What if I [had] met the wrong people [at college]? What if there was no MSA [Muslim Students Association] at this school?… When I think of it, I’m always thinking of myself sort of just attending a school… that’s non-Muslim, having friends that are non-Muslim, so I don’t know what I’d have done… What if other people [had] influenced me the other way?–Intisar

Diasporic Western Muslim parents often worry about the impact of peer culture in public schools. But the impact of peer culture is a major source of anxiety not just for adult gatekeepers but also for some second-generation American Muslim youth, who work in a space of tension between religious identity and assimilation. American Muslim youth grapple daily with the problem of how to engage with diverse peers, Muslim and non-Muslim, in social spaces including school. In this chapter, I focus on the struggles of Muslim undergraduate women to be American, Muslim and friendly, within White majority secular, liberal, as well as within Muslim community spaces and peer culture on campus. When I discuss Muslim women’s “friendliness,” I refer to their delicate negotiation between the differing expectations–majority and minority–regarding friendship in college. Peers are “the single most potent source of influence” on college students (Astin, 1993, p. 398). Many theorists on diversity in higher education highlight the importance of increasing interaction among different student communities (Astin, 1993; Hurtado, Dey, & Treviño, 1994; Chang, 1996). Many academics believe that such interaction among students of different backgrounds is the best preparation for democracy. Indeed, for many White students, college may be the first opportunity to encounter non-White and non-Christian peers, and encounters with diverse students have resulted in positive outcomes for many students. Still, as for the nature of interracial (and intercultural) interaction, little is known (Antonio, 2001, pp. 66–67). Indeed, for many White students, college may be the first opportunity to encounter non-White (and often non-Christian) peers, and encounters with diverse students have resulted in positive outcomes for many students. On the flip side, minoritized students can often become “used” as default diversity educators for their majority peers, with little regard as to the impact of this exchange upon minority students. As universities seek to foster increased diversity, it is important