Lauren Discoe

ED 460/ Adams
May 6, 2014
Arab-American Children in U.S. Schools
Over a decade ago the United States started stereotyping children.
After the destruction of the World Trade Center in New York City, ArabAmerican children across the country and even the world were looked at
through a different lens. Many assumptions about culture, upbringing,
religion, and motive of these young learners were made. But why? Why,
would we stereotype these children, who in most cases were born on
American soil? I dont have the answer, and my intent is not to examine the
average American psyche. My goal is to uncover the effects of the plane
crashes on the Arab-American children in todays society and schools. I want
to find out who these students are and what characteristics they might poses
in and out of the classroom. And last, I would like to know what could I do, as
a future educator of these learners, to help these children find success,
support, and identity in their lives.
As previously stated, the attack on the World Trade Center has had
lasting effects on the Arab-Muslim-American youth and it has been
hypothesized that the psychological well-being of Arab Muslim children and
adolescents is potentially at risk (Britto, 2008, p.853). After reading various
sources, I want to make the distinction before I begin, between ArabAmericans and Muslim-Americans. As Moule (2012) suggests, that when

talking about these specific groups of children, It is important to talk sets of

features rather than features because of the great diversity within and
between these groups (p. 313). The distinction between the two is simple.
The term Arab refers to a place of origin. That place for an Arab individual,
could be one of 22 Arab states, which span from North Africa to the Middle
East. The term Arab can also refer to the language spoken by an individual
and their family, Arabic. Whereas, the term Muslim refers to followers of
Islam, irrespective of ethnicity, sect, or language (Britto, 2008, p.854). Even
though there is an obvious distinction between the two groups, the line tends
to get blurred by the average American and the American media. It is
important for us educators to understand that there is only 24 percent of
Arab Americans who happen to be Muslims (Moule, 2012, p. 314) currently
living in the United States.
Even though there is a distinction between Arab and Muslim
Americans, the reality for these two groups can be the same. According to
Bonet (2011)
The literature suggests that living in a post 9/11 America has been an
increasing challenge for Arabs, Arab Americans, and Muslims as they
are often seen at the other, a threat to the nation, and inherently
linked to terrorism and violence. (p. 46)
Coinciding this viewpoint there has been a rise of hate crimes against
these two groups. Bonet (2011) repots that Mosques were burned and

vandalized; individuals were violently attacked, mocked, spat on and even

killed (p. 48). Although this level of violence is typically not seen within
school walls, there is still a lack of religious neutrality between
educators/administrators, and students.
This lack of neutrality within school walls is made up of many factors.
The largest factor is the lack of knowledge the teachers/administrators and
fellow peers have about Arab and Muslim youth. This naivet comes from
little to no interaction between the dominant culture and the Arab/Muslim
culture. Soliman (2008) and Egyptian-American recounts his New Jersey
school days as
I would often go to school and be asked where my family was from.
People would sometimes look at me and guess the usual, such as
Hispanic or Italian. They would never think of guessing that my
ethnicity was Egyptian, usually because they had not interacted with
an Egyptian-American before. But their reaction to my Arab-American
heritage was always the same: Does your family back in Egypt live in
a pyramid and ride camels? (para. 1)
Although Solimans account is unique, it is not uncommon for children of
Arab heritage to receive such a simple stereotype from the rest of Americas
youth. Solimans experience shows that assumptions about his heritage are
not based solely on the viewpoint of the media after 9/11, but are made by a
lack of education about his heritage.

Along with the lack of cultural education in American schools, there is

also a lack of religious education. Ado-Zena (2011) explains, Even though
American public schools maintain a separation between church and state,
non-Christians face social and logistical challenges that threaten their
development and academic performance (p.16). Much of the non or miss
education stems from not knowing what the religion of Islam is, and the
beliefs associated. Muslim American youth feel pressure from their families
and teachers to find cohesion between both of their lives, and they may be
faced with conflicts arising in the curricula and pedagogical practices
(Britto, 2008, p. 854). Britto (2008) also goes on to suggest that, there may
be a substantial difference between what is generally taught in the school
and what is taught at home (p. 855). The religion of Islam calls for
acceptance of its text and doctrine, whereas the school culture asks for
question and exploration of text in general. Even though there is a distinct
religious difference between Arab and Muslim Americans because only one
in five Arab Americans is Muslin (Moule, 2012, p. 314), there are many
similarities between the two families and home cultures.
Arab and Muslim cultures both place large emphasis on the family unit.
This cohesion of family drawn in more then just the nuclear unit, aunt,
uncles, cousins, and grandparents can be a part of the raising of the children.
In both groups, the roles of males and females differs from that of American
culture, Bonet (2011) explains, in the Muslim culture the dominant public
discourse around Islam and gender frames it as a product of outmoded,

