{"page":"\u003clink rel=\"stylesheet\" href=\"https://lessonplanet.com/assets/packs/css/resources-c03aa079.css\" /\u003e\n\u003clink rel=\"stylesheet\" href=\"https://lessonplanet.com/assets/packs/css/lp_boclips_stylesheets-517835be.css\" media=\"all\" /\u003e\n\u003cdiv data-title='Queer Muslims Confront Intersectional Challenges' data-url='/boclips/videos/5c54cb2dd8eafeecae1a1c39' data-video-url='/boclips/videos/5c54cb2dd8eafeecae1a1c39' id='bo_player_modal'\u003e\n\u003cdiv class='boclips-resource-page modal-dialog panel-container'\u003e\n\u003cdiv class='react-notifications-root'\u003e\u003c/div\u003e\n\u003cdiv class='rp-header'\u003e\n\u003cdiv class='rp-type'\u003e\n\u003ci aria-hidden='true' class='fai fa-regular fa-circle-play'\u003e\u003c/i\u003e\nVideo\n\u003c/div\u003e\n\u003ch1 class='rp-title' id='video-title'\u003e\nQueer Muslims Confront Intersectional Challenges\n\u003c/h1\u003e\n\u003cdiv class='rp-actions'\u003e\n\u003cdiv class='mr-1'\u003e\n\u003ca class=\"btn btn-success\" data-posthog-event=\"Signup: LP Signup Activity\" data-posthog-location=\"body_link_boclips\" data-remote=\"true\" href=\"/subscription/new\"\u003e\u003cspan\u003e\u003cspan\u003eGet Free Access\u003c/span\u003e\u003cspan class=\"\"\u003e for 10 Days\u003c/span\u003e\u003cspan\u003e!\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n\u003c/div\u003e\n\u003c/div\u003e\n\u003c/div\u003e\n\u003cdiv class='rp-body'\u003e\n\u003cdiv class='rp-info'\u003e\n\u003cdiv aria-label='Hide resource details' class='rp-hide-info' role='button' tabindex='0'\u003e\u0026times;\u003c/div\u003e\n\u003ci aria-label='Expand resource details' class='rp-expand-info fai fa-solid fa-up-right-and-down-left-from-center' role='button' tabindex='0'\u003e\u003c/i\u003e\n\u003ci aria-label='Compress resource details' class='rp-compress-info fai fa-solid fa-down-left-and-up-right-to-center' role='button' tabindex='0'\u003e\u003c/i\u003e\n\u003cdiv class='rp-rating'\u003e\n\u003cspan class='resource-pool'\u003e\n\u003cspan class='pool-label'\u003ePublisher:\u003c/span\u003e\n\u003cspan class='pool-name'\u003e\n\u003cspan class='text'\u003e\u003ca data-publisher-id=\"30356011\" href=\"/search?publisher_ids%5B%5D=30356011\"\u003eCurated Video\u003c/a\u003e\u003c/span\u003e\n\u003c/span\u003e\n\u003c/span\u003e\n\u003c/div\u003e\n\u003cdiv class='rp-description'\u003e\n\u003cspan class='short-description'\u003eFOR CLEAN VERSION SEE STORY NUMBER: apus057642After the massacre in Orlando, the head of a prominent Muslim advocacy group stood before a bank of microphones and made remarks beyond the expected condemnations. Along with denouncing the...\u003c/span\u003e\n\u003cspan class='full-description hide'\u003eFOR CLEAN VERSION SEE STORY NUMBER: apus057642After the massacre in Orlando, the head of a prominent Muslim advocacy group stood before a bank of microphones and made remarks beyond the expected condemnations. Along with denouncing the attack by gunman Omar Mateen as a violation of Islam, and offering prayers for the victims at the gay nightclub Pulse, Nihad Awad of the Council on American-Islamic Relations expressed unequivocal support for lesbian, gay, bisexual and transgender civil rights. ``For many years, members of the (LGBT) community have stood shoulder to shoulder with the Muslim community against any acts of hate crimes, Islamophobia, marginalization and discrimination. Today, we stand with them, shoulder to shoulder,'' Awad said at a Washington news conference. ``We cannot fight injustice against some group and not against others.'' Omid Safi, director of the Duke University Islamic Studies Center, called the comments, and similar statements from other major Muslim groups, a ``shocking development'' from leaders who until last Sunday's tragedy ``would probably have never been seen uttering the words gay and lesbian publicly.'' The mass shooting, perpetrated by an American Muslim in a communal space for gays, has brought to the forefront Muslim attitudes toward homosexuality and the plight of LGBT Muslims. A spokesman for Awad played down the director's remarks as nothing new. But Faisal Alam, who is gay and a founder of the support and advocacy group Muslim Alliance for Sexual and Gender Diversity, said such comments have opened `` a historic opportunity for us to talk to one another.