Visible religious practice gets read as potential for radicalization

Evidence

On one end of the spectrum, there are the Muslims who assimilate and downplay their religious identity, the “good” ones (Mamdani 2004; Shryock 2010). These Muslims do not transgress what are perceived to be American cultural norms, by doing things such as wearing the hijab. They do not display their religiosity in public. On the other end of the spectrum, there are the “bad” Muslims. These Muslims display their religious identity through behavior and dress. These Muslims are viewed as having the potential to be radicalized because their adherence to religious codes is seen as a rejection of American values (Mamdani 2004; Shryock 2010; Kundnani 2012; Kundnani 2014). — , Selod, Saher - Forever Suspect_…, 401

Categorization

• DEFINE: Defines the good vs bad Muslim binary that structures racialized surveillance of religiosity.
• XREF: connects to: CVE policing treated religious piety as a signal of radicalization. — Khaled A. Beydoun, American Islamophobia_ Understanding…, 360; Radicalization is theorized as an exclusively Muslim phenomenon — Khaled A. Beydoun, American Islamophobia_ Understanding…, 377; Visible Muslim religious practice invites state suspicion and hate-motivated backlash — Khaled A. Beydoun, American Islamophobia_ Understanding…, 540 (+9 more)

Broader Connections

• Routine Muslim religious practice is legally treated as evidence of terrorist predisposition #corroborates (0.80) — Deepa Kumar, Islamophobia and the Politics of Empire, 463
• Islam’s public visibility in Europe challenges secular assumptions that govern public life #expands (0.45) — Green, Todd H, The Fear of Islam_ An Introduction to…, 342
• Attributing every social characteristic to religious texts erases contextual factors #expands (0.45) — Deepa Kumar, Islamophobia and the Politics of Empire, 123
• Politicizing religion functions as assimilation as well as exclusion #qualifies (0.40)
• Islamic religious piety inversely correlates with attraction to violent extremist groups. #contradicts (0.35) — Arsalan Iftikhar, Fear of a Muslim Planet_ Global…, 476
• Pious Islamic performance creates identity rather than symbolizing it #expands (0.35)
• Religious political ascendance in the late twentieth century was a global, not Muslim-specific, phenomenon #complicates (0.35) — Deepa Kumar, Islamophobia and the Politics of Empire, 314