muslims in colorado: from a novelty religion to a thriving community

11
This article was downloaded by: [Mount St Vincent University] On: 04 October 2014, At: 12:13 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Journal of Muslim Minority Affairs Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/cjmm20 Muslims in Colorado: From a Novelty Religion to a Thriving Community Patrick D. Bowen Published online: 13 Oct 2009. To cite this article: Patrick D. Bowen (2009) Muslims in Colorado: From a Novelty Religion to a Thriving Community, Journal of Muslim Minority Affairs, 29:3, 345-354, DOI: 10.1080/13602000903166614 To link to this article: http://dx.doi.org/10.1080/13602000903166614 PLEASE SCROLL DOWN FOR ARTICLE Taylor & Francis makes every effort to ensure the accuracy of all the information (the “Content”) contained in the publications on our platform. However, Taylor & Francis, our agents, and our licensors make no representations or warranties whatsoever as to the accuracy, completeness, or suitability for any purpose of the Content. Any opinions and views expressed in this publication are the opinions and views of the authors, and are not the views of or endorsed by Taylor & Francis. The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. Taylor and Francis shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use of the Content. This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. Terms & Conditions of access and use can be found at http://www.tandfonline.com/page/terms- and-conditions

Upload: patrick-d

Post on 16-Feb-2017

215 views

Category:

Documents


2 download

TRANSCRIPT

Page 1: Muslims in Colorado: From a Novelty Religion to a Thriving Community

This article was downloaded by: [Mount St Vincent University]On: 04 October 2014, At: 12:13Publisher: RoutledgeInforma Ltd Registered in England and Wales Registered Number: 1072954 Registeredoffice: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK

Journal of Muslim Minority AffairsPublication details, including instructions for authors andsubscription information:http://www.tandfonline.com/loi/cjmm20

Muslims in Colorado: From a NoveltyReligion to a Thriving CommunityPatrick D. BowenPublished online: 13 Oct 2009.

To cite this article: Patrick D. Bowen (2009) Muslims in Colorado: From a NoveltyReligion to a Thriving Community, Journal of Muslim Minority Affairs, 29:3, 345-354, DOI:10.1080/13602000903166614

To link to this article: http://dx.doi.org/10.1080/13602000903166614

PLEASE SCROLL DOWN FOR ARTICLE

Taylor & Francis makes every effort to ensure the accuracy of all the information (the“Content”) contained in the publications on our platform. However, Taylor & Francis,our agents, and our licensors make no representations or warranties whatsoever as tothe accuracy, completeness, or suitability for any purpose of the Content. Any opinionsand views expressed in this publication are the opinions and views of the authors,and are not the views of or endorsed by Taylor & Francis. The accuracy of the Contentshould not be relied upon and should be independently verified with primary sourcesof information. Taylor and Francis shall not be liable for any losses, actions, claims,proceedings, demands, costs, expenses, damages, and other liabilities whatsoeveror howsoever caused arising directly or indirectly in connection with, in relation to orarising out of the use of the Content.

This article may be used for research, teaching, and private study purposes. Anysubstantial or systematic reproduction, redistribution, reselling, loan, sub-licensing,systematic supply, or distribution in any form to anyone is expressly forbidden. Terms &Conditions of access and use can be found at http://www.tandfonline.com/page/terms-and-conditions

Page 2: Muslims in Colorado: From a Novelty Religion to a Thriving Community

Muslims in Colorado: From a Novelty Religion to aThriving Community

PATRICK D. BOWEN

Abstract

In the US state of Colorado the Muslim population has grown ten-fold over the last

half century. Consequently, the state has had to adjust from having little contact

with non-Muslims to communicating with them on a regular basis. This article

first presents the historical development of Colorado’s Muslim community and the

difficulties it has faced in the wake of recent world political events. The article

then describes the growth of Colorado’s interfaith community and its interaction

with the Muslim ummah. In Colorado, Muslim/non-Muslim interfaith activities

have increased exponentially since the mid-1990s, especially since September 11,

2001, due to the increased interest of various groups which have attempted to

understand and teach each other about their respective world views. Currently

there is at least one interfaith event every week in the state. As a result of this inter-

action, the Colorado Muslim community has become more integrated into the

Colorado community-at-large, not only religiously, but also socially and politically.

Introduction

During the past 25 years, Colorado’s Muslim community has quadrupled, making

it increasingly visible and subsequently the target of attention and discrimination. In

response, members of the Colorado religious communities have initiated several inter-

faith dialogue groups which have seen a surge in participation especially since September

11, 2001. This essay will first examine the history of Muslims in Colorado, highlighting

their population surge in the 1980s and 1990s and the accompanying discrimination.

