Foreign Policy 2017 07-08

Emily Pease McKenzie, M.A. ’11 GUIDE School of Diplomacy 13 and International Relations Seton Hall University As a project manager, Emily helps bring free Wi-Fi access, navigational tools and location-specific content to New Yorkers and people in other urban areas, keeping them safe, informed and engaged. What great minds can do. Learn more at our next webinar: www.shu.edu/diplomacyFP

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the final word by REZA ASLAN ralistic and democratic. And in every one of these cases, what you see is a religion that has married itself fully into culture. The first Muslims came to America on slave ships and have been a part of the fab- ric of this country from the very beginning. Islam has been in the United States since before there was such a thing as the United States. It’s true that in the last 50 years or so, there’s been an influx of immigrants into the United States, and they brought their own cultural norms, which again are married to their religious traditions. But within a gen- eration, we have seen their children fully adopt and reconcile their religious ideals with their American culture. When people talk about the clash between religion and culture, it mostly stems from ideological reasons. Ideologies are predicated on certain absolutes, which provide a certain confidence about peo- ple’s identities and where they belong in the Religion vs. Culture world. It’s how people construct their very understanding of the universe. Ideologies can include religion, but they can include nationalism, culture, and race. People who RELIGION COMES IN countless forms, depend- a warrior who fought oppression and pov- tend to fall back on ideologies are trying to ing either on the soil from which that erty—exists in El Salvador. Both versions create a sense of stability about who they are religion arose or the soil in which it was of Christianity are equally valid. They’re and how they see themselves in the world. planted. What we call Christianity in Amer- just dependent on the culture of the com- The clashes we see are created by people, ica is not what Guatemalans call Christi- munity to which they belong. not by culture or religion. When people say anity. It’s not what Iraqis call Christianity. When you look at Islam in the United Islam doesn’t fit in with American culture, What we call Islam in the United States is States what you see is an overwhelmingly what they really mean is that it does not fit vastly different from Islam in Iran or Saudi moderate version of Islam, but more inter- with their sense of self and their concep- Arabia or Nigeria or Indonesia. estingly what you see is a highly individ- tion of themselves as Americans. It does not The notion that religion clashes with ualistic form of the religion. Islam is a jibe with how they understand what Islam a culture is a misunderstanding of what religion that often advantages the commu- means. But they are doing what most peo- religion is, but, more specifically, the idea nity over the individual, but in the United ple do when they try to define themselves, that Islam clashes with American culture States, where the culture is rooted in radi- which is that they are defining themselves in is just foolishness, naiveté, and lies. There cal individualism, you see a radically indi- opposition to an other. And for a great many is no clash between Islam and American vidualistic Islam forming. An Islam that, Americans, that other is Islam. They know culture. In fact, there is no clash between in America, is not beholden to traditions nothing about Muslims. They know noth- any religion and any culture because reli- or to the consensus of Muslim scholars ing about the religion or its history. It’s just gions are inextricably linked to culture. and Islamic trains of thought that came that Islam becomes a byword for whatever Think of it this way: Culture is like a before—it is an Islam that is innovative. is not American. And that’s fairly standard. vessel, and religion is like water—it sim- You have a version of Islam that is vibrantly It’s an emotion, and that emotion is not MOLLY RILEY AFP/GETTY IMAGES ply takes the shape of whatever vessel you feminist. You have a version of Islam that predicated on facts or any kind of infor- pour it into. And this is why the prosperity promotes gay and lesbian spirituality. You mation. That emotion is predicated on an gospel—the notion that what Jesus really have versions of Islam that are quite plu- attempt to find themselves. Q wants for you is to drive a Bentley—can exist in the United States, and why the lib- As told to Bethany Allen-Ebrahimian, a contributing writer to FOREIGN POLICY. eration gospel—the notion that Jesus was This text has been edited for publication. 112 JULY | AUGUST 2017

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