the remembrance of God do hearts find rest.” (Qur’an Surah Ra’d 13:28)

Also, there are many mental health resources available for free online: www.mentalhealth4muslims.com www.nimh.nih.gov www.apa.org http://naseeha.net/main/ - A free Muslim Youth Helpline http://www.uhs.berkeley.edu/students/counseling/cps.shtml Tang Center’s Counseling and Pyschological Services Footnotes: 1:http://www.nimh.nih.gov/statistics/pdf/NSDUH-SMI-Adults.pdf 2:http://www.surgeongeneral.gov/library/mentalhealth/chapter2/sec2_1.html

AL-BAYAN

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Awkward Situations Young Muslim Men Find Themselves In

10. “The Salaams Tri-Failta” You don’t generally have time between classes, and any liberal moment is devoted to the schedule you are already having trouble balancing in your mind. However, you know that as a Muslim brother, it is your duty to salute and recognize your Muslim sisters as you cross paths. This exchange however does not guarantee any particularly positive response. In fact, we have identified the three most common of the responses- all stemming from your “Assalaamu Alaikum” 1) The elated and smiling response; thankfulness and mutual appreciation- this is the healthy and least stressful of the responses. 2) The visibly disrespected response; a sister shows utter disgust at your attempt to recognize her in public- this is generally when you begin to pray that she does not have any older/regionally accessible biological brothers. 3) The terrified evasion response; a sister literally jumps back in an effort to escape the clutches of your harmless salutation. While each case is different in its implications, they are all invariably awkward.

9. “Praying in the MCC when any event is going on” You’re rushing into the MCC. You need to get your Asr on - you don’t want to miss it, and you’ve only got a few minutes. Only after beginning salaat do you hear the sounds of the Vagina Monologues going on behind you.

Omar Rehmane Negad Zaky

explaining the hand to heart thing quite a bit. The worst is when you’re in some coed group, and it’s time to say goodbye. Handshake, handshake, handshake, dodge, handshake, run before anyone realizes what just happened.

6. “Trying to find space in front of a sister to pray” You’re in a hurry to pray and get to class because you didn’t plan the pace of your walk to the MCC wisely. But you figure “It’s okay, I’ll just rush inside, give a few ‘salam nods’ and pull out one of those convenient carpet blocks.” All anxieties subside...that is, until you actually reach the MCC. A sister is already praying alone. Now, the sisters have no reference point with respect to their prayer lines/positions, so naturally, this particular sister is excessively forward. You assess the situation from afar, trying to discover a way that you could at least be “technically” in front of her. Soon you settle for being off to the side (very very very side). However, this often times results in the “Sister Prayer Maze” when another sister joins in- where you are locked in on all sides. Choose wisely, my fellow brothers.

5. “Walking a sister home and encountering muslims

You’re pumped because you finally got that full night’s worth of rest before the impending midterm, and now you’re positioned ever so perfectly in an aisle desk to receive the test booklet the earliest. But what you didn’t account for was who would choose the seat next to you. She is the most talkative person in the class. And she forgot her pencil. And she is really thankful for you letting her borrow one.

You’re in the library at 2 AM. You stand up from the Muslim table, pack up your things, and stretch. At this point it dawns on you that the expectant stare on the face of the sister across from you is in fact directed at you. “Um, would you like a walk home, sister?” “Why yes, of course!” So off you set into the night, making awkward conversation about your day and taking care to stand at least three feet (the accepted size of a halal gap) apart. Then, as your eyes dart back and forth across the sidewalk, you make eye contact with another brother, who apparently had nothing better to do than stand at a street corner at 2 AM. He gives you a grin and a nod, and you know the mass text is going out.

7. “The XX hand extension”

4. “Meeting sisters at the gym”

Mash’Allah, Muslim sisters know what’s up - when they meet you, you’ll never see that hand extend. Maybe a hand to heart. NonMuslims, on the other hand... well, let’s just say you’re going to be

Finally, a place where nothing can go socially wrong- the gym. You’ve made it out of the locker room and into the weight room where times stands still for those few necessary moments in your day.

