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    ‘They blew it’: Democrats lost 22,000 votes in Michigan’s heavily Arab American cities

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    Kamala Harris received at least 22,000 fewer votes than Joe Biden did four years ago in Michigan’s most heavily Arab American and Muslim cities, a Guardian analysis of raw vote data in the critical swing state finds.The numbers also show Trump made small gains – about 9,000 votes – across those areas, suggesting Harris’s loss there is more attributable to Arab Americans either not voting or casting ballots for third-party candidates.Support for Democrats also fell in seven precincts around the country with significant Arab American or Muslim populations, according to data compiled by the Arab American Institute. It found a combined drop in the seven precincts, from about 4,900 votes in 2020 to just 3,400 this election.Another analysis, based on nationwide exit polling by the Council on American Islamic Relations, found 53% of Muslim Americans voted for Jill Stein. The same poll showed 21% of Muslims cast a ballot for Trump and 20.3% for Harris.The drop in Democratic support in Hamtramck, Dearborn and Dearborn Heights – three Michigan cities with the nation’s largest Arab American and Muslim populations per capita – represent nearly 27% of the 81,000-vote difference between Harris and Donald Trump’s tallies in the state.Read more of the Guardian’s 2024 US election coverage

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    The number of votes Harris lost in Michigan over the White House’s Israel policy is almost certainly higher. The analysis only looked at the three population centers, not the large Arab American population scattered throughout the region. Some estimated before the election that Harris could lose as many as 90,000 votes in the state.In Dearborn, a Detroit suburb that is nearly 60% Arab American, Biden received about 31,000 votes in 2020, while Harris received just over 15,000. Trump, who campaigned in Dearborn in the election’s waning days, received about 18,000 votes, up from 13,000 last election. Meanwhile, Stein picked up about 7,600 Dearborn votes this year.Stein and Cornell West, third-party candidates who made inroads with voters frustrated with Harris but unwilling to vote for Trump, combined for about 50,000 votes statewide.Michigan is virtually a must-win swing state, and frustration here with the Biden administration’s Gaza policy was viewed as a major Harris liability. Though the issue accounts for a significant portion of Harris’s loss in the state, she also underperformed with Michigan voters across multiple demographics, and inflation was a top issue for many.But Arab American and Muslim voters who defected from the Democratic party made a “key difference” across upper midwest swing states, said the Muslims for Trump founder Rabiul Chowdhury. He said Trump and his surrogates worked in heavily Arab American areas to make amends for his past anti-Muslim record, and promised peace in Gaza and the Middle East. Harris did not, he said.“Everyone’s ultimate goal was to punish Harris and the best way to do this was to vote for Trump,” Chowdhury said.Representative Rashida Tlaib, who is Palestinian American and Congress’s most vocal critic of US-Israel policy, received more than 24,000 votes in Dearborn, doubling Harris’s total. However, she only slightly outran Harris in neighboring Dearborn Heights.In Hamtramck, a city neighboring Detroit that is about 60% Muslim or Arab American, Biden received about 6,500 votes in 2020, while Harris dropped to 3,200. Meanwhile, Trump’s vote total in the city increased by about 2,000, while Stein received just over 600 votes.Trump increasing his votes in Hamtramck but not Dearborn may reflect that Yemeni and Bangladeshi American immigrants in Hamtramck are broadly considered to be more conservative than Dearborn’s largely Lebanese population, observers say. Dearborn heavily backed Bernie Sanders in the 2016 and 2020 primaries, and its mayor, Abdullah Hammoud, was once among the most progressive representatives in the statehouse.Hamtramck’s mayor, Amer Ghalib, is deeply socially conservative. He endorsed Trump for the presidential election, and on Monday spoke at Trump’s final campaign rally in the state.skip past newsletter promotionafter newsletter promotionIn Dearborn Heights, a city that is about half Arab American, Biden won with more than 12,000 votes in 2020; this election, Trump won the city with 11,000 votes, and Harris received 9,000.Meanwhile, in a Houston precinct with a significant Arab American population, Democratic support fell from 520 votes to 300 votes. Democratic support in a Minneapolis precinct where Muslim or Arab Americans comprise a majority of voters fell from about 2,100 votes to 1,100 votes.Arab American pollster and Democratic National Committee member James Zogby noted the Harris campaign was repeatedly warned of the votes she would lose if she did not change course on Gaza or meet with key community leaders.“They blew it,” Zogby said. “We gave [the Harris campaign] multiple opportunities and ideas as to how to do this, and they finally started with three days out, but it was way too late in the game.”Mohamed Gula, director of Emgage, a Muslim political advocacy group, said “a lot has to change and there’s a lot Democrats would have to do” to win back Arab and Muslim voters.“There wasn’t a full belief that Trump was better than Harris – it was that the situation was not acceptable and there needs to be change, and we will take whatever comes from that and do what we need to,” he said.Chowdury said Muslim voters in 2028 will support the party that most promotes peace.“We don’t know what the future holds,” he said. “Today it’s a matter of ending the war and supporting the guy who is giving us the assurance of ending the war.”Read more of the Guardian’s 2024 US election coverage

