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DATING NEAR WHISTLER CANADA

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MUSLIM DATING EVENTS IN STONY PLAIN CANADA

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Contents:

Canada Day Canada Day Group element 100.3 The Bear footer



Organizational praxis involved a spectrum of pendulums moving back and forth
between the worlds of responses described in the heuristic — status, native
informant, and direct. The findings presented in Chapter 4 are arranged
thematically: three are from the research protocol i. Presenting the findings in
one chapter betrays this complexity; by discussing them in a collective manner
that highlights emerging!

In each case, I was careful not to impose my own category of response, but
instead allow the speaker to naturally lead themselves into one or more. In this
chapter, I present my findings on the three core themes of the research protocol
as I went about understanding the responses. Since not all organizations
participating in the study had a specific directive or compulsion to respond to
racism, these core themes provided sufficient discussion of their many contexts
and standpoints about the racism faced in and by their communities.

Additional themes also organically emerged through discussion: for example,
Palestine emerged! The subsections of this chapter are as follows: 4. By
offering insights and standpoints in regards to their organizations and their
communities, responses were thus situated within their own contexts.

RO1 conveyed who Muslims are to a Martian exclusively through the percept of
Islam.


CANADA DAY

They did this by briefly discussing the tenets and genealogy of Islam, and by
explaining that it is a way of way of life that has codes of justice, law and
legal rights, including procedures and actions for things such as divorce,
property rights, and inheritance rights. These were revealed by Prophet Mohammad
to a, collective group of people who now number one billion in a world
population of -- I guess now 7 billion. I like to think we consider ourselves a
part of the Canadian culture, and integrate ourselves in as much as our moral
and ethical values allow, and pride ourselves in our contribution not only as
Muslims in Canada but to Canadians in general.

So, I think the problem is our inability to communicate effectively with
non-Muslim Canadians about who we are. And [if] we have done that, we've done a
poor job of it. I don't think we know what we're doing in general. There is a
lack of education and a lack of empowerment especially for women — the state
that Islam has given women — they are not living up to that. And I think Muslims
in the U. I honestly think that Canadian Muslims have been integrating better
than Muslims in the United States. We have a different group around us and we
are more comfortable with being Canadian and being Muslim.

In discussions of this theme i. RO2 began their discourse by saying the
following: I think the situation is a complicated one. At the surface level,
there is a tendency to read the community as maligned. Globally, you look at
airports today, and the sign you see for the prayer area is a person doing
Sajdah — not only a cross — so, I think what this [shows] is a larger symbol of
a community that is still intact.

I think Muslims in Canada probably have it better than Muslims in almost any
part of the world. I think we are at the cusp of a shift to trans-dialogue. The
statements above, while not untrue, are generally common sentiments that I have
also heard from others in society. A theme running through the discussions with
RO1, RO2 and RO3 is an impression of a community that does not have the internal
resources to deal with their predicament.

The display of internalized inadequacy — which one might also call internalized
racism — that is seen here is something that has been imbibed by minorities by
virtue of the dominant negative reified discourses about their communities in
wider society Fanon, , ; Hall, The internalized racism noted above is not an
exclusive disposition to Muslims; indeed, many minorities move between
internalized racism and their own racialization in society.

For example, NG3, like RO2, emphasized social justice and a sustained
trans-national dialogue as important when describing who Muslims are as a
community: In terms of Mars, the question is a very interesting one at this
point in time because the notion of what is a Muslim is going through a
revolutionary evolution, as it were, and it is in the face of that definition
that it depends who you ask, and what part of the Muslim identity they are —
whether they are a Muslim feminists, queer Muslims or social justice activists,
or are otherwise conservative Muslims, you will get a different answer — but
generally one might say… our Prophet Muhammad… [is like] Malcolm X in some ways,
and they were revolutionaries in their own time, social justice people.


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Prophet Muhammad was supposed to have been divinely inspired by revelation from
Allah, and for emancipation of his people, brought certain codes of justice and
law to his people and so on, but that work has evolved through a dialogue called
ijtihad where there was dialogue and discussion about theology and law and
justice issues and so on. And so, we are in that space where a political
spiritual community with a belief in one God [also has!

Where NG1 and NG3 responded differently is when they say that Islam, Muslims and
Arabs are also a socio-political entity that is negatively perceived in society.
Both emphasized this explicitly by pointing out the discrimination Muslims and
Arabs face. For example, NG3 states, You know you've got the no-fly list, and
you get stopped at the border and the RCMP are infiltrating our mosques and our
organizations. Basically, the state apparatus is out to get us. And the security
regime and so on is out to get us… Just last week, a friend was detained he was
held at the border for eight hours.

No right to call his family who might be worried. No right to call his lawyer
even. Now allowed to move go anywhere for eight hours. Muslims now in general
are looked upon as individuals who seek violence as a way to express their
feelings. This is a sentiment RO2 also expressed when discussing government and
security strategy of focusing on Muslims, summing up the point by articulating
the situation of Muslims as,! I think there is an ideological bent to it [with
respect to the] corporate military industrial complex. And I think Muslims are
just another element in a war for resources and a desire for government to, I
would say, increase their control and [in their] ability to manipulate.