8. “Midterms sitting next to a female”

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But before you can hit the weights, your glance is drawn to an unconventional choice of gym clothes. No, it can’t be. It’s a sister. Now the real question becomes “Is this a salaam-able environment?” Well your answer better be no, otherwise you’re in for quite the conversation. Chances are she’s thinking exactly the same thing you were first thinking, which is “Is it too late to pretend we didn’t see each other?” Sometimes, a nod will do. Other times, you’ll find yourself in that obscure corner of the RSF next to that one old dude who thinks you don’t mind his stretching techniques. He is mistaken.

3. “When sisters leave their social media open on your laptop…and then their friends IM them” It happens all the time - your sister in Islam wants to borrow your laptop and forgets to logout of Gmail. You, being an enterprising young gentleman, decide to head over to Gmail. For a few seconds you stare blankly at the unfamiliar theme. Then, right as what has happened dawns on you, a chat box pops up: “OMG salaams why are you so cute” Now, what to do? The devious answer is to pretend to be the sister, but of course you’re far too mash’Allah for that. You could just close it and logout, but that would be rude. The only remaining course

of action becomes: “Walaikum salaam sister, this is <insert your name here>. <insert sister’s name here> left herself logged in on my laptop.” Yeah, there’s not going be a lot of eye contact there for a while.

2. “Being awoken in the MSA office by a sister” Sometimes you need a quiet place to study, and sometimes the MSA office serves as that place. But what happens when your comfort within its walls reaches optimal levels? As you give yourself every reason to rationalize an overnight venture in the office, you drift away peacefully into a semi-private slumber. But this doesn’t last for long, and you should have known better. Needless to say, your alarm clock has nothing on the muffled sound of a sister outside asking “Where is the key? It looks open...” Lesson learned.

1. “Being asked why you are not married to a specific sister by a non-Muslim, while the sister is present” If this needs explanation, I worry for you.

Best of Berkeley 2007, 2008, 2009

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Color Inside the Lines

One of the things that the United States prides itself on is a wide array of various cultures, ideas, religions and skin colors that can coexist side by side rather than being forced to meld into one homogenized culture. Although it has commonly been referred to as a “melting pot“ this idea seems to oblige people to discard their cultural heritage in order to truly become “American“. Instead it can be seen as a mosaic of distinct cultures and histories with one common thread as Americans.

The American Mosaic

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AL-BAYAN

The Steps to Enlightenment

In Islam environmental conservation is based on the thought that all of the individual components of the environment were created by Allah (SWT) with different functions, all of which are balanced by Him. It is important to realize that humans are only one of the many creatures of Allah living in this world, and all of which are worthy of respect and protection. Playing off this idea, the individual elements in this painting on their own would be incomplete, but together they create an even more beautiful whole.

The Cautionary Tale

Moona Siddiqui shares her Works of Art -8-

This piece expands on the idea that heaven is close to those whose hearts are attached to the mosque of Allah (SWT). Although it merges elements of the celestial and the earthly, this is done so in order mark a discontinuity between them and demonstrate the insubstantial nature of this world in comparison in comparison to the afterlife.

Masjid in the Clouds

Neoplasticism practices the idea that the only absolutes of life are primary colors, and horizontal and vertical lines. Loosely following this idea, this piece reflects on the narrow lines that have been drawn to define our racial identities in the United States in particular. These four main categories, White, Black, Asian, Native American, ignore any diversity that may exist inside these categories and constrains us to the societal stereotypes surrounding our assigned identity.

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Sometimes art is simply about appreciating the boundless beauty that exists in the world, or more importantly weeding through the unpleasant to find that beauty. It is easy to drown in your sorrows and see everything through muddied glasses, but letâ&#x20AC;&#x2122;s not forget that thankfulness is an oft-forgotten yet essential part of our faith. Alhamdulillah, and all praise is due to Allah.

Tattered Elegance

In most Eastern cultures bamboo symbolizes a path towards enlightenment with each segment representing the steps along the way. This piece is simply a representation of the spiritual journey we are all on and the roadblocks that may get in the way, which are indicated by the bamboo flowers that are generally associated with famine as they lead to an increase in rodent populations who then destroy food supplies.