The COVID‐19 pandemic disproportionately affects already‐vulnerable minorities, highlighting the need for strong, trusting relationships between governments and minority nonprofits for everyone's benefit. The current scholarship suggests minority members often lack trust in government. This study contributes to the field by examining trust levels Muslim‐American nonprofits have for federal, state, and local government. Nearly two‐thirds (65%) of Muslim nonprofit leaders believe that they may be discriminated against in the award of CARES Act funding, but on racial rather than religious ones. Moreover, partisanship affects trust levels. Muslim nonprofits in Republican “red” states show less trust in government compared with those in Democratic “blue” states. This study finds evidence that past relationships with the government strengthen trust. Past awards of government grants correlated positively with higher trust at both federal and local levels.
's book, Giving to God: Islamic Charity in Revolutionary Times, examines Islamic charity in Egypt over eight years, beginning in 2011. Mittermaier volunteered at charity organizations, Sufi khidmas (soup kitchens), Ramadan tables, and Muslim shrines. The book consists of four sections: the preface, an introductory chapter, a major section on the giving of charity, and a final section on the receipt of charity. The preface provides a transliteration guide and discusses Mittermaier's methodology. It also relates her experience shadowing Madame Salwa, who provides food for the poor. Salwa does so as a religious duty, although she told Mittermaier she doesn't care for the poor. Mittermaier, as a secular Westerner, engages in charity for humanitarian reasons. The introductory chapter, "Revolutions Don't Stop Charity," begins with the 2011 revolution in Egypt. Mittermaier watched the revolution from Germany and arrived in Cairo four months later. She discusses the Muslim Brotherhood, the NGO from which Mubarak's successor, Mohamed Morsi, emerged. She explains how the detention of Morsi not only led to a crackdown on the Muslim Brotherhood, but other NGOs as well. In this chapter she quotes activists, self-proclaimed revolutionaries, friends, and others-specifically their views on the poor
Domestic violence, misogyny, and patriarchy have long been a challenge for society. In fact, one of the first realities confronting Prophet Muhammad was the inequity and inequality of women, orphans, and the vulnerable. This resulted in the forbidding of killing female babies and giving women the rights to decide who to marry, request a divorce, and own property – instead of being property – and much more. Many of the Prophet’s words and actions (the Hadith and Sunnah) are known to us today because of the memories shared by his wife Aisha. The fact that she became such an important keeper of this tradition and that her memories required no corroborating witness suggest the important role she played in early Islamic society. The Prophet’s first supporter and convert was his first wife Khadijah. One of the wealthiest entrepreneurs of her time, she provided the financial independence for the development of the Islamic faith. Both of them play critical roles in Islam’s establishment and eventual dissemination. They are beloved by Muslims, but the fact that they are women and leaders has not been institutionalized.
Despite these revolutionary reforms, humanity’s failure to continue them has led societies, families, and social structures to find ways to control women and further strengthen existing patriarchal societies. One component of this social control is domestic and sexual violence within existing familial structures.
This article seeks to place the efforts of the Islamic Society of North America (ISNA) to fight domestic violence in the Muslim American community from 1997 through 2005. In addition to examining the society’s annual reports and Islamic Horizons magazine, it draws on the coauthors’ embedded experience. It first examines the literature associated with religiosity, Islamic perspectives on domestic violence, Muslim Americans, and Muslim Americans and domestic violence. The article then undertakes a case study of ISNA from 1997 to 2004 and concludes with recommendations for future research.
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