\" Eman Abdelhadi, a doctoral student at New York University who came out in college, said the attention could provide some much-needed visibility for LGBT Muslims who are ``often erased.\" ``The vast majority of American Muslims are illiterate as it relates to queer issues,'' said Ahmed Younis, an author who specializes in Islamic law and advocates acceptance of gays and equal treatment for women. He said he hoped for some real soul-searching beyond expressions of solidarity toward fully integrating gays and lesbians into Muslim life. LGBT Muslims said the shooting sparked a complex set of emotions. They were devastated for their fellow gays and lesbians, while deeply concerned about anti-Muslim bias the shooting would generate. At the same time, they were caught at the intersection of two mutually wary groups: LGBT people who consider Islam uniquely anti-gay, and Muslims prejudiced against gays and lesbians. Abdelhadi said she feared ``Islam and queerness being pitted against each other in a sort of battle and that just making it impossible for me to exist as I am.\" The day after the shooting, more than 50 LGBT advocacy groups made an appeal for the gay community to reject anti-Muslim rhetoric. ``We know what it looks like and feels like to be scapegoated and isolated in the midst of a crisis,'' the groups said. But Younis said the relationship between Muslims and LGBT advocates ``is not a natural or deep alliance.'' Many U.S. Muslim immigrants come from countries and cultures were gays are often violently persecuted, and harbor a deep antipathy toward LGBT people. But younger generations of American Muslims generally don't share these views, Younis said. Last year, after the Supreme Court legalized gay marriage, author Reza Aslan and actor Hasan Minhaj published a letter to ``our fellow American Muslims,'' urging them to support civil rights for gays, even if Muslims are uncomfortable with, or outright opposed to, same-gender relationships. ``Rejecting the right to same-sex marriage, but then expecting empathy for our community's struggle, is hypocritical,'' Aslan and Minhaj wrote on ReligionDispatches.org. ``We have to fight for the right of others to live their lives as freely as we want to live ours.'' A survey last year by the Public Religion Research Institute found four in 10 U.S. Muslims support same-sex marriage _ compared with 53 percent of all Americans who said the same. About two-thirds of Muslims in the survey favored civil rights protections for LGBT people in jobs, housing and public accommodations, compared to seven in 10 of all Americans. Scott Siraj al-Haqq Kugle, an Emory University professor and author of ``Homosexuality in Islam: Critical Reflection on Gay, Lesbian and Transgender Muslims,\" said he first began writing about LGBT issues and Islam 14 years ago. At the time, he said Muslims generally rejected or ignored his work challenging the overwhelming Islamic consensus that same-gender sex is to be condemned. But over the years, Kugle has noted a growing openness in the U.S. and elsewhere to discussing the topic. He sees evidence of this shift in the new films, books, articles and blogs about gay Muslims. The Duke Islamic Studies Center is in the midst of a year-long project examining Islam and sexuality, including same-sex relationships, part of a wider scholarly re-examination of Muslim teachings on the subject, according to Safi. The research is mostly occurring in the West, but Muslims from South Africa, Malaysia and other countries participate in the work. ``So many Muslims _ especially professionals, university students, and families dealing with LGBT issues _ are searching for alternative ways of practicing Islam that are inclusive and just. Muslim leaders are lagging behind in this,\" Kugle said. LGBT Muslims are more easily connecting with each other through the internet, Alam said. Gay and lesbian Muslims have formed local organizations in six cities, Alam said, along with some informal support networks, and hold an annual retreat. Still, these meetings remain largely private, a reflection of the continued difficulty of being openly gay in their communities. Several colleges now have Islamic chaplains, another