ŲŖŲ¬Ų§Ų±ŲØ Ų§ŁŁ
Ų³ŁŁ
ŁŁ ŁŁ Ų£Ł
Ų±ŁŁŲ§
ŁŲÆŁ Ų²ŁŲÆŁ
2010-10-20
ŲŖŲ§Ų±ŁŲ® Ų§ŁŁ
Ų¬Ł
ŁŲ¹Ų©
Ų¹ŁŁ Ų±ŲŗŁ
Ų£Ł ŁŲ«ŁŲ± Ł
Ł Ų§ŁŁŲ§Ų³ Ų®ŁŲ§Ł Ų§ŁŲ¹Ų§ŁŁ
ŲØŲÆŲ£ŁŲ§ ŁŁŁŲ±ŁŲ§ Ų¹ŁŁ Ł
Ų³Ų¦ŁŲ© Ų§ŁŲ„Ų³ŁŲ§Ł
ŁŁ Ų£Ł
Ų±ŁŁŲ§ (Ł ŁŁ Ų§ŁŲŗŲ±ŲØ ŁŲ“ŁŁ Ų¹ŁŁ
) ŁŲ¹ŲÆ Ų£ŲŲÆŲ§Ų« ŁŁŁ
11 Ų³ŲØŲŖŁ
ŲØŲ± ŁŁ Ų¹Ų§Ł
2001, ŁŁŲ¬ŲÆ ŲŖŲ§Ų±ŁŲ® Ų§ŁŲ„Ų³ŁŲ§Ł
ŁŁ Ų£Ł
Ų±ŁŁŲ§ Ų§Ų·ŁŁ ŲØŁŲ«ŁŲ± Ł
Ł ŁŲ°Ł Ų§ŁŁŲŖŲ±Ų© Ų§ŁŲ£Ų®ŁŲ±Ų©. ŁŲµŁŁŲ§ Ų£ŁŁ Ł
Ų³ŁŁ
ŁŁ ŁŁ Ų£Ł
Ų±ŁŁŲ§ ŁŁ ŁŲ±Ł 16, Ų¹ŁŲÆŁ
Ų§ ŲØŲÆŲ£ŲŖ Ų§ŁŲøŲ§ŁŲ±Ų© Ł
Ų¹Ų±ŁŁ ŲØŲ„Ų³Ł
“ŲŖŲ¬Ų§Ų±Ų© Ų§ŁŲ¹ŲØŁŲÆ.” ŲØŲ¹Ų¶ Ų§ŁŁ
Ų³ŲŖŁŲ“ŁŁŁ Ų§ŁŲ§ŁŲ±ŲØŁŁŁ Ł Ų§ŁŁ
Ų³ŲŖŁŲ·ŁŁŁ Ų§ŁŲ£Ł
Ų±ŁŁŁŁŁ Ų®Ų·ŁŁŲ§ ŁŲ§Ų³ Ł
Ł ŲŗŲ±ŲØ Ų§ŁŲ±ŁŁŲ§ Ł ŲØŲ¹Ų¶ Ų§ŁŲ§ŁŲ±ŁŁŁŁŁ ŁŲ§ŁŁŲ§ Ł
Ų³ŁŁ
ŁŁ. Ł
Ų¹ŲøŁ
Ų£ŲµŲŲ§ŲØ Ų§ŁŲ¹ŲØŁŲÆ ŁŲ±Ų¶ŁŲ§ Ų§ŁŲŖŲŁŁŁ Ł
Ł ŲÆŁŁ Ų§ŁŲ£Ų³ŁŲ§Ł
Ų„ŁŁ ŲÆŁŁ Ų§ŁŁ
Ų³ŁŲŁ ŁŲ¹ŲØŁŲÆŁŁ
, ŁŁŁ ŁŲ°Ų§ Ų§ŁŲŖŲ¹Ų±Ų¶ Ų„ŁŁ Ų„Ų³ŁŲ§Ł
ŁŁ ŲŖŲ§Ų±ŁŲ® Ų£Ł
Ų±ŁŁŲ§ ŁŁ ŁŁŲŖ Ł
ŲØŁŲ±Ų© Ų£Ų«Ų±ŲŖ Ų§ŁŲ¹ŁŲÆŲ© Ų„ŁŁ Ų„Ų³ŁŲ§Ł
Ł
Ł Ų§ŁŲ£Ł
Ų±ŁŁŁŁ Ų§ŁŲ£ŁŲ§Ų±ŁŲ© ŁŁ Ų§ŁŁŲ±Ł Ų§ŁŲ¹Ų“Ų±ŁŁ.
Ł ŲØŲ§ŁŲ„Ų¶Ų§ŁŲ© Ų„ŁŁ ŁŲ°Ł Ų§ŁŁŲŖŲ±Ų©, ŲØŲÆŲ£ Ų£Ł ŁŁŲ§Ų¬Ų±Ł ŲØŲ¹Ų¶ Ų³ŁŲ§Ł Ų§ŁŁ
ŁŲ§Ų·Ł Ų§ŁŲ§Ų«Ł
Ų§ŁŁŲ© Ų„ŁŁ Ų§Ł
Ų§ŁŁ Ł
Ų¹ŁŁŁŲ© ŁŁ Ų§ŁŁŁŲ§ŁŲ§ŲŖ Ų§ŁŁ
ŲŖŲŲÆŲ© ŁŁ Ų¢Ų®Ų± ŁŲ±Ł 19 Ł ŲØŲÆŲ§ŁŲ© ŁŲ±Ł 20. Ų¹ŁŁ Ų±ŲŗŁ
Ų£Ł ŁŲ«ŁŲ± Ł
Ł ŁŲ°Ł Ų§ŁŁ
ŁŲ§Ų¬Ų±ŁŁ Ł
Ł Ų§ŁŲ£Ų±Ų§Ų¶Ł Ų§ŁŲ¹Ų«Ł
Ų§ŁŁ ŁŲ§ŁŁŲ§ Ł
Ų³ŁŲŁŁŁ, ŁŲ«ŁŲ± Ł
ŁŁŁ
ŁŲ§ŁŁŲ§ Ł
Ų³ŁŁ
ŁŁŁ Ų£ŁŲ¶Ų§Ł, ŁŁŲÆ ŲØŲÆŲ£ ŁŲŖŲ±Ų© Ų§ŁŁŲ¬Ų±Ų© Ų§ŁŲŲÆŁŲ«Ų© ŁŁ ŲŖŲ§Ų±ŁŲ® Ų„Ų³ŁŲ§Ł
ŁŁ Ų£Ł
Ų±ŁŁŲ§.