It will also present a historical description of the concomitant growth of Colorado’s

interfaith community. While current literature has examined modern Muslim minority

communities and interfaith dialogues separately, expositions of their interactions over

time have not been expanded on completely. Over the last 30 years these two Colorado

communities have developed a network of ties which have created a particularly strong

relationship today.1

Population

The population estimates of Colorado’s Muslim community today are not very exact.

For the United States as a whole, in fact, there is a wide range of estimates, from 1

million to 6.5 or even 7 million Muslims in the country. Due to Public Law 94-521

(1976), the Census Bureau is restricted from asking for religious affiliation. In addition,

there were no official attempts to measure the population by religion before the year

2000. The Association of Religion Data Archives estimated Denver’s Muslim population

in 2000 to be 14,855.2 This seems particularly small when compared with estimates

Journal of Muslim Minority Affairs, Vol. 29, No. 3, September 2009

ISSN 1360-2004 print/ISSN 1469-9591 online/09/030345-10 # 2009 Institute of Muslim Minority Affairs

DOI: 10.1080/13602000903166614

Dow

nloa

ded

by [

Mou

nt S

t Vin

cent

Uni

vers

ity]

at 1

2:13

04

Oct

ober

201

4

Page 3: Muslims in Colorado: From a Novelty Religion to a Thriving Community

given by the local Muslim leaders throughout the years. The Association of Religion

Data Archives’ method of contacting religious centers for information—which does

not account for the many small mosques that are reticent to talk to outsiders, the

many individuals who are scared to admit their affiliation out of fear of government or

civilian harassment, and the fact that the majority of US Muslims are not members of

mosques—makes their number seem questionable, though it does account for a possible

overlap of membership. The Lewis Mumford Center for Comparative Urban and

Regional Research at the University of Albany also estimates close to 14,000, but uses

an alternative method.3 Their research involves taking official numbers from the 2000

US census and counting all people as Muslim who identify themselves as natives or des-

cendants of natives from all-Muslim countries. This method fails to account for the fact

that some members of those countries were not in fact Muslims (perhaps the reason for

their emigration), nor does it account for the fact that some Muslims came from non-

Muslim countries such as India, nor does it account for the growing numbers of

African American, Anglo American and Latino Muslims. Lastly, Adherents.com,

which compiles its own list of religious populations, references a Denver newspaper

article that estimates ten thousand Muslims living in Colorado currently.4 However,

newspaper articles often receive their information solely from members of the Muslim

community who could have a vested interest in exaggerating their numbers.

Despite these problems, one cannot deny that there was surge in the Muslim population

growth during the 1980s and early 1990s. The sheer number of Islamic institutions estab-

lished in Colorado during and since that time reflects this surge. Some ascribe this swelling

to the US oil boom in the mid-1980s as well as an increasing number of South Asian,

Middle Eastern and North African people who have been emigrating in search of a

better standard of living. In my interviews with Muslim leaders throughout the state, I

have heard a wide variety of estimates of today’s Muslim population from as few as

15,000 to as high as 50,000. In this paper I will present estimates that seem to generally

follow the trend of growing Muslim organizations. That the estimate of 15,000 was con-

sistently used throughout the 1990s, and the likelihood that the formal estimates might be

somewhat undershot, suggests that the current Colorado Muslim population is around

25,000, with probably 20,000 in Denver. The population of Colorado in 2000 was 4.3

million—making the Muslim population less than one percent of the total. However,

it is important to note that while Colorado’s population has tripled since the 1950s,

its Muslim population has increased at least ten-fold, and appears to be still growing.5

History

Early Muslim arrival in Colorado followed a pattern of trickling immigration. Around

1900, a few Muslim prairie peddlers came to Colorado with the first wave of Middle

Eastern immigrants to the US.6 They were mostly Syrian and Lebanese men who

usually intermarried with local Christian women. In 1914, Kamiss Mahmoud Shelby

arrived from Palestine. He would become Denver’s only imam for the next 30 years.

During that time, Shelby oversaw only two Muslim wedding ceremonies—one of

which was for a family from Utah who came to Denver because Shelby was the closest

imam.7 Throughout the years, Shelby gave sermons (khutba) in Denver and Wyoming.

