SUEÑOS PROYECTIVOS TIPICOS

The author sought advice from Abdullahi Hassan and Garat Ibrahim. Both are community advocates respected by the Muslim immigrant community. The interviews conducted with each advocate build on the information developed by the Ramsey County East African Task Force during the group’s research.67 _{Both advocates are in positions} of responsibility, with experience in public and private sector employment.

66 _{Ramsey County East African Task Force, "Ramsey County East African Task Force Report and}

Recommendations," Internal Community Outreach Report (Ramsey County East African Task Force: Saint Paul, Minnesota, May, 2005).

1. Abdullahi Hassan

Abdullahi Hassan immigrated to Minnesota from Sudan in 1975. At that time, he estimated the immigrant Muslim population in Saint Paul as consisting of eighteen to twenty individuals. His language skills have been the driving force behind his initial involvement with Muslim community affairs since his arrival. The Minnesota Goodwill- Easter Seals organization currently employs Abdullahi Hassan in training and job development. He also worked for the Ramsey County Human Services-Child Protection Services for a number of years, shortly after arriving in Minnesota. Hassan is a member of the Saint Paul Police Department’s Chief’s Advisory Council, where past and present police chiefs deem his advice on Muslim community affairs invaluable. Hassan provides a unique perspective based on his history and thirty years of experience with the Muslim immigrant community. He provided advice to the police about outreach to the Muslim community during an interview that addressed leadership, language, relationship building, culture, and cultural competency.68

a. Leadership

Hassan indicates that the immigrant Muslim community is dispersed throughout the greater Saint Paul metropolitan area, with a population estimated in excess of 100,000 people. Immigrants tend to group together and are commonly located in low- income areas, with each group forming its own isolated community. Each community has “elders” that assume the leadership role within the community and they generally do not interact with other Muslim community leaders.

Three other positions of leadership and influence include Imams, Caliphs, and Mullahs. Imams are males over eighteen years of age who are leaders of prayer. Caliphs are religious leaders with political associations; Mullahs are religious leaders who are also scholars trained in the doctrine and law of Islam. An elder in the community may be an Imam, a Caliph, or a Mullah. Caliphs and Mullahs are rare in the United States and Hassan does not believe any of these leaders live in Minnesota.

68 _{Abdullahi Hassan, in interview with Dennis L. Jensen on September 8, 2005 (Author’s Interview}

b. Language

Hassan does not believe the language barrier is something that is going to be resolved in the near future, even with the use of interpreters. Hassan indicated that even within a country such as Somalia, there might be as many as one hundred different tribal dialects compounding the language barrier. He suggests the issue may take ten years to resolve and, in the meantime, we should continue to use interpreters, but with the understanding that they need to interpret exactly what the involved parties say. Hassan said he witnessed inexperienced interpreters demonstrate a tendency to add their own nuances to a statement or response if they believe the person for whom they are interpreting may not have understood the question.

c. Relationship Building

Hassan describes honor and respect as the most important qualities in building a relationship with the immigrant Muslim communities. He believes the police department will have an excellent relationship with the community once a level of trust is established. If the elders of the community come to trust the police officers, then most of the community will also cooperate wholeheartedly with the department.

Honor and respect is critical in the religion of Islam and regaining the community trust is virtually impossible if one loses the trust of the community. The process of gaining the community’s trust will take time, especially in light of the language barrier. Initially, the best method for building relationships with the community is to begin establishing individual relationships between community members and police officers. This is often easier and more meaningful than attempting to build relationships in a group setting.