ŁŁŲ³ Ł
Ł Ų§ŁŁ
Ł
ŁŁ Ų§ŁŲŖŲŲÆŲ« Ų¹Ł ŁŲ°Ų§ Ų§ŁŁ
Ų³Ų£ŁŲ© ŲØŲÆŁŁ Ų°ŁŲ± Ų§ŁŲŲ±ŁŲ§ŲŖ Ų§ŁŲ„Ų³ŁŲ§Ł
ŁŲ© Ų§ŁŲ£Ų³ŁŲÆ, Ų®ŲµŁŲµŲ§Ł Ų§Ų±ŲŖŁŲ§Ų¹ “Ų£Ł
Ų© Ų§ŁŲ„Ų³ŁŲ§Ł
” ŁŁ Ų§ŁŁŲ±Ł Ų§ŁŲ¹Ų“Ų±ŁŁ. ŁŲÆŁ
ŁŲ°Ų§ Ų§ŁŲŲ±ŁŲ© ŁŁŲ±Ųµ Ų¬ŲÆŁŲÆŲ© ŁŲŖŁ
ŁŁŁ Ų§ŁŁ
Ų¬Ł
ŁŲ¹Ų© Ų§ŁŲ£Ł
ŁŲ±ŁŁŁŁ Ų§ŁŲ£ŁŲ§Ų±ŁŲ© Ł ŲØŲ§ŁŲ„Ų¶Ų§ŁŲ© Ų„ŁŁ Ų°ŁŁ, Ł
Ų¹ŲøŁ
ŁŁŲ§ŲÆŲ§ŲŖ ŁŲ°Ų§ Ų§ŁŲŲ±ŁŲ© ŁŲ§Ł Ų¹ŁŲÆŁŁ
Ų“Ų®ŲµŁŲ§ŲŖ ŁŲØŁŲ±Ų©(Ų£ŲØŲ±Ų² Ł
ŁŁŁ
ŁŲ§Ł “Ł
ŁŁŁŁ
Ų§ŁŲ³”) . Ł ŁŲ°Ų© Ų§ŁŲ¹ŁŲ§Ł
Ł Ų“Ų¬Ų¹ŁŲ§ ŁŲ«ŁŲ± Ł
Ł
Ł Ų§ŁŲ„Ł
ŁŲ±ŁŁŁŁ Ų§ŁŲ£ŁŲ§Ų±ŁŲ© Ų„ŁŁ Ł
Ų“Ų§Ų±ŁŲ© ŁŁ Ų£Ł
Ų© Ų§ŁŲ£Ų³ŁŲ§Ł
.
Ų¶Ų±ŁŲ±Ł Ų£Ł ŁŲ¹Ų±Ł Ų£Ł ŁŲ¹ŲŖŲØŲ± ŁŲ°Ų§ Ų§ŁŲŲ±ŁŲ© Ł Ų£ŁŲÆŁŁŁŁŲ¬ŁŲŖŁŲ§ Ł
Ų®ŲŖŁŁŲ© Ł
Ł Ų§ŁŲŖŁŲ§Ų± Ų§ŁŲ±Ų¦ŁŲ³Ł Ų§ŁŲ„Ų³ŁŲ§Ł
Ł, ŁŁŁ Ł
ŁŲ§ŁŁ Ł
Ų§ Ų²Ų§Ł Ł
ŁŁ
ŁŲ£Ł ŲÆŲ®ŁŲŖ Ł
Ų¹ŲøŁ
Ų£ŲŖŲØŲ§Ų¹ Ų£Ł
Ų© Ų§ŁŲ„Ų³ŁŲ§Ł
Ų„ŁŁ Ų§ŁŲŖŁŲ§Ų± Ų§ŁŲ±Ų¦ŁŲ³Ł Ų§ŁŲ„Ų³ŁŲ§Ł
Ł ŲØŲ¹ŲÆ ŁŁŁ ŁŲ§Ų¦ŲÆŁŁ
Ł Ł
Ų¦Ų³Ų³ŁŁ
(“Ų„ŁŁŲ§ŁŲ¬Ų§ Ł
ŲŁ
ŲÆ”) ŁŁ Ų¹Ų§Ł
1975.
Ų¢Ų®Ų±ŁŲŖŲ±Ų© ŲŖŲ§Ų±ŁŲ®Ų© ŲŲÆŁŲ«ŁŲ© Ł
ŲŖŲ¹ŁŁ ŲØŁŲ°Ų§ Ų§ŁŁ
ŁŲ¶ŁŲ¹ ŁŁ Ų§ŁŁŲŖŲ±Ų© Ł
Ł Ų¹Ų§Ł
1965 Ų„ŁŁ Ų§ŁŁŁŲŖ Ų§ŁŲŲ§ŁŁ. ŲØŲ¹ŲÆ Ł
ŲÆŁŲ© Ų·ŁŁŁŲ©, Ų§ŁŁŲŖŲ ŲØŲ§ŲØ Ų§ŁŁŲ¬Ų±Ų© Ų„ŁŁ Ų£Ł
Ų±ŁŁŲ§ ŲØŲ³ŁŲ§Ų³Ų© Ų¹Ų§Ł
1965, Ł
Ų¹Ų±ŁŁ ŲØŲ¹ŁŲ§Ł “ŁŲ§ŁŁŁ Ų§ŁŁŲ¬Ų±Ų© Ł Ų§ŁŲ¬ŁŲ³ŁŲ©.” Ų®ŁŲ§Ł Ų§ŁŲ¹ŁŁŲÆ Ų§ŁŲŖŲ§ŁŁŲ©, ŲŗŁŁŲ± Ų“ŁŁ Ų³ŁŲ§Ł Ų§ŁŲØŁŲÆ ŲØŲ³ŲØŲØ ŁŲ°Ų§ Ų§ŁŁŲ§ŁŁŁ ŲØŲ“ŁŁ Ų¹Ų§Ł
, Ł ŲØŲ“ŁŁ Ų®Ų§Ųµ ŁŁ Ų³Ł
Ų Ų§ŁŁŲ¬Ų±Ų© ŁŁŲ«ŁŲ± Ł
Ł Ų§ŁŁ
Ų³ŁŁ
ŁŁ. Ł Ų£ŲŗŁŲØŁŲ© Ų§ŁŁ
Ų³ŁŁ
ŁŁ ŁŁ Ų£Ł
Ų±ŁŁŲ§ Ų§ŁŲ¢Ł (ŲŁŲ§ŁŁ 67 ŁŁ Ų§ŁŁ
Ų¦Ų©) ŁŲŖŁŁŁ Ł
Ł Ł
ŁŲ§Ų¬Ų±ŁŁ Ł
Ł Ų§Ł
Ų§ŁŁ ŁŲ«ŁŲ±Ų©, ŁŁŁŁ
Ų§ŁŲŖŁŁŁŲ§ Ų„ŁŁ Ų§ŁŁŁŲ§ŁŲ§ŲŖ Ų§ŁŁ
ŲŖŲŲÆŲ© Ų¹ŁŁ Ų³ŲØŲØ ŁŲ°Ų§ Ų§ŁŁŲ§ŁŁŁ Ų§ŁŲŁŁŁŲ©.