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      ‘They will vote against Harris’: Arab Americans in Michigan desert Democrats over Gaza

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      That the Trump campaign would open an office in Hamtramck, a tiny city of around 28,000 people north of downtown Detroit, less than a month before the election, speaks to a particular curiosity of the 2024 presidential race.About 40% of Hamtramck’s residents are of Middle Eastern or north African descent, 60% are believed to be Muslim Americans, and the city has an all-Muslim city council.Last week, as Israel was expanding its war into Lebanon and continuing its daily bombardment of Gaza, scores of locals – many immigrants from Bangladesh, Yemen and other Arab- and Muslim-majority countries – lined Joseph Campau Avenue to attend the official opening of Trump’s office.“Peace in the Middle East will not happen under a Harris administration – she’s too weak,” said Barry Altman, a Republican party candidate who is running for a seat in Michigan’s house of representatives next month, and who was running the new Trump campaign office on a recent afternoon. “Trump is the only hope for peace.”Altman is not alone. Last month, Amer Ghalib, the Democratic mayor of Hamtramck, announced his endorsement of Donald Trump after meeting the former president at a rally in Flint, Michigan, where the pair spoke for about 20 minutes.In past elections, Arab Americans were a solidly Democratic voting bloc, especially in the years following 9/11 and given Trump’s overtly anti-Muslim rhetoric. But with Kamala Harris reportedly “underwater” in Michigan – now three points behind Trump among likely voters, having led the former president by five points as recently as last month, according to one recent poll – Muslim and Arab American communities across Michigan could play a major role in the outcome of the presidential election.View image in fullscreenAngry with the Biden administration – and, by extension, Kamala Harris – for its support for Israel, Arab Americans may be willing to overlook Trump’s history of closeness with Israel’s hard-right leaders. “If, and when, they say, when I’m president, the US will once again be stronger and closer [to Israel] than it ever was,” he said last week. “I will support Israel’s right to win its war.”Yet national polls show Arab Americans slightly favoring the former president; others are increasingly vocal in support of the Green party’s Jill Stein.While Hamtramck may not sway a national election all by itself, it offers a window into how many Muslim and Arab Americans feel about their political leaders, as Israel’s war on Gaza enters a second year and spreads into Lebanon.Hamtramck aside, Macomb and Oakland counties, north of downtown Detroit, are home to an estimated 140,000 people – around 45% of Michigan’s entire Arab American community, which numbers more than 300,000.Previous elections show that voting in these counties historically runs very close.In 2020, Trump won 53% of the Macomb county vote, a community that is home to an estimated 65,000-80,000 Arab Americans. Even within Macomb county, voters are divided: Trump won Sterling Heights, a city home to a large Iraqi Chaldean community, by 11%, while Biden won Warren, a neighboring city, by 14%.Next door in Oakland county, a largely suburban community that’s home to around 60,000 people who identify as Arab American, Biden won 56% of the vote four years ago.But over the past year, Biden and Harris have been repeatedly rebuked by Michigan’s Arab and Muslim communities. Earlier this year, a number of community leaders refused to meet with Democratic campaign officials rather than Biden administration representatives to discuss the war in Gaza. Weeks later, more than 100,000 people in Michigan voted “uncommitted” in the Democratic primaries in a protest vote against Biden’s Gaza policy.View image in fullscreenDespite initial cautious optimism, Biden’s replacement by Harris at the top of the ticket hasn’t much changed this picture, especially as the Middle East has grown more volatile.“Harris made it very clear that she wanted to continue funding the state of Israel,” said Hassan Abdel Salam, the director of the Abandon Harris campaign, at a press conference in Dearborn on Wednesday to officially endorse Jill Stein for president.Harris has maintained her stance on Israel’s right to defend itself and has largely ignored the conditions laid out by the uncommitted movement, which declined to endorse her (but has forcefully come out against Trump). A poll by the Arab American Institute has Harris 18 points below Biden’s 2020 level of support among Arab Americans.“We know that we have 40,000 voters just in Dearborn. They are highly persuadable to our cause, and we believe fundamentally that if they come out to vote, they will vote against Harris,” said Abdel Salam.View image in fullscreen“The former president prevented our families, our friends, our colleagues from entering the country,” he continued, referring to Trump’s 2017 travel ban on several Muslim-majority countries. “But the vice-president killed them.”Trump’s visit to Detroit on Thursday marks the 11th time the former president has come to the state. Harris, for her part, has campaigned here five times.Four years ago, Hamtramck voters overwhelmingly backed Biden, with the president winning 86% of the vote. One of them was Muhammad Hashim, who emigrated to the US from Bangladesh more than three decades ago and today runs a grocery store catering to the south Asian community in the heart of Hamtramck.But the Democrats won’t get his vote this time around.“Biden messed up the country, he’s really not good for the middle class. We’re struggling to survive and today we don’t get any help,” he says.He hopes that Trump, on the other hand, uses his business acumen to bring down the cost of the products he sells in his store, many of which are imported from overseas. “Trump is not perfect, but we have no choice,” he says.Hashim’s other major concern is Gaza, where more than 42,000 people have been killed by Israeli attacks. “The No 1 reason [to not vote for Harris] is that she is supporting Israel 100%,” he said.Hamtramck is considered one of the most diverse cities in the country and is the first in the US to have an all-Muslim city council.Still, even as Hamtramck’s mayor has come out in favor of Trump, residents and other local leaders say that doesn’t necessarily represent the whole community. Several Hamtramck city leaders are attempting to mobilize support for Harris. In recent weeks, dozens of prominent Muslim leaders have endorsed Harris, as has Emgage Action, a Muslim voter-registration group. On 3 October, a group established to activate Arab American supporters for the Harris-Walz ticket nationwide was announced.“We are in a moment where our community is suffering and hurting in more ways than we can count. We have also seen four years under a Trump presidency and what that did to our community, and the risks that come with that,” said a spokesperson for Arab Americans for Harris-Walz. “We’re not saying that with a Harris administration there is no risk, but under a Trump administration, the risk is much higher. We believe [backing Harris] is a more favorable path forward for us here in the United States and in our home countries.”Meanwhile in Hamtramck, outside the new Trump campaign office, Altman, a pastor who says he was an independent until last year, invites high school students inside for a bottle of pop. He hands them Trump flyers and literature from his own campaign and tells them to share them with their parents. More

