Final Thoughts of the Semester

            This semester has been both enlightening and challenging.  Enlightening in the sense that I feel that I have gained a greater understanding of something I believed I knew, at least on an academic level, but turns out I knew nothing about in practice.  It has been challenging in the sense that through learning and gaining knowledge about Islam and how Muslims practice their religion varies globally, I have had to reexamine my own beliefs, challenge them when necessary, and reform them to reflect the insight achieved.  Often times, this is easier said than done.

            One of the misconceptions I had to dispel, and many people believe similarly, is that Islam is a global monolith.  That Islam and Muslims constitute a single, unified entity that is working toward some common end.  The fact of the matter is, however, that this could not be further from the truth.  While it is true that Muslims worldwide are united by their common faith and the tenets of that faith, much the same as Christians worldwide, how Muslims practice and live their faith is as diverse as the persons who adhere.  This was a challenge for me to truly understand and grasp.  Maybe because it is easier for us as individuals, societies, or civilizations, to lump everything into categories to process the world around us, an attempt distinguish our place in the world from those around us.  Maybe it makes us comfortable to hold fast to certain ideas that we have grown up with, or perhaps not.  For whatever reason, examining a culture or religion that one has "known" his or her whole life to be "wrong," or "different," can be challenging, and in some ways can be disconcerting.  But to better understand ourselves, and why we believe certain things, it helps to know where these ideas come from, and where they might lead us if we aren't careful.  Learning about and understanding the "Orientalist" lens through which we in the west often view the world, whether we realize it or not, has especially impacted me.  Understanding the impact Orientalism has had on how I think about the world has helped me critique my own presumptions and conclusions not only about Islam and Muslims, but also about anyone or any culture different from mine or one that I don't understand initially. 

            What I have attempted to exhibit through my blog while not repeating old clichés is that stereotypes and misconceptions permeate our media, which is the source of many people's information on any given subject.  Maybe it sounds a bit trite, because the media seems to get blamed for everything, but images of Islam, Muslims, and Arabs are overwhelmingly negative when any discussion, or even mention, of the subjects occurs.  Think about it: When is the last time you've heard of, or have seen images of, peaceful occurrences in the Middle East?  When is the last time you saw images of Muslims praying when the subject wasn't about "extremist Imams" or some other negative, scary buzzword?  I'm willing to bet that it hasn't been very many times.  Then ask yourself: How would it make me feel to see positive images of Muslims or of Islam? Would you believe it if you saw it or be doubtful or suspicious? I am not trying to suggest that there are not violent individuals who claim to be Muslim, but those people exist in every religion, they are certainly the minority, and they are almost always have political goals, not religious ones.  The point is this: these negative feelings and suspicions come from somewhere; we aren't born with prejudice, its created, learned, and taught. How is it acceptable to pass judgment on a religious population of over 1 billion based on the actions of perhaps .01% of that population?  Its not, and I believe it is important to acknowledge and understand these prejudices in order to see past labels such as "Muslim," and to see others as individuals in the context of their respective cultures and beliefs; and to above all, respect those things.   

            Throughout this class, my own prejudices and presumptions have been brought to light and challenged, as I have learned that Islam and the people who practice it do not comprise one single entity.  It is a global religion, the practice of which varies from region-to-region as much as the cultures of the globe do.  It is a religion that has impacted many cultures, has a rich, vibrant history, and has inspired almost 2,000 years of art, architecture, music, poetry, and scientific achievement.  Muslim communities around the world have been shaped by political and social forces just as our society here in the US has been.  How an American Muslim practices and lives out his or her faith may not be the same as how a French, Indonesian, Irish, or Iranian lives out his or her faith.  Once these things are understood, we can progress as a people in a new era of mutual understanding and respect.  