Ų£ŁŁŲ§Ų± Ų§ŁŁ
Ų¬Ł
ŁŲ¹Ų© Ł ŁŲ§ŁŲ¹ŁŁ
ŁŁ Ų£Ł
Ų±ŁŁŲ§
1)Ų§ŁŲŖŁŁŲ¹ Ł Ų§ŁŲŖŲ¹ŲÆŲÆŁŲ© ŲÆŲ§Ų®Ł Ł
Ų¬Ł
ŁŲ¹Ų© Ų§ŁŁ
Ų³ŁŁ
ŁŁ ŁŁ Ų£Ł
Ų±ŁŁŲ§
ŲŖŁŲÆŁŲ±Ų§ŲŖ ŁŁ ŁŲ°Ų§ Ų§ŁŁŁŁ
ŁŁŁŁŁŲ§ Ų£Ł ŁŁŲ§Ł ŲØŁŁ 2 Ł 7 Ł
ŁŁŁŁ Ł
Ų³ŁŁ
ŁŁ ŁŁ Ų£Ł
Ų±ŁŁŲ§ Ł ŁŁ
ŁŲŖŁŁŁŁ ŲŁŲ§ŁŁ ŁŲ§ŲŲÆ ŁŁ Ų§ŁŁ
Ų¦Ų© Ł
Ł Ų¹ŲÆŲÆ Ų§ŁŲ³ŁŲ§Ł. Ł Ų§ŁŲŖŲ“Ł Ų§Ų³ŲŖŲ·ŁŲ§Ų¹ Ł
Ł Ł
Ų±ŁŲ² “ŲØŁŁ” ŁŁ Ų¹Ų§Ł
2007 Ų£Ł ŁŁŲ³ ŁŁŲ§Ł Ł
Ų¬Ł
ŁŲ¹Ų© Ų£ŲŗŁŲØŁŲ© Ų§Ų¹Ų±ŁŁŲ© ŁŁ ŁŲ°Ų§ Ų§ŁŲÆŁŁ
ŁŲŗŲ±ŁŁŲ©.ŁŲ°Ų§ Ų§ŁŲŁŁŁŲ© ŲŖŲ®ŲŖŁŁ ŁŲ“Ł ŁŲØŁŲ± Ł
Ł Ų§ŁŲµŁŲ±Ų© Ų§ŁŁŁ
Ų·ŁŲ© Ų§ŁŲŖŁ ŁŲøŁŁŲ± ŁŁ Ų§ŁŁ
Ų³ŁŁ
ŁŁ ŁŲ¹Ų±ŲØ. ŁŁ Ų§ŁŲŁŁŁŲ©, ŁŁŲ· 25 ŁŁ Ų§ŁŁ
Ų¦Ų© Ł
Ł Ų¹ŲÆŲÆ Ų§ŁŁ
Ų³ŁŁ
ŁŁ ŁŁ Ų§ŁŲ¹Ų§ŁŁ
ŁŁ
Ų¹Ų±ŲØ Ł Ų£ŲŗŁŲØŁŁ
ŲŗŁŲ±Ų¹Ų±ŲØ. Ł ŲŖŁŲ¬ŲÆ ŁŁŲ³ Ų§ŁŲŲ§ŁŲ© ŁŁ Ų£Ł
Ų±ŁŁŲ§ Ų§ŁŲ¶Ų§Ł. ŲŖŲØŁŁŁ Ų§ŁŲ„ŲŲµŲ§Ų”Ų§ŲŖ Ų£Ł ŲŁŲ§ŁŁ Ų±ŲØŲ¹ŁŁ
Ł
Ł Ų£ŲµŁ Ų¹Ų±ŲØ, Ł Ų±ŲØŲ¹ Ł
Ł Ų£ŲµŁ Ų§ŁŁŁŲÆ Ł ŲØŲ§ŁŲ³ŲŖŲ§Ł Ł Ų±ŲØŲ¹ Ų£Ł Ų«ŁŲ«ŁŁ
Ų§ŁŲ£Ł
ŁŲ±ŁŁŁŁ Ų§ŁŲ£ŁŲ§Ų±ŁŲ©, Ł ŁŁŲ§Ł Ł
Ų¬Ł
ŁŲ¹ ŁŲŖŁŁŁ Ł
Ł Ų§ŁŁ
ŲŖŲŁŁŁŁ Ł
Ł Ų£ŲµŁ ŁŁŁŲ§Ų²Ł. Ł ŁŲ°ŁŁ, ŁŁ ŁŲ§Ų¶Ų Ų£Ł Ų§ŁŲŖŁŁŲ¹ Ł
Ł ŁŲŁŲ© Ų§ŁŲ¹Ų±Ł Ł
ŁŲ¬ŁŲÆ ŲØŲŗŲ²Ų§Ų±Ų© ŲÆŲ§Ų®Ł Ų·Ų§Ų¦ŁŲ© Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ų§ŁŲ£Ł
Ų±ŁŁŁŁŁ. Ł ŁŁŁ ŁŲ°Ų§, ŁŁŲ§Ł ŲŖŁŁŲ¹ Ł
Ł ŁŲŁŲ© ŲŖŲ¬Ų±ŲØŲŖŁŁ
Ų§ŁŲ£ŁŲµŲ§ŲÆŁŲ©. Ł
Ų¹ Ų£Ł Ų£ŲŗŁŲØŁŁ
Ų¬Ų² Ł
Ł Ų§ŁŲ·ŲØŁŲ© Ų§ŁŁŲ³Ų·Ų©, Ų§ŁŲ£Ų®ŲŖŁŲ§ŁŲ§ŲŖ Ų§ŁŲ£ŁŲŖŲµŲ§ŲÆŁŲ© ŲØŁŁŁŁ
Ł
Ų±Ų·ŲØŲŖŲ© Ł
Ų¹ Ų£Ų®ŲŖŁŲ§ŁŲ§ŲŖ Ų¹Ų±ŁŁŲ©.
