Addressing the Needs of Muslim Students: A Quick Reference Guide for Teachers
Muslims across Canada differ in their knowledge and application of Islam. Those few who choose to practice Islam struggle to maintain a Muslim identity while trying to fit in to Canadian society. Teachers who take the time and interest to find out about their Muslim students will strengthen relationships by increasing trust and developing mutual respect. Even those Muslims who may not know or practice their faith devoutly will feel appreciative of the effort by others for getting to know their heritage.
One of the most important initiatives teachers can do in creating a supportive environment and relationship with their Muslim student is to acknowledge and respect his/her choice to practice Islam. Due to biases based on stereotypes or misinformation, teachers might inadvertently discourage their Muslim students, particularly newcomers, from practicing their faith. Some people may be genuinely concerned that their Muslim student may be forced by her/his parents to follow Islam and/or the family’s traditional ways. Others may consider following Islam or any part of Islam as absolutely unacceptable in Canadian society.
The following is only part of the Quick Reference Guide for Teachers found at the back of the Educator’s Guide as Appendix A. It discusses how teachers may be sensitive to the needs of their Muslim students. Excerpts of this guide are taken from Muslim Students, Their Culture and Faith by Islamic Social Services Association, and from Teaching About Islam and Muslims in the Public School Classroom prepared by the Council on Islamic Education.
This guide may also be used as a general reference for community service workers, such as social workers, health care providers, law enforcement personnel, and so on.
Language Issues – Islam, Islamic, and Muslim
Another very common problem in materials related to Islam is incorrect or inconsistent use of terminology. Fortunately, the era when Islam was dubbed “Mohammadanism” as a parallel construct to Christianity and Buddhism has come to an end. Nowadays, the most frequent errors encountered relate to the use of the terms “Islam” or “Islamic” and “Muslim”. An additional complication is that categories and terminology taken from Christian discourse and history are inaccurately used to describe very different categories and institutions in Islam.
Islam is the name of the religion whose final Prophet was Muhammad, and simply means a state of peace achieved through submission to God. Muslim is the name used for an adherent of the Islamic faith. Authors have created misunderstanding by confusing adjectival expressions concerning Islam. The term Islamic is accurately applied only to what pertains directly to the faith and its doctrines (such as Islamic law, Islamic worship, Islamic celebrations, Islamic values, principles and beliefs). The term Islam belongs to the realm of aspiration, the ideal, the pure faith. We may acquire knowledge from this realm from authentic Islamic sources, and we may examine its constructs, interpret its doctrines and describe what is required of adherents of the Islamic faith; however, we may not describe a person or any historical phenomenon as Islamic.
To illustrate the problems inherent in usage, an author or educator might employ a seemingly benign formulation like “Islamic women” or “Islamic populations”, even “Islamic countries”, when “Muslim” women, populations or countries are clearly meant. When the historical phenomenon and cultural content begin to diverge from what is Islamic (doctrinally speaking), the situation becomes more problematic. Some scholars have tried to identify and describe phenomena such as an “Islamic city”, “Islamic trade routes”, “Islamic villages”, as though the religion includes a blueprint for such cultural forms. At their worst, such incorrect adjectival constructions produce oxymorons such as “Islamic terrorists” and “Islamic millitants” or “radical Islam” or “Islamic extremist groups”.
The simplest solution is to use the terms “Islam”and “Islamic” solely for what pertains to the religion, and use Muslim as an adjective to denote the works and acts of Muslims, or groups of people and their institutions (such as Muslim women or men, Muslim population, Muslim countries or civilization, Muslim art, Muslim government leaders, Muslim extremists); human acts and constructs fall short of being purely Islamic, and therefore may not be denoted as such.
Curriculum Issues - Orientalism
During the era of colonization, the military and economic conquest of the Muslim world was accompanied by an intellectual movement that sought to insidiously depict Islam and Muslims as dangerous, misguided, and evil. This depiction was delivered under the guise of scholarly analysis and was used to justify European conquest in Asia and the Arab World. This movement and its subsequent body of literature is referred to as orientalism.
It is important for teachers to realize that much of this literature still exists and is often used by the less informed as teaching tools. To scholars and students of Islam - Muslim and non Muslim, orientalism is widely viewed not only as a scholastic inaccuracy, but shockingly racist. It follows the same trend as the racist and inaccurate literature written about Native Americans and African Americans in the early and mid 20th century.
Since much of orientalist literature is still around, teachers must be aware of it, and be able to recognize and remove it from curricula.
Between Culture & Islam
It can be extremely confusing for Muslim students who are bombarded with two very different and seemingly opposing lifestyles - the secular and the Islamic. They may suffer great pressure between trying to fit in with their classmates and trying to follow Islam.