Taqwacore: The Birth of Punk Islam

Film: Taqwacore: The Birth of Punk Islam
Link: Taqwacore


This film is based on a book written by Michael Muhammad Knight.  The book was based on a fictional Muslim punk-rock band, but has inspired the film and real-life muslim punk-rockers.  There are many aspects of punk music and culture that most people, including Muslims, would not associate with Islam.  Knight says about Islam and punk that:
    "they aren't so far removed as you'd think, both began in tremendous bursts of truth and vitality, but seem to have lost something along the way.  The energy, perhaps, that comes with knowing the world has never seen such positive force and fury, and never would again.  Both have suffered from sellouts and hypocrites, but also from true believers whose devotion has crippled their creative drive.  Both are viewed by outsiders as unified and cohesive communities when nothing could be further from the truth."
The film follows a real punk-rock group called "The Kominas" which translates to "the bastards" or "the low-borns" and a green bus full of other muslim punk-rockers as they travel on a cross-country tour.  Along the way, they encounter media representatives who want to interview them and know what "the group" is aiming to achieve; in other words, are political, religious, or some sort of cultural motives behind the tour?
Eventually, members of the band travel to Pakistan where they attempt to begin a punk-rock-Islam movement.  While there, each member discovers his own Islam which sometimes is in conflict with the mainstream, top-down, version of Islam; present in Pakistan as well as the US.   The movie ends by stating that Allah governs all things, and that He doesn't care about not eating certain items, reading certian books, or whatever.  Michael Muhammad Knight says he doesn't believe Islam is that small, or narrow in focus.
I really enjoyed this movie, and will probably go out and read the book because of it.  To me, he summarized how Islam varies from culture to culture, as well as how individualism can work with Islam, despite what many people believe.  It was the perfect movie, with the perfect message, to summarize anything anyone needs to know about how diverse of a religion Islam truly is.

Muslim Fashion Designer

When people think of Islamic clothing, especially women's clothing, most probably envision black burkas or some other form of all-concealing outerwear.  Nailah Lymus, however, has a different perspective.  She is an African-American fashion designer from Brooklyn, New York, was raised a Muslim and still considers herself devout.  She has recently launched her "Amirah Creations" line of clothing, with Muslims in mind. If you read the NPR article, I think you will be surprised at the diversity "Muslim clothing" can entail.

NPR article

Halal Restaurant in China

Surprisingly (although it probably shouldn't be), there are restaurants in China that serve traditional Chinese food - but Halal.
It is interesting to note that even in China, a communist-governed country not very receptive to religion, allows for religiously prepared foods.  This is a link to a blog that has more links, enjoy!

Chinese Halal

An Inside Look at Egyptian Society

This is a book/movie called "The Yacoubian Building" written by Alaa al Aswany. It examines the lives of several people within the building (a metaphor for Egyptian society), to reveal a complex and stratified society.  Recommended.

Book Review

Film Review: Paradise Now

Film: Paradise Now

This film follows two Palestinian men, Said and Khaled, as they volunteer to go on a suicide bombing mission into Israel.  They both record a final video which glorifies Allah and their cause of resistance.  The next day they are taken to the Palestinian-Israeli border to complete their mission but once they cross the border they are compromised by Israeli guards.  They both run away and are separated.  Khaled returns to the resistance group who remove his explosive belt and he is off to find Said, who is missing.  Khaled eventually decides not to follow through on the attack as he sees no point to it, but Said still believes it is the right thing to do.  I don't want to spoil the film, but the last shot is of Said sitting on a bus with Israeli civilians and soliders...

This is a great movie because it humanizes the people on one side of a conflict who are often demonized without given a fair chance to make their case.  Although violence against innocent people is never justifiable, it shows the complex emotions and societal factors that go into making the decision to engage in that level of "resistance."  Essentially, the movie brings the human element into the forefront, instead of the violence or conflict.

Islam and Germany: Culture as Identity

Reading: "Turkish Islam in Germany: A Problematic Tradition or the Fifth Project of Constitutional Patriotism?"
Author: Heiko Henkel

This piece discusses the conflicts Turkish Muslims are having in Germany, as well as some possible reasons why those conflicts are occurring.  Henkel writes that since the fall of the Soviet Union and the appearance of many new nation-states that occurred after that, culture has become the new basis for social identity, not race, at least in Europe.  There are many in Germany, and elsewhere in Europe that believe that Islam and Western Secularism are incompatible, and use this "otherness" as justification for discrimination.  The article also talks about the writer Ralph Giordano who believes Islamism is a mortal threat to Western society and culture, and believes that "European culture"is the rightful recipient of his allegiance.  The article then goes on to discuss the Four Projects of Constitutional Patriotism, which is the constitutional order under which German government and society operate.  These are: Nationalism, Liberalism, Socialism, and Christianity.  The author believes, however, that Islamic tradition can be seen as another, unincorporated, facet of this project.
I think this article is very thought-provoking because it makes one think about what one's culture really means, and how a shift in culture can be met with serious backlash.  In other words, what does it really mean to be German, or for that matter, American.  Are these concepts something tangible? Or are these notions of cultural identity evolving into something new every day?  And if so, is that a bad thing?

Creating an American Muslim identity

This video is about Abid Rehman, an MTV technologist, as he discusses what it means to be both American and Muslim.  This video is interesting because he talks about, among other things, how Muslim immigrants to America have/had both cultural and language barriers so they were unable to effectively educate and interact with the communities in which they live about Islam, but how the children of those immigrants are now stepping-up to do so.

Creating Viable American Muslim Identity

Sami Yusuf defending Pop songs within Islam

British-born Azeri pop singer Sami Yusuf gives his reaction to scholars and critics who claim his music is forbidden within Islamic law.  

This is interesting because he notes the differences in jurisprudence of Islamic scholars and discusses how the word "extremist" is becoming almost a fashionable catch-all category for those who disagree with one's point of view.  

Sami Yusuf

Korean Muslims

Many do not know that Asia is home to the largest Muslim community in the world, but fewer, probably even within Asia, realize that there are muslims even in Korea.

Korean Muslims

Muslims in Russia: The largest Muslim population in Europe

A video about the lack of space for prayer within Russia's mosques:  4 mosques serving 2 million Muslims.  Russia has Europe's largest muslim population.

Russia's Muslims Demand More Mosques

Superheroes inspired by Islam

Naif Al-Mutawa's new brand of superhero - inspired by Islam.  The superheroes "The 99" derive their names from the 99 attributes of Allah.  Interesting TED talk.

Naif al-Mutawa: Superheroes Inspired by Islam

Dietary Patches: the controversial Ramadan fasting solution

Here is a link to a site that talks about how dietary patch use during Ramadan is becoming more common and controversial.

Diet Patches for Ramadan

Muslims in Politics

Heres a link to "Muslims for America," a site about "getting Americans, and Muslims, more involved and excited about the American political process."

Enjoy

Muslims for America

Inside Mecca

Film:  Inside Mecca by National Geographic

This film was a look into one of the biggest pilgrimages of all the world's religions: the Hajj.  The Hajj is a pilgrimage obligatory on all Muslims at least once in their life, provided they are both healthy enough and financially able.  Mecca is a city closed off to non-Muslims so it was a very interesting and rare opportunity to be essentially on the ground-level with some 3 million Muslims as they participated in this historic and spiritual journey.

The film itself follows three Muslims and their journey both to the physical city of Mecca as well as the spiritual journey each person undergoes as they conduct the rites that the Hajj requires.  These three individuals, however, were not your "stereotypical" Muslims.  One was a white woman from Texas who had converted to Islam, another was a businessman from Indonesia, and the third was a black South African.  All of these people had separate, entirely different lives and lifestyles, but were united by their common faith.

While at Hajj, pilgrims are supposed to remain in a constant pensive state known as ihram.  For men, this entails wearing two simple white sheets, and for women involves dressing modestly; however, during this time, women are not required to cover their hands or face.  Another interesting aspect of the Hajj that is portrayed is how even though there is supposed to be no class distinction or separation, there were still vacation-style packages pilgrims could buy to enhance their stay at Hajj.  These packages could include such things as extra or better food, mattresses for staying in the tents, among other "luxuries".  To me, it was the commercialization of Hajj that was most fascinating.

It was also interesting watching how the woman, being both tall and blonde, was challenged while she was on the Hajj by other people, both men and women, asking her if she "really is a Muslim" and chastising her based on her looks.  It was sad to see how stereotypes exist even within a religion as diverse and far-reaching as Islam.  It was also interesting that she had to have a male relative give her written permission to go to Saudi Arabia to participate in Hajj; the male she eventually received the OK from was her son.  Being in a state of ihram, however, she endured the ridicule and stares and went on to complete the Hajj which had a profound impact on her life.  The business man from Indonesia presumably grew up Muslim and seemed to go on it as just another duty.  He did not seem particularly religious at the beginning of the film, but by the end a noticeable change had occurred.  The black South African man was a Muslim radio-host who wanted to experience the religious camaraderie being on the Hajj would bring.  Being from South Africa, a land with a long history of racial tensions, he was excited by the prospect of not being seen for the color of his skin, but rather seen as a fellow Muslim, part of a body or worldwide religious family.  It was disappointing to find out, however, that he was often still seen only as a "black African" first, and a Muslim second.  In fact, at one point in the film he actually switches prayer tents to pray with Muslims from Nigeria (I think it was Nigeria), because of some unsaid racial issue at the South African tent.

The film was a very fascinating look at an event that has taken place for over 1400 years, and although it is a spiritual journey to find, connect, and be with God, it still has many all-too-human qualities within it.  I recommend this film to everyone, whether they know anything about Islam or not, as it is hard to view such a massive, spiritual gathering of people from all around the world and not feel moved.

