Advocating for Muslim Students: If Not Us, Then Who?

• In Event: Educational Leadership and Islam: Critical Approaches to Identity, Advocacy, and Possibilities

Abstract

Objectives or purposes
Because of the divisive and hateful rhetoric which is dominating the public and political arenas, the tide of division and nationalism is gaining support in different parts of the world (Arnova et al., 2013). I am concerned with the phenomenon of groups of marginalized students fleeing public schools, and an encompassing question about public school leaders understanding the struggles of their Muslim students. Therefore, the purpose of this autoethnography is to start a critical conversation about who should advocate for the rights of Muslim students. Should Muslim educators lead advocacy for the increasingly misunderstood and demonized minority Muslim students? Would this homophily behavior inspire social cohesion (Short, 2003)?

Perspective(s) or theoretical framework:
I explore three theoretical frameworks to better understand the struggles of Muslim students and their families in the current political environment in the United States. The three theoretical frames are: critical multiculturalism (Kincheloe & Steinberg, 1997; Guo, 2011), minority group rights (Levy, 1997; Guo, 2011), and the framework on Muslim Integration into western cultures (Norris & Inglehart, 2009). I also use existing literature on multicultural education (Banks & Banks, 1995), cultural relevancy in education (Ladson-Billings, 1992), and cultural competency (Barakat, 2014; Bustamante, et al., 2009) to analyze my own experience as an educator and a researcher.

Methods, techniques, or modes of inquiry
Guided by the theoretical frameworks and a recognition that my identity is complex and multidimensional—and that my Muslim identity is mediated by many other identity dimensions—I use myself as a way to understand the experiences of Muslim students and their families in the current political environment in the United States (Tatum, 2000).

Data Sources, evidence, objects or materials
I assume a critical autoethnography stance as I reflect on and share my experience, imagine future possibilities, analyze the relationship between the past, the present, and the future and then use the gained knowledge to frame learned lessons (Pinar, 2004).

Results and/or substantiated conclusions or warrants for arguments/point of view
This autoethnography sheds light on the struggles that we face in resisting “our own oppression” and shows how social and cultural elements could heighten this tendency to focus all our efforts and energy towards that endeavor. However, this should “not relieve us of the responsibility of acknowledging our complicity in the oppression of others” (Tatum, 2000, p. 8). As educators, we must advocate for students in vulnerable life situations, whether we identify with their cultures or not. We must understand that “our ongoing examination of who we are in our full humanity, embracing all of our identities, creates the possibility of building alliances that may ultimately free us all” (Tatum, 2000, p. 8).

Scientific or scholarly significance of the study or work
This is especially relevant to AREA’s conference theme of “The Dreams, Possibilities, and Necessity of Public Education” in that this paper speaks directly to the importance of scholars examining their own histories and learning from first-person experiences, especially those from marginalized groups.

Author

• Maysaa Y. Barakat, Florida Atlantic University