Hispanic Muslims in the United States by Victor Hugo Cuartas

Author:Victor Hugo Cuartas [Cuartas, Victor Hugo]
Language: eng
Format: epub
Tags: Social Science, Islamic Studies, Sociology of Religion, Religion, Religion; Politics & State
ISBN: 9781725253865
Google: ygfoDwAAQBAJ
Publisher: Wipf and Stock Publishers
Published: 2020-03-31T02:45:52+00:00

323. Greil and Davidman, “Religion and Identity,” 549.

324. Greil and Davidman, “Religion and Identity,” 549.

325. Mol, Identity and the Sacred, 16–18.

326. Greil and Davidman, “Religion and Identity,” 549.

327. Gleason, “Identifying Identity,” 910–31.

328. Erikson, Identity, 19.

329. Greil and Davidman, “Religion and Identity,” 549.

330. Green, “Conversion,” 43.

331. Kraft, Searching for Heaven, 98; For diverse definitions of identity, see Kraft, Searching for Heaven, and Peek, “Becoming Muslim.”

332. Green, “Conversion,” 43; Some psychologists writing on identity include William James, Erik Erikson, and Galen Strawson; sociologists include Kurt Lewin and Evaitur Zerubavel; social psychologists include Henri Tafjel, George Herbert Mead, and Sheldon Stryker; sociologists of religion include Peter Berger and Thomas Luckmann. For more details about the debates on identity, see Greil and Davidman, “Religion and Identity,” and Green, “Conversion.”

333. Green, “Conversion,” 43.

334. Ramirez, “New Islamic Movement,” 265.

335. Hall, “Question of Cultural Identity,” 273.

336. De Vos, Ethnic Pluralism, 25.

337. Geertz, Interpretation of Cultures, 290–96; see also Isaacs, Idols of the Tribe.

338. Gans, “Symbolic Ethnicity,” 1–20; see also Gordon, Assimilation in American Life.

339. Espiritu, Asian American Panethnicity, 8–15. See also Glazer and Moynihan, Beyond the Melting Pot.

340. Fuchs et al., “Comment,” 60.

341. Yang, Chinese Christians in America, 20.

342. Kraft, Searching for Heaven, 101.

343. Hammond, “Religion and the Persistence of Identity,” 5.

344. For additional information about ethnicity and religion, see Helbling, Islamophobia in the West, 76–77; Herberg, Protestant-Catholic-Jew; and Yang, Chinese Christians in America.

345. Cavalcanti and Schleef, “Case for Secular Assimilation?,” 473–83; See also Gooren, Religious Conversion and Disaffiliation, 93–112; Haddad and Lummis, Islamic Values; Hermansen, “Keeping the Faith,” 250–75; Wang, Uncertain Future; Zebiri, British Muslim Converts.

346. Kim et al., “Latino/a Values Scale,” 71–91; Rinderle and Montoya, “Hispanic/Latino Identity Labels,” 144–64. See also Gordon, Assimilation in American Life; Haddad and Lummis, Islamic Values.

347. Hodge, “Social Work,” 162–67. See also Haddad and Lummis, Islamic Values; Hashmi, “From Ethnicity to Religion”; Yang, Chinese Christians in America.

348. Portes and Rumbaut, Immigrant America, 124–25; Yang, Chinese Christians in America, 57–94.

349. Hashmi, “From Ethnicity to Religion,” 34–42. See also Cristian, Who are We?

350. Gooren, Religious Conversion and Disaffiliation, 93–112; see also Hashmi, “From Ethnicity to Religion”; Rambo, Understanding Religious Conversion.

351. Hermansen, “Two-way Enculturation,” 188–201.

352. Straus, “Religious Conversion,” 158–65.

353. María did not provide detailed information about her bachelor’s degree.

354. She did not mention the country of origin of her husband; she just mentioned that he was from the Middle East. It was through her father’s influence that she began to question her beliefs about religion. Being in Panama, where it is easy to tell those that do not abide by the Catholic faith, made it easy to begin finding people to ask questions. Her father purchased her first Qur’an, not expecting that she would necessarily convert to another religion but believing that she would benefit from learning and understanding the outside world. He died before her conversion in 1994, but in María’s words, her mother’s family seemed to have no true reaction to her converting out of Catholicism. The biggest response was from her mother’s sister, who questioned why María left her mother’s religion.

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