Islamic Tourism and Sharia-Compliant Hotels

Article:  Sharia-Compliant Hotels

Author:  Joan C. Henderson

There are an estimated 1.5 billion Muslims in the world, or about 23% of the world's population.  Of this, 20% live in the Middle East and North Africa, and 60% live in Asia.  With this many Muslims in the world, along with the prevalence and reach of globalization, it should not be surprising that a large amount of Muslims decide to go on trips abroad, especially religious pilgrimages.  Along with religious travel, these pilgrims or religious tourists demand accommodations that will enable them to adhere to the tenets of Islam and Sharia.  This is where the concept of Sharia-compliant hotels comes in.  

According to the article, there is no set criteria of what formulates Sharia-compliant, just as there are many interpretations of Sharia itself, with varying degrees of stringency relating to gender segregation, alcohol availability, etc.  Some of these hotels enforce more stringent versions of Sharia-compliance, such as separate cafes for men and women, staff that serve only guests of their same gender, and a barring of unmarried couples from staying in the same room.  In this version of hotel, art displayed must not depict the human form, and sometimes the hotel may offer regular preaching sermons and seminars.  The article displays a chart illustrating many of the more common features of Sharia-compliant hotels.  These are:  

1) No alcohol served or consumed on premises 

2) Halal foods served 

3) Qur'an, prayer mats, and direction towards Mecca indicated in every room 

4) Beds and toilets not facing Mecca 

5) Bidets in bathrooms 

6) Prayer rooms 

7) Appropriate entertainment (i.e. no adult entertainment or TV channels) 

8) Predominantly Muslim staff

9) Conservative staff dress

10) Separate recreational facilities for men and women

11) All female floors

12) Guest dress code

13) Islamic funding

The article mentions and discusses the viability of such hotels in different geographic locations, or in other words, how the hotel will fare in a predominantly Muslim country versus a Western society in Europe.  Many companies doubt the viability of such hotels being popular in Europe or North America, especially considering the stigma associated with the word "Sharia."  Prospects in international tourist destinations such as Dubai, however, seem to be much more promising.

Another interesting aspect regarding the future of such hotels is the funding.  There is much debate over whether Islamic principle-based finance and "modern" finance are compatible, for instance, the Islamic proscription on charging interest on speculative investments and investing in forbidden areas of Sharia, such as alcohol and gambling.   Other features of the Islamic principle-based finance include the sharing of risk and and ensuring the benefit of the community.  

Marketing these hotels to non-Muslims is and will continue to be another facet in the discussion this type of hotel.  Some think that many travelers will appreciate the cultural awareness and experience that staying in such a hotel could provide.  Yet the discussion about whether the Sharia-based atmosphere should apply to all guests (such as no alcohol, no unmarried room-sharing, etc.), or whether should apply only to those observant Muslims who choose to abide by them, will continue and be given serious discussion and thought.  

Personally, I think the idea would be quite an interesting experience, especially if I were to travel in the Middle East or North Africa.  It would be a great way to experience how many people live in those areas, by experiencing aspects of Sharia.  If a person really wanted to drink, I'm sure he or she could find a drink out in town, and it is not as if a person would be forced to stay at such a hotel if he or she does not wish to.  All-in-all, I think these hotels are a good thing, as they cater to more religiously-minded individuals and families want to be able to observe the religious lifestyle they probably adhere to at home, even if they are abroad.  

Academic Article Review: Abortion and Islam

Article:  Abortion and Islam: Policies and Practice in the Middle East and North Africa
Author: Leila Hessini
Publication:  Reproductive Health Matters, p. 79-84

Article Link (requires jstor)

This article looks at and discusses the policies in place in the 21 Muslim countries that either provide access and support to, or hinder, women's access to safe abortion procedures.

The Middle East and North Africa (MENA) is made up of countries whose governments and people are dominantly Muslim.  The area stretches from Morocco to Iran, and contains diverse socio-economic development, governmental systems, and official interpretations of Islam.  The region contains some of the highest and lowest population growth rates, as well as an area in which 10% of pregnancies end in abortion.  Contraceptive prevalence rates vary greatly as well, ranging from 10% use in Mauritania, to 74% in Iran.  Motherhood and reproduction are sources of great pride and identity in the region, only 33% of poor women in Egypt, and 7% in Yemen have access to a skilled birth attendant.  Unsafe abortion practices account for 6% of maternal deaths in the MENA; and in Egypt in 1998, 1 in every 5 obstetric hospital admissions was for post-abortion treatment, while 1,000 abortions take place in Iran every day.

