ghost dog and the clash of civilizations

Ghost Dog: You know, in ancient cultures...bears were considered equal with men.
Hunter: This ain't no ancient culture here, mister.
Ghost Dog: Sometimes it is.

The last entry on the Five Percenters got me thinking about RZA (aka Robert Diggs aka Bobby Digital aka Ruler Zig-Zag-Zig Allah aka The Abbott) which got me thinking about the film Ghost Dog where RZA has a cameo.

The film is filled with all sorts of jarring cultural juxtapositions. Forest Whitaker stars as an African-American Samurai who struggles against Italian mobster hip-hop fans. He speaks no French or Creole and yet his best friend in the world is Raymond, a Haitian Ice Cream Vendor who speaks no English. And apparently the unnamed city where the film takes place has a large number of people from different cultural backgrounds who live on apartment building rooftops. My pet theory is that the film is trying to say that we are all like the people on those rooftops, separated by huge gulfs of space. Genuine communication is impossible (unless you are a mind reader) and the best we can hope for is occasionally guessing what another person wants or needs from indirect cues (like Ghost Dog does with Raymond).

My favorite scene is the one where Ghost Dog encounters RZA in the street.

As the two approach, RZA's character (credited as "Street Crusader") says:
"Ghost Dog...
Power
Equality."

While Ghost Dog replies:
"Always
C
Everything, my brother."

A unique moment of understanding and P.E.A.C.E. between two warriors from different civilizations.

Transcript: Ghost Dog: Way of the Sammurai

mos def, ya sin, and "government names"

Mos Def is changing his name to Yasiin! The name is actually old news to some of his fans. A few years ago on The Ecstatic album he said clearly (in Spanish) on the track No Hay Nada Mas: "Mi primero nombre es Yasiin Dante" (sic). So I suppose the real news is at the end of the year he is retiring the name "Mos Def":

Get More: Sucker Free

Coincidentally I've been thinking about names a lot recently. Earlier this week I started to write down ideas for a spoken word piece riffing on the concept of "government name" and was intrigued by the different kinds of names and ideas about names which are out there.

For a large mass of people, there is a simple identification between their "real" name and their "government name" but not everyone takes that identification for granted. Many Jews will have a Hebrew name given at circumcision which is different from their public/government names. Similarly, there are Asians in America who might use an Anglo name as their public name but their "real" name used with family is different.

Obviously many rappers and performance poets adopt flashy and distinctive stage names. Also actors and comedians choose names which hide or obscure their ethnic origins or emphasize/de-emphasize their connections to show business dynasties (list of stage names). But if you look at the full range of naming practices, people change their names for all sorts of reasons (religious, spiritual, cultural, personal and familial, social, economic, idiosyncratic, etc.)

An interesting distinction between the Nation of Islam and more orthodox Islam lies in their attitudes towards names. For example, the Quran (33:5) says "Call them by the names of their fathers" and orthodox Islam puts a certain amount of emphasis on acknowledging ones lineage and not denying paternity. So there are many converts who, even when they adopt a "Muslim" name, they will keep the surnames they were born with. (e.g. Abdul-Hakim Jackson, Nuh Ha Mim Keller). For the Nation, on the other hand, most African-American surnames are treated as European-derived "slave names" and replaced with an X, but there is a tendency to keep ones given name. (e.g. Malcolm X, Clarence 13X, etc.)

For Muslims, Ya Sin is a fairly common name which comes from the name of a surah known as the heart of the Quran.


Heart of the Qur'an: A Commentary to Sura al Yasin by Ayatullah Dastghaib Shirazi
The Heart of the Qur’an: Reflections from Surah Ya-Sin by Hamza Yusuf Hanson

god loves mexicans and kazakhs more

Elenamary shares an interesting intersection between Latin and Muslim culture in God loves Mexicans and Kazakhs more

dis[locating] culture

Huffington Post: Dis[Locating] Culture: Contemporary Islamic Art In America

a question about religion and film

I just saw Anthony Hopkins in The Rite last weekend. It was a halfway decent movie with its high points but after The Exorcist it is difficult for any exorcism-themed supernatural thriller to impress or cover new ground. (Although, Drag Me To Hell wasn't bad and the Angel episode I've Got You Under My Skin had a nice twist.)