It is often a balancing act to reconcile their Islamic heritage with their Canadian identity. This is further complicated by the cultural influences of their families and upbringing. For example, some Muslim countries engage in rituals that pre-date Islam and have nothing to do with the religion itself. There is also the reality of the political oppression and persecution of Muslim communities elsewhere in the world where the free practice of Islam is or has been discouraged and even made illegal by the state. This may further exacerbate the tension felt by Muslims from such communities in attempting to define themselves as Muslim Canadians.
Muslims come from many different cultures around the world. As Islam was introduced to each new people, it was for the most part, accepted into the already existing culture. Islam’s objective is not to destroy a culture or a civilization, but to gradually influence it through peaceful means toward Islamic values of justice and morality. Muslims can practice their culture without neglecting their religion. Therefore, there is no contradiction between being Canadian and being Muslim. The two are compatible and complimentary.
Prayer
The most important requirement for a Muslim is to establish the five daily prayers. The noon prayer and sometimes the afternoon prayer occur during school and work hours (depending upon the position of the sun). Often Muslim students feel embarrassed to ask for a place to pray, which should be quiet and clean. Providing and arranging a place to pray will help Muslim students feel comfortable and accepted.
Fridays are considered special days. In fact, they are regarded as “mini” Eids (see Muslim Holidays). Many countries in the Middle East, South Asia, and South East Asia designate Friday as an official holiday. This should not be confused with the sabbath as Muslims can be at work before and after Jum’ah, which is the Friday congregational prayer. Jum’ah is mandatory for Muslim men and highly encouraged for Muslim women. Some Muslims may request a late or extended lunch (depending upon the time of the prayer, usually between 12 noon and 2:30 pm). In some schools and universities/colleges, there may be several Muslims that may want to have a room to pray Jum’ah, which takes a little longer than other prayers since it includes a short sermon.
A Muslim’s Diet
For Muslims, all things are halal or “permissible” for eating, including fruit, vegetables, and meat. The only major exception is “the flesh of pigs” (Qur’an 5: 4) in any form (pork, ham, lard, or bacon). Some Muslims may object to eating foods with gelatin, such as marshmallows and some types of candy and desserts, because it may be derived from pigs.
In order to be sensitive to the dietary needs of Muslims, schools may provide vegetarian meal alternatives or inquire about halal food available in large grocery stores or local stores and restaurants owned by Muslims. Some Muslims will only eat halal meat that has been slaughtered in a specific manner, whether it be chicken, beef, or lamb. This is called zabiha meat. Generally the meat found at the store designated as “halal” is also zabiha or meat slaughtered according to Islamic standards.
Alcohol and narcotics are haram or “prohibited” to Muslims. Many Muslims in university or college find themselves pressured to join their classmates in beer bashes, socials, or casual after-class meetings. Unfortunately, these events seem to be the only way some people have a chance to get to know others outside of school. Muslims who do not participate in such events are not anti-social, but concerned about compromising their beliefs and practices, and would rather feel comfortable getting to know people in a place where alcohol is not served, such as a café.
Modest Behaviour & Dress
Modesty of dress as well as behaviour is emphasized in Islam for both men and women. In the Qur’an, God advises the believing men and the believing women to “lower their gaze and guard their modesty” (Chapter 24: 30, 31). Both are taught that their bodies are not objects but part of who they are as human beings, thus deserving respect, care, and dignity. A Muslim is taught to respect all people, whether Muslim or not.
Dress Requirements
Muslim men and Muslim women are required to cover their bodies – at least waist to knee for men, and entire body except hands and face for women. Modest dress and behaviour is collectively referred to as hijab and is required after one reaches puberty. A Muslim woman’s headscarf is also commonly referred to as hijab. Hijab styles may differ, but in general the clothing is loose and non-transparent. For example, some girls may wear wide-leg jeans and a long-sleeve shirt and headscarf. Muslim women do not have to wear their headscarf in front of other women and male members of their close family. Even with members of the same sex, Muslim men and women must maintain a sense of modesty in dress and behaviour.
Some Muslim women prefer to wear a long one piece dress resembling a tunic, which is sometimes referred to as jilbab. Some Muslim women will cover their entire face with a thin cloth or leave the eyes uncovered.
Some Muslim men may choose to wear the traditional dress of their country of origin, such as a long “dress”, baggy pants and a long shirt, or a type of wrap-around “skirt”. Muslim men may also choose to wear a cap or other headpiece. It should be noted that Sikh men who wear a turban may be mistaken for being Muslim, although in some countries, some Muslim men may wear other styles of turbans on special days, such as Eid.
Hijab, A Muslim Woman’s Dress
The most visible sign of a Muslim woman is her headscarf, commonly called hijab. Although wearing hijab is a requirement of the faith after one reaches puberty (Qur’an 24: 31), a young Muslim woman may decide not to wear it depending on the influence of her cultural background, her family’s interpretation and practice of Islam, or her own understanding. Sometimes however, young Muslim women who choose to wear hijab may feel alone and confused if they receive negative feedback from their classmates and teachers, and in some cases, even their family. The best thing for teachers to do in such situations is to support and encourage these young women in their choice to practice their faith.
