Voices of Strength and Identity: A Journey for Muslim Adolescents

• In Event: Adolescents’ Intellectual and Emotional Communion: Exploring Shared Vulnerability and Connection in Literacy Learning

Abstract

During the course of the pandemic, I initiated the establishment of the Muslim Adolescents' book club platform as an integral component of the summer program offered by an Islamic center. Subsequently, I have diligently sustained this extracurricular book club program at the Islamic center, catering to Muslim American adolescents, annually throughout the academic calendar.

Through this program, a myriad of participants' narratives have been meticulously documented, encompassing diverse experiences, such as accounts of refugee adolescents who fled from regions affected by conflict and resettled in various countries and then came to the USA. Additionally, the narratives encompassed instances of youth grappling with identity dilemmas (Haddad, 2004; Sirin & Fine,2008) amid exposure to distinct cultures, young individuals burdened with difficulties resulting from stigmatization based on prevailing stereotypes about Muslims (Ahmed, 2009; Callaway, 2010) and because of the identifiability of Muslims, the profound responsibility of manifesting their Islamic identity within the school environment (Ali, 2022).

With program participants, we have explored a diverse range of books featuring Muslim characters, aiming to provide relatable reflections for Muslim youth as mirrors (Bishop,1990; Gultekin & May, 2020 ). Our discussions revolved around critical issues concerning Muslim adolescents in the US, allowing them to express their feelings and resistance to the hardships they encounter(Zaal, 2012). The focus of this study centers on the identity maps generated by the participants and the ensuing meaningful discussions among Muslim adolescents. By examining the concept of identity (Muhammad & Mosley, 2021) and how these young individuals creatively represent their Muslim identities, I aim to elucidate the profound significance of self-expression and individual reflection in fostering intellectual communion. During this process, five adolescents - Aisha, Ali, Omar, Maryam, and Laila - delved into their vulnerabilities. While Aisha and Omar courageously shared their own creative identity maps, the others, serving as critical witnesses (Dutro, 2019), empathized with their vulnerabilities. Aisha's map portrayed her experiences as a Muslim hijabi girl (Muhammad, 2015), grappling with the hardships of identifiability (Ali, 2022), while Omar's work highlighted the challenges of feeling insecure as a Black Muslim adolescent. Through sharing instances of unfairness and inequities encountered within educational environments, they forged a sense of communion, openly expressing their visceral emotions and fears. The bravery demonstrated by Omar and Aisha, along with their compelling narratives, inspired the remaining three youths to explore their creativity and share their own stories.

As educators, we must recognize the transformative potential of critical-affective literacy (Ahmed, 2016; Dutro, 2019b) in addressing human vulnerability and extending the ethical and political dimensions of education. In summary, the Muslim Adolescents' book club has not only offered an intellectual space for growth but has also paved the way for profound personal transformations, shaping the narrative of what it truly means to be a Muslim adolescent in the United States. As educators and researchers, it is incumbent upon us to continue nurturing such initiatives that foster critical self-expression, empathy, and mutual support, inspiring young minds to craft their own narratives and embrace their identities with pride and resilience.

Author

• Fatima Seyma Kizil, Syracuse University