source of support for young gay Muslims. LGBT Muslims and their allies are also creating prayer spaces that welcome all sexual identities. Among them are Unity Mosques, which began in 2009 in Toronto, that include mixed-gender prayer and women-led services, although the sites sometimes struggle to stay open, said El-Farouk Khaki, an immigration lawyer based in Toronto and founder of Salaam: Queer Muslim Community. Imam Daayiee Abdullah, who works from the Washington area and leads the Mecca Institute, which offers Islamic courses from a progressive viewpoint, said he was ostracized by other Muslims when he came out as gay 20 years ago and was ``not necessarily considered Muslim.'' But in the last decade or so, he has noticed a growing receptiveness among American Muslims to at least listening to his arguments for acceptance. Alam, who travels the country speaking to college students about being gay and Muslim, said coming out is still ``an incredibly risky proposition'' for many. He did so at age 19, to parents he said are ``more tolerant than they are accepting.'' He said he's encouraged by the statements from many Muslim leaders after the attack in Orlando, but he hopes it's more than lip service. ``I think there's a sense within the community of `Is this too good to be true?' What does this really mean that they stand with us? Is it theological acceptance? Is it just that we won't stand in the way of LGBT rights in this country?\" Alam said. ``Those are the nuances that definitely have to be worked out.'' FOR CLEAN VERSION SEE STORY NUMBER: apus057642After the massacre in Orlando, the head of a prominent Muslim advocacy group stood before a bank of microphones and made remarks beyond the expected condemnations. Along with denouncing the attack by gunman Omar Mateen as a violation of Islam, and offering prayers for the victims at the gay nightclub Pulse, Nihad Awad of the Council on American-Islamic Relations expressed unequivocal support for lesbian, gay, bisexual and transgender civil rights. ``For many years, members of the (LGBT) community have stood shoulder to shoulder with the Muslim community against any acts of hate crimes, Islamophobia, marginalization and discrimination. Today, we stand with them, shoulder to shoulder,'' Awad said at a Washington news conference. ``We cannot fight injustice against some group and not against others.'' Omid Safi, director of the Duke University Islamic Studies Center, called the comments, and similar statements from other major Muslim groups, a ``shocking development'' from leaders who until last Sunday's tragedy ``would probably have never been seen uttering the words gay and lesbian publicly.'' The mass shooting, perpetrated by an American Muslim in a communal space for gays, has brought to the forefront Muslim attitudes toward homosexuality and the plight of LGBT Muslims. A spokesman for Awad played down the director's remarks as nothing new. But Faisal Alam, who is gay and a founder of the support and advocacy group Muslim Alliance for Sexual and Gender Diversity, said such comments have opened `` a historic opportunity for us to talk to one another.\" Eman Abdelhadi, a doctoral student at New York University who came out in college, said the attention could provide some much-needed visibility for LGBT Muslims who are ``often erased.\" ``The vast majority of American Muslims are illiterate as it relates to queer issues,'' said Ahmed Younis, an author who specializes in Islamic law and advocates acceptance of gays and equal treatment for women. He said he hoped for some real soul-searching beyond expressions of solidarity toward fully integrating gays and lesbians into Muslim life. LGBT Muslims said the shooting sparked a complex set of emotions. They were devastated for their fellow gays and lesbians, while deeply concerned about anti-Muslim bias the shooting would generate. At the same time, they were caught at the intersection of two mutually wary groups: LGBT people who consider Islam uniquely anti-gay, and Muslims prejudiced against gays and lesbians. Abdelhadi said she feared ``Islam and queerness being pitted against each other in a sort of battle and that just making it impossible for me to exist as I am.