خلاصه ماشینی:
Although we work in a variety of geographic regions, with diverse subjects, we all shared similar concerns regarding the complexity of accurately depicting the Muslim communities we study while challenging the anti-Muslim stereotypes that exist in popular culture and contemporary news media.
As I reflected on our work in the months that followed the panel, I real ized there was another parallel thread running through all of our work; our concerns regarding Islam, (mis)representation, and advocacy were echoed by our research subjects, who were also aware of the charged images of Muslims against which they negotiate religious self-expression, sartorial and speech practices, activism, and the construction of hyphenated identi ties.
At the same time, the American Muslim community is subdivided into many groups; while they are lumped together in popular discourse, there are many contestations over identity, religious practice, and conformity to American social and political settings which play out among Muslims.
By creatively and advertently negotiating the (mis)representations of Islam circulating in the US, Muslims in America create room for new political and social constructs within their own communities, and new spaces for Muslims in a broader social context.
Daniels suggests that through their advocation of akhlāq, his subjects create an alternative model for what it means to be a “good” Muslim, one that is not beholden to the political constructs of outsiders and politicians.
Perkins demonstrates that a number of individuals are responsible for creating and viii The American Journal of Islamic Social Sciences 36:4 projecting the “Muslim position” on social and political issues.