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      Minnesota Muslims vow to continue call to prayer despite rise in mosque attacks

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      Muslims in Minnesota have vowed not to stop answering the call to prayer, despite a series of attacks on mosques some believe to be a backlash to a new rule that permits the Adhan to be broadcast at any time of the day or night.In April, Minneapolis made history when it became the first major city in the US to allow mosques to broadcast the call to prayer using loudspeakers at any time. Before the change to a city noise ordinance, it had only been permitted to be put out between 7am to 10pm.Depending on the time of year, this prevented the first and last prayers being broadcast, as is demanded by Muslim tradition. The first prayer, the Fajr, is called before the sun rises. The last, the Isha, is said when darkness falls.Members of the Muslim community and their supporters celebrated the move, which was passed unanimously by the city council. Yet since the city started talking about the measure earlier this year, there have been up to six attacks on mosques and community centers in the Twin Cities of Minneapolis and St Paul.While Muslims in the city have long had to battle Islamophobia, some believe the change in the law was, in part, responsible.“This has increased the worry, and the fear of Islamophobia, with a lot of congregation saying this is because of the Adhan,” said Wali Dirie, executive director of the Islamic Civic Society of America and the Dar Al-Hijrah Mosque, in the Minneapolis’s Cedar-Riverside neighborhood.Three years ago, his mosque was the first to obtain permission for the broadcast of all five calls to prayer during Ramadan, a move that paved the way for April’s city-wide change.“We tell them ‘we don’t know 100%’ … We also tell them this is not new. We tell them we are not going to stop, and that we’re going to continue, and that we’ll work with law enforcement,” he says.During a recent morning prayer, 70-year Sareedo Abdi said she was sad the attacks had taken place and frightened her mosque could be targeted too: “We feel it’s Islamophobia.”Dirie said members of the community met with the office of the Democratic governor, Tim Walz, the mayors of Minneapolis and St Paul, and different police departments. They have asked different agencies for advice on how to improve security, and install cameras. They have also spoken to the state attorney general, Keith Ellison, himself a Muslim, who has vowed to act against hate crimes.The Twin Cities, long a Democratic party stronghold, is home to one of the largest Somali-American populations, with upwards of 70,000, according to a non-profit, Minnesota Compass. The community says it has about 30 mosques, with 22 of them located in Minneapolis. The Minneapolis city council, which unanimously passed the amendment during the month of Ramadan, has three Muslims among its 13 members.In 2018, Ilhan Omar became the first Somali-American elected to Congress, and with Rashida Tlaib of Michigan, was one of the first two Muslim women to take office. Omar and others have often been the target of abuse and Islamophobic attacks. In 2019, then-president Donald Trump earned applause from his supporters at a rally in Minneapolis when he repeated false conspiracy theories about Omar from a rightwing blog, and declared: “Congresswoman Omar is an American-hating socialist. How do you have such a person representing you in Minnesota?”In April, there was outcry over a cartoon about the new rule permitting the call to prayer published by the Star-Tribune. The cartoonist claimed his intention was to show support for the move. It was later condemned by several state legislators, who also denounced the attacks on the mosques.“Globally, many Muslims report not being respected by those in the west, and this cartoon adds to that sentiment right here in Minnesota,” the lawmakers said in a statement.The newspaper’s publisher and CEO, Steve Grove, went on to apologize for publishing the cartoon.Aisha Chughtai, 25, was elected to the council in 2021. She is both a Muslim and its youngest ever member. She cautions those who link the attacks on the mosques to the change in law, which may appear to be a form of “victim blaming”. She attributed the cause to an increase in white supremacist beliefs.Growing up after 9/11, Chughtai said Muslims in the city had routinely been victims of hate crimes and abuse.