ŲØŲ§ŁŲ£Ų¶Ų§ŁŲ© Ų„ŁŁ Ų§ŁŲ£Ų®ŲŖŁŲ§ŁŲ§ŲŖ Ų§ŁŲŖŲµŲ§ŲÆŁŲ© Ł Ų¹Ų±ŁŁŲ©, Ų§ŁŁŲ±Ł Ų§ŁŲ£ŁŲ¶Ł Ł Ł
ŁŁŲÆ Ų£ŁŲ«Ų± ŲØŁŲ³ŲØŲ© ŁŲ°Ų§ Ų§ŁŲŖŲŁŁŁ ŲØŲ“Ł Ų¹Ų§Ł
ŁŁ Ų§ŁŁŲ±Ł ŲØŁŁ ŲŖŲ¬Ų±ŲØŲ© Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ų§ŁŲ£Ł
Ų±ŁŁŁŁŁ Ų§ŁŁ
ŁŲ§Ų¬Ų±ŁŁ (Ų§ŁŲ°ŁŁ ŁŲ§Ų¬Ų±ŁŲ§ Ł
Ł ŲØŁŲ§ŲÆ ŁŁ Ų§ŁŲ±ŁŁŁŲ§ Ł Ų¢Ų³ŁŲ§ Ł Ų§ŁŲ“Ų±Ł Ų§ŁŲ§ŁŲ³Ų· Ł Ų§Ł
Ų§ŁŁ Ų¢Ų®Ų±Ł) Ł Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ų§ŁŲ°ŁŁ ŁŲ¹ŲŖŲØŲ±Ł Ł
Ł Ų§ŁŲ³ŁŲ§Ł Ų§ŁŲ£ŲµŁŁŁŁ (Ł
Ų«Ł Ų§ŁŲ£Ł
ŁŲ±ŁŁŁŁ Ų§ŁŲ£ŁŲ§Ų±ŁŲ© Ł Ų§ŁŁ
ŲŖŲŁŁŁŁ Ł
Ł Ų£ŲµŁ ŁŁŁŲ§Ų²Ł). ŁŲ°Ų§ Ų§ŁŁŲ±Ł ŁŲ¤Ų«Ų± Ų¹ŁŁ ŲŖŲ¬Ų±ŲØŲ§ŲŖ Ł Ų§ŲŖŲŲÆŁŲ§ŲŖ Ų§ŁŁ
Ų®ŲŖŁŁŁŁ ŁŁŲ„Ł
Ų³ŁŁ
ŁŁ ŁŁ Ų£Ł
Ų±ŁŁŲ§ Ų„ŁŁ Ų£ŁŲµŁ ŲŲÆ.
2) Ł
Ų§ ŁŁ Ų“ŁŁ Ų§ŁŁŁŁŲ© Ų§ŁŲ„Ų³ŁŲ§Ł
ŁŲ© Ų§ŁŲ£Ł
Ų±ŁŁŁŲ©Ų
Ų§ŁŲŖŁŁŲ¹ Ų§ŁŲ«ŁŲ§ŁŁ ŲÆŲ§Ų®Ł ŁŲ°Ų§ Ų§ŁŁ
Ų¬Ł
ŁŲ¹Ų© ŁŲ¤Ų«Ų± Ų¹ŁŁ Ų§ŁŁŁŁŲ© Ų§ŁŲ„Ų³ŁŲ§Ł
ŁŲ© Ų§ŁŲ£Ł
Ų±ŁŁŁŲ© ŁŲ£Ł ŁŁŁ
Ų“Ų®Ųµ Ų¹Ł ŲÆŁŁŁ ŁŁŁŁ
Ų¹ŁŁ Ų§ŁŲ³ŁŲ§Ł Ų§ŁŁŁŁ
Ł Ų§ŁŲ°Ł ŁŲ¹ŁŁ
ŲÆŁŁŁ ŁŁ (Ų„ŁŁ ŲŲÆ Ł
Ų§). Ł ŁŲ£Ł ŁŁŲ§Ł Ų§Ų“Ų®Ų§Ųµ Ł
Ł Ų§Ł
Ų§ŁŁ ŁŲ«ŁŲ±Ų© Ų®ŁŲ§Ł Ų§ŁŲ¹Ų§ŁŁ
ŁŁ Ų§ŁŁ
Ų³Ų§Ų¬ŲÆ ŁŁ Ų£Ł
Ų±ŁŁŲ§, Ų§ŲŁŲ§ŁŲ§Ł ŁŁŲ§Ł ŲŖŁŲŖŲ±Ų§ŲŖ ŲØŁŁ Ų§ŁŲ£Ų¹Ų¶Ų§Ų”. Ų¹ŁŁ Ų³ŲØŁŁ Ų§ŁŁ
Ų«Ų§Ł, ŁŁŲ§Ł Ų£Ų®ŲŖŁŲ§ŁŲ§ŲŖ Ų±ŁŁŁŲ© ŁŁ Ų·Ų±ŁŁŲ© Ų§ŁŲµŁŁŲ© Ł Ų§ŁŁ
ŁŲ§ŲØŲ³ Ų§ŁŲÆŁŁŁŲ© ŲØŁŁ Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ł
Ł ŲÆŁŁ Ł
Ų®ŲŖŁŁŲ©, Ł Ų§ŲŁŲ§ŁŲ§Ł ŁŲµŁŲ¹ ŁŲ°Ų© Ų§ŁŲ£Ų®ŲŖŁŲ§ŁŲ§ŲŖ ŲµŲ±Ų§Ų¹Ų§ŲŖ Ų¹ŁŲ§Ų¦ŲÆŁŁ ŲÆŲ§Ų®Ł Ų§ŁŁ
Ų³Ų§Ų¬ŲÆ ŁŁ Ų£Ł
Ų±ŁŁŲ§. ŁŁŁ ŁŁ Ł
Ų¹ŲøŁ
Ų§ŁŁŁŲŖ, ŁŁ
ŁŁŲŁŲÆŁŁ ŲŁŁ ŁŁŲ±Ų© Ų§ŁŁŁŁŲ© Ų§ŁŲ£Ł
Ų±ŁŁŲ§, Ų“ŁŲ” Ł
Ų“ŲŖŲ±Ł ŲØŁŁ ŁŁ Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ų§ŁŲ£Ł
Ų±ŁŁŁŁŁ (Ų§ŁŁ
ŁŲ§Ų¬Ų±ŁŁ Ł Ų§ŁŲ³ŁŲ§Ł Ų§ŁŲ£ŲµŁŁŁŁ Ų§ŁŲ¶Ų§Ł). Ł ŁŲ°ŁŁ Ų§ŁŁŁŁŲ© Ų§ŁŲ„Ų³ŁŲ§Ł
ŁŲ© Ų§ŁŁ
Ų±ŁŁŁŲ© ŁŲÆŁŲ± ŲŁŁ ŁŁŁŲ© Ų§ŁŲ£Ł
Ų±ŁŁŁŲ© Ų§ŁŁ
Ų“ŲŖŲ±ŁŲ© Ł Ų§ŁŲ¶Ų§Ł Ų·ŲØŲ¹Ų§Ł ŲŁŁ Ų§ŁŲŖŁŲ§ŁŁŲÆ Ų§ŁŲ„Ų³ŁŲ§Ł
Ł (ŲŲŖŁ Ų¹ŁŁ Ų§ŁŲ±ŲŗŁ
Ų£Ł ŁŁŲ¬ŲÆ Ų£Ų®ŲŖŁŲ§ŁŲ§ŲŖ ŲÆŁŁŁŲ© Ų±ŁŁŁŲ© ŲØŁŁ ŲØŲ¹Ų¶ŁŁ
).
