2B R . . Wenesday, January 15, 2014 // The Statement 7B campus mechanics: the donors and the best by amrutha sivakumar Personal Statement: 'Am I fighting with God?' by Amre Metwally Four billion dollars. That's how University apathy; the resources much the University will raise that have gone into developing its in the Victors for Michigan cam- Counseling and Psychological Ser- paign, its most ambitious fund- vices and countless other preven- \ a I+3s fl ,l tion programs say otherwise. However, an eagerness to donate stems from a posi- tive zeal. An inspirational, and optimisti- cally presented "Leaders and the Best" video does just that. When the cam- paign finally launched in the beginning of November, it faced its share of setbacks. In the midst of the Victors ILLUSTRATION BY MEGAN MULHOLLAND raising initiative to date. But don't for expect the University to just sit theI back and relax, hoping donors will and act under their own philanthrop- Big it impulses to put their money face toward the University. Everything shor that the University does can be sugg expected to be a carefully calcu- late lated endeavor, and the process of don( convincing donors to invest their dan' resources in the University may the just be a formula. gam A Viewpoint published in The thei Michigan Daily not long after A the capital campaign's launch the expressed contempt over the fact and that while promotional materials tage showcased the remarkable feats figh of the "leaders and the best" on tion campus, they failed to address the Mic needs of students that feel unsafe, cost are suffering from mental health was illnesses or were survivors of byI sexual violence. It's unlikely that used this neglect was a result of the corn already contributed. Philanthropic psychologist Jen Chang told the New York Times in a Nov. 2012 interview that trust and apprecia- tion act as primary incentives for donors. The combination of thank- ful reciprocity that donors receive and their ability to direct their gift to an area that inspires them makes an enormous difference. No one does anything without getting anything in return, and for donors, payback comes in the form of happiness. Economists widely uphold the view that our mon- etary spendings reflect the utility we receive from it. In other words, donors will spend as long as they receive something worth the dona- tion in return - whether it be a physical form of appreciation, like a named building, or general sense of pleasure. A study conducted by academics at Simon Fraser Uni- versity, the University of British Columbia and Harvard Business School found that the happiness that came from pro-social dona- tions was largest when donors were giving to a cause that fostered high social connections. So tell me, what has larger social connections than givingback to the University largely responsible for your professional success, joined by more than 540,000 other alumni all over the world and appreciated for years to come by a 200-year-old University and its students? When University President Mary Sue Coleman recognized University alum Steven Ross' $200 million donation to the Business school and the Athletic Department, Busi- ness students congregated before their early-morning classes to cel- ebrate. At the following Saturday's football game, students held up a Thank You banner in his name. Arid that was Ross maximizing his utility. But we are happy to let him. Michigan campaign rollout, Michigan football team played lost against Nebraska at the House, and Coach Brady Hoke d his first loss at home, falling rt 13-17. Happiness research gests that good feelings trans- to good deeds. If potential ors and alumni were in atten- ce that windy Saturday before campaign celebrations, the ie's loss would have likely upset r philanthropic mindset. 11 hopewasnotlost. Ifanything, Victors for Michigan campaign the University have an advan- over most other organizations ting for donations. The celebra- s leading up to the Victors for higan campaign launch that the University over $750,000 , according to a Nov. 13 report The Michigan Daily, not only d to motivate donors, but to memorate the donors that had "Memleket ne?" ("What's your country?" or for the dramatically oriented, "What's your home- land?") "Teacher, you are Arab, not American." "Teacher, don't worry, you are like us." "Teacher, are you Muslim?" These questions and remarks have become the soundtrack to my Life After Graduation, my new life in Turkey. While such direct- A ness and generalizations (Have you heard of hybridization?) may have bothered me in Ann Arbor, I find myself sighing in relief when my new Turkish countrywomen and countrymen assure me that I belong. They consider me one of "Them." It feels like a tease, this idea that I could be a part of their community. I've always been a thinker. An over-thinker. I read books until W words literally don't make sense; ca I mull over things until I've made is myself dizzy from going in cir- ef cles. The constant self-reflection m and inquiry is fuel for a perpetual so identity crisis. Am I like every- one else? Am I Arab, Egyptian or do American? Am I Muslim? gi During my time at the Uni- w versity, I became increasingly so interested with personal and aca- bi demic questions on migration, s identity and community. This su obsession only grew as I got the w chance to travel and do research de every summer, visit countless jo countries and swap life stories pt with people whose narratives countered, complemented and a; contrasted my own. Late night cl conversations with Muslims in ti diaspora inevitably reached the th topic of