Equally as diverse are the interpretations of Islam, ranging from individual interpretations to one of several schools of jurisprudence for both Sunni and Shi'a sects.  These interpretations have both developed and affected the Islamic laws (Shari'a)  in each Muslim country.  Family planning and abortion rulings are not immune from these interpretations of Shari'a, as many fatwas (non-binding religious edicts) have been issued for guidance on the issue.  Many Islamic scholars in the early days approved of contraception as long as both partners consented to its use.  Abortions were also approved of as long as the pregnancy was terminated before "ensoulment" of the fetus, which occurs either 40, 90, or 120 days after conception, depending on which school of thought one follows.  There would normally need to be justification for the termination, however, such as protection of the mother, socio-economic concerns, or to protect a breast-feeding child.  Within the four major schools of thought, four main positions exist:  1) abortion is allowed, 2) abortion is allowed under certain circumstances, 3) abortion is disapproved of, and 4) abortion is forbidden.  Qur'anic justification to both support abortion and that idea that life begins at ensoulment is used.  The verse discusses the different stages of fetus development:

      "Man We did create from a quintessence (of clay); then We placed him as (a drop of) sperm in a place of rest, firmly fixed; then We made the sperm into a clot of congealed blood; then of that clot We made a (fetus) lump; then We made out of that lump bones and clothed the bones with flesh; then We developed out of it another creature.  So blessed be Allah the Best to create!"

Until the late 19th century, abortions were both socially acceptable and widely available.  Midwives performed these procedures until professional practitioners began to take over, limiting those who could perform abortion procedures.  According to the article, historians have argued that women's reproductive rights, among other rights, were diminished as European colonial domination incorporated European laws into the Middle Eastern legal systems.  In the 1960's, several meetings convened that brought together muftis from all over the Islamic world to discuss Muslim stances on family planning practices and programs.  In 1969 the use of birth control for economic reasons was approved, meaning, approved for families that could not support additional children.  In 1971, an international conference in Rabat decided that Islam does allow the use of birth control to space births, forbids sterilization except in cases of personal necessity, and forbids abortion after the fourth month of pregnancy, unless the life of the mother is at risk.

 Today, abortion is generally regarded as forbidden after ensoulment of the fetus, although in all MENA countries family planning practices are encouraged.  All schools of thought have declared abortion forbidden for pregnancies resulting from illicit sexual activity such as extra-marital affairs.  Rape is an issue increasingly being recognized as a legitimate justification for abortion within the Muslim world.  Many governments and religious figures have issued fatwas stating that women who are victims of rape should have access to abortion services.  Though there is debate among religious scholars regarding abortion, the issue is not a women's issue.  For instance, the Grand Mufti of Egypt argued that women who are rape victims should have access to abortions and reconstructive hymen surgery to "preserve female marriageability and virginity"(p. 78).

Many countries have adopted more liberal laws regarding abortions, such as Tunisia.  In the aftermath of colonization, abortion law reform became an issue to promote women's rights and status, limit population growth, as well as promote socio-economic growth.  It was the first country in MENA to liberalize these laws, as well as abolishing polygamy and giving men and women equal divorce rights, based on a "progressive interpretation of Islamic principles and beliefs"(p. 79).  Tunisia's abortion laws, according to Hessini, are unique in MENA in that a woman is not required to be married, nor does she need spousal consent to terminate her pregnancy.  Recently, Tunisia has introduced "adolescent-friendly services and medical abortion into its public clinics"(p.79).

Hessini's article was surprising to me, as I assumed that most Muslims would not sanction the use of birth control or abortion in any instance.  I think many of us in the West tend to view Muslims as the "conservative fundamentalist" stereotype.  The article, conversely, points out the staggering diversity of opinions and beliefs within the Muslim world that many in the West probably do not know exist.  We tend to see Islam as a monolithic entity, where women wear black burkas and submissively and passively adhere to whatever men say.  This article shows otherwise.  It demonstrates the amount of attention women are paid in the Muslim world, at least at the religious level, and how it is rather the country or culture, and not religion, that often determines how women are treated and how issues such as abortion and birth control are handled.

Islam and Nationalism Case Studies: Hamas and The Egyptian Muslim Brotherhood

Readings: Between Religion and Politics  Nathan J. Brown & Amr Hamzawy (Ch 7.)
                Between Religion and Politics   Nathan J. Brown & Amr Hamzawy  (Ch 2.) *Pre-Arab Spring

In this entry, I will briefly and generally discuss both Hamas and the Egyptian Muslim Brotherhood's political history and present stances according to the readings.