ŁŲ¶Ų§ŁŲ§ Ų§ŁŲ®ŁŲ§ŁŁŲ©
Ł
Ų¹Ų±ŁŁ Ų£Ł Ų§ŲŲÆŲ§Ų« 11 Ų³ŲØŲŖŁ
ŲØŲ± ŲŗŁŲ±ŲŖ Ų§ŁŲ¹ŁŲ§ŁŲ§ŲŖ ŲØŁŁ Ł
Ų³ŁŁ
ŁŁ Ł ŲŗŁŲ± Ł
Ų³ŁŁ
ŁŁ ŁŁ ŁŁ Ų²Ų§ŁŁŲ© Ų§ŁŲ¹Ų§ŁŁ
, Ų®Ų§ŲµŲ© ŁŁ Ł
ŁŁŲ¹ ŁŲ°Ł Ų§ŁŲ§ŲŲÆŲ§Ų«, Ų§ŁŁŁŲ§ŁŲ§ŲŖ Ų§ŁŁ
ŁŲŲÆŲ©. ŁŁ Ų§ŁŁŁŲŖ Ų§ŁŲŲ§Ų¶Ų±, ŁŁŲ§ŁŲ“ ŁŲ«ŁŲ± Ł
Ł Ų§ŁŁŲ§Ų³ ŲÆŲ§Ų®Ł Ł Ų®Ų§Ų±Ų¬ Ų£Ł
Ų±ŁŁŲ§ Ų¹Ł ŁŲ¶Ų§ŁŲ§ Ų®ŁŲ§ŁŁŲ© Ł
ŲŁŲ·Ų© ŲØŁ
ŁŲ§Ł Ų„Ų³ŁŲ§Ł
ŁŁ Ų£Ł
Ų±ŁŁŲ§.
1) ŲÆŁŲ± Ų§ŁŲ„Ų¹ŁŲ§Ł
ŁŁ ŲµŁŲ¹ ŲµŁŲ± ŁŁ
Ų·ŁŲ©:
ŲØŲ¹Ųµ Ų£Ł Ų±ŲØŁ
Ų§ Ł
Ų¹ŲøŁ
Ų§ŁŲ§Ł
Ų±ŁŁŁŁŁ ŁŲ¬ŁŲØŁŁ Ł
Ų¹ŁŁŁ
Ų§ŲŖŁŁ
Ų¹Ł Ų„Ų³ŁŲ§Ł
Ł
Ł Ų§ŁŲ„Ų¹ŁŲ§Ł
ŲØŲÆŁŁ ŲŖŲ¹ŁŁŁ Ł
Ł Ų£Ł Ł
Ų³ŁŁ
ŁŁŲ³Ł Ų£Ł Ł
Ł Ų£Ł Ł
Ų³ŁŁ
Ų© ŁŁŲ³ŁŲ§, Ł Ų§ŁŁŲŖŁŲ¬Ų© Ł
Ł ŁŲ°Ų§ Ų§ŁŲŲ§Ł ŁŁ Ų§ŁŲµŁŲ± Ų§ŁŁŁ
Ų·ŁŲ© Ų§ŁŲŖŁ ŁŲøŲ§ŁŲ± ŁŁ Ų§ŁŁ
Ų³ŁŁ
ŁŁ ŲØŲ“ŁŁ ŁŲ§ŲŲÆ Ł ŲØŲ“ŁŁ Ų³ŁŲØŁ. Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ų§ŁŲ£Ł
Ų±ŁŁŁŁŁ ŁŁŲŖŁ
ŁŁ ŁŲ«ŁŲ± ŲØŁŲ°Ų§ Ų§ŁŁ
Ų“ŁŁŲ©, Ł ŲØŲ¹Ų¶ŁŁ
ŁŲøŁŁŁ Ų£Ł Ų£Ų³Ų§Ų³ Ų§ŁŁ
Ų“ŁŁŲ© ŁŁ Ų§ŁŲŁŁŁŲ© Ų£Ł Ų£ŁŲ„Ų¹ŁŲ§Ł
ŁŲ§ ŁŲ³Ł
Ų Ų£Ł ŁŁŲ“Ų± Ų¢Ų±Ų§Ų” Ł
Ł Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ų£ŁŁŲ³ŁŁ
ŁŁ ŲØŲ±Ų§Ł
Ų¬ŁŁ
. ŁŁŁ ŲØŲ¹Ų¶ Ų§ŁŲ£Ł
Ų±ŁŁŁŁ ŁŲ¬Ų§ŲØŁŁ Ų¹ŁŁ ŁŲ°Ų§ Ų§ŁŲ“ŁŁŁ ŲØŲ±Ų§Ų¦ŁŁ
Ų£Ł Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ł
Ų³Ų¤ŁŁŁŁ Ų¹ŁŁ ŁŲ°Ų§ Ų§ŁŁ
Ų“ŁŁŲ© ŁŲ£ŁŁŁ
ŁŲ§ ŁŲŖŲŲÆŲ«Ł Ų¶ŲÆŁ Ų§ŁŲŖŲ·Ų±Ł ŁŁ ŲµŁŁŁŁŁ
. Ł Ų§ŁŲ„Ų¬Ų§ŲØŲ© Ł
Ł Ų§ŁŁ
Ų³ŁŁ
ŁŁ ŁŁŲ°Ų§ Ų§ŁŲ“ŁŁŁ Ų£ŁŁŁ
ŁŲ¹ŁŲ§Ł ŁŲ±ŁŲ¹ ŲµŁŲŖŁŁ
Ų¶ŲÆŁ Ų§ŁŲŖŲ·Ų±Ł ŁŁŁ ŁŲ§ ŁŲøŁŲ± Ų£ŁŁŲ§Ų±ŁŁ
Ł Ų£ŲŲÆŲ§Ų«ŁŁ
Ų§ŁŲ³ŁŁ
ŁŲ© Ų§ŁŲ°ŁŁ ŁŲ“Ų¬Ų¹ Ų§ŁŁ Ų§ŁŲŖŲ³Ų§Ł
Ų ŁŲ£Ł Ų§ŁŲ„Ų¹ŁŲ§Ł
ŁŁŁŁ
Ų¹ŁŁ Ł
ŁŲ§Ų¶ŁŲ¹ Ų³ŁŲØŁ Ł Ų®ŁŲ§ŁŁŲ© ŁŁŲ·, Ł ŁŁŲ³ ŁŁ Ų§ŁŲŖŁ
Ų§Ł
ŁŁ ŁŲ°Ų§ Ų§ŁŁŲ·Ų§Ų¹ ŲØŲ§Ų“ŁŲ§Ų” Ų„Ų¬Ų§ŲØŁŲ© Ų¹Ł Ų§ŁŁ
Ų³ŁŁ
ŁŁ.