\" The day after the shooting, more than 50 LGBT advocacy groups made an appeal for the gay community to reject anti-Muslim rhetoric. ``We know what it looks like and feels like to be scapegoated and isolated in the midst of a crisis,'' the groups said. But Younis said the relationship between Muslims and LGBT advocates ``is not a natural or deep alliance.'' Many U.S. Muslim immigrants come from countries and cultures were gays are often violently persecuted, and harbor a deep antipathy toward LGBT people. But younger generations of American Muslims generally don't share these views, Younis said. Last year, after the Supreme Court legalized gay marriage, author Reza Aslan and actor Hasan Minhaj published a letter to ``our fellow American Muslims,'' urging them to support civil rights for gays, even if Muslims are uncomfortable with, or outright opposed to, same-gender relationships. ``Rejecting the right to same-sex marriage, but then expecting empathy for our community's struggle, is hypocritical,'' Aslan and Minhaj wrote on ReligionDispatches.org. ``We have to fight for the right of others to live their lives as freely as we want to live ours.'' A survey last year by the Public Religion Research Institute found four in 10 U.S. Muslims support same-sex marriage _ compared with 53 percent of all Americans who said the same. About two-thirds of Muslims in the survey favored civil rights protections for LGBT people in jobs, housing and public accommodations, compared to seven in 10 of all Americans. Scott Siraj al-Haqq Kugle, an Emory University professor and author of ``Homosexuality in Islam: Critical Reflection on Gay, Lesbian and Transgender Muslims,\" said he first began writing about LGBT issues and Islam 14 years ago. At the time, he said Muslims generally rejected or ignored his work challenging the overwhelming Islamic consensus that same-gender sex is to be condemned. But over the years, Kugle has noted a growing openness in the U.S. and elsewhere to discussing the topic. He sees evidence of this shift in the new films, books, articles and blogs about gay Muslims. The Duke Islamic Studies Center is in the midst of a year-long project examining Islam and sexuality, including same-sex relationships, part of a wider scholarly re-examination of Muslim teachings on the subject, according to Safi. The research is mostly occurring in the West, but Muslims from South Africa, Malaysia and other countries participate in the work. ``So many Muslims _ especially professionals, university students, and families dealing with LGBT issues _ are searching for alternative ways of practicing Islam that are inclusive and just. Muslim leaders are lagging behind in this,\" Kugle said. LGBT Muslims are more easily connecting with each other through the internet, Alam said. Gay and lesbian Muslims have formed local organizations in six cities, Alam said, along with some informal support networks, and hold an annual retreat. Still, these meetings remain largely private, a reflection of the continued difficulty of being openly gay in their communities. Several colleges now have Islamic chaplains, another source of support for young gay Muslims. LGBT Muslims and their allies are also creating prayer spaces that welcome all sexual identities. Among them are Unity Mosques, which began in 2009 in Toronto, that include mixed-gender prayer and women-led services, although the sites sometimes struggle to stay open, said El-Farouk Khaki, an immigration lawyer based in Toronto and founder of Salaam: Queer Muslim Community. Imam Daayiee Abdullah, who works from the Washington area and leads the Mecca Institute, which offers Islamic courses from a progressive viewpoint, said he was ostracized by other Muslims when he came out as gay 20 years ago and was ``not necessarily considered Muslim.'' But in the last decade or so, he has noticed a growing receptiveness among American Muslims to at least listening to his arguments for acceptance. Alam, who travels the country speaking to college students about being gay and Muslim, said coming out is still ``an incredibly risky proposition'' for many. He did so at age 19, to parents he said are ``more tolerant than they are accepting.'' He said he's encouraged by the statements from many Muslim leaders after the attack in Orlando, but he hopes it's more than lip service. ``I think there's a sense within the community of `Is this too good to be true?' What does this really mean that they stand with us? Is it theological acceptance? Is it just that we won't stand in the way of LGBT rights in this country?