RO2: I would say so, right. NG4 and MO, in answering the question of who Muslims
are and what their situation is in Canada, did not start by noting that Muslims
are a religious group; instead, each directly spoke to the kinds of changes of
perception and laws and treatment of targeting Muslims in Canadian society, and
the impact this has on the community.

I took this as an indication of the attention or importance given to the
socio-political context of the community. The safety and law enforcing
departments of the government turned their focus entirely on people who were
visibly practicing their faith. So, men with facial hair and women who were
covered, and the Imams who were teaching in their congregations… I think things
changed and we became the focus of the law and authorities, [who] kind of honed
in on [especially] these young men.

And so the activist community that has always operated at grass roots level are
now having to deal with these kinds of things, and our time and effort is going
into these directions so to become active [as] a lobbying advocate on behalf of
these men.

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It seems that there is a certain amount of danger in doing that. Danger to your
own security: are you going to be targeted? This question is always asked: if I
sign this petition on behalf of [Abdullah] Almalki, the guy who is unfairly
targeted and is asking for compensation from the government, if I sign, am I
going to be a target, you know, as a Muslim woman or an activist?

These questions are up there at the back of everyone's mind, so there is — I
would say to somebody who doesn't know [about the situation of Muslims in Canada
that] — there is a sense, and it waxes and wanes.


GROUP ELEMENT 100.3 THE BEAR FOOTER

If an issue [relating to Muslims] comes very prominently in the news, I feel
anxiety almost a hopelessness as to what the future is going to hold for Muslims
in Canada, and how far is the government is going to go to crack down on certain
Muslims in this kind of random fashion. And to a large extent, Canada is held up
as a paragon of justice and democracy.

Getting involved in the justice system, you can be assured of a fair trial in
most cases, so there is! And with the help of the policies of the government to
be more open and receptive to constructive ideas from communities like ours,
[there is optimism] that things will not be allowed to get to the point where
they become quite dark and foreboding. I can't see it getting better in the near
future, but I have to remain hopeful, based on what is being done on the ground.
MO also discussed recent changes in law and increased focus of law enforcement
on the targeting and unequal treatment of Muslim Canadians as citizens.

The cases of Abusufian Abdelrazik and Suhad Haji Muhammad, were specifically
mentioned, both Muslim Canadian citizens denied help abroad, and in fact were
hindered by the Canadian state. Whether you are Muslim or Christian or Jewish or
Hindu or Buddhist or Wikkan, or whatever you are, there are a lot of
similarities between us regardless of our faith I think there are Muslims who
have more in common with Christians and Jews and Buddhists and Hindus, you know,
when it comes to some things, and when it comes to other things as well There's
probably some Muslims out there who are more similar to Evangelical Christians
and Zionist Jews, and some Muslims out there who are more similar to United
Christians and Agnostics and Humanists and Reform Jews and Barriers of
pre-conceived attitudes are not helpful, and people ought to meet in order to
know one another.

Racism in Canada revived and increased in the last 10 years or so — I think
since — I suspect since — because since [then there has been a] change in the
immigration demographic. Somalis and Pakistanis too.

In generating these responses, it was important to leave the field open for them
to take the discourse into any! Their discussions ranged in topics as a result,
and included the internalized sense of inferiority within their communities and
perspectives on how the nation-state racially targets their communities —
through no fault of their own. Four brought up the statement themselves, and in
discussion, I asked three of them directly if they had heard the statement and
what their comments were on it.

For example, RO6 said, I actually gave a speech in front of the Court House
building; we were demonstrating against Bill C, which is the omnibus bill, and I
talked about that. So we have to ask ourselves, why does our PM want Canadians
to worry about this, when in fact it is not true — it is not the greatest threat
to Canada? RO6 was one of a number of community organizations in the city that
had organized at that time to demonstrate against Bill C legislation targeting
immigrants and immigration of people of color to Canada.

Because when he uses words like 54 See Chapter two and five. Most Muslims want
peace in society, they want people to participate fully in the Canadian society,
but this is a large brush stroke that is being applied to many Muslims.

Or if he was connected with Muslims, or Muslims were his friends, he would feel
some responsibility to the community in some way. The point RO2 raises is a
compelling and urgent concern for Muslim communities as a whole in Canada,
particularly with respect to building sustainable and effective lobby on its own
behalf to counter or stem reproductions of negative stereotypes in the media and
within the political arena. It's almost inevitable to be anti-Muslim, as opposed
to just being pro-Islam and pro-Judaism, and they are [both] very pro-Zionism
and anti-Muslim.

And it wasn't too long ago they had a debate on it, to see if it should be
dissolved, and that wasn't the case. This thoroughly shows that the government
is still wanting to hold on to certain bills that will give it power over the
Muslim community, to actually isolate it if they need to, or investigate further
and violate our Charter rights.

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