“Attacks on mosques in Minnesota are shockingly common,” she said in an interview.“Being Muslim in this country, being Jewish in this country, being Black in this country, being a person of colour in this country, being an immigrant in this country, means that you experience discrimination, racism and violence in all aspects of life.”Earlier this spring, data released by the FBI showed hate crimes in America in 2021 increased by 12% on the previous year. In Minnesota, the number of incidents reported rose from 196 to 274, an increase of almost 40%.Chughtai, a Democrat, was elected to represent Ward 10, a downtown neighborhood. The previous representative was Lisa Bender, who five years ago was elected chair of the council but did not seek re-election in 2021. In the aftermath of the 2020 murder of George Floyd by then police officer Derek Chauvin, Bender led calls to defund the Minneapolis police department (MPD), a controversial move that ultimately did not get voted on.skip past newsletter promotionafter newsletter promotionEarlier this month, a damning Department of Justice (DoJ) investigation into the MPD found it engaged in a history of excessive force and discrimination against Black and Native American residents of the city. It said the pattern of behavior “made what happened to George Floyd possible”.“The patterns and practices of conduct the justice department observed during our investigation are deeply disturbing,” said the US attorney general, Merrick Garland.In a statement issued after the justice department report, the Minneapolis police chief, Brian O’Hara, vowed to rebuild trust with the community. “These findings are a major step in reforming this department into one that provides a level of service that will be a model for law enforcement agencies across the country.”Chughtai believes people of colour in the city have suffered from underinvestment in basic services and been forced to contend with a greater level of violence.“It’s really devastating and terrifying when the people who are supposed to serve and protect you are the ones furthering harm,” she added. “The responsibility of city leaders right now and the administration, is figuring out [how to address] these deep systemic issues so that our communities are safer.”The attacks on the mosques have been detailed by groups such as the Council on American-Islamic Relations (Cair). They include someone breaking into the Oromo American Tawhid Islamic Center before that facility was destroyed in an arson attack in May. An arrest has been made in that case.In April, authorities arrested and charged 36-year-old Jackie Rahm Little with two arson attacks on mosques in Minneapolis. He was also accused of spraying graffiti on Representative Omar’s city office and damaging a police vehicle assigned to a Somali-American officer.Mohamed Ibrahim, the deputy director of Cair Minnesota, said the community was asking for more help.“People are wary of sending their kids to the mosque,” said Ibrahim. “But we also have a strong portion of the community also saying we will not allow this to stop us from attending the mosque. So, a lot of community members are showing resiliency.”Minneapolis’s mayor, Jacob Frey, said he spoke to mosque leaders, and police dispatched extra units when the incidents happened.“Places of worship in Minneapolis are places of peace and are sacred for those who visit them – we intend to keep it that way,” he said. “To our Muslim community: we have your back, and we will show it in our actions. These crimes won’t be tolerated in our city, and we will continue to hold perpetrators accountable.”Ellison said in a statement that he traveled across the state to different communities to gather ideas on how to counter hate crimes and vowed to “do everything in my power as attorney general to ensure every Minnesotan lives with dignity, safety, and respect”.At the Dar Al-Hijrah Mosque, people said they were offering help and support to those who had been attacked.Dirie said some mosques in the region decided to hold off broadcasting the call to prayer until they had done more outreach to the community, in an effort to avoid more violence. In the meantime, he said people were invited to attend his mosque.Ahmed Jamal, 52, was one of those who delivered the call to prayer. He said he did not feel frightened and added: “When I am calling, it makes me feel so happy.” More