In 1933, he was quoted as saying Denver was home to “less than ten” Muslim residents.8

The Muslim community remained very small through the 1950s. In July 1957, a local

newspaper noted that 28 Muslims gathered for prayer in a Denver park for the

Bairam feast.9

346 Patrick D. Bowen

Dow

nloa

ded

by [

Mou

nt S

t Vin

cent

Uni

vers

ity]

at 1

2:13

04

Oct

ober

201

4

Page 4: Muslims in Colorado: From a Novelty Religion to a Thriving Community

Though the Muslim community was still small, consisting of around 200 families in

the 1950s, a group of about seven men formed the Colorado Muslim Society (CMS)

as a way to keep the community together. Because the community was so small, just

to survive, the members had to overlook each other’s theological (Sunni and Shi’a),

cultural and ethnic (Arab, Afghan, Egyptian, Indian, Pakistani, etc.), and political differ-

ences. CMS was therefore apolitical and focused on observing, preserving and practicing

the fundamental traditions of the Islamic culture. Whenever possible, two or three

families would meet in each other’s home for worship and discussions. Soon, they

moved to a church basement to accommodate the slowly growing Muslim population

that was immigrating since the United States passing of the Immigration and Nationality

Act in 1965. In 1974, CMS purchased its own building, a small house, which accommo-

dated close to 200 people.

In the 1970s, international students from Muslim countries including the wealthy

Arab nations: Saudi Arabia, Kuwait, Qatar, United Arab Emirates, represented a

major component of the Muslim community. Moreover, their membership in CMS

became close to a majority. Relying on their number and generous donations, they press-

ured to control the Society’s management. However, because the students were predo-

minantly non-citizens and transient, the resident Muslim community, objected and

resisted their interference in the affairs of the Society. The problem became eminent

during the process of revising the Society’s constitution. The newly revised Constitution

resolved the problem by combining the students together with non-resident community

members who have non-voting Associate Membership status.

Additionally, during the early 1980s, and for convenience, the students purchased a

house near the University of Denver (DU), and used it for their worship. As it became

crowded, because the overflowing resident community began to join them there, the stu-

dents sold the house and bought a larger building. Due to the 1980s recession, the unset-

tling conditions in the Middle East, and the Iraq/Iran war, hundreds of students

departed to their home countries. Their governments felt the students were potentially

at risk and called them to return. The building these students left behind eventually

became the current community-run Islamic center named The Denver Islamic Society.

Other mosques began to appear in the 1970s. Muhammad Mosque 51 was granted the

status of being the first official Nation of Islam mosque in Colorado in 1972. Within a few

more years, Masjid Al-Haqq, a Sunni African American mosque was started. By 1980,

there were an estimated 3,000 Muslims in Denver, and Colorado college towns had

several groups forming. That year, the Greeley Islamic Center was formed and the Uni-

versity of Colorado (CU) at Boulder students started their chapter of the Muslim Stu-

dents Association (MSA). Reshad Field, of the Sufi Mevlevi order, began teaching

classes in Boulder in 1976, and other tekkes (Sufi meeting places) began springing up

in the 1980s for the Chisti, Naqshbandi, and Jerrahi orders. Also, in Fort Collins, a

city 45 miles north of Denver and home of Colorado State University (CSU), a

Muslim community emerged in 1980. They acquired a former church to establish

their first Islamic center, following the formation of the CSU MSA in 1978. The follow-

ing year, both the Sunni Denver Islamic Society (DIS) and the Wahhabi-Sunni Islamic

Center of Boulder (ICB) opened their doors to serve the mushrooming population. In

1983, the CMS built Denver’s first distinctly “Muslim” mosque with the features of a

dome and minaret. The 10,000 square foot mosque was built in a southeast Denver

suburb. By then, the Muslim population had doubled its 1980 numbers.

By 1992, the local press said there were 15,000 Muslims in Colorado.10 The following

year, community members organized the first Muslim school, the Crescent View

Muslims in Colorado 347

Dow

nloa

ded

by [

Mou

nt S

t Vin

cent

Uni

vers

ity]

at 1

2:13

04

Oct

ober

201

4

Page 5: Muslims in Colorado: From a Novelty Religion to a Thriving Community

Academy, in the building of their Islamic center. However, because of strong enrollment

and limited space at the CMS, in 1994 they purchased another building nearby. The

school is still in use and provides instruction from kindergarten through eighth grade.

Like similar schools throughout the country, it instructs students on subjects such as

history, math and science, but also teaches Arabic and Qur’anic studies—while offering

the children an environment that does not require students to adjust their schedules for

non-Muslim related holidays (such as days off for Thanksgiving) and provides special

holidays for Muslim festivals such as the two Eids.

The rest of the 1990s were marked with more expansion. In 1995, the first Shi’a

community center was established in a west Denver neighborhood. The next year saw

the installation of two prayer spaces at the Denver International Airport: one inside

for travelers and one outside for Muslim taxi drivers. About 30 Indian and Pakistani

Shi’a Muslims formed the Imamia Education Society (IES) in 1998, which promoted

religious and cultural programs, including youth activities. In the following year, while

the CMS was seeing 500 regular attendees to its Friday prayers, Masjid Ikhlas opened

in a northern Denver suburb. A year later, some members of Masjid Al-Haqq left it

and formed Masjid Shuhada’a and the North East Denver Islamic Center. Both commu-

nities follow the teachings of Waris D. Muhammad. By 2001, the Fort Collins Muslim

community, which had grown from 200 people in 1980 to 1,200, was beginning to

plan for the building of a new mosque. However, as has been the trend throughout

the US,11 no mosques have been constructed in Colorado since September 11, 2001

following the terrorist bombings in New York and Washington.

