So it turns out that "the one who got away" will be back in the US for a bit. Actually, her job is not terribly far away from where I might be for the forseeable future (at least the same side of the country). I wonder if we'll have a chance to catch up.
Monday, June 18, 2007
how to recover from the addiction to white supremacy
The original "12 steps" were developed by the founders of Alcoholics Anonymous as a method to address alcoholism, but in time the steps were adapted to deal with other forms of addiction or substance abuse. Some authors have even suggested that the 12-step program can be generalized and followed, even by "non-addicts", as a path to greater wholeness, peace and a more spiritual life. (There are definitely some similarities which could be drawn between some of the 12-steps and certain elements of the sufi path).
More recently, Marvin X, a Muslim activist and writer who has been featured frequently on Planet Grenada (and is also on my blog roll) has adapted the 12 step approach to deal with a different sort of problem in: How To Recover from the Addiction to White Supremacy: A Pan African 12 Step Model which, without ignoring or dismissing the economic and political aspects of white supremacy, starts to address some of the deeply embedded psychological factors as well. The link goes to a long excerpt on Marvin X's blog, so if you want the detailed explanation of all the steps I guess you are going to have to buy his book. But the section he chose to share is definitely thought-provoking.
For some previous Grenada posts on the psychological impact of racism on its victims check out:
go back to mexico?
recalling frantz fanon
post traumatic slave syndrome
And for some more Marvin X check out:
more marvin x
More recently, Marvin X, a Muslim activist and writer who has been featured frequently on Planet Grenada (and is also on my blog roll) has adapted the 12 step approach to deal with a different sort of problem in: How To Recover from the Addiction to White Supremacy: A Pan African 12 Step Model which, without ignoring or dismissing the economic and political aspects of white supremacy, starts to address some of the deeply embedded psychological factors as well. The link goes to a long excerpt on Marvin X's blog, so if you want the detailed explanation of all the steps I guess you are going to have to buy his book. But the section he chose to share is definitely thought-provoking.
For some previous Grenada posts on the psychological impact of racism on its victims check out:
go back to mexico?
recalling frantz fanon
post traumatic slave syndrome
And for some more Marvin X check out:
more marvin x
Sunday, June 17, 2007
the santerians
Well, it's about time they had a Latino superhero team. But I don't get why they don't call themselves the Santeros or even the Orishas. The Santerians sounds more like bad spanglish.
The Santerians: The Art of Joe Quesada
Marvel Introduces Latino Superhero Team
Grenada's comic past:
the 99
in brightest day, in blackest night
"'x-men' is not a cleverly named documentary about the nation of islam..."
race and dc comics
black comic books
The Santerians: The Art of Joe Quesada
Marvel Introduces Latino Superhero Team
Grenada's comic past:
the 99
in brightest day, in blackest night
"'x-men' is not a cleverly named documentary about the nation of islam..."
race and dc comics
black comic books
a fatwa on pan-arab racism
A Fatwa on Pan-Arab Racism
by Muslim and former Black Panther, Dhoruba Bin-Wahad
In the Name of Allah, The Beneficent, The Merciful
As-Salaamu-alaikum,
Peace and Greetings to All.
I bear witness that there is no Illah but Allah, I bear witness that Muahammad ibn Abdullah is the Prophet of Allah.
We Muslims of African ancestry face difficult decisions. We stare the grim consequences of our multifaceted heritage in the face of; consequences of the long nightmare of enslavement by Europeans; preceded by an epoch of mercantile slavery and war at the hands of Arabs. Embedded in the fiber of our folk memory are dim recollections, like historical cultural DNA, of the successive waves of conquests - ancient and not so ancient that swept through North Africa - Hittites of antiquity, the Romans, Greeks, Arabs, and ultimately Northern Germanic clans of Western European origin, each left their legacy and impact upon Africa and our ancestors, and hence upon us.