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      Make Sense of the Old and New Armenia-Azerbaijan Conflict

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      The Fair Observer website uses digital cookies so it can collect statistics on how many visitors come to the site, what content is viewed and for how long, and the general location of the computer network of the visitor. These statistics are collected and processed using the Google Analytics service. Fair Observer uses these aggregate statistics from website visits to help improve the content of the website and to provide regular reports to our current and future donors and funding organizations. The type of digital cookie information collected during your visit and any derived data cannot be used or combined with other information to personally identify you. Fair Observer does not use personal data collected from its website for advertising purposes or to market to you.As a convenience to you, Fair Observer provides buttons that link to popular social media sites, called social sharing buttons, to help you share Fair Observer content and your comments and opinions about it on these social media sites. These social sharing buttons are provided by and are part of these social media sites. They may collect and use personal data as described in their respective policies. Fair Observer does not receive personal data from your use of these social sharing buttons. It is not necessary that you use these buttons to read Fair Observer content or to share on social media. More

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      Record number of Muslims elected in US midterms: ‘We should lean into who we are’

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      Record number of Muslims elected in US midterms: ‘We should lean into who we are’ Advocates cite desire ‘to create social change’ as candidates win seats at the national, state and local levelsAs a woman, a millennial, a progressive – and a Muslim – Nabilah Islam faced long odds in her bid for elected office in Georgia. Two years ago, she ran for Congress but lost in the Democratic primary, despite a high-profile endorsement from Alexandria Ocasio-Cortez. This year, she ran for state senate to represent parts of the Atlanta metro region and won.“People thought it was unthinkable that in the south, someone would vote for a woman with the last name Islam,” she said. “I’m like: they did. Fifty-three per cent of this district did.”Islam, 32, is among a record number of Muslims elected to local, state and national office in November. A new analysis by the Council on American-Islamic Relations (Cair), a civil rights and advocacy group, and Jetpac, a non-profit focused on increasing Muslim political representation in the US, found that Muslims won at least 83 seats nationwide, up from an estimated 71 in 2020.“I ran because I wanted to make sure that we had representation in the halls of power,” said Islam, a Bangladeshi American who is the first Muslim woman and the first South Asian woman to be elected to the Georgia state senate. “It’s so important that we don’t run away from ourselves and we lean into who we are. I think that’s what inspires folks to go out and vote for people, because they trust them.”Muslims also won seats in Texas, Illinois, California, Minnesota, Maine, Ohio and Pennsylvania. These newly elected officials come from a variety of ethnic backgrounds, including Somali, Pakistani, Afghan, Indian and Palestinian, but tend to be young and Democratic.The path to these wins was paved in part by higher-profile Muslim politicians, including Keith Ellison, the first Muslim to serve in Congress, who is now Minnesota attorney general; André Carson, a congressman from Indiana; and Ilhan Omar of Minnesota and Rashida Tlaib of Michigan, the first Muslim women to serve in Congress. But Mohamed Gula, national organizing director at Emgage, a Muslim civic engagement non-profit, said the phenomenon was also fueled by the community’s desire “to create social change, to create a culture shift and the systems that are supposed to represent us”.California legislature is 10% LGBTQ+ in record-setting year nationwideRead moreAisha Wahab, the first Muslim and the first Afghan American elected to California’s state senate, said her run was about paying it forward to the next generation. “We need to see what else we can do for our community or country that we live in,” she said.Wahab, who first served on city council for Hayward, in the San Francisco Bay Area, will represent a majority Asian American and Latino district that has one of the largest Afghan populations in the US. As the only renter in the California legislature, Wahab, who grew up in the foster system, ran on a platform of affordable housing, supporting small businesses to ensure local job creation and expanding Medi-Cal coverage.Meanwhile, the Democrats Salman Bhojani and Suleman Lalani won state House races in Texas, becoming the first Muslim lawmakers for the state. Bhojani had become the first Muslim to hold elected office in the Dallas-Fort Worth suburb of Euless when he served on the city council. He said bipartisanship was one reason for his success: even though he was the only Democrat and person of color on the city council, his colleagues elected him as mayor pro tem for the city in 2020. During this time, he worked on programs to educate youth about local government and encourage large-scale development.“That meant a lot to me and how I’ve been able to work across the aisle and pass legislation that’s common sense and kitchen table as opposed to partisan rhetoric,” he said.In addition to winning over Republicans, Bhojani, who is Pakistani American, also reached out to constituents often ignored by other politicians. He built relationships with his district’s sizable Tongan and Nepalese communities, often meeting them in their own community spaces.Islam, too, reached out to diverse constituencies during her campaign, drawing on her background from a working-class, immigrant family to connect with members of her district, which is 65% Black and brown, she said.“People see themselves in my candidacy, in my story,” she said. “And that’s why I think a lot of people were inspired to go out and vote.”Growing Muslim political participation is also happening at the voting booth. A 2020 study by EmgageUSA showed significant gains in the number of registered Muslim voters in several states compared with 2016: 39% in Georgia, 35% in Texas and 46% in Wisconsin. Even though Muslims make up just 1.3% of the US population, large communities in swing states such as Michigan, Pennsylvania, Ohio, Florida, Wisconsin and Minnesota mean they can play a role in determining key races. In Pennsylvania, for instance, Emgage’s Gula said the state’s large population of African American Muslims had helped the Democrat John Fetterman defeat the Republican Mehmet Oz. (Oz, who is of Turkish descent, has described himself as a secular Muslim.)“When you’re looking at where a large number of the Muslim community is, it allows for us to ensure that we are able to have a certain level of bargaining power,” Gula said.US corporations gave more than $8m to election deniers’ midterm campaignsRead moreMuslims are also serving in government in non-elected positions, Gula said, as well as on campaigns and as community organizers, which has helped energize political participation in the community. More than 70 Muslims serve in the Biden administration, he said, including Lina Khan, chair of the Federal Trade Commission; Sameera Fazili, national economic council deputy director; Reema Dodin, White House Office of Legislative Affairs deputy director; and Rashad Hussain, ambassador-at-large for international religious freedom.Shafina Khabani is one of these community organizers, who is now executive director of the Georgia Muslim Voter Project (GAMVP), founded in early 2016 in response to Islamophobic rhetoric during Trump’s presidential campaign and the local Muslim community’s low level of civic engagement.“One of the issues that we grapple with within our community is a lack of trust, especially when there are outsiders coming into the community, and our history of Islamophobia and surveillance,” Khabani said.Through conversations, Khabani learned that many Muslims were not registered to vote. “It wasn’t because our communities didn’t care, it was because politicians were not paying attention and reaching out to our communities,” she said. “It’s because organizations that were on the ground doing voter engagement and voter registration work were not reaching out to our communities in culturally competent ways.”By showing up at places of worship, halal restaurants, grocery stores, cultural and religious festivals, the GAMVP resonated with Georgia Muslims because community members saw that it was an organization run for and by Muslims.Muslim political engagement will only continue to grow. “They want to be a part of the American social fabric, but they also want to be a part of building the future for America in general,” Gula said.TopicsUS politicsIslamReligionUS midterm elections 2022featuresReuse this content More