Encountering Local Challenges

As the Muslim population in Colorado grew, so did the amount of controversy between

the local Muslim and non-Muslim communities. When the CMS built Colorado’s only

traditional-looking mosque in the early 1980s, residents of the suburban community

opposed it at city council meetings. When CMS prepared to make an addition to the

mosque in the late 1990s, residents spoke up again, but to no avail. Prior to 1991,

there were no headlines about violence towards Muslims. However, during the Iraq

war in 1991, there were several reported incidents of Muslims students being harassed.12

That same year, the basketball team Denver Nuggets’ point guard Mahmoud Abdul

Rauf (formerly Chris Jackson) caused a stir by converting to Islam—several newspaper

articles detailed how his Gulfport, Mississippi hometown was overwhelmingly disap-

pointed in his conversion.13 After the Oklahoma City bombing in 1995, various

Muslim groups were threatened again—despite the CMS publicly condemning vio-

lence.14 In 1996, Nuggets player Abdul Rauf made national headlines again by refusing

to stand during the national anthem before NBA games, citing religious reasons, despite

the CMS’ (Abdul Rauf’s main place of worship) statement that they did not support the

action.15 Nevertheless, soon local “shock jock” DJs went to the CMS mosque with a

trumpet and bugle playing the “Star Spangled Banner” during the middle of a prayer.

The DJs were fired. Between 1998 and 1999, local papers cited “several” reports of

hate crimes against Muslims, including two murders of Muslim immigrants and

threats made by a man who was arrested with bomb-making material, four guns and

1,000 rounds of ammunition.16

After September 11, 2001, there was a marked increase in discrimination against

Muslims in Colorado—despite CMS’ repeated condemnation of terrorism.17 Hate

crimes doubled in the fourth quarter of 2001, making the total number that year 18.18

348 Patrick D. Bowen

Dow

nloa

ded

by [

Mou

nt S

t Vin

cent

Uni

vers

ity]

at 1

2:13

04

Oct

ober

201

4

Page 6: Muslims in Colorado: From a Novelty Religion to a Thriving Community

These crimes included threatening phone calls to Muslims and Muslim organizations,

threats made in public and vandalism (broken windows, fires set, blood and graffiti splat-

tered on walls of mosques). Some mosques required 24-hour police surveillance for

several weeks following the attacks. Because of fear of violence and US government

pressure on individuals and organizations (e.g. not explicitly stating what an acceptable

Islamic organization is), more Middle Eastern Muslims began returning to their native

countries.19 Often, they were members of mosques to which they made large financial

donations. Furthermore, because of government scrutiny of Muslim non-profits,

Muslims began to withdraw from mosque participation. Without these donations,

Denver’s Shi’a mosque, Masjid Ahl-al-Beit, began experiencing financial problems20

and, because of a lawsuit filed by its main imam against the mosque, most members

left and created other Shi’a groups since 2004.

Post 9/11 Experience

Colorado was not alone in seeing a spike in hate crimes in the months immediately

following September 11—this was the trend throughout the US. And, like other states,

Colorado’s reported hate crimes significantly reduced in 2002 to three reported

incidents.21 That year, an MSA at the University of Colorado was formed, along with

the group Muslims Intent on Learning and Activism (MILA). Because a large percentage

of Colorado (and US) Muslims do not register themselves at a mosque (for example, at

CMS’ 2007 Ramadan Eid prayer, 2,000 people attended although there are only about

750 official members of the mosque) some members of the Muslim community

decided to organize a non-profit, focusing on Islamic education and charity—with the

hope of overcoming theological and cultural differences between the increasingly

separate Muslim groups in Denver. However, today they have around 300 members

and only between 30 and 50 who participate regularly.

Other groups continued to form in the community. In 2003, the Multicultural Mosaic

Foundation (MMF) was established. The MMF is a growing international movement

composed of primarily Turkish Muslims who follow the teachings of Fethullah Gulen.