HAMAS: Behind the Mask part 1 (1:44 - 2:45) (4:23 - end)

HAMAS: Behind the Mask part 2

The Palestinian Islamic Resistance Movement--Hamas--is a political group that has its origins in the Egyptian Muslim Brotherhood, since Gaza was administered by Egypt until 1967.  It, historically, considered the Egyptian Muslim Brotherhood the "mother movement," basing most, if not all, its tenets on this movement.  The "resistance" in the group's title is referring to resistance against Israel, which the organization has espoused since it's inception.  Roots of Hamas lie in both the Jordanian and Egyptian Muslim Brotherhoods.  This shared history extends back to the decline and cessation of the British Mandate in Palestine, the creation of the state of Israel, and the subsequent war in 1948 in which Palestinian resistance fighters, which was considered (and to some, still is) an Islamic cause.  After this war the movement remained underground and did not seek political participation.  After the signing of the Oslo Accords in 1993, Hamas still refused to acknowledge Israel as legitimate and stepped up violence by targeting Israeli settlers.

Hamas became and is part social movement, part military organization, part political party based simultaneously in West Bank, Gaza, and the diaspora.  In the 1980s Hamas became the Islamic alternative to leftist and nationalist groups throughout Palestine, and did not reject cooperation with other groups.  It's "Founding Ideological Document" is the 1988 Hamas Charter.  According to the readings, it is infused with religious references, liberation of Palestine as an Islamic cause, contains invocations of resistance, and uncompromising positions on national issues.  From the time of this charter until 2005, when Hamas entered elections, their positions have evolved.  The organization still defines itself as an Islamic movement, plight of Palestinians as an Islamic cause, use of religious symbolism and rhetoric in politics.  During this time Palestinian observers described Hamas as a nationalist party in religious garb, as Hamas has never repudiated the position that an Islamic state should be constructed in all of Palestine, presumably to include the areas comprising Israel.

After winning elections, divided over whether to pursue an Islamist agenda, an emphasis on resistance, or good governance, meaning making the best policies for its people.  Hamas tried to do both, but these usually pull in opposite directions.  Hamas has used its armed wing to handle internal political dissent, including against Salafi-Jihadists in 2009.

Short history of Muslim Brotherhood

Muslim Brotherhood internal divisions

The Muslim Brotherhood is an Egyptian (although there are groups in other Middle Eastern states) political Islamic movement that remains "one of the most successful social and political movements in modern Arab history"(p. 11).  It was initially founded by a man named Hasan al-Banna and is a group that remains stigmatized in the eyes of many Westerners because of its supposed lack of "commitment to democracy, stance on liberal values, and attitude towards violence"(p. 11).  It was never intended to be a political party, because the movement maintained that party politics were divisive and undermined the interests of the entire community, which took precedence.

Yet, what do most of us really know about the Muslim Brotherhood? Why is it such a popular movement? 

Until the step-down of Mubarak in Feb 2011, Egypt had a type of government that can only be described as semi-authoritarian, which was not conducive to political organization or political dissent. This disillusioned many Egyptians about their current system and made the idea of political reform much more appealing.  The Brotherhood provided just that.  It was founded to pursue a broad reform agenda, yet has shifted and evolved its positions on what exactly that means.  The Muslim Brotherhood's reform initiatives center around three main issues:

     Shari'a:
           The party platform both reassures that a religious agenda and the current, secular system of government are compatible, as well as calls for the creation of a council of religious scholars (elected by a compliment of religious scholars) to advise the legislative and executive branches in matters pertaining to Islamic law.  This portion of their stated platform will be omitted, however, if the Muslim Brotherhood formally adopts a platform. 

     Copts & Women:
          The Muslim Brotherhood has made its position clear that both women and Coptic Christians be excluded from "senior political positions in any state governed according to Islamic principles" (p. 21).  This position is adopted from traditional currents in Islamic thinking that since rulers in Islamic society held some religious functions, he must be Muslim; and since it this position would be in the public sphere, the ruler must also be male. 

     Economics:
          The Muslim Brotherhood has spent most of its time dealing with this issue.  This probably has to do with Egypt's low standard of living, and its desire to position itself as a serious competitor in the political arena.  Their economic issues focused mainly on a vision for a just society, governed according to Islamic principles, with protections for both the poor and the weak.  Ironically, it dislikes the "Nasserist experiment" which is represented with disdain for a socialist, centralized state.  These competing viewpoints makes the Muslim Brotherhood's government seem all but impossible.
 

Other political parties, such as the leftist Unionist Party and the liberal Wafd party, are distrustful of the Muslim Brotherhood due to its ambiguous political platform.  Groups such as the Egyptian Movement for Change defend their right to participate in politics, yet still distance themselves in elections.  Alliances have been achieved, however, which have helped to shape and strengthen the Brotherhood's positions on social and economic issues, as well as political reform. 

Those members of the Muslim Brotherhood in Parliament have focused on five pillars:  Constitutional and legal amendments, political reform, social & economic legislation, religious & moral legislation, and women's rights.