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      ‘Unhinged’ Rudy Giuliani drank and ranted about Islam, new book claims

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      ‘Unhinged’ Rudy Giuliani drank and ranted about Islam, new book claimsEx-mayor derailed ‘train wreck’ dinner with clients and colleagues, then was later considered for secretary of state At a law firm dinner in New York in May 2016, an “unhinged” Rudy Giuliani, then Donald Trump’s suggested pick to head a commission on “radical Islamic terrorism”, behaved in a drunken and Islamophobic manner, horrifying clients and attorneys alike.Trump attorney general Barr a liar, bully and thug, says fired US attorney in bookRead moreAccording to a new book by Geoffrey Berman, a former US attorney for the southern district of New York (SDNY), at one point Giuliani turned to a Jewish man “wearing a yarmulke [who] had ordered a kosher meal” and, under the impression the man was a Muslim, said: “I’m sorry to have tell you this, but the founder of your religion is a murderer.”“It was unbelievable,” Berman writes. “Rudy was unhinged. A pall fell over the room.”Later that year, after Trump beat Hillary Clinton for the White House, Giuliani was seriously considered to be secretary of state – top diplomat for the US.He went on to closely advise Trump, as his personal attorney, during his chaotic presidency and its violent aftermath.Giuliani’s drinking has been both widely reported and discussed under oath, in testimony before the House January 6 committee regarding his behaviour during Trump’s attempts to overturn the 2020 election.It is also a feature of Giuliani: The Rise and Tragic Fall of America’s Mayor, a new biography by Andrew Kirtzman. Among other episodes, Kirtzman recounted a period of near-collapse, during which Giuliani stayed in seclusion at Mar-a-Lago, Trump’s Florida resort.Berman’s memoir, Holding the Line: Inside the Nation’s Preeminent US Attorney’s Office and its Battle with the Trump Justice Department, will be published next week. The Guardian obtained a copy.Berman’s main subject is his long battle with William Barr, Trump’s second attorney general, over what Berman says were attempts to use the Department of Justice for political ends. The contest between the two men culminated in a farcical attempt to fire Berman and, he writes, replace him with someone more politically pliable.Giuliani, also a former US attorney for the SDNY, was mayor of New York City from 1994 to 2001, becoming known as “America’s Mayor” for his leadership during and after the 9/11 terrorist attacks. After a failed run for president in 2008 he was a close adviser to Trump when the billionaire launched his own campaign in 2015.In May 2016, Trump told Fox News he had proposed a ban on Muslims entering the US because “radical Islamic terrorism” was “a real problem”.He added: “In fact, I’m thinking about setting up a commission perhaps headed by Rudy Giuliani to take a very serious look at this problem.”Giuliani had just joined Berman’s law firm. Berman writes that he organised a “cross-selling dinner”, to introduce the former mayor and other new lawyers to clients “at a large financial institution”.Giuliani behaved well to start with, Berman says, but he “continued to drink” and “shifted the conversation to his work for Trump on immigration”. For Berman, the dinner became “an utter and complete train wreck”.Giuliani, Berman writes, shared a “wholly inaccurate, alt-right history of the creation and development of Islam, stating that it was an inherently violent religion from its origins to today”.To growing consternation among guests, Giuliani produced his phone and “showed the group drawings of violent acts purportedly committed by Muslims”.There followed the exchange with the man in the yarmulke, who “for some reason, Rudy thought … was Muslim”, even though as a two-term mayor of New York, in Berman’s words, Giuliani “was clearly acquainted with Jews”.After Giuliani’s diatribe, Berman “broke the silence with a stab at humour. ‘Well that’s seven years of client development down the drain,’ I announced.”‘Donald kept our secret’: Mar-a-Lago stay saved Giuliani from drink and depression, book saysRead moreGiuliani “wasn’t slurring his words”, Berman writes, “… but his impulses had control of him”.Berman says the story of the client dinner “never made it into the press, but it did get around”. A few weeks later, at a reunion for “hundreds” of former SDNY prosecutors, Berman was told there was “not a single former [prosecutor] in this room who has not heard about the dinner”.Kirtzman reports that stories of Giuliani’s drinking ultimately contributed to Trump deciding not to make him secretary of state. The former mayor was also discussed as a possible attorney general.Such heights now seem far away. Giuliani’s work for Trump in the attempt to overturn the 2020 election has contributed to the suspension of his law licenses and placed him in legal jeopardy, the target of a criminal investigation in Georgia.TopicsBooksRudy GiulianiRepublicansPolitics booksUS politicsDonald TrumpIslamnewsReuse this content More

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      The Politics Behind the Hijab Ban

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      Political discourse in India is currently focused on the denial of some Muslim female students to their constitutional right of choosing to wear a hijab in classrooms at pre-university colleges — the equivalent to high schools.

