Over the past several years, my Media, Activism, and Participatory Politics (MAPP) research group at USC has been doing case studies of innovative groups, organizations, and networks that have been effective at increasing youth engagement and participation within the political process. We’ve been sharing our preliminary research findings here as a series of white papers that have addressed the DREAMer movement to gain greater education and civic rights for undocumented youth, Students for Liberty and the movement of “Second Wave Libertarianism” more generally, and the forms of fan activism associated with the Harry Potter Alliance and the Nerdfighters. Today, I am proud to be releasing the final report in this series — a study into the political and cultural lives that American Muslim youths have been defining for themselves within the context of post-9/11 America. This report was prepared by Sangita Shresthova, who serves as the Research Director for the MAPP project.
This research has been funded by the MacArthur Foundation as part of the work of the larger Youth and Participatory Politics network. Having released all of our initial case study reports, the team is now turning to drafting a book which looks comparatively across these various examples of participatory politics, and seeks to address larger debates about the role of new media in contemporary political struggles.
The new report, which is shared below, centers on activists and community networks affiliated with the Muslim Youth Group (MYG) at the Islamic Center in Southern California and the Young Leaders Summits program at the Muslim Public Affairs Council (MPAC), but Shresthova casts a larger net, describing a range of participatory projects through which American Muslims have sought to reshape the ways they are represented through mainstream and grassroots media.
While she is attentive to the new possibilities for voice that these youth have found through new media, she also stresses the substantial risks they face as a consequence of both formal surveillance by governmental agencies (as part of the new security establishment whose scope becomes more alarmingly clear with each new revelation) and informally through the chastising responses they received from older Muslims about the ways they represent their personal and religious identities. As a consequence, the communities she describes here constitute precarious publics, ones that can be empowering or can put participants at risk, perhaps both at the same time.
As we’ve been doing this research, our research team was struck, for example, by the “chilling effect” these youths experienced in the aftermath of the Boston Bombings, as the participants felt a renewed risk of retaliation on the basis of the color of their skin, their national origins, or their faith. We hope you will share our sense that it is urgent for us to develop a deeper understanding of what it means to be an American Muslim and how these youths are battling against prejudices that have surfaced with greater intensity over the decade plus since September 11.