muslimthirdspaces-blog

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Most needed are those ‘third places’ which lend a public balance to the increased privatization of home life. Third places are nothing more than informal public gathering places. The phrase ‘third places’ derives from considering our homes to be the ‘first’ places in our lives, and our work places the ‘second.

Roy Oldenburg, The Great Good Place, Cambridge, Massachusetts: Da Capo Press, 1989.  (via muslimthirdspaces)

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Various expressions of being a Muslim woman in North America. The internet is now a space that allows for a range of expressions, and a voice. 

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Puntastic

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When 18-year-old Nermeen Ileiwat first began college, she could not wait to get into a relationship — maybe even get engaged before graduation. But after one year, the rising sophomore realized she had no idea what she wanted out of life and was in no position to get into a relationship.

That decision didn’t last long. Only a few months after, Ileiwat met someone at a party, and their friendship quickly turned into something more.

However, dating was not that simple for the now 21-year-olds who are Muslim. They have religious restrictions that limit physical contact in premarital relationships. They chose to focus more on developing their emotional intimacy, with the occasional hug or kiss. Out of respect for their religious beliefs, Ileiwat and her boyfriend decided not to engage in any advanced sexual activity until they’re married.

For young couples like them, the idea of dating is common, and it means balancing their religious views with their desire for emotional intimacy. But the term “dating” still invites an offensive suggestion for many Muslims, especially older ones, irrespective of how innocent the relationship may be. Dating is still linked to its Western origins, which implies underlying expectations of sexual interactions — if not an outright premarital sexual relationship — which Islamic texts prohibit.

But Islam does not forbid love.

How Young Muslims Define “Halal Dating” For Themselves

Illustration: Fahmida Azim for NPR

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A Muslim Love Story

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Mosques vs. Third Spaces. Now what?

The past few posts gave just a glimpse at the complexities of what it means to create healthy communities that includes women, different versions of masculinities, of sexualities and identity within the Mosque. We tried to show what created third spaces to be a necessity for Muslim women, for Queer Muslims, and for Muslims generally who felt not represented within the walls of the mosques. We also tried to expand on the benefits that can be gained within third spaces. But ultimately, if a mosque was able to adhere to the ten principles of a third space, then technically the mosque could be a third space. But as long as people feel excluded, remosquing seems less likely than unmosquing seems to be. From physical spaces, third spaces are extending to the digital world. Sites such as Seekershub have created huge communities of Muslim that come together for knowledge, for advice on forums that are answered by Muslim scholars across the world, and even give classes, livestreams, chat sites, posted content and so on for their members to sign up for. Blogs such as partytilfajr.tumblr.com attempt to bring humour to the faith, while advising Muslims with questions that range from the serious such as sexuality, mental health and death to the mundane when explaining if one can pray with nail polish. Muslims have even turned to the internet to find partners Sites range from traditional matchmaking services, to Minder, the “halal” permissible Tinder, to Ishqr, a site that allows its members to find love with whomever they chose. Both men and women can choose the religiosity levels, continent, and gender that they would be interested in, allowing their members to cross boundaries of heterosexuality.

So if all aspects that the mosque traditionally provided in digital and traditional third spaces, what role does the mosque play in the everyday lives of Muslims? That is the big question for communities to work on. What does it mean to have a healthy community, where all Muslims can come together? Can the mosque be that third place for Muslims outside of the home and workplace, or will these alternative places be the new mosque in the upcoming decades?

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Zahra is one of the 30 students that shared their journey within Islam, as youth, and as trying to navigate religious spaces but not finding any connections. 30 Lives is a journey into the lives of 30 unique individuals that have been touched by the Muslim Chaplaincy at the University of Toronto.

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To build community requires vigilant awareness of the work we must continually do to undermine all the socialization that leads us to behave in ways that perpetuate domination.

bell hooks, Teaching Community: A Pedagogy of Hope

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What exactly is Islamic Chaplaincy?

The Muslim Chaplain at the University of Toronto explains the importance of having an inclusive space where youth (but not limited only to youth) can come create meaningful relationships, a sense of belonging, and foster their identity. The Muslim Chaplaincy also provides spiritual and counseling services, while also providing Islamic education.[1]

[1] mcuoft.com

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Muslim Chaplaincy

 An example of a third space is The Muslim Chaplaincy at the University of Toronto.

 What is it?

 “Islamic chaplaincy is the next step of Islamic leadership in North America, dedicated to nurturing healthy spiritual development in individuals. By having access to a wave of committed, well educated, balanced, nurturing, and culturally relevant role models, young Muslims no longer feel at a loss when they face challenges of faith and identity.”

