***In a pluralist and democratic society like the USA public representatives such as senators and congressmen, governors, mayors and councillors are the prime shapers of opinion and makers of policy. The Muslims needed to get into these ranks if they were to really arrive as a community in the multicultural and multiethnic US society. This was the way that the Irish Catholic Americans under the leadership of personalities like President John F Kennedy followed to successfully integrate their community in American life and society.***

APRIL 18. 1998... It was a warm, sunlit Saturday, and Chicago felt leisurely and quiet. A nice, short drive from my hotel took me to the East-West University right on one of the wide avenues near the heart of the city.

Qazi Mohsin, who drove me there, was an immigrant from Bangladesh who had spent years in Chicago. He and his wife run a fairly successful travel agency in Chicago's legendary Devon Street, the centre for sub-continental shops and restaurants. Qazi is a devout Muslim and takes keen interest in various congregations and community activities of the Muslim Americans. 1 happened to meet him for the first time In 1995. Mohammad Alamgir, founder-director of the Centre for Development Research, Bangladesh (CDRB) who had been living in Chicago for nearly a decade, introducing us.

Qazi Mohsin had told me about the daylong assembly and discussion of the American Muslim Conference on my arrival in Chicago from Newark. New Jersey, two days ago. He said that 1 would be welcome to Join the meeting of the Muslim American Intellectuals and professionals on the April 18. 1998. Hence. I was there in the cosy conference room of the .East-West University listening to several articulate American Muslim scholars, professionals and intellectuals as they analysed the situation of the Muslims In America and offered their own suggestions for bringing the Muslims into the mam-stream of US society without disturbing or destroying their religio-cultural heritage and character.

The learned deliberations were at once Illuminating and exciting. These brought to focus hopes and fears, aspirations and frustrations, confusions and challenges faced by an estimated sLx million Muslim Americans, the third largest religious community in the United States. As each speaker spoke with sound knowledge and analytical grasp of the state of theycon^nuiuLv ajfd Jis pehm celveci jfroklani ‘in ii?society where it was a dispersed mlnor-ity the challenges and opportunities were revealed in clear light.

Atif Harden, a highly placed professional, dwelt on the need for greater and meaningful cooperation and collaborations among the Muslim individuals and their organisations in the USA. He pomted out that communication and interactions among the organisations of the American Muslims were inadequate and there was ample room for improvement in this regard. He. then, dwelt on the vital importance of participation by the Muslim American in the broader life of US society. He felt that it was alarming that they did not participate adequately in American life. They seem to be willing victims of a policy of "self-apartheid" which was counterproductive and did not augur well for the community. Harden thought it was imperative that the Muslims in the USA participate boldly and enthusiastically in the life and activities of the American society at large. He pointed out that groups that opted for non-participation had minimal Impact and significance in the USA. Among such groups are the Amish. Jehovah’s witnesses and Quakers, etc. These groups are ploughing their lonely furrow’s insulated and isolated from throbbing pulsation of the modern American society. In many cases such groups have been largely left behind by the US society at large to only constitute points of attraction for the occasional tourists and the devoted sociologists. The speaker said that Muslims must abandon their present policy of non-participation if they w’ere to be spared a similar fate.

Taking the examples of groups that followed the opposite policy of vigorous participation. he pointed out their evident success in creating and sustaining a significant role for themselves in the national life of the USA. Among these groups are the Irish-Catholics. the Mormons and the Jews. The Jews are more prominent In US business, economy, finance, politics and media than they are anywhere else In the world save Israel. He further observed sarcastically that the Palestinians "also do well wherever they participate excepting in their own land".

The speaker continued his Inspiring discourse with a call to public service for the Muslim American. Public service, he

subscribers In a community of six million. Many of them were highly placed but scattered, disjointed and divided by lack of effective mechanism for communications.

Dwelling on the splendid Intellectual attainments of the Muslims in the middles ages, the speaker said that the Muslim African City of Timbuktu once had 20,000 foreign students. As a result of historic degeneration that magnificent centre of international learning has today become reduced to a town of a paltry 20.000. Before the invention of the printing press all Europe had only 30.000 books, but within 50 years of the introduction of printing press the number rose to nine million. The table thus turned and intellect and wisdom became the prime components and propellers of western civilisation.

That civilisation has become dominant force In the present-day world. This Is a fact of life despite the oft-repeated criticism of the ways of the West. The speaker referred to Gandhi's sarcastic comment on western civilisation - "that

They could take full advantage of their situation as citizens and residents of the USA and reap all benefits of the most advanced computer-society of the world of our times .... the young Muslims in America were now more active on the internet and the possibilities before :hem were immense.

would be a nice idea"; like it or not. the idea has indeed become a reality.