      India Disappoints Its Friends and Admirers

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      The ruling dispensation in the Indian state of Karnataka has invoked Section 133(2) of the Karnataka Education Act, 1983. This section says that the “State Government may give such directions to any educational institution or tutorial institution as in its opinion are necessary or expedient for carrying out the purposes of this Act … [and] such institution shall comply with every such direction.”

      Claims

      On February 5, the ruling dispensation in Karnataka led to a letter being issued by Padmini S.N., under-secretary of the Education Department of Karnataka, requiring institutions to enforce particular provisions.

      First, as per the letter, students must wear a uniform that has been selected by an authority, such as college committees or administrative boards. Second, if the administrative committee has not issued a mandatory dress code, then “clothes which disturb equality, integrity and public law and order should not be worn.” Third, the letter cites the case of Asha Ranjan vs. State of Bihar and Ors in 2017. It claims that the Supreme Court “accepted the balance test where competing interests are involved and has taken a view that individual interest must yield to the larger public interest.” Fourth, the letter says that the ban on wearing a hijab inside educational institutions is not in violation of Article 25 of the constitution.

      Contesting the Claims

      Yet these claims are contestable. First, school management could introduce a uniform for students that is guided by the needs of education and the constitution. Education is concerned with the teaching-learning process. The sartorial choices of students or even teachers do not have any relevance to this process. In fact, preventing students from choosing what they want to wear may impede the fundamental right to education. Further, it cannot be logically argued that the sartorial choice of students impedes the integrity of the teaching-learning process.

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      Second, it is absurd to claim that clothes can impact equality, integrity and public order. Education is concerned with enhancing the ability of students to participate in social life after they graduate. This includes joining the labor force, participating in the political process, and building and sustaining communities. Inclusive development does not require all people to be part of sartorial (or any other type of) homogeneity, but it does need their participation in socially productive activities. Homogeneity is antithetical to equality with diversity. After all, the motto of India is “unity in diversity,” not unity before diversity.

      Furthermore, claiming that sartorial choices such as wearing a hijab will disrupt public law and order effectively serves as a dog whistle for vigilantes. When these vigilantes engage in actions that undermine public law and order, the original claim is thereby validated.

      Third, the Supreme Court, in the case of Asha Ranjan vs. State of Bihar and Ors, argued that there could be conflict between the legal rights of two individuals. In such an event, the interest of the wider community would be used to determine whose rights are prioritized. Yet the individual sartorial choices of students or teachers neither undermine the rights of others nor affect the public. Thus, in this case, the balance test is not applicable since there are no conflicts between individuals with regard to their rights as guaranteed by Article 21 of the constitution.

      Fourth, seeking to relate the ban on wearing a hijab (or the clothing choices of students or teachers) solely with Article 25 is legally untenable. In fact, if this standalone appeal to Article 25 of the constitution is made, then it leaves the door open to define religious or cultural practices as being more or less essential to the definition of a religion or culture. Doing so in this current case would directly impact the right to education of some Muslim female students.

      The key issue is whether the sartorial choices of students undermine the integrity of the teaching-learning process. The only logical answer is no. The choices of students and teachers are connected to the right to seek education under Article 21-A and the right to dignity under Article 21 of the Indian Constitution. The right to practice religion or culture, as guaranteed by Article 25 in the present case regarding sartorial choice, does not subvert the teaching-learning process. Therefore, Article 25, when read with Articles 21 and 21-A, demonstrates the legal untenability of the ruling dispensation in Karnataka.

      Why Now?

      But there is a fundamental question that arises from the ban on wearing a hijab. Why are such issues being raised in the first place? On the one hand, it is undeniable that the ruling dispensation in Karnataka seeks to trigger political debate over social issues, since it may deflect public attention from evaluating the state government’s record over other matters.

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      On the other hand, we believe there is a broader background to such moves. Policy initiatives that favor elites and put others at a disadvantage require the latter to provide at least implicit “consent.” This may be problematic if the interests of elites are equated with “national interests” through the deployment of ultra-nationalism. This process of “consent” may be reinforced if divisions emerge among non-elites by stigmatizing and labeling a section of non-elites as the “other.” In India, this process of stigmatization involves the furthering of communalism, which is the political manufacturing of social divides along religious lines.

      This manufactured rise in social divides, coupled with other factors such as the impact of the COVID-19 pandemic, has led to an economic crisis. Rising unemployment, inequality and inflation cannot be overcome with the “toolkit” available to the government. This policy toolkit involves the use of ultra-nationalism and communalism where the pot is always set to boil, causing social tension. The repeated use of such measures has started yielding diminishing results for the government, but it appears to have no alternative policy available.