ŁŁ ŁŲ¬ŁŲ© ŁŲøŲ±Ł, Ų§ŁŁ
Ų³Ų£ŁŲ© ŁŲ¹ŁŲ§Ł Ł
Ų¹ŁŲÆŲ© ŁŲ£Ł ŲÆŲ§Ų¦Ł
Ų§Ł ŁŲµŁŲ¹ Ų§ŁŲ„Ų¹ŁŲ§Ł
ŲµŁŲ± ŁŁ
Ų·ŁŲ© Ł ŲŖŲŗŁŲ± ŁŲ°Ų§ Ų§ŁŲŲ§ŁŲ© ŲµŲ¹ŲØ Ų¬ŲÆŲ§Ł Ų£Ł Ų±ŲØŁ
Ų§ Ų£Ł
Ų± Ł
Ų³ŲŖŲŁŁ. Ł ŲØŲ³ŲØŲØ ŁŲ°Ų§, Ų£ŲøŁ Ų£Ł Ł
Ł Ų§ŁŲ£ŁŁ
Ł Ų£ŁŲ¶Ł Ų·Ų±Ł ŁŲ¹Ų§ŁŁŲ© ŁŲ„ŲµŁŲ§Ų Ų³ŁŲ” Ų§ŁŲŖŁŲ§ŁŁ
ŲØŁŁ Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ł Ų§ŁŲ£Ų®Ų±ŁŁ ŁŁ ŲŖŲ¹Ų±Ų¶ Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ų§ŁŲ¹Ų§ŲÆŁŁŁ Ų„ŁŁ Ų§ŁŲ£Ł
Ų±ŁŁŁŁŁ ŲŗŁŲ± Ł
Ų³ŁŁ
ŁŁāŲŖŲ¹Ų±Ų¶ Ų„ŁŁ ŲŁŲ§ŲŖŁŁ
ŁŲ£ŁŁŲ§Ų±ŁŁ
Ų§ŁŲŖŁ
Ų§Ł
ŁŁ
. ŁŲ°Ł Ų§ŁŲ·Ų±ŁŁŲ© Ų³ŁŲ¶ŲÆŁ Ų§ŁŲµŁŲ± Ų§ŁŁŁ
Ų·ŁŲ© Ų§ŁŲ³ŁŲØŁŲ© (Ų§ŁŲŖŁ ŲŖŲµŁŲ¹ŁŁ
Ų§ŁŲ„Ų¹ŁŲ§Ł
) Ł Ų³ŁŁŲŖŲ ŲØŲ§ŲØ ŲŁŲ§Ų± Ų§ŁŲ°Ł ŁŲ¤ŲÆŁ Ų„ŁŁ Ų§ŁŲŖŁŲ§ŁŁ
Ł Ų§ŁŲŖŲ¹Ų§ŁŁ Ų³ŁŁ
ŁŲ§Ł ŲŁŁŁŁŲ§Ł. Ų§ŁŁ
Ų³ŁŁ
ŁŁ ŁŁ Ų£Ł
Ų±ŁŁŲ§ Ł
ŲŲŖŲ¬ŁŁ ŲŖŁ
Ų«ŁŁ Ų§ŁŲ°Ų§ŲŖŁ ŁŁ Ų§ŁŲ„Ų¹ŁŲ§Ł
. Ł ŁŁŁ ŁŲ°Ų§, Ų§Ų¹ŲŖŁŲÆ Ų£Ł ŁŁŲ§Ł ŲÆŁŲ±Ų§Ł ŲØŲ§Ų±Ų²Ų§Ł ŁŲ§ŁŲŖŁŲ§ŁŁ
ŲØŁŁ Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ł ŲŗŁŲ± Ł
Ų³ŁŁ
ŁŁ Ų¹ŁŁ Ų³ŲØŁŁ Ų§ŁŲ¹ŁŲ§ŁŲ§ŲŖ Ų§ŁŲ“Ų®ŲµŁŲ© .
2) ŁŁŁ ŁŲŁŁ Ų§ŁŲ£Ł
Ł Ų§ŁŁŁŁ
Ł Ł ŁŲ¶Ł
Ł ŲŁŁŁ Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ų§ŁŲ£Ł
ŁŲ±ŁŁŁŁ ŁŁ ŁŁŲ³ Ų§ŁŁŁŲŖŲ
ŲØŲ¹Ųµ Ų§ŁŁ
ŲŖŲ¹ŲµŲØŁŁ Ų§ŁŲ§Ł
Ų±ŁŁŁŁ ŁŲ“Ų¹Ų±ŁŁ ŲØŲ§ŁŲ®ŁŁ Ł
Ł Ų§ŁŁ
Ų³ŁŁ
ŁŁ ŲÆŲ§Ų®Ł ŲØŁŲ§ŲÆŁŁ
Ł
Ł ŁŲŁŲ© Ų§ŁŲ£Ł
Ł Ų§ŁŁŁŁ
Ł ŁŲ£ŁŁŁ
ŁŲ¤Ł
ŁŁŁ ŲØŲ§ŁŲ§Ų“Ų§Ų¹Ų© Ų§ŁŲŖŁ ŲŖŁŁŁ Ų£Ł ŁŁ Ł
Ų³ŁŁ
Ł
ŲŖŲ·Ų±Ł Ų£Ł Ų„Ų±ŁŲ§ŲØŁ. Ł Ų§ŲŁŲ§ŁŲ§Ł ŲØŲ¹Ų¶ Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ų§ŁŲ§Ł
Ų±ŁŁŁŁŁ ŁŁŲ§ŁŁŁ Ų£ŁŁŁ
ŁŲ¹Ų§Ł Ł
Ł Ų§ŁŲŖŁ
ŁŁŲ²Ł ŁŲ±ŁŲÆŁŁ Ų§ŁŁ
Ų³Ų§ŁŲ§Ų© ŁŁ Ų§ŁŁ
Ų¬ŲŖŁ
Ų¹ Ų§ŁŲ£Ł
Ų±ŁŁŁ. Ų£Ų³Ų§Ų³ Ų§ŁŁ
Ų“ŁŁŲ© ŁŁ ŁŲ¬ŁŲ© ŁŲøŲ±Ł ŁŁ Ų§ŁŲŖŁŲŖŲ± ŲØŁŁ ŲŖŲŁŁŁ Ų§ŁŲ£Ł
Ł Ų§ŁŁŁŁ
Ł Ł Ų¶Ł