It occurs to me that (even apart from the super-obvious examples like The Ten Commandments or The Passion of The Christ) there are plenty of Hollywood movies which assume that Christianity is basically true (Indiana Jones and the Last Crusade, The Rapture, The Book of Eli, Left Behind). There are also a number of movies where Hinduism is true (Indiana Jones and the Temple of Doom, The Love Guru) and movies where Buddhism or other Eastern philosophies are true (The Golden Child, Little Buddha, a number of martial arts films). But I was hard pressed to come up with a movie where Islam was true. Apart from The Message, the only one I could think of was The Jewel of the Nile (which is actually full of your typical Arab stereotypes, but the "Jewel" of the title is an Egyptian Sufi with real powers.) Are there any others?

is the mother plane joining the fight against xenu?

I wouldn't claim that the following example constitute a genuine trend, just that the two data points seem oddly connected.

A few months ago I was surfing the net and found a clip of an interview with George Stallings (former Catholic priest who later founded the Imani Temple as an African centered alternative to Roman Catholicism). What I found surprising is that in the interview he basically affirms (with a small amount of nuance and hedging) that Rev. Moon is the Second Coming of Christ and that he even had "Holy Father" and "Holy Mother" choose his current Japanese wife. As far as I can tell the Imani Temple is still a distinct organization from the Unification Church but Stallings definitely has a close (and devotional) relationship with Rev. Moon.

Second data point:
Farrakhan is apparently getting friendly with the Church of Scientology. I'm not sure what it all means. Is this just a temporary deal, a tactical alliance, or a more substantial sharing of ideas to the point of syncretism? A recent column in the Final Call, From the Land of the Seminole and Osceola to the Clear Water Mecca of Scientology describes a trip some Nation of Islam members took to Clearwater, FL to learn more about Scientology. A more recent column from last November even refers to "the incredible work and discovery made by L. Ron Hubbard on the training of the psyche and the mind into its spiritual development which touches upon the organizational policies and discipline of study".

I'm not sure what it means, but both these examples seem odd to me. In both these cases, a Black-identified religious leader seems to be aligning with a non-Black religious organization with a reputation as a "cult" (i.e. a religious group which exploits and restricts the freedom of its members). So on the one hand, these leaders have been highly critical of more mainstream religious groups, ostensibly out of a heightened concerned for Black independence and autonomy (among other things), but at the same time they seem willing to submit to more fringe and/or hierarchical groups.

islam, yoga and cultural authenticity

I've been thinking about adopting a new health regimen for a while which has gotten me thinking about Yoga and similar practices. As a result I've started to notice some interesting back-and-forth in the blogosphere about Yoga from different religious camps.

On the one hand there are some Muslims (and Christians and Jews) who view Yoga as problematic, especially because its more ritual elements (like chanting) arguably constitute the practices of another religion. On the other hand there are Muslims (and Christians and Jews) who either replace the ritual elements with content from their own faiths, or eliminate the chanting altogether and emphasize the physical aspects of yoga (stretching, asanas, breathing).
Malaysia clerics issue yoga fatwa
Indonesian clerics ban Muslims from practising yoga
Deoband intervenes: Muslims can do yoga

At least one Muslim (for example the author of the article Islam and Yoga) goes even further and argues that while syncretism between Islam and Yoga is "spiritually invalid", nevertheless there are many correspondence between Islam and Yoga beneath the surface.

On yet another hand (after all, we are discussing Indian religion) recently the Hindu American Foundation is concerned with the way in which some practitioners of Yoga seen to have divorced Yoga from its Hindu roots and so they have launched a "Take Yoga Back" campaign. (see the article: Is Yoga Hindu?) The article reminds me of similar questions about the way Sufism (or these days Rumi's poetry) is sometimes divorced from Islam.

And on yet another hand, the last point is reminiscent of questions of cultural appropriation which we have discussed before in white people and native religion.