Also, while Iraqi members of the Masjid Ahl-al-Beit continued attending there, others

began to funnel into two disparate groups. With roughly 60 participants each at impor-

tant prayers, the Imamia Education Society for South Asian Shi’as and an Islamic center

for Persian Shi’as have flourished and are open to worshippers from any ethnic and

national background. In addition, there has also been increased participation in national

organizations like the Muslim Youth Foundation and Muslim American Society, though

neither group has maintained strong support. Statewide, the Colorado Muslim Council

holds a monthly meeting for Colorado imams to establish consistent dates for the start

and finish of Muslim holidays (because they are dependent on the sighting of the

moon as they follow the lunar calendar which can be interpreted differently).

However, this Council does not have consistent participation and does not represent

a true unified coalition.

In the last decade, the ethnic backgrounds of Colorado Muslims have diversified. With

the increased media attention to Islam since the late 1990s, many Anglo and some Latino

residents have converted to Islam. Also, because of recent conflicts and economic pro-

blems in Muslim African states, there has been a significant increase in Sudanese, Mor-

occans, and especially Somali immigrants. At the same time, Middle Eastern students

are slowly beginning to re-enter Colorado universities. In Denver’s north suburb, North-

glenn, a significant Afghani community has emerged and has even set up its own

Muslims in Colorado 349

Dow

nloa

ded

by [

Mou

nt S

t Vin

cent

Uni

vers

ity]

at 1

2:13

04

Oct

ober

201

4

Page 7: Muslims in Colorado: From a Novelty Religion to a Thriving Community

mosque. Nevertheless, neither the Afghani community, nor any other Muslim commu-

nity in Colorado, has created any sort of “neighborhood” similar to those that have been

observed in larger US cities. Generally, though, several mosques are located in southeast

Denver and its adjoining suburbs. Because Colorado Muslims, like their brethren

throughout the US, are typically well-educated, there is an effort amongst some to live

on that side of town as it is closest to Denver’s most elite school district, Cherry Creek.

Despite the increasing number of Muslim groups, discrimination against Colorado

Muslims has not been completely thwarted. The CMS was vandalized with hate graffiti

in 200322 and received bomb threats after the death of a US soldier in Iraq in 2004.23

The federal government detained Denver resident Haroon Rashid from 2002 to 2006

and failed to produce evidence of his terrorist involvements.24 Other incidents include

a remark by Colorado Representative Tom Tancredo that the US should bomb Mecca

as a way of ending all terrorism; five reported incidents of Denver talk radio hosts

making discriminatory remarks about Islam and Muslims in 2007; and multiple

gunshots were fired at the Greeley mosque that same year.25 For many members of

the Muslim and Christian community alike, these discriminatory incidents and world

events over the past 25 years have been the impetus for interfaith dialogue.

Interfaith Dialogue: Moving Forward

Before the 1980s, there were just a handful of instances when a Muslim spoke as a repre-

sentative of his/her faith to a non-Muslim audience. These meetings transpired via

church invitations to a few prominent Denver Muslims. But for the majority, the only

opportunity for most Colorado non-Muslims to hear about Islam from Colorado

Muslims throughout the first 80 years of the twentieth century was through the sporadic

newspaper interviews with members of the Muslim community. Those articles’ purpose,

primarily, was to describe Muslim rituals and beliefs—they were only newsworthy in the

sense that their practices were unique in Colorado. However, as the Colorado Muslim

population increased and world affairs made it seem more and more rational to work

out peaceful solutions for relations with the Middle East, members of the Colorado

religious community began working on interfaith dialogue, following in the footsteps

of other national and international religious groups.

Colorado interfaith dialogue did not commence with the inclusion of the Muslim

community because of its small size. Small “interfaith” groups before the 1980s were

primarily focused on work between disparate Christian churches. Leaders from the

various religious communities in Colorado began to talk regularly and, in 1985, clergy

from various Jewish and Christian groups began formally meeting as the Denver Area

Interfaith Clergy Conference (DAICC). At the time, because the CMS imam spoke

little English, the Muslim community was not involved. The DAICC dissolved in the

mid 1990s without ever having a Muslim representative. However, during the late

1980s, some members from the DAICC decided to begin interfaith work with lay

people, this time including the Muslim community.

The first major interfaith group that included Muslims began in the fall of 1988.

During the previous spring, a representative from the US Interreligious Committee

for Peace in the Middle East met with the executive director of the Colorado Council

of Churches, Gil Horn, who had also been involved with the DAICC. The result of

the meeting was the creation of a Denver chapter of the committee. The group had up

to five representatives from each of the Abrahamic traditions, each religion had

members of both sexes and both lay people and religious professionals. Although the

350 Patrick D. Bowen

Dow

nloa

ded

by [

Mou

nt S

t Vin

cent

Uni

vers

ity]

at 1

2:13

04

Oct

ober

201

4

Page 8: Muslims in Colorado: From a Novelty Religion to a Thriving Community

focus remained on peace in the Middle East, interfaith dialogue grew to be the most

valued aspect. Each meeting would be held at various members’ homes and places of

worship which provided participants the opportunity to get to know members from

other faiths on a personal level. Sometimes, though, differences in opinion over political

issues (especially the Palestine-Israel conflict) threatened to fracture the group, but it

survived until 1995. In 1989, a rabbi from the group invited a Palestinian Muslim to

speak at his temple—a first in Denver. Other issues the group faced were: inhibition of

opinions to maintain group harmony, which consequently prevented the airing out of

true ideas; because it took time and several meetings to build good relationships with

others, when new members came into the group it would require much effort to cultivate

new relationships, especially when they had to deal with political issues; because there

was not a solid agenda, attention to the group eventually started to dwindle, eventually

leading to its dissolving. One tangible result from the Committee was their efforts to get

the Denver airport to build a prayer center for Muslims, which was completed in 1996.26

The next major group for interfaith activities coalesced after the death of Gil Horn in

1998. Members of the Colorado religious community wanted to continue Horn’s legacy

and started a chapter of the Interfaith Alliance. The Colorado chapter, like its national

counterpart (started in 1992), continues to function today with two goals: interfaith dia-

logue with all religions and supporting public policy that aids religious tolerance. The

group has five different commissions run by an almost all-volunteer staff; there are

over 800 people on its mailing list; and it sponsors around ten activities including

public policy forums, dialogues, and an annual music event that draws nearly 700

people. Members of the Muslim community usually participate in the dialogues, but

are not well represented in the public policy area. However, they are not unlike many

other Colorado religious groups in this respect, as many communities do not want to

be involved in political issues. Nevertheless, the Interfaith Alliance exhibited a striking

show of solidarity with the Muslim community as its members, and those of the

Unitarian church linked hands and encircled the CMS mosque on September 21,

2001 after CMS had received numerous threats.

In 2001, as a new housing community was being constructed in the Denver Stapleton

area, the development company for the project asked religious leaders to advise them

about the religious aspects of the community in order to ensure that people from all

faiths would have equal representation in planning decisions. Following the Columbus

Day protests in 2000, various clergy from the Christian Ecumenical Ministries Inc.

talked about working on dialogue to bridge the gap between Denver communities—

this group would be their opportunity. Thus Stapleton Interfaith group was formed

and has continued to grow, with a welcome center for the community, and some

members now teach courses in religion at a Denver Johnson and Wales University site.

Recently, they sponsored the Conference on the Conversion of Science and Spirituality.

Also in early 2001, members of the religious community began to take notice that the

Muslim community was isolated. In the midst of conversations between several Muslims

and Christian leaders, September 11 caused many Christian communities to suddenly

have hostile views towards Muslims. In response, in 2002 the Abrahamic Initiative

was established to foster religious dialogue between the Muslim, Christian and Jewish

communities—leaving political views aside. The group puts together about ten events

per year which are made up of dialogues, panels and speakers (often internationally

known). Like the Interfaith Alliance, the Abrahamic Initiative has roughly 800 people

on its mailing list and averages around 50 attendees to their events. Often, participants

at these events convene later for dinners in members’ homes. Sometimes, these dinners

Muslims in Colorado 351

Dow

nloa

ded

by [

Mou

nt S

t Vin

cent

Uni

vers

ity]

at 1

2:13

04

Oct

ober

201

4

Page 9: Muslims in Colorado: From a Novelty Religion to a Thriving Community

have up to 50 attendees, who come to these events to gain better personal relationships

with each other as individuals.

In 2007, an unrelated formal dinner group was created called Common Tables. In that

group, people meet with a set roster of people four times over six months, changing

locations each time (usually a home), to encourage becoming personally acquainted

with each other in a relaxed environment. Common Tables also has around 800

people signed up. Numerous other smaller interfaith groups have sprouted throughout

Colorado: The Thanksgiving interfaith service, Network of Spiritual Progressives

(NSP), Common Voice, the Pikes Peak Interfaith Council, the Pueblo Interfaith

Council, the Multi-Faith Coalition of Northern Colorado, Fort Collins Area Interfaith

Council (Christian), Interfaith Hospitality Network of Greater Denver (homeless

shelter), Seeking Common Ground (dialogue for teens), Tent of Abraham, Hagar and

Sarah, and other small groups. In addition, various religious centers have initiated

dialogues on an ad hoc basis, sometimes inviting people from different religions when

the parishioners feel a particular desire to reach out.

The Role of Academia

Academic institutions have also seen a swelling of interfaith activities since the late

1990s. One of the earliest efforts came from Colorado College, a Christian University,

which shifted to an interfaith direction in 1988 when it hired its new chaplain. The

school felt that it was necessary to address the diversifying campus because they felt prac-

tice in dialogue would be a skill that would become more and more useful in the future.

