Hostname: page-component-848d4c4894-8bljj Total loading time: 0 Render date: 2024-06-16T09:22:46.605Z Has data issue: false hasContentIssue false

Muslim‐American Scripts

Published online by Cambridge University Press:  11 March 2020

Abstract

This paper argues that one of the most valuable insights that Muslim‐Americans ought to bring into the political arena is our affective response to the government of the United States' internal and foreign policies regarding Muslims. I posit the concept of empathy as one such response that ought to inform our foreign policy in a manner inclusive of Muslim‐Americans. The scope of our epistemic privilege encompasses the affective response that crosses borders of the nation‐state in virtue of our propinquity to the narratives of Muslims globally. Such an affective response is crucial to our selves remaining multiplicitous and whole. Furthermore, I argue that we ought to access and assess those aspects of our identity that make us subject to suspicions of disloyalty, because it is precisely those aspects that can inform our social and political discourse in a more morally adequate and responsive way.

Type
Articles
Copyright
Copyright © 2013 by Hypatia, Inc.

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

Footnotes

I would like to thank Lisa Tessman for her guidance with numerous drafts of this paper and Andrés Molina‐Ochoa for his helpful commentary. I would also like to thank the two anonymous reviewers for Hypatia and Sally Scholz, who helped improve the quality of the work tremendously.

References

Abu Dhabi Gallup Center. 2011. Muslim Americans: Faith, freedom, and the future. August. http://www.gallup.com/se/148805/Muslim-Americans-Faith-Freedom-Future.aspx (accessed April 4, 2012).Google Scholar
Alcoff, Linda Martín. 2006. Visible identities Race, gender, and the self. New York: Oxford University Press.CrossRefGoogle Scholar
Bailey, Alison. 2000. Locating traitorous identities. In Decentering the center: Philosophy for a multicultural, postcolonial, and feminist world, ed. Narayan, Uma and Harding, Sandra. Indianapolis: Indiana University Press.Google Scholar
Beck, Glenn. 2006. What should be done with Iran? First Muslim congressman speaks out. CNN HLN. November 14. http://transcripts.cnn.com/TRANSCRIPTS/0611/14/gb.01.html (accessed February 2, 2010).Google Scholar
Carse, Alisa L. 2005. The moral contours of empathy. Ethical Theory and Moral Practice 8 (1/2): 169–95.CrossRefGoogle ScholarPubMed
Casebeer, William D. 2008. Identity, culture and stories: Empathy and the war on terrorism. Minnesota Journal of Law, Science & Technology 9 (2): 653–88.Google Scholar
Daukas, Nancy. 2006. Epistemic trust and social location. Episteme: A Journal of Social Epistemology 3 (1): 109–24.CrossRefGoogle Scholar
Delgado, Aidan. 2007. The sutras of Abu Ghraib: Notes from a conscientious objector. Boston: Beacon Press.Google Scholar
Dotson, Kristie. 2011. Tracking epistemic violence, tracking practices of silencing. Hypatia 26 (2): 236–57.CrossRefGoogle Scholar
Esposito, John, and Mogahed, Dalia. 2008. Who speaks for Islam?: What a billion Muslims think. New York: Gallup Press.CrossRefGoogle Scholar
Fatima, Saba. 2011. Who counts as a Muslim? Identity, multiplicity, and politics. Journal of Muslim Minority Affairs 31 (3): 339–53.CrossRefGoogle Scholar
Fatima, Saba. 2012. Presence of mind. Freedom, Religion and Gender, Social Philosophy Today 28: 131–46.Google Scholar
The fog of war: Eleven lessons from the life of Robert S. McNamara. 2003. Directed by Errol Morris. Sony Pictures Classics.Google Scholar
Fricker, Miranda. 2007. Epistemic injustice: Power and the ethics of knowing. New York: Oxford University Press.CrossRefGoogle Scholar
Gould, Carol. 2007. Transnational solidarities. Journal of Social Philosophy 38 (1): 146–62.CrossRefGoogle Scholar
Khouri, Rami G. 2006. Rice's fantasy ride. TomPaine.comMon Sense, July 24. http://www.tompaine.com/articles/2006/07/24/rices_fantasy_ride.php (accessed December 12, 2011).Google Scholar
King, Robert. 2004. Muslims find strength in faith, frustration in politics, St. Petersburg Times, May 18. http://www.sptimes.com/2004/05/18/Hernando/Muslims_find_strength.shtml (accessed December 12, 2011).Google Scholar
Little, Margaret Olivia. 1995. Seeing and caring: The role of affect in feminist moral epistemology. Hypatia 10 (3): 117–37.CrossRefGoogle Scholar
Lugones, María. 2003. Peregrinajes/pilgrimages. Lanham, Md.: Rowman & Littlefield.Google Scholar
Mamdani, Mahmood. 2004. Good Muslim, bad Muslim: America, the cold war, and the roots of terror. New York: Pantheon Press.Google Scholar
Murphy, Dean. 2000a. For Muslim Americans, influence in politics still hard to come by, New York Times, October 27. http://query.nytimes.com/gst/fullpage.html?res=940CE4DA1E31F934A15753C1A9669C8B63&pagewanted=all (accessed December 12, 2011).Google Scholar
Murphy, Dean. 2000b. Mrs. Clinton says she will return money raised by a Muslim group, New York Times, October 26. http://www.nytimes.com/2000/10/26/nyregion/mrs-clinton-says-she-will-return-money-raised-by-a-muslim-group.html?pagewanted=all&src=pm (accessed December 12, 2011).Google Scholar
Pew Research Center. 2007. Muslim‐americans: Middle class and mostly mainstream. May 22. http://pewresearch.org/assets/pdf/muslim-americans.pdf (accessed December 12, 2011).Google Scholar
Piper, Adrian. 1991. Impartiality, compassion, and modal imagination. Ethics 101 (4): 726–57.Google Scholar
Powell, Michael. 2011. Police eyes hovering over Muslims, New York Times, October 17. http://www.nytimes.com/2011/10/18/nyregion/police-eyes-hovering-over-new-york-muslims-gotham.html (accessed December 12, 2011).Google Scholar
Quinn, Andrew, and Vicini, James. 2009. Sotomayor cool under Republican grilling, Reuters, July 14. http://www.reuters.com/article/2009/07/15/us-usa-court-sotomayor-idUSTRE56B0TA20090714 (accessed December 12, 2011).Google Scholar
Scholz, Sally. 2010. Persons transformed by political solidarity. Appraisal: A Journal of Constructive and Post‐Critical Philosophy and Interdisciplinary Studies 8 (2): 1927.Google Scholar
Sen, Amartya. 2006. Identity and violence: The illusion of destiny. New York: W. W. Norton.Google Scholar
Sheth, Falguni. 2009. Toward a political philosophy of race. Albany: State University of New York Press.Google Scholar
Snow, Nancy. 2000. Empathy. American Philosophical Quarterly 37 (1): 6578.Google Scholar
Temple‐Raston, Dina. 2011. How did anti‐Muslim bias seep into FBI training? National Public Radio, September 29. http://www.npr.org/2011/09/29/140902739/units-autonomy-may-be-why-fbi-missed-bias (accessed December 12, 2011).Google Scholar
Walker, Margaret Urban. 1989. Moral understandings: Alternative “epistemology” for a feminist ethics. Hypatia 4 (2): 1528.CrossRefGoogle Scholar
Williams, Bernard. 1981. Moral luck. Cambridge, UK: Cambridge University Press.CrossRefGoogle Scholar
Zimbardo, Philip. 2007. The Lucifer effect: Understanding how good people turn evil. New York: Random House.Google Scholar