The moral here is tricky I think. To the extent that Yoga is just a form of physical exercise with certain heath benefits it is acceptable to Muslims (and Chrsitans and Jews). But the more Yoga is connected integrally to Hinduism, the less acceptable it is for non-Hindus to follow. And to the extent that Yoga is a cultural practice of a specific group of people, we should be aware of its history.

a glance into the archives of islam

It was a little over a month ago that I "discovered" cultural critic, Slavoj Zizek. The Huffington Post did a brief article echoing some harsh things he had to say about Western Buddhism from a Marxist perspective and it made me curious about what such a person would say about Islam. As a consequence I found A Glance into the Archives of Islam where Zizek compares and contrasts Islam, Judaism and Christianity using an eclectic approach invoking Levi-Strauss, Hegel, Nietzsche, St. Paul, along with Freud and others.

Some highlights: He claims that the Muslim world effectively cock-blocked the West which was trying get with the Buddhist East. Jews and Muslims have so much trouble getting along because Judaism and Islam are "substantially one and the same thing." He also goes through some odd intellectual gymnastics in order to psychoanalyze the Muslim world by unpacking the stories of Hagar and Ishmael, Muhammad and Khadija, and even Amina and Abdullah.

Even though I was a psych major, my basic response to Freudian psychoanalysis is that most of the time "a cigar is only a cigar". And when it comes to post-modernism I mainly think that the Emperor has no clothes. (see the Sokol Affair) So I would argue that much of what Zizek said about Islam in his "Glance..." is worthless. (Although to be fair, the piece he wrote in the wake of 9/11, The Desert of the Real wasn't bad. In fact, the more articles I'm finding by him, the more I like him when he sticks to current events and popular culture). But his leaps of fantasy when it comes to Abrahamic religious history make me want to throw away Freud, and makes me wary of Lacan. I think I should reread my Frantz Fanon.

dearabization of islam

Over at Alt.Muslim, Fatemeh Fakhraie recently published an article The Arabization of Islam which cautions Muslims against simplistically equating Arab culture with Islamic authenticity. A similar point was made more thoroughly in Dr. Umar Faruq Abd-Allah's Islam and the Cultural Imperative. More generally, I'd like to think that in some way many of the posts here on Planet Grenada are full of examples of how one can push the cultural limits of being Muslim. I would argue that it is vitally important for the ummah to "de-arabize" Islam in order to maintain Islam's universality. Otherwise, we might be left with alternatives like the Salafi Imam mentioned over at Abdur Rahman Muhammad’s Weblog who preaches Arabs are the master race?!?!?

adio kerida

In some sense, this entry is a kind of counter-point to Planet Grenada. Ruth Behar is a Jewish Cuban-American woman (poet, writer, filmaker, anthropologist) who created the film Adio Kerida which is a documentary look at Cuba's Sephardic Jewish community.

Sephardic Jews view themselves as Hispanic people who are connected to both the Arab and African worlds because of their history of cultural and emotional interpenetration with those worlds. They descend from the Jewish populations expelled by the Spanish Inquisition in the fifteenth century. After the expulsion, they settled in the countries of the Ottoman empire and northern Africa, which welcomed them and made it possible for them to live as Jews among Muslims. 'Sepharad' means Spain in Hebrew. Sephardic Jews are notable for having clung with a passion to their nostalgia for Spain and their love for the Spanish language, despite having been forced to leave Spain because of their ethnic and religious identity.

One might expect that Ruth Behar's experiences as a "white" Jewish Cuban-born American and mine as a Black Muslim US-born Latino could be a potential source of conflict. We come from very different places when it comes to the black/white dichotomy,the Abrahamic religious tradition and Cuba. But in fact I think the multiplicity of identities is something which itself can help bridge the gap. For many people the big demographic variables like "race" "ethnicity" and "religion" tend to line up in predictable ways. White/ American/ Christian or Mestizo/ Mexican/ Catholic or Asian/ Japanese/ Buddhist for example. But when those variables don't "line up" in expected ways, there is a kind of dissonance created which can stimulate a certain kind of acute thoughtful awareness about identity (and a kind of cameraderie that comes out of having a common struggle).

Coincidentally, I've actually met Ruth Behar before. Several years ago, I saw her at the local Latin music spot one night and before I knew her name, I asked her onto the floor and we danced for a while. (There must be some kind of metaphor in there somewhere). After a few songs, we sat and talked for a bit. When she said who she was I was surprised: "Wow, I checked out one of your books out of the library the other day!". Anyway, small world.

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11/4/11
Most of the above links died but you should be able to find some materials here.