Female circumcision is a cultural tradition that includes cutting of female genitals without medical necessity. Over 130 million girls and women have been circumcised globally. This article reports on partial findings from a qualitative study that examined the lives of Somali Muslim women who were circumcised. A reoccurring theme of resentment toward North American health care practitioners who condemn the women for having experienced the practice of circumcision in their birth country was found. Discussion will include the physical and social stigma, the complex legal aspects, and ways to deal with female circumcision in a culturally competent manner.

This qualitative study explored the experiences of 34 Muslim individuals in four Western countries to gain a better understanding of their experiences with prejudice and discrimination following the terrorist attacks of September 11, 2001. An intersectional lens reveals the interlocking nature of identity, oppression, and privilege, and the findings provide insights into what helps affected individuals and communities be resilient in the face of persistent anti-Muslim sentiment. The social work profession is called on to take a leadership role in addressing the stigmatization of Muslims as a social justice issue and to take action to ameliorate its causes and consequences.

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Increasingly in Yogyakarta, Indonesia, there is movement to develop philanthropy beyond periodic charity. Mosques distribute seasonal staples and conduct afternoon schools for children. Traditional proceeds of seasonal zakat collections are used for eventual distribution during the month of Ramadan-the most favored time for Muslims to involve themselves in charity. While acknowledging that those gifts address basic hunger, some newer philanthropic institutions seek public resources to fund year-round methods for empowering the disadvantaged. Among dozens of the religiously based local philanthropies, one notable institution is Rumah Zakat with a mission to help the needy by decreasing overall poverty, illness, and illiteracy. The establishment of such a philanthropic institution is response to the growing demand for basic need fulfillment as is evidenced through door-to-door beggars soliciting zakat and scrambling for what little food is available. During the Ramadan, it is ubiquitous to see the poor standing in long lines at mosques or private donors' homes seeking alms. Long-standing institutional