Ł ŲŁŁŁ Ų§ŁŁ
Ų³ŁŁ
ŁŁ. ŁŲ§ŲŲÆ Ł
Ł Ų£ŲØŲ±Ų² Ų£Ł
Ų«ŁŲ© Ų¹Ł ŁŲ°Ų§ Ų§ŁŁ
ŁŲ¶ŁŲ¹ ŁŁ Ų§ŁŲŖŁŁ
ŁŲ· Ų§ŁŲ¹ŁŲµŲ±Ł Ų§ŁŲ°Ł ŁŲ¹Ų§ŁŁ ŁŲ¹Ų¶ Ų§ŁŁ
Ų³ŁŁ
ŁŁ (Ų®ŲµŁŲµŲ§Ł ŁŁ Ų§ŁŁ
Ų·Ų§Ų±Ų§ŲŖ Ų®ŁŲ§Ł Ų§ŁŲ³ŁŲ±). Ų§ŁŁ
Ų¬Ł
ŁŲ¹Ų© Ų§ŁŲŖŁ ŲŖŲ¤ŁŲÆ ŁŲ°Ų§ Ų§ŁŲ³ŁŲ§Ų³Ų© ŁŲ±Ų£ŁŁŁŲ§ ŁŲ“ŁŲ” Ų§Ų¬Ų§ŲØŁ Ł Ł
ŁŲ·ŁŁ ŁŲ£Ł ŁŁ Ų§ŁŲ„Ų±ŁŲ§ŲØŁŁŁ Ų§ŁŲ°ŁŁ ŁŲ§Ų¬Ł
Ł Ų£Ł
Ų±ŁŁŲ§ ŁŁ Ų§ŁŁŁŲŖ Ų§ŁŲŲÆŁŲ« ŁŁ
ŁŲ¹ŲŖŲØŲ±ŁŁ Ł
Ų³ŁŁ
ŁŁ. Ł Ų§ŁŁ
Ų¬Ł
Ų¹Ų© Ų§ŁŲŖŁ ŲŖŲ¹Ų§Ų±Ų¶ ŁŲ°Ų§ Ų§ŁŁŁŲ±Ų© ŲŖŁŁŁ Ų£Ł Ų§Ų³ŲŖŲŲ§Ł Ų§ŁŲŖŲØŲ±ŁŲ± Ų¹Ł ŁŲ°Ł Ų§ŁŁŁŲ±Ų© Ł Ų£Ł ŁŁ Ų§ŁŁ
ŁŲ§Ų·ŁŁŁ Ų¹ŁŲÆŁŁ
Ų§ŁŁ
Ų³Ų§ŁŲ§Ų© ŁŁ Ų§ŁŲŁŁŁ Ł Ų§ŁŲ¶Ų§Ł Ų£Ł ŁŲ§ ŲŖŁŲŖŲµŲ± ŁŲ°Ł Ų§ŁŲŁŁŁ ŁŲØŲ¹Ų¶ Ų§ŁŁ
Ų±ŁŁŁŁŁ ŁŁŲ·.
ŲØŲ“ŁŁ Ų¹Ų§Ł
, ŁŁ ŁŲ°Ų§ Ų§ŁŁ
ŁŲ§ŁŲ“Ų© Ų¹Ł Ų§ŁŲÆŁ
Ų§Ų¬ Ų§ŁŁ
Ų³ŁŁ
ŁŁ ŁŁ Ų§ŁŁ
Ų¬ŲŖŁ
Ų¹ Ų§ŁŲ„Ł
Ų±ŁŁŁ, Ų£Ų±Ł Ų£Ł ŁŁŲ¬ŲÆ ŲŖŲŲÆŁŲ§ŲŖ ŁŲØŁŲ±Ų© ŁŲ§ŁŲŲµŁŁ Ų¹ŁŁ ŁŲ°Ų§ Ų§ŁŁŲÆŁ ŁŲ£Ł Ų§ŁŲŖŁŲŖŲ± ŲØŁŁ Ų§ŁŲŖŲŁŁŲø Ų¹ŁŁ Ų§ŁŲ£Ł
Ł Ų§ŁŁŁŁ
Ł Ł Ų§ŁŲŖŲŁŁŁ Ų¹ŁŁ Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ų§ŁŲ£Ł
Ų±ŁŁŁŁŁ. ŁŲÆ ŁŲ¹Ų±Ł Ų„Ų¬Ų§ŲØŲ© ŁŁŲ°Ų§ Ų§ŁŁŲ¶ŁŲ© Ų£Ų°Ų§ Ų±ŁŁŲ²ŁŲ§ Ų¹ŁŁ Ų§ŁŲŖŁŲ§Ų²Ł ŲØŁŁ Ų§ŁŁŲÆŁŁŁ ŲØŲ“ŁŁ Ł
Ų³ŲŖŁ
Ų±. ŁŲ°Ł Ų§ŁŲ·Ų±ŁŁŲ© Ų§ŁŁŲŁŲÆŲ© Ų§ŁŲŖŁ Ł
Ł Ų§ŁŁ
Ł
ŁŁ Ų£Ł ŁŁŲ¬Ų ŁŁŁŲ§ ŁŲ£Ł Ų£ŁŁ
ŁŲ© Ų§ŁŲ£Ł
Ł Ų§ŁŁŁŁ
Ł ŁŲ§Ų¶Ų, ŁŁŁ ŁŁŁ ŁŲ°Ų§ ŁŲ§ ŁŲÆŁ Ų£Ł ŁŲŁ
Ł Ų§ŁŲŁŁŁ ŁŁŁ Ł
ŁŲ§Ų·Ł ŁŲ£Ł ŲŁ
ŁŲ© Ų§ŁŲŁŁŁ ŁŁ ŁŲ§Ų¹ŲÆŲ© Ų§ŁŲ£ŁŲÆŁŁŁŁŲ¬ŁŲ© Ų§ŁŲ£Ł
Ų±ŁŁŁŲ©. ŁŁ ŁŲ¬ŁŲ© ŁŲøŲ±Ł, Ų£Ų°Ų§ Ų³Ł
ŲŁŲ§ Ų§Ų³ŲŖŲ«ŁŲ§Ų” Ł ŁŲ§ ŁŲ¶Ł
Ł ŲŁŁŁ Ų§ŁŁ
Ų³ŁŁ
ŁŁ ŁŁ Ų£Ł
Ų±ŁŁŲ§,ŁŁŁ Ų§ŁŁ
ŁŲ§Ų·ŁŁŁ Ų³ŁŁŁŁŁŁ Ų£Ų³ŁŲ£ ŲŲ§ŁŲ§ Ų¹ŁŁ Ų§ŁŁ
ŲÆŁŁ Ų§ŁŲØŲ¹ŁŲÆ.
Ų§ŁŁ
Ų±Ų§Ų¬Ų¹
ā¢ “Ų§ŁŁ
Ų³ŁŁ
ŁŁ Ų§ŁŲ£Ł
ŁŲ±ŁŁŁŁ : Ų§ŁŲ·ŲØŁŲ© Ų§ŁŁŲ³Ų·Ł ŁŁ
Ų¹ŲøŁ
ŁŁ
Ł
Ł Ų§ŁŲŖŁŲ§Ų± Ų§ŁŲ±Ų¦ŁŲ³Ł.”
Pew Research Center. Ų¹Ų§Ł
2007.
