37 pages • 1 hour read
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For much of the book, Patel does not know what his identity is. He searches for it in various activist groups, in India, in relationships with women, as a member of the Catholic Workers, as a Rhodes scholar, and even in his earliest work with the IFYC. But he is continually reminded that membership in a group is not the same thing as having an identity. When he is meditating in India, a Muslim prayer keeps entering his mind, and it is the spark that helps him contemplate his possible identity as a Muslim, first and foremost. Helped by the example of his grandmother’s charity, his studies under Professor Nanji, and his own prayers, Patel eventually can say that he is a Muslim. That is his identity. And once he understands how he arrived at his epiphany, he can help others do the same for themselves. This is a central tenet of the IFYC’s paradigm: by gathering with people of other faiths and learning about those faiths, one can become a stronger member of one’s own religion because the exposure to variety helps crystallize the beliefs one already has. This is in direct opposition to the youth who are radicalized for violent ends. Those young men thought that their identity was that of a holy warrior, but in truth they were corrupted before they had a chance to learn what their own self-determined identities might be.
After the 9/11 attacks, Patel studies the pasts of the hijackers. He sees his own story in theirs. He had also been an angry young man who had viewed America as an imperialist bully seeking only to subjugate and corrupt the world. He had been so angry that his father admitted that at times it frightened him, because he knew where such anger could lead. The difference between Patel’s story and that of the hijackers, and other terrorists whose stories he writes about in Acts of Faith, is positive leaders like Brother Wayne Teasdale reach Patel instead of a violent radical like Sheikh Omar Bakri Mohammad. In hindsight, Patel can see how vulnerable he was and how fortunate he was to have never attracted the attention of someone who would turn him into a weapon. The question of why some youth are radicalized through religion and why some are not is what drives the earliest stages of his study of religious pluralism. The IFYC, in some ways, is a response to the desires of religious leaders to protect their young people and keep them out of the hands of sinister recruiters.
Patel is often frustrated by what he sees as the failure of theory—such as the doctrines of various faiths, including Islam—to manifest in practical action. His first encounter with this reality is when he is teaching literacy to the students preparing for their GED exams. No amount of pedagogical theory means that he knows the best course to take when he is in front of a class of students facing challenges like constant gang violence and chaotic home lives. Later, when Patel speaks with the Catholic diocese, the man he speaks with thinks that pluralism is a fine idea in theory but worries that exposure to other faiths could dilute faith in one’s religion, not enhance it. The initial interfaith conferences that Patel attends are dull and unhelpful, filled with attendees who nod along with the platitudes of the speakers but who never do anything new. It takes the example of Mama, the discussion with the Dalai Lama, and the exposure to the philosophies of Dorothy Day and Brother Wayne Teasdale to show Patel that ideas that do not turn into actions are irrelevant in terms of progress. From the beginning of his time with IFYC, Patel focuses on demonstrable results, not ideas that sound good and lead nowhere.
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