Police officers intimidate many of the people in the Muslim community through the presence of uniforms. Understanding the immigrant psychology of fear is important for police officers involved in outreach: most immigrants assume a uniformed person is a member of the military. Hassan said this fear stems from experiences in their home countries where wars have raged for years. The people equate uniforms with oppressive military governments whose treatment caused them to flee their home

countries. Most countries in East Africa do not have police departments and so the uniform and weapons of police officers in the United States create a level of mistrust and fear. Hassan suggests police officers do not wear uniforms during the first few meetings, or until the people begin to feel comfortable with the police officers.

d. Culture and Cultural Competency

The Islamic religion is followed in many different countries and each country may have many separate cultures that can create minor difficulties for community outreach. Hassan said the language barrier outweighs the culture variables, if police officers apply common sense and are able to adapt to the circumstances driving an encounter. Achieving this kind of sensitivity requires training to reach a level of cultural competency common to most cultures at the most basic level – such as showing respect to elders and not touching the opposite sex.

2. Garat Ibrahim

Garat Ibrahim immigrated to Minnesota in 1996 at the age of fifteen. Ibrahim spent one year in a Kenyan refugee camp after his family fled from Jamaame, Somalia. After his arrival in Minnesota, he completed high school and obtained a bachelor’s degree in sales and marketing from the University of Minnesota. The Lexington- Hamline Community Council employed Ibrahim for the past two years as a community organizer specializing in East African communities. The City of Saint Paul partially funds seventeen quasi-city organizations referred to as district councils, each having their own community council specifically involved with developing community partnerships. Ibrahim currently works at the Skyline Towers complex and is involved with the outreach process between the community and police department. Skyline Towers is home to approximately 2,400 Muslim immigrants. Ibrahim provided information during an interview about Muslim organizations, leadership, language and culture, and relationship building.69

69 _{Garat Ibrahim, in interview with Dennis L. Jensen on September 23, 2005 (Author’s Interview}

a. Muslim Organizations

Ibrahim spoke of the Council on American-Islamic Relations and the Muslim American Society as two organizations that speak for the Muslim community in general and focus on issues facing Muslims living in the United States. The Council on American-Islamic Relations, a national organization with regional offices in twenty-nine locations throughout the United States, does not have an office in the Saint Paul- Minneapolis area. The Council on American-Islamic Relations serves as an advocate in issues of justice and civil rights for Muslims in the United States. The Muslim American Society is also a national organization, with offices located throughout the United States and including a chapter in Minnesota. The Muslim American Society at the national level focuses on religious, social, cultural, and educational issues within the Muslim community in the United States. The Minnesota Muslim American Society advances the national organization’s policies, but works at the local level to promote understanding and cooperation between Muslims and non-Muslim people.

b. Leadership

Ibrahim insists leadership rests with a group of elders who live in each Muslim community. Imams are very important to the Muslim community from a religious perspective, but elders hold the leadership positions in everyday life. Elders are more like elder statesmen and, although they are not elected, they have gained the respect of the people living in the community. They assume the position of authority based primarily on their gender, longevity, and wisdom demonstrated over time. People in the Muslim community look to the elders for advice on resolving internal conflict, determining interaction outside their community, and making group decisions on behalf of people living in the Muslim community.

c. Language and Culture

Ibrahim firmly believes the language barrier will be the most significant challenge for the police department to overcome and could be a determining factor in the success or failure of any outreach to the Muslim community. Many different cultures exist in the Muslim community and police officers need to acquire a sense of culture specific to each individual community. If all officers receive enough training to reach a basic level of cultural competency, then the impact of cultural differences among Muslim

communities will become less of a consideration. Ibrahim asserts the primary effect of different cultures will remain an issue of language and communication due to the numerous tribal dialects associated with these different cultures.

d. Relationship Building

Ibrahim suggests outreach to the Muslim community should begin with individual interaction between members of the community and police officers. Building relationships with the elders in the community will require a respectful approach and should occur in a formal setting. Muslim community members would be suspicious of an informal approach until a certain level of trust is established with representatives of the police department. Building the foundation for a lasting trust with the Muslim community would require police-community interaction based on friendship and personal involvement, as part of the community is opposed to participation in the official police role of enforcing the law and maintaining order. Officers who play an active role in the Muslim community, demonstrating their intent to help and achieving positive results, will also build a fierce sense of loyalty with community.