\" Alam said. ``Those are the nuances that definitely have to be worked out.'' Washington - 14 June 20161. SOUNDBITE (English) Daiyee Abdullah, Gay Imam: \"I've received a number of emails from people, and I would probably say 80 percent of them are younger LGBTQ people who are fearful. They're like, 'I'm afraid, what can I do,' you know. And I've been working very diligently to calm them.\"  2. SOUNDBITE (English) Urooj Arshad, Queer Muslim\"My name is Urooj Arshad and I identify as a queer Muslim. I was born and raised in Pakistan and my family immigrated to the U.S. when I was 17 and I came out at 19. And that was about 20 years ago. (laughs)\" 3. SOUNDBITE (English) Urooj Arshad, Queer Muslim: \"I feel like I live in a new world. You know, I think after 9/11 it felt like a new world, I feel like I'm on the third day of a new reality for so many people that I know and love.\" 4. SOUNDBITE (English) Urooj Arshad, Queer Muslim: \"Because we sit at these intersections, these are not separate identities for us, for a long time, we felt invisible in both spaces. We were educating LGBT mainstream folks and we were educating Muslims around existence of these complex identities and a lot of times our voices get lost.\" 5. SOUNDBITE (English) Urooj Arshad, Queer Muslim: \"I'm scared, you know, in terms of, I was already feeling very vulnerable, my communities feel very vulnerable. We feel unsafe for so many reasons. The trauma in our community is palpable. So we are already sitting with that. I just don't know what this is going to do to us. You know, I think right now we're in crisis mode, but when things start to kind of calm down, I really feel that whatever policies become prominent, it's an election year, it's already scary what kind of rhetoric is being said, I just don't know what the world is going to look like.\" 6. SOUNDBITE (English) Shehzad Ukani, Queer Muslim: \"My name is Shehzad Ukani. I am a queer, Pakistani American, Ismaili Muslim originally from Chicago. My mom specifically didn't have prior exposure to what it meant to come out and to be able to differentiate sexual and gender diversity from mental illness.\"7. SOUNDBITE (English) Shehzad Ukani, Queer Muslim: \"I was incredibly scared. It was after Ramadan in August of 2010 where I decided that this was absolutely necessary for me. And I felt completely and utterly unprepared for it.\" 8. SOUNDBITE (English) Shehzad Ukani, Queer Muslim: \"There are so little safe spaces for queer and trans people to begin with and now others are making it less safe and less available.\" 9. SOUNDBITE (English) Shehzad Ukani, Queer Muslim: \"Given that a lot of us are in mourning, continue to be in mourning, I think a lot of our concerns revolve around trying to build as many allies as possible. I think we have a lot of allies in name, but unfortunately those allies exist in name only. That's both within and outside of the Muslim community.\" 10. SOUNDBITE (English) Daiyee Abdullah, Gay Imam: \"It's important that we have more voices to articulate their particular life issues, their life experiences and also that there is a way to find a common ground so that we can all work and live together.\" \u003c/span\u003e\n\u003c/div\u003e\n\u003cdiv class='action-container flex justify-between'\u003e\n\u003cbutton aria-expanded='false' aria-label='Read more description' class='rp-full-description' type='button'\u003e\n\u003ci class='fai fa-solid fa-align-left'\u003e\u003c/i\u003e\n\u003cspan id='read_more'\u003eRead More\u003c/span\u003e\n\u003c/button\u003e\n\u003cdiv class='rp-report'\u003e\n\u003c/div\u003e\n\u003c/div\u003e\n\u003cdiv aria-labelledby='resource-details-heading' class='rp-info-section'\u003e\n\u003ch2 class='title' id='resource-details-heading'\u003eResource Details\u003c/h2\u003e\n\u003cdiv class='rp-resource-details clearfix'\u003e\n\u003cdiv class='detail'\u003e\n\u003cdl\u003e\n\u003cdt\u003eCurator 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