ā¢ Ł
ŁŲ§ŁŲ© Ų¹Ł “Ų„Ų³ŁŲ§Ł
ŁŁ Ų£Ł
Ų±ŁŁŲ§.” Ł
ŁŁŲ¹ ŁŁŁŁŲØŁŲÆŁŲ§.
The Experiences of Muslims in America
History
Although many people throughout the world began thinking about the issue of Islam in America (and in the West in general) after the events of September 11, there exists a history of Islam in America much longer than this latest period of time. The first Muslims arrived to America in the 16th century, when the phenomenon known as the slave trade began. Some European explorers and American settlers kidnapped people from West Africa, and some of the Africans were Muslims. Most of the slave owners required their slaves to convert from the religion of Islam to Christianity, but this exposure to Islam in America at an early period of time influenced the return to Islam by African Americans in the 20th century.
In addition to that period of time, some residents in Ottoman territories began to migrate to particular places in the United States at the end of the 19th century and beginning of the 20th century. Although most many of these immigrants coming from Ottoman land were Christians, many were also Muslims. Thus began the period of modern migration in the history of Islam in America.
It is not possible to discuss this topic without mentioning the Black Muslim movements, in particular the growth of the Nation of Islam in the 20th century. This movement presented new opportunities for the empowerment of the African American community. In addition to that, most of the leaders of this movement had large personalities (the most prominent being Malcolm X). These factors encouraged many African Americans to participate in the Nation of Islam. We must recognize that this movement and its ideology are considered different from mainstream Islam, but its role is still important because most of the followers of the Nation of Islam entered mainstream Islam after their leader and founder Elijah Muhammed died in the year 1975.
The last modern historical period associated with this topic is the period between 1965 to the present day. After a long period of time, the door of migration to America was opened with a policy in 1965, known under the title, āThe Immigration and Nationality Act.ā The appearance of the country changed in a general way due to this law, and in particular it allowed the migration of many Muslims. And the majority of Muslims in America today (about 67%) consists of immigrants from many different places, all of them having moved to the United States thanks to this vital law.
Thoughts of this Group and Their Reality in America
1. Diversity and Pluralism amongst Muslims in America
Statistics today state that there are between 2 and 7 million Muslims in America and that they comprise about 1% of the American population. A poll conducted by the Pew Research Center in 2007 discovered that there does not exist a majority ethnic group in this demographic. This fact differs greatly from the stereotype that makes all Muslims appear to be Arabs. In actuality, only 25% of the global Muslim population is Arab and most Muslims are not Arab. And there exists this same state in America also. Statistics show us that about a quarter of Muslims in America are Arab, a quarter are South Asian, and a quarter or a third are African American. And there is also a group that consists of converts of Caucasian background. And because of this, it is clear that ethnic diversity exists in abundance inside the group of Muslim Americans. Moreover, there is diversity in terms of their economic experiences as well. Although most of them are part of the middle class, economic differences between them are associated with ethnic differences. In addition to economic and ethnic differences, a preferable and more beneficial general distinction in terms of analyzing this community is the difference between the experiences of immigrant Muslim Americans (who migrated from countries in Africa, Asia, the Middle East and elsewhere), and the Muslims that are considered indigenous (like African Americans and converts of Caucasian background). This distinction influences their differing experiences to the greatest extent.
2. What does Muslim American identity look like?
The cultural diversity that exists inside the community of Muslim Americans influences American Muslim identity because an individualās understand of their religion is based on the national context in which they learned their religion (to a certain extent). And because there are individuals from many different places throughout the world in the mosques of America, sometimes there are clashes between their members. By way of an example, there are subtle differences by the way of prayer and in religious dress between Muslims from different countries, and sometimes these differences produce ideological conflicts inside the mosques of America. But in most cases, they unite around the idea of America identity, something which is shared between all Muslim Americans (the immigrant Muslim Americans and indigenous Muslim Americans as well). And because of this, American Muslim identity revolved around their shared American identity and also of course around shared Islamic traditions (even though there are religious differences between some of them).
Controversial Issues
It is well-known that the events of September 11th changed relations between Muslims and non-Muslims in every corner of the world, especially in the location of those events, the United States. In the present day, many people inside and outside of America discuss the controversial issues surrounding the place of Islam in America.
1. The Role of Media in Producing Stereotypes:
Some or perhaps most Americans get their information about Islam from the media, without comment from any Muslim themselves. The result of this situation is the stereotypical images that present all Muslims in a single, negative light. Muslim Americans are very interested in this problem, and some of them feel that the basis of the problem is the fact that the media does not allow or does not publish opinions from Muslims themselves in their programs. But some Americans respond to this complaint with their opinion that Muslims are responsible for this problem because they do not speak out against the extremists in their ranks. And the answer from Muslims to this complaint is that they do indeed raise their voices against extremism but their peaceful ideas and events that encourage coexistence do not appear because the media is based on negative and controversial issues only, and that there is not interest in this sector on positive aspects of Muslims.
In my opinion, this issue indeed is complicated because the media always seems to produce stereotypical images and to change this situation seems very difficult if not impossible. And because of this, I think the most preferable and important effective way to improve the misunderstand between Muslims and non-Muslims is to expose non-Muslim Americans to everyday Muslims ā exposure to their lives and thoughts and interests. This method will oppose the negative stereotypes (that the media produces) and will open the door of dialogue that leads to true understanding and peaceful cooperation. Muslim Americans are in need of self-representation in the media. Moreover, I think that there is a prominent role to be played by interpersonal relations in order to promote more mutual understanding between Muslims and non-Muslims.
2. How can we ensure national security and guarantee the rights of Muslim Americans at the same time?
Some intolerant Americans are afraid of the Muslims living inside their country in terms of national security because they believe in the rumor that states that all Muslims are extremists or terrorists. And sometimes some Muslim Americans state that they suffer from discrimination and that they desire equality in American society. The basis of the problem in my opinion is the tension between ensuring national security and guaranteeing the rights of Muslim Americans. One of the most prominent examples in this topic is the racial profiling that some Muslims suffer from (especially in airports while traveling). The group that is in support of this policy view it as something positive and logical because all of the terrorists that have attack America in recent times have been considered Muslims. And the group who opposes this idea states that there is no justification for this idea and that all Americans deserve equal rights and that full rights are not only limited to some Americans.
In general, in this discussion on the integration of Muslims in American society, I see that there exist many challenges in an effort to attain this goal because of the tension between ensuring national security and guaranteeing the rights of Muslim Americans. We may find an answer to this issue if we focus on the balance between the two objectives in a continuous way. This is the only way that it might be possible for us to succeed because of the importance of national security is clear, but above that we must protect the rights of all Americans because the protection of rights is the basis of the American ideology. And in my point of view, if we allow an exception to be made and we do not guarantee all the rights of Muslims in America, then all Americans will be worse off in the long run.
thoughts?