Malek,.theiji went outto sqy-: ipg that presept-dqy world civilisation was taking a positive turn In tenns of communication knowledge. The computer revolution has taken gigantic strides. Computers are now newer, cheaper, compact and more powerful. This happening is something as major as the Renaissance of 1453. It has made communication faster beyond imagination; It has opened new horizons hi the acquisition, preservations and transmission of information and knowledge. Access to knowledge has at once become easy and difficult. The considerable expenses associated with comprehensive computer installations have made these more difficult for access to individuals. On the other hand, governments and multinational corporations with their massive resources tend to be in position of control and directions of this powerful mechanism of knowledge and Information.

Malek thought that the new developments could offer much greater opportunities to the Muslim American. They could take full advantage of their situation as citizens and residents of the USA and reap fall benefits of the most advanced computer - society of the world of our times. He noted with satisfaction that the young Muslims in America were now more active on the Internet and the possibilities before them were immense.

Another professional Tipu Siddiqui dwelt on the requirement of appropriate leadership for the Muslims in America. He also analysed the nature of the process of the return of the African-American Muslims to Islam. Speaking on leadership, he said, the lack of leadership of vision and ideas handicapped the Muslims In the USA. In the USA. he said, leadership was not necessarily the outcome of mere politics and manipulation. On the contrary, it was the function of hard work, continuous struggle, suffering and sacrifices. The speaker pointed out that the African-American Muslims returned to Islam through the "Nation of Islam" which they viewed as a force for liberation. Farrakhan. the leader of that movement, was right as he stood for the weak and the suffering African-American Community. Tipu thought there was a great need for dialogue among the votaries of Islam coming from different ethnic background and settled In the USA.

Dealing with the comparative backwardness of the American Muslims at the top level of the US society, he pointed out, that of the top 750 professionals working In the Silicon valley and earning more than a million dollar a year, there were 300 Jews. 1 1 Hindus and only eight Muslims.

There was an urgent need to change the quality of leadership in the community of Muslim Americans. The speaker thought that the children of the community tended to reject the materialistic thinking of their parents, the first-generation immigrants. What was Imperative was to change the ways of thinking of the people about the world. Beneficial knowledge is an absolute necessity. The Muslim American must have an agenda of work with top priority for securing the base of knowledge of the physical universe and humanity. Ideas are the most powerful factors in shaping a leading role for any community in a sophisticated and modern society such as the USA. The Jewish community in America has been successful In captivating the society with ideas and thoughts favourable to that community. These they have achieved by working steadfastly and skilfully through the media, movies and scientific pursuits. The Muslim Americans, if they were to come into their own. will need to generate and disseminate “top of the line ideas" in the society they inhabit. Tipu Siddiqui concluded.

The next speaker was Dr. Cheema who dwelt on evolution of Islam in the resurgent African-American community in the USA. He traced the beginning of this phenomenon with the rise and career of Elijah Mohammad. Elijah stimulated powerful pulsation by involving what he thought was Islam and the entire Muslim African-American Community throbbed with that pulsation. Main stream Muslims considered him a deviant and his brand of Islam a distortion. Dr. Cheema recollected how Al-lama Alauddfn Siddiqui of Pakistani tried to persuade ' Waris Deen Mohammad, the elder son of Elijah, to take up pure Islamic studies in a college at Lahore. This was not to be. Waris did not go to study in Lahore. However, in course of time, he came back to the path of original Islam by what could be described as a path of selfcorrection. So did his younger brother Akbar. Thus. Dr. Cheema underscored the process of "self healing" through which Islam in its original shape was securely established among the disciples of Elijah Mohammad.

Turning to the successful interventionist role of community organisation like the American Muslim Council (AMC), Dr. Cheema pointed out that the AMC was effective in intervening to reshape President Bill Clinton's anti-terror-ism law so that it did not bear unfavourably on the Muslim American. He felt that this role needed to be strengthened in order that the Muslims in the USA were effective as citizens.

He further pointed out that before the 1996 election, the state of California had 1.04.000 registered Muslim voters, lie lamented the fact that despite this large number, the Muslim Community In that State did not exert Its proportionate influence, on politics and public life there. They needed to be more active and positive If they were to make their presence felt. Dr. Cheema added

It was my turn to speak next. I spoke on Bangladesh in general I underscored the success stories of the country in the field of food production, readymade garments manufacturing and export, micro-credit and NGO efforts In empowerment of the poor especially of the women and poverty alleviation, expanded programme of immunisation (EPI) of children under one year. While these areas showed the resilience and sign for success, there were till a lot to be achieved in the field of improvement of health, spread of literacy and education, human resources development through health and education and training and Industrial development. The predominantly Muslim society. I pointed out. also had Its apprehensions, being surrounded on three sides by a mighty and vast overwhelmingly non-Muslim neighbour. I felt that this could be overcome by stressing the positive and tolerant core values of Islam. This would help bring peace and understanding within the national society and also In the regional contexts. In a way. the problems of the Muslim Bangalls were similar to that of the Muslim Americans, "a minority complex" and accompanying lack of self-confidence In a perspective of neighbouring societies that were predominantly non-Muslim.