 Mission:

 Their mission is to create an inclusive space and foster a sense of community and Muslim identity. It helps youth/students through educational, spiritual and counselling service through Islamic learning.  

 Affiliated with:

 The Muslim Chaplaincy at the University of Toronto is affiliated with other Muslim third spaces such as Faith of Life Network, Seekers Hub, Muslim Students’ Association at the University of Toronto Mississauga, and Muslim Students’ Association at University of Toronto St. George.

 Programs:

 Some of the programs they offer are podcasts of spiritual refinement, which you can access on their website. They also have a media outlet on YouTube that is used an a educational tool to enrich and educate. They also offered individual Muslim faith-based counselling, as all session are kept confidential.

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“As all advocates of feminist politics know most people do not understand sexism or if they do they think it is not a problem. Masses of people think that feminism is always and only about women seeking to be equal to men. And a huge majority of these folks think feminism is anti-male. Their misunderstanding of feminist politics reflects the reality that most folks learn about feminism from patriarchal mass media.

bell hooks

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That was a reflection Farhia had when she was at Taleef last May 2017. 

Taleef Collective, located in Fremont, California, and Chicago, Illinois is community hub, spiritual and therapy care center, youth organization and religious space. Their mantra is “Come as you are, to Islam as it is.” They state to be a safe space that do not “discriminate or judge and believe that dialogue, education and fellowship are integral to individual and collective growth.”[1] All forms of religious expression were allowed here. While women did pray behind the men, the space had no barriers, and women had equal access to the teachers as the men did. The board and staff were equally men and women, and the higher executive positions showed a variety of female voices and leadership. Theere were no gendering of roles, where men were doing simple tasks of cooking and cleaning (sounds simple but gender roles have made it not)!

|05.13-25.17| “Come, come, whoever you are. Wanderer, worshiper, lover of leaving. It doesn’t matter. Ours is not a caravan of despair. Come, even if you have broken your vows a thousand times. Come, yet again , come , come.” »Jalaluddin Rumi

Words to explain the experience of this week have not been created. My soul was created to reconnect with the souls of this week, and I will forever be grateful for all that was gifted to me at this beautiful space subhanAllah. (at Ta'leef Collective)

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Ta'leef Collective presents a new video series titled “REFLECTIONS.” These videos are short vignettes featuring people from the Ta'leef community on topics that range from religion, culture, lifestyle, knowledge, arts, sciences, community, family, etc.

Ta'leef Founding Director USAMA CANON discusses Ta'leef Collective’s Sunday night program ‘Living Right’ and the intention behind the program. Canon asserts that the discourse in the Muslim community is often overly theoretical and that relevant, honest discourse (as an essential for spiritual cultivation) must be provided.

Born and raised in California, Usama Canon embraced Islam in 1996. Since then, he has had the honor of studying various Islamic Sciences both at home and abroad under some of today’s foremost scholars. Usama is the Founding Director of Ta’leef Collective and maintains an active role in various facets of outreach and education, concentrating on issues facing Muslim youth, assisting converts, and developing support systems for Muslim living in the West.

© Ta'leef Collective 2012 (taleefcollective.org)

The “Reflections” video series are produced and directed by Mustafa Davis, Inc. (mustafadavis.com)

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MSA Stories: University of Toronto

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Muslim Students’ Association at University of Toronto St. George

The Muslim Students’ Association (MSA) has multiple location but U of T was the first established MSA founded in 1965. MSA represents the growing number of Muslims on and off campus at U of t. It started as a prayer facilitated club which has grown as an advocate for social justice, community service, faith practices, academic support and campus life. MSA is defined by its service, fellowship and excellence. You can also go to MSA’s office hours and subscribe to newsletters as a way to be engaged.

The services offered:

Prayer spaces across campus

Jummah prayer (friday prayer)

Lectures, workshops, and seminars

Community service volunteering

Social events and trips

Orphan sponsorship program

The Muslim Voice Magazine

Mentorship and academic help

Third Space:

MSA is an innovative third space that targets student on campus and off campus. Students and youth come together to engage in social events as it accommodates the spiritual and social needs of Muslim students. It also provide opportunities for leadership development within the student body. It provides guidelines for university survival that can be essential for all new coming muslim students. MSA provides outside the home and forms the inclusion of all the muslim student body.

[muslimthirdspaces-blog]

Most needed are those ‘third places’ which lend a public balance to the increased privatization of home life. Third places are nothing more than informal public gathering places. The phrase ‘third places’ derives from considering our homes to be the ‘first’ places in our lives, and our work places the ‘second.

Roy Oldenburg, The Great Good Place, Cambridge, Massachusetts: Da Capo Press, 1989.