Institute of Traditional Islamic Art & Architecture

Today in class we had a guest speaker come and share information about his Doctoral research which focuses on Islamic Philosophy in higher education.  His research is based in Amman, Jordan, at a school called "The Institute of Traditional Islamic Art & Architecture".  At this school, students are taught traditional techniques and practices of Islamic Art such as Arabesque, Geometric, and Calligraphic designs.

Geometric design in wood carving

 

Calligraphy

Example of Islamic tile-work

According to our speaker, the school's basic philosophy is based on these tenets:

"Allah is beautiful and He loves beauty."
     This phrase is a saying of Abdullah Ibn Mas'ood and means that creation is art that comes from the creator and therefore art should reflect and embody creation.  In other words, Islamic art seeks to emulate the subtle beauty of the universe through such things as 1) geometric designs, often which have patterns based on such detail as the patterns of a fly's eye, 2) proportions, using specific human  measurements to achieve ideal proportions within a space, making people feel "part" of their space and 3)Calligraphy, which is considered the highest art, since it embodies the Word of Allah.

"Education is to shape the soul for eternity."
     This philosophy, in my opinion, was the most thought-provoking.  What this means is that students begin to see their "soul" brought out in their work.  For instance, due to the intricate details in Islamic Art, students must meticulously hand-paint, draw, or craft pieces of art which requires an immense amount of patience.  Therefore students begin to see how distractions or emotions can influence their art; that is to say,  if a student is angry, sad, frustrated, or emotions one should not feel while crafting a piece of Islamic art, it will show through and unbalance or upset the piece (curves will not be as graceful, or patterns unsymmetric).

These arts are taught not only because of their religious importance and relevance, but also because of the cultural significance as well.  As globalization continues to connect world and cover it in a homogenous, and frankly, empty society, it is important to maintain aspects of cultures such as art so they are not lost forever, and continue to give us another way to understand and interpret the world in which we live.

http://www.itiaa.edu.jo/

Drawing Conclusions: How Political Cartoons Shape Western Opinions of the Middle East and Islam

Reading: Old Pictures in New Frames: Images of Islam and Muslims in Post World War II American Political Cartoons by Christina Michelmore

As the title suggests, this article discusses how political cartoons since World War II have shaped (or rather, reinforced) Western views of the Middle East, and more specifically, Islam itself.

The religious figure on the left is saying: "violence is wrong."
The Muslim figure on the right is saying: "take it back or I'll kill you!!!"

It is almost cliche to hear that the media has massive amounts of influence in shaping an individual's opinions, paradigms, and culture; so much so that the idea has seemingly lost its impact.  This is true mostly of TV, movies, and music today, but political cartoons have had, and continue to have, the largest impact in shaping opinions.  This is because, according to the author, one does not need to "read" a political cartoon to understand it, but rather the cartoon speaks to you and can "tell readers what to think and how to feel about what is happening"(p. 37).  It is this image-feeling association that has the largest impact on shaping opinions generally, and political views, specifically.

Political cartoons are able achieve this because of their very nature: succinct.  To reach the largest audience, the artist must draw a cartoon that can be both easily understood and must generalize subject matter for easy recognition.  Take, for instance, the cartoon above; the figure on the right is a menacing, black-clad, shadowy, evil Muslim figure complete with a giant Scimitar, great black beard, and turban.  While the figure on the left, presumably a Christian figure judging by the papal-style clothing, is shrouded in white and is on the "light" side of the picture.  What is the message in this cartoon?  What conclusion is one led to about these two figures generally, and the two religions represented, specifically?  When one answers these questions, it is hard to deny both the impact that these types of images have on a person, and the level of control artists have in shaping opinions and/or beliefs.

Political cartoons created and displayed in the United States have been used to progress foreign policy and shape public opinion about conflicts in the Middle East.  Particular focus has been payed on the Israeli-Palestinian conflict and on the demonization of leaders of oil-rich states within the region.

*Note the minaret in the background

What is this cartoon's message? While it may seem obvious to some that it is declaring that Hamas, the Palestinian government in the Gaza Strip, is militant and violent (even to the point of killing their own women and children), there are many, more subtle features of this cartoon that are worthy of mention.  For instance, once again we see a bearded, turban-wearing, menacing, presumably Arab man strapping bombs on a baby while a silent, burka-clad woman passively stands by.  This cartoon isn't just about Hamas, whether or not it was intended to be.  This cartoon is projecting an image about Islam and a notion of "people who look like this, do this." 

Islamic Art in... Hawaii?

In class, we are currently learning about Islamic Art, i.e. the forms and meanings behind those forms.  I read an article entitled "Shangri La" in Hawaii: The Politics of Representation of Islamic Art by Suchart Setthamalinee which discussed a private museum of Islamic art in Hawaii which was once the home of Doris Duke.