backwards, and historic cultural traditions (p. 50). Most notably is the
presence of hijab on Muslim girls and women. A hijab is a piece of material
worn on the head of women as part of a religious tradition. According to
Britto (2008) Muslim women are targeted in particular, girls who the hijab,
or headdress, report feeling the most vulnerable, a phenomenon the media
has dubbed hijabophobia (p. 854). Much of this phobia stems from a lack
of knowledge, as stated before. What Americans, or outsider might see as a
form of oppression and subjugation is in fact for many women a liberatory
practice, where they can state their identities, openly practice their faith and
make anti-imperial statements (Bonet, 2011, p. 51). Arab and Muslim men
also face discrimination for their familial roles. Many males exhibit protective
behavior towards their siblings, which can be misunderstood as controlling
behavior instead of one stemming from love. Along with home culture
differences, there also tends to be differences between Americans and these
two cultures in the realm of education.
As stated by Moule (2012) Arab Americans have an overall higher
level of education across the board (p. 317). This may stem from the
families commitment toward education and success in life and business.
Some say that academic success may be because these students,
particularly the Muslim youth, are able to show a strong commitment to their
faith, therefore they can show a that same commitment toward their
education (Abo-Zena, 2011). The parents of these children also show this
commitment, but like many immigrants who have English as their second

language, often times dont participate in their childrens school functions.

Despite the lack of involvement it is know that 85 percent of Arab Americans
have a high school diploma, and 40 percent have earned a college degree
(Moule, 2012). This contrasts the United States overall average, which is 24
percent.
Even though Arab and Muslim American students tend to have a
relatively high graduation and diplomas rate, there are still opportunities we
as educators can take to improve the education about these two groups. One
of the most common reasons why more is not being integrated into our
standing multicultural education is the lack of knowledge and fear of making
mistakes. However, once an educator can combat those apprehensions,
great strides can be made to make these children feel safe and secure. Some
simple ways to begin education and inclusion would be to include all religious
holidays on the school or classroom calendars. The educators can also be
aware during school gatherings and functions, if there is seclusion, to provide
alternatives. The teachers can also provide many opportunities for
instructional feedback and student discussion and expression, as well as
establishing safe classroom routines. And the last would be to use diverse
literary materials that show religious and cultural differences (Abo- Zena,
2011). Al-Hazza and Bucher (2008) highlight ways to select appropriate
material that encourages inclusion and acceptance in the article Building
Arab Americans Cultural Identity and Acceptance With Childrens Literature.
The article serves as a basis or starting point for educators who are planning

Arab and Muslim education in their units. In short, the article suggests ways
to ensure the books being choses are acceptable, along with lists and
resources on where to find quality books and readings.
It has been thirteen years since the events of 9/11, and the Arab and
Muslim youth are still being victimized. It is apparent through research, that
the coinciding youth in America is feeling the aftermath over a decade later.
These students are being victimized and culturally misunderstood by the
average American. It is clear that there is a lack of communication on both
sides. Some of the lack comes from the side of the Arab or Muslim student,
who may not be fluent enough in English to be able to communicate. And,
the other comes from the educators, who are scared or not equipped with
enough knowledge about these two groups to accurately inform the rest.
After reading, clearly if it up to the schools and educators to set and example
of acceptance and understanding toward these two misunderstood groups.
Without the proper education, Arab and Muslim youth could potentially see
an increase in victimization and harassment from their peers and fellow
Americans. Abo- Zena (2008) sums it up by saying teachers have
tremendous power to validate or deny, to recognize and illuminate or ignore
and sensitive topic in a classroom (p. 17).

References
Abo-Zena, M. M. (2011, December). Faith from the fringes: Religious minorities in
school. The Phi Delta Kappan, 93(4), 15-19.
Al-Hazza, T. C., & Bucher, K. T. (2008, November). Building arab americans' cultural
identity and acceptance with children's literature [Electronic version]. The
Reading Teacher, 62(3), 210-219.
Bonet, S. W. (2011). Educating muslim american youth in a post-9/11 era: A critical
review of policy and practice [Electronic version]. The High School Journal, 4655.
Britto, P. R. (2008, August). Who am I? Ethnic identity formation of arab muslim
children in contemporary U.S. society [Electronic version]. Journal of the
American Academy of Child and Adolescent Psychiatry, 47(8), 853-857.
Moule, J. (2012). Cultural Competence: A Primer for Educators (2nd ed., pp. 313318). Belmont, CA: Wadsworth.
Soliman, A. (2008, July 17). Combating Stereotypes [Electronic version]. The Record,
p. A09.