In 2002, they opened an interfaith house where students from different faiths live

together. Regis University, a Catholic school, started the Institute on the Common

Good in 1996, hosting various Nobel Prize winners and religious speakers, in addition

to arranging dialogue sessions. In 2005, Colorado State University’s United Campus

Ministries Center changed its name to the Geller Center and also shifted its focus to

promoting interfaith dialogue. The decision to change the direction of the center came

as a response to the new trend in higher education to provide dialogue and give students

an accessible way to explore various faiths. The University of Denver also followed suit in

2007 when they hired a chaplain to promote those ideals on campus. Prior to hiring a

chaplain, in 1997 DU created a Religious Advisory Council that involved school officials,

local clergy, and professors from nearby Iliff School of Theology. One of their main

programs has been Bridges to the Future, a group that brings in well-known speakers

to discuss interfaith issues. The school also has an incipient interfaith student group

and a student interfaith dialogue run through its Center for Multicultural Excellence.

The University of Colorado and University of Northern Colorado also have dialogue

programs, though neither emphasize interfaith dialogue. CU, however, has held

interfaith dinners with Muslims and faculty in the past.27

The most identifiable Muslim interfaith group has been MILA, which has consistently

worked with Abrahamic Initiative events by attending, participating, and sponsoring.

MILA, like many Colorado mosques, has also participated in small, one-church dialo-

gues. The CMS has had several of its members over the years participate in the interfaith

groups and in small interfaith activities at churches, primary schools, and secondary

schools. When they do this interfaith work, they often invite participants to come visit

the mosque (making clear, though, they are not trying to convert them)—some

schools even ask to take tours of the mosque. The CMS mosque has recently participated

more in the greater Denver community by partaking in an interfaith prayer for the mayor

352 Patrick D. Bowen

Dow

nloa

ded

by [

Mou

nt S

t Vin

cent

Uni

vers

ity]

at 1

2:13

04

Oct

ober

201

4

Page 10: Muslims in Colorado: From a Novelty Religion to a Thriving Community

in 2003, becoming a polling site in 2004 and hosting an annual open house beginning in

2006. All the MSA’s throughout Colorado have participated in some sort of interfaith

activity, whether it be hosting a table for a religious diversity day on campus or actually

participating in dialogues. The Northeast Denver Islamic Center has made a strong

effort in interfaith relations as well, creating the Greater Denver Interfaith Alliance

and the interfaith Guidance behind the Walls which provides prison parolees spiritual

and financial support as they readjust to society.

Still, although many Colorado Muslim groups and individuals have shown a much

greater interest in interfaith work in the last ten years, some groups do not participate

in it. Often, because these groups are small, they feel they cannot afford to chance

becoming embroiled in controversy through difficulties in dialogue—a reality that has

been experienced by some Muslims in Colorado, most often in discussions about the

Palestinian–Israeli conflict.

Conclusion

In Colorado, Islam has grown from being a novelty religion to a thriving community that

participates in many social, political and economic areas of civil society. Especially in the

last 20 years, the development of the community has been countenanced by Colorado’s

bourgeoning multi-faith population. Today, there is nearly one interfaith event every

week, most mosques readily welcome visitors, and, despite a few aberrations, conflict

between Muslims and non-Muslims has been relatively rare. In addition, there has

been a visible growth in the number of converts to Islam. Interfaith work has provided

the Muslim community with means to become involved in the Colorado community-

at-large and has therefore assisted in the establishment of a strong, self-sustaining

minority Muslim community.

NOTES

1. Thanks are due to all the members of the Muslim and interfaith communities who provided me with

information and answered my questions. I would also like to express special thanks to Dr. Mohamed

Nabil Hamdy for his assistance in the final stages of this paper.

2. The Association of Religion Data Archives, “State Membership Report: Colorado”, 2002, available

online at: ,http://www.thearda.com/mapsReports/reports/state/08_2000.asp. (accessed 23

February 2008).

3. Lewis Mumford Center for Comparative Urban and Regional Research, “Counting White and Black

Subgroups”, available online at: ,http://mumford1.dyndns.org/cen2000/BlackWhite/Diversity

BWDataPages/2080msaBWCt.htm. (accessed 23 February 2008).

4. Adherents.com, “Islam”, available online at: ,http://adherents.com/Na/Na_334.html. (accessed

23 February 2008).

5. Leon F. Bouvier and Sharon McCloe Stein, “Colorado’s Population in 2050: A Road Paved With

Good Intentions”, available online at: ,http://www.npg.org/poll0301/colorado.pdf. (accessed

23 February 2008).

6. Jane I. Smith and Karen Isaksen Leonard, “United States of America”, in The Oxford Encyclopedia of

the Islamic World, ed. John L. Esposito, New York: Oxford University Press, 1995. Oxford Islamic

Studies Online database, available online at: ,http://0-www.oxfordislmicstudies.com.bianca.penlib.

du.edu:80/article. (accessed 23 February 2008).