      The way out of this impasse requires a different framework. This needs to involve public investment, fiscal policy undergirded by progressive taxation, and industry policy backed by mobilization and allocation of resources by the government. Such policies of inclusive development must be part of a process of recentering the constitutional imperatives of secularism, gender and social justice, and democracy.

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      in World Politics

      Why Headscarves Matter So Much to Turkey

      by

      Many news outlets carried stories in mid-July of the Turkish government’s condemnation of a ruling by the European Court of Justice (ECJ) upholding a ban on headscarves in certain circumstances, in which an employer wishes to convey a “neutral image.” In doing so, it is weighing into the culture wars over religious symbolism that Europeans will all be well aware of. Many European countries, in particular France, have seen high-profile clashes over the issue of religious symbols in state institutions.

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      Many readers would see Turkey’s condemnation as a simple case of an Islamist regime railing against Western suppression of Islam. Indeed, the government’s statement was full of accusations of Islamophobia in Europe. Yet such statements, coming out of Turkey, are not as simple as that.

      Those same readers might be surprised to discover that Turkey itself had banned headscarves in state institutions until very recently. This might make a governmental condemnation of a ban in Europe seem nonsensical. The reality helps to give context to the Turkish reaction.

      Wear Western Hats

      Condemnations of headscarf bans might ordinarily be expected to emanate from regimes such as the Iranian theocracy or the Saudi conservative monarchy. Coming out of the secular republic of Turkey, they might appear more curious, if it wasn’t for President Recep Tayyip Erdogan’s global image as a religious conservative.

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      His government’s sensitivity to headscarf bans is very personal indeed. In 2006, his own and other politicians’ wives were not invited to an official event by the then-Turkish president, Ahmet Necdet Sezer, due to their wearing of headscarves. In 2007, there was an attempt by the military — a traditional guardian of Turkey’s ruling secular elite — to deny the presidency to Abdullah Gul of the ruling Justice and Development Party (AKP) because his wife wore a headscarf.

      Such attitudes, which might appear highly intolerant in countries such as the United Kingdom, make more sense in places like France where the separation of church and state is a foundation of the republic. When modern Turkey was created in 1920, France became the model for how to build a modern state. A key element in the imitation of the French was the desire of Turkey’s first military rulers to suppress Islam.

      The Ottoman Empire, of which Turkey was the successor state, was an Islamic empire. Indeed, it was ruled by a caliph, the Islamic equivalent of the pope in Rome. The caliph was the leader of the Muslim world. Turning Turkey into a modern secular republic was akin to removing the pope from the Vatican and banning the wearing of the Christian cross in Catholic Europe. Needless to say, it has created cultural fault lines in Turkey that persist to this day.

      To drive home his cultural revolution in the 1920s and 1930s, modern Turkey’s founder, Mustafa Kemal Ataturk, instituted a ban on the fez — that most famously Turkish of hats — and the turban. He insisted on men wearing the Western brimmed hat, traditionally rejected since it doesn’t allow the wearer to bow their head to the floor in Muslim prayer whilst wearing it.

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      The veil and headscarf were also discouraged, though the state’s ability to enforce changes in female clothing was slower to be realized than with men’s. The persistence of female cultural clothing as opposed to male could be the subject of an entire essay of its own.

      Alongside many other measures, such as the banning of the Sufi Muslim brotherhoods, the closure of mosques, a ban on the call to prayer in Arabic and the removal of the Arabic script, the Turkish authorities attempted to forcibly Westernize Turks.

      The Illiberal 1980s

      Yet it was not until the military coup d’état of 1980 that Turkey finally outlawed the headscarf officially. It was then that it was banned across all state institutions, including schools, universities, the judiciary, the police and the military. In effect, this meant that girls from religious backgrounds had to choose either to remove their headscarves or not get an education. Only with the rise of the AKP to power in the 2000s did official attitudes begin to shift.

      In 2010, Turkish universities finally admitted women who wore headscarves. This was followed a few years later by state bureaucratic institutions, except the judiciary, military and police. In 2016, policewomen were allowed to wear headscarves beneath their caps, and finally in 2017, the military was the last institution to lift the ban.

      This is the backdrop against which the Turkish government condemns a headscarf ban — in certain circumstances — decreed by the ECJ. It is a backdrop in which the religiously conservative in Turkey read a narrative of European coercion running back to the founding of the modern state and even earlier.

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      The ideas that inspired the military officers who won the Turkish War of Independence — the war with Allied powers that followed the conclusion of the First World War — were imported from Western Europe. Having carved out an almost entirely religiously homogenous Muslim state, they set out to utterly secularize it.

      The banning of the headscarf is therefore seen by religiously conservative Turks as an idea imported from Europe and, in some sense, an idea dictated to Muslims by secularized Christian nations. Given the last century of experience in Turkey, it is clear how this view is generated.

      Ultimately, the question is one of whether people who like the use of headscarves should tolerate those who don’t wear them, and whether those who dislike the use of headscarves should tolerate those who do wear them. Examples of intolerance abound on either side. A lack of understanding will bring no peace to Turkey or to countries across Europe and the world.

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More