Her private collection of art is spread throughout her home, which is basically a campus, and is classified in the article as falling into three main types: calligraphic, geometric, and arabesque.  The collection contains pieces and styles from all over the Islamic world, from Morocco to India.  Yet what is amazing about the collection, and Islamic art in general, is that even though the collection has roots in cultures from all over the Islamic world, it is still centered around a core Islamic style.

While this collection impresses many visitors to the museum, it is interesting that most questions asked are concerned with the Doris Duke and her life, rather than questions about Islamic art or Islam itself.  The author does not find this surprising, since most people go to the museum to consume the wealth and opulence of Shangri La, rather than consume knowledge about Islamic art or Islam.  In fact, some have argued that such a collection of Islamic art is a product of the American upper-class culture of the early 20th century, which included a fascination with the Orient and all things Oriental.

To me, this notion seems to make the most sense.  For instance, the foyer is "awash with color, light, pattern, and texture, an effect created by Duke’s juxtaposition of a great variety of Islamic architecture and artistic forms in the room. Textiles with floral motifs from Central Asia and India are displayed behind mother-of-pearl inlaid wood chests from Syria. Above them is a painted wood ceiling made in Morocco. Ceramic tiles from Turkey cover the walls, which are pierced with Spanish-style stained glass windows" (p. 425).  This smorgasbord of cultural Islamic art adorning the foyer suggests not so much an academic, or even basic, appreciation for Islamic art as rooted in its specific cultural context, but rather a generalized, and otherwise idealized, Orientalist arrangement of Islamic art.

Another example of this is how the mihrab, or niche found in the wall of many mosques which signifies the direction towards Mecca--the direction of prayer for Muslims--is placed 3 feet from the bathroom and faces the wrong direction. Muslim leaders and academics who have toured Shangri La have commented that it is not such a big deal because the house is not a mosque.  While yes, this is true, it still demonstrates the fascination with the art as merely a generalized "Islamic art" object rather than what it truly means or signifies.

Mihrab

Perhaps what is most surprising to me, at least from what is written in the article, is the response from many guests once they enter and see the Islamic art collection.  Many are surprised to find that Muslims have such a vibrant culture and civilization, a reaction I think is symptomatic of how Muslims and Islam are portrayed (or not portrayed).  However, I do believe it is a good thing to have this collection available to the public, whatever the original intentions or motivations of the owner may have been.  Even if people are surprised at first at the level of sophistication and beauty of Islamic art, they leave having a better appreciation and understanding of it which they can relate to their friends and family.

First Things First: A Look at Orientalism.

Since this class, and subsequently this blog, is dedicated to the study of Islamic Cultures (how Islam is practiced around the world), I thought it would be appropriate to begin with a look at Orientalism and how it affects Western notions of not only the Middle East, but of Islam globally.

Orientalism is a term coined by Edward Said which essentially expresses the lens through which the West, whether in academia, art, or literature, has portrayed and generalized the "Orient." Orientalism has both created and perpetuated stereotypes of the Middle East, and Islam, that have come to be accepted as "truth" today. Some of these stereotypes include images of despotic rulers, tribal nomads, exotic landscapes and practices, and religious fanaticism.  These images are conjured in the minds of many westerners even though they may not have ever set foot in the Middle East, or more generally, the "Orient." It is this feeling of having first-hand knowledge of the Middle East, specifically, or the Orient, generally, that constitutes the basis of Orientalism.

In class, we watched a short film entitled "On Orientalism" in which Edward Said was interviewed and explained some facets of Orientalism.  In the film, some examples of how Orientalism is perpetuated today included many major Hollywood films where Arabs are consistently portrayed as violent extremists or terrorists.  The news media was also another place mentioned, as exemplified in the Oklahoma City bombing in 1995, which the news media reported had all the signs of Middle Eastern extremists being responsible.  In fact, the FBI told people to be on the look out for three "Middle Eastern men" who were most likely to blame.  Once it was discovered that a white, Christian man was responsible for the bombing, there was no apology to the Arab community.  I suppose everyone just accepted that Arabs or "Middle Easterners" were inherently suspects in a bombing and therefore didn't warrant an apology.

I think this event highlights just how prevalent Orientalism is here in the United States.  What is most striking to me, however, is how even the FBI, without having any real evidence, just told the public to look out for "three Middle-Eastern men."  This statement, to me,  shows that Orientalism is not just a vague concept in academia, but ingrained stereotypes that even our own government perpetuates. I guess the larger questions would be: Why is it ok to stereotype "Middle Easterners"? Why Islam? Does every culture or civilization need "the other," or "them"?