7. “Bride Just an Onlooker during Mohammedan Wedding in Denver”, Rocky Mountain News, 4

December 1943.

8. H. M. Tenny, “Ten Mohammedans Residents of Denver, Says Former Priest”, RockyMountain News,

26 February 1933.

9. George Brown, “Moslems Pray Toward Mecca as Islam Holy Rites Begin”, The Denver Post, 8

July 1957.

Muslims in Colorado 353

Dow

nloa

ded

by [

Mou

nt S

t Vin

cent

Uni

vers

ity]

at 1

2:13

04

Oct

ober

201

4

Page 11: Muslims in Colorado: From a Novelty Religion to a Thriving Community

10. “Muslims Fast to Observe Ramadan: An Estimated 15,000 in State Follow Tradition During Islam

Holy Month”, Rocky Mountain News, 5 March 1992.

11. Vincent F. Biondo III, “The Architecture of Mosques in the US and Britain”, Journal of Muslim

Minority Affairs, Vol. 26, No. 3, 2006, pp. 399–420.

12. “Young Arab-Americans Say They’re Called a ‘Terrorist’ or ‘Son of Saddam Hussein’ in a Show of

Prejudice at School: Classmates’ Taunts Sting”, Rocky Mountain News, 21 January 1991.

13. “Jackson Conversion Stuns Friends: Nugget’s Move toward Islam Leaves Hometown in an Uproar”,

Rocky Mountain News, 9 August 1991.

14. “Bomb Scares Put Area on Edge: School and Offices Searched”, Rocky Mountain News, 21 April

1995.

15. “Effort to Sway Abdul-Rauf Failed: Muslim Leader Tried to Urge Nuggets Star to Obey Rule”, Rocky

Mountain News, 14 March 1996.

16. James Brooke, “Colorado Man is Suspected of Planning Mosque Attack”, The New York Times,

13 May 1999.

17. Jean Torkelson, “7 Colorado Muslim Leaders Sign Declaration to Fight Terrorism”, Rocky Mountain

News, 28 July 2005.

18. “Fallout of Hatred—FBI Reports that Crimes Doubled after Terror Attacks”, Rocky Mountain News,

December 2002; “Colorado: Hate Crimes Rise 50% after 9/11 Attacks”, Washington Crime News

Service, 17 January 2003, available online at: ,http://findarticles.com/p/articles/mi_ga3985/is_

200301/ai_n9203989. (accessed 2 December 2007).

19. “Some Students from Mideast Going Home Because of Fear”, Rocky Mountain News, 21 September

2001.

20. Jim Kehl, “Islamic Groups Report U.S. Scrutiny Causing Them Financial Woes”, The Denver Post,

15 November 2002.

21. “Anti-Islamic Graffiti Removed”, Rocky Mountain News, 1 November 2003.

22. Ibid.

23. “Denver Mosque Receiving Threats,” TheDenverChannel.com, 13 May 2004, available online at:

,http://www.thedenverchannel.com/print/3301210/detail.htm. (accessed 2 December 2007).

24. “Eid Works to Build Muslim Trust”, Rocky Mountain News, 19 May 2007; John Ingold, “Charges

against Local Pakistanis Labeled ‘Absurd’”, The Denver Post, 2 April 2003.

25. “Tancredo: If They Nuke Us, Bomb Mecca”, FoxNews.com, 18 July 2005, available online at:

,http://www.foxnews.com/story/0,2933,162795,00.html. (accessed 23 February 2008); “Local

Muslim Leader Gets Air Time to Respond to Clear Channel Host’s Bigoted Remarks”, Colorado

Media Matters, 20 June 2007, available online at: ,http://colorado.mediamatters.org/items/printable/200706200001. (accessed 9 December 2007); Vanessa Delgado, “Greeley Mosque

Damaged by Apparent Gunfire”, The Tribune, 18 May 2007.

26. Jane I Smith, “Christian-Muslim-Jewish Dialogue in Denver, Colorado”, Muslim-Christian Dialogue:

Promise and Problems, eds M. Darrol Bryant and Syed A. Ali, St. Paul, MN: Paragon House, 1998,

pp. 253–262.

27. “Muslims Gather to Dispel Myths About Islam”, Rocky Mountain News, 5 December 2001.

354 Patrick D. Bowen

Dow

nloa

ded

by [

Mou

nt S

t Vin

cent

Uni

vers

ity]

at 1

2:13

04

Oct

ober

201

4