The last speaker was Mehdi from Philadelphia. An African-American and a teacher, he underscored the unity that bound the Muslim Americans together despite their diversity. He pointed out that there were few visible Muslims in the mainstream of US national life. Whatever success stories they had were of marginal character. That, however, should not be a cause for worry. Mehdi said. He opined that this weakness could be overcome by continuing the strategy of strong family ties as was done by the African-American Muslim. Furthermore, the Muslim American could utilise to good effect the positive things Islam said about other religions. He further pointed but that the 21st Century would pose great challenges of bring-, Ing forth the human aspect of ' technology. Genetic engineering leading to cloning of animals and possibly of human beings will raise immensely complex and challenging moral questions. This will bring to focus the need for humanistic undertaking of sciences and moral control over science and technology. Islam can pioneer a path in the 21st Century to bring science and humanity together in a humane blend. Mr. Mehdi concluded.

Despite some apprehensions the deliberations of the AMC closed on a note of confidence and hope.

The Muslim Americans are part and parcel of the American society. The meeting seemed to be aware throughout of this undeniable truth. What the thinkers and the social workers assembled there grappled with was the right way of defining and finding their cherished role in that prosperous and technologically advanced society itself engaged in determining the terms of its evolution and development In the coming mil-1 lennium.

observed, was the only sounc way of participating in the making of public policy. This was also the path to the mainstream in national life. In £ pluralist and democratic society like the USA public representatives such as senators and congressmen, governors, mayors and councillors are the prime shapers of opinion and makers of policy. The Muslims needed to get into these ranks 11 they were to really arrive as a community in the multicultural and multiethnic US society. This was the way that the Irish Catholic Americans under the leadership of personalities like President John F Kennedy followed to successfully Integrate their community in American life and society.

Atif felt that for long the "surrender aspect of Islam has been more stressed than the tenets that call Muslims to participate in public service. Quoting the example of prophet Yusuf, he stated that here was an extraordinary person, who came from a dysfunctional Jewish family, his brothers had been sold as slaves. He was also a member of a minority group in a society where a majority had different faith and way of life. In addition, though well conversant with realities, he did not have the benefit of education. Yet by participating in public service he stood out tall and distinguished and carved a place for his community In the country of his residence. Prophet Yusuf was sent to jail for his moral stand, but even imprisonment could not dampen his zeal for public service. While in Jail, he started organising the prisoner for achieving as good a life for themselves as the harsh conditions of the prison permitted. The example of the indomitable prophet is part of a proud heritage that Islam inherited from hoary antiquity. The strength of a Muslim flows from inner composure and unflinching courage in the face of heavy odds in the conduct of public service. Atif said that he him-

on having been impressed by the resolute courage and composure of a Muslim who stood strong In the face of harassment by the hooligans at school. He did not embroil himself in animal-like fights. He tolerated the beatings and resisted peacefully. But never gave in. He thus represented an unshakeable force for positive psychosocial change. Two more Caucasain Americans were also Inspired by the noble example of the quiet and strong Muslim in Cleveland and converted to Islam. Atif added.

Another speaker Rlaz Ahmed pointed out that management and organisation were the strong points of American society. Muslims In America were weak In both. Though a significant portion, nearly 40 per cent of the Muslim American are in the highest tax bracket, the members of the Muslim Community are not present in important areas of public life and policy making. Although members of other communities have made inroads in these fields by entering the staff of congressman ana senators, Muslims are not there He added that on an average the representatives to the Congress had 17-34 and the senators had 40-80 members in their staff, there was no Muslim to be found among these hundreds of important staff. By comparison the Jews have much greater representation in these staff than their proportion in the total US population, Ahmed further observed.

The next speaker A Maiek struck a different note. In his deliberations Maiek called attention to the dictate in the Holy Quran requiring Muslims to live for the future and to share in the broader life of society. The major problem of the Muslim American was the lack of a forum where they gathered to discuss and settle the various problems facing them. Mosques in the USA are not effectively used for this purpose. He pointed out that out of 300,000 Muslims residing in the greater Chicago area some 5000 attended the weekly Jum'a prayers on Friday. Maiek said that while participation has positive Impact, there were points in favour of non-participation also. But the problem was lack of a forum where such vital Issues are debated and discussed threadbare by the members of the community. He also observed that even the Journals published by the community had very small circulation: only some five to six thousand

***management and organisation were the strong points of American society. Muslims in America were weak in both. Though a significant portion, nearly 40 per cent of the Muslim American are in the highest tax bracket, the members of the Muslim Community are not present in important areas of public life and policy making. Although members of other communities have made inroads in these fields by entering the staff of congressman and senators, Muslims are not there.***