religion. Some practiced tl Islam's pillars with devotion, m others couldn't care less about is what the Qur'an told them and ar the rest quietly stifled doubts at and frustrations. They all called fo themselves Muslim. sh We seek religion to answer it fundamental questions about our al existence. We seek religion to n provide us with a moral compass. c We seek religion for its potency w as a political organizing force. f T I'T 6.k D0r3T fix i T Ve also seek religion because it Musl an shelter us from loneliness and foun olation. It is, at its very least, an in de fficient community builder: It that, akes us feel like we belong in for .. me group, in some place. ate f We seek community out on a muc aily basis. It's not only a reli- ing1 io0s desire, but a human one. It's grou hat makes Football Saturdays ultin memorable, graduation day so addr, ttersweet and postgraduate life of rc o hard to adjust to. Community prob ustains us and drives much of with hat we think. It explains our defir esire to stay on an athletic team, dime 'in a student organization or M irsue a new career path. in m My most defining experiences demi s a Muslim on campus were most dowi early illuminated when I ques- 1. oned the notion of community in of hat we create for ourselves at Pare he University. Cultivating com- 2. unity is an active process but it 3. n't easy. It asks us to self-reflect us. nd to make difficult decisions W bout what values are important to wi or us to live by. Yet, if we take a ence hared identity and simply accept one 1 , then that passive acceptance atic: lso removes the personal growth C ecessary to build the sustaining foun ommunities and relationships plur e all want and deserve. "Mu Whenever I got involved with ents im affairs on campus, A myself dispirited, ang nial. They really didn't s did they? They punished h dancing? They are despe or power! In spite of that a h more, I found myself sta with the group. The intr p tensions I witnessed - a nately embarked upon ess with a passionate gro 'le model individuals - a lems within any communi in any religion that tries ne itself statically and on nsionally. uslim intragroup dynami y limited personal and a .ic knowledge, can be boil n to a few mindsets: Put on a happy face. Kno ther circles as the Fighti nts Syndrome. If it ain't broke, don't fix it You either join us, or lea hile all three prove diffic itness, learn about, or expe I want to focus on the th here. It is especially proble It espouses conformity. ommunity building, ati dation, is about balanci ality and commonality. T' slim" label helps its adh but can, as any label u way of thinking and living as the minority in a minority in a majority is completely unrav- V =eled. It becomes unnecessary, even boring, to talk about reli- Gpu QLjb gion. If everyone is of the same faith, a broad label, then what creates community? It is an active process, people choos- ing who they want to be around \Il based on compatibility and other intangible values. But I've been told growing up that your friends are the Muslims, and that's where to start. Where do I go now? In my four months here, I've seen all sorts of Muslims, from the secu- lar crowd to the wholly devout, N4 hold hands and walk together, choosing not to exclude based on how they choose to practice. I've met some of my closest ILLUSTRATION BY MEGAN MULHOLLAND friends through the Michigan I mately does, exclude others from Muslim community. The com- ry, participating. How, then, do we munity has done so much: invited ay address diversity in the Muslim Prof. Tareq Ramadan, launched er community? Sounds a lot like try- civic engagement and coali- er- ing to fit a square peg in a round tion building efforts, organized nd hole, right? weekly Friday prayers, conduct- ay- Many problems our commu- ed intragroup dialogues and held ra- nity has faced, from classism to large public events such as the nd racism and sexism, are not inher- Hijabi Monologues to celebrate to ently Muslim problems. They being "Muslim" in the face of up become Muslim problems when harmful stereotypes. are individuals comfort their anti- Whenever I encountered the ty, quated ideologies and selves by good and the bad that came with to cherry-picking lines and verses this group, that nagging question ae- from the word of God. When oth- emerged: Is this a forced, piece- ers defend every offensive stance, meal community held together cs, comment, question and action by a religious label that every ca- with line and verse from the individual sees differently? Or is ed Qur'an, it becomes hard to speak this an organic one formed out of up and refute. Am I fighting with a purely innocent desire to cele- wn God? Am I saying the Holy Book brate our shared experiences and ng is wrong? Are they ... right? differences? Despite the frustrations and Now as I find myself - an t. alienation I've felt for thinking alumnus, an American, a Muslim, ve differently - or in some situa- an Egyptian and so much more *ions, just thinking in general - I - alone and painstakingly try- ult }ind myself asking the same ques- ing to create my own community,,;, 'ri 'ion I do whenever I go to a new in Turkey, the question becomes, ird ;lace: Where are my Muslims at? "Does it even matter?" COVER BY NICK CRUZ M- its ing 'he er- lti- Now, as I try to settle into life away from my friends, family and community, I find a new para- digm, one that is the exact oppo- site of my own upbringing. Nearly everyone in Turkey is "Muslim" in some sense of the word. My Amre Metwally graduated from the University in 2013. He received a Fulbright grant, and is currently working in Turkey.