We are today the sum total of what we were yesterday. That sum represents both failure and success, triumph and defeat, the sacred and the profane. Sometimes it seems as though we “can't win of losing.” Ask yourself, what became of our Moorish glory and hegemony over a third of Europe? Of what significance today are the trade routes and commerce of Songhay, or Dahomey, and the Niger Delta states to the political and moral bankruptcy of today's African nation-states? What have we truly learned? In what relevancy lie the appreciation of “Maroon” culture by declaring it a “national heritage” while depreciating the revolutionary impulse for freedom the burned in the hearts of Africans who became Maroons? Enslaved by a system of dehumanizing trade and commerce against their will, they revolted, organized resistance, and built a self-containing culture to keep their independence. Of what relevance are they today? Yes even our victories are subject to the vicissitudes of Time...“By the token of time [humans] are at lost”. Indeed we often are, but it is our consciousness, our intellect, our God given quality of “insight” or the human gift of abstract thought, that qualify us as Earth's vice-regent and therefore capable of learning from the past, overcoming the present, and plan our own salvation. As Muslims we are never done telling ourselves that we were molded in the best of images, We, Muslims are Guardians, not destroyers of life. Part of Creation – not above it. Nonetheless, we, like all living things are created beings. And as such we were created in different communities, of different colors, not as a basis for hatred, animosity, or war, but to appreciate the infinite variety of human possibility – to love each possibility in its own right.
But the age in which we now find ourselves will forever be shaped and judged by our actions and responses to the legacy history has imposed upon us all. There are events unfolding within western civilization and cultures of the East that are of the utmost importance to our physical survival, and the reemergence of a genuinely liberating Islam and progressive Ummah. These events have not only a history, they also are major struggles in which our freedom and salvation are at stake. These events represent for the benefactors of racism, exploitation, injustice, avarice, and elitism serious challenges as well. And we need be mindful of the monopoly on violence the benefactors of injustice, racism, and exploitation have, and their proven disposition to use legal and extralegal violence to hold on to power and privileges.
click here to read entire "fatwa"
click here for more from/about Dhoruba Bin Wahad
As-Salaamu-alaikum,
Peace and Greetings to All.
I bear witness that there is no Illah but Allah, I bear witness that Muahammad ibn Abdullah is the Prophet of Allah.
We Muslims of African ancestry face difficult decisions. We stare the grim consequences of our multifaceted heritage in the face of; consequences of the long nightmare of enslavement by Europeans; preceded by an epoch of mercantile slavery and war at the hands of Arabs. Embedded in the fiber of our folk memory are dim recollections, like historical cultural DNA, of the successive waves of conquests - ancient and not so ancient that swept through North Africa - Hittites of antiquity, the Romans, Greeks, Arabs, and ultimately Northern Germanic clans of Western European origin, each left their legacy and impact upon Africa and our ancestors, and hence upon us.
We are today the sum total of what we were yesterday. That sum represents both failure and success, triumph and defeat, the sacred and the profane. Sometimes it seems as though we “can't win of losing.” Ask yourself, what became of our Moorish glory and hegemony over a third of Europe? Of what significance today are the trade routes and commerce of Songhay, or Dahomey, and the Niger Delta states to the political and moral bankruptcy of today's African nation-states? What have we truly learned? In what relevancy lie the appreciation of “Maroon” culture by declaring it a “national heritage” while depreciating the revolutionary impulse for freedom the burned in the hearts of Africans who became Maroons? Enslaved by a system of dehumanizing trade and commerce against their will, they revolted, organized resistance, and built a self-containing culture to keep their independence. Of what relevance are they today? Yes even our victories are subject to the vicissitudes of Time...“By the token of time [humans] are at lost”. Indeed we often are, but it is our consciousness, our intellect, our God given quality of “insight” or the human gift of abstract thought, that qualify us as Earth's vice-regent and therefore capable of learning from the past, overcoming the present, and plan our own salvation. As Muslims we are never done telling ourselves that we were molded in the best of images, We, Muslims are Guardians, not destroyers of life. Part of Creation – not above it. Nonetheless, we, like all living things are created beings. And as such we were created in different communities, of different colors, not as a basis for hatred, animosity, or war, but to appreciate the infinite variety of human possibility – to love each possibility in its own right.
But the age in which we now find ourselves will forever be shaped and judged by our actions and responses to the legacy history has imposed upon us all. There are events unfolding within western civilization and cultures of the East that are of the utmost importance to our physical survival, and the reemergence of a genuinely liberating Islam and progressive Ummah. These events have not only a history, they also are major struggles in which our freedom and salvation are at stake. These events represent for the benefactors of racism, exploitation, injustice, avarice, and elitism serious challenges as well. And we need be mindful of the monopoly on violence the benefactors of injustice, racism, and exploitation have, and their proven disposition to use legal and extralegal violence to hold on to power and privileges.
click here to read entