The danger, then, is that materialism is not only shaping how we live but the way we think as well. It influences our consumer tastes and our preference for high-paying jobs, but it also alters our capacity to pray, the nature of our prayers, and the ways in which religious tutelage instructs our values.
Materialism is not fundamentally an economic problem, but a cultural one... a spiritual issue. It runs to the depths of our souls, and, for this reason, needs to be understood less in terms of budgets or fiscal cycles and more in terms of where we locate the sacred, of where we search for meaning and transcendence, and of how we think about justice, equality, and the future of our world.
By the same token, frozen dinners, a microwave oven, a dishwasher, and an illegal immigrant hired to clean the house and take one's cat to the vet would have seemed like the epitome of materialism in another time, but now provide the only means available for two-career couples to work hard enough at their jobs to earn the salaries they need to pay for those labor-saving amenities.
Interpretations of Muslim assimilation have gravitated between two arguments: that Muslims will remain as permanent outsiders or that Muslims will blend in with little difficulty at all. Mucahit Bilici demonstrates how wanting these arguments are. Finding Mecca in America takes us into the uncharted territory of what it is actually like to be Muslim immigrants in the United States. I am especially impressed by the study's theoretical depth and empirical insights.
The sense that materialism has gotten out of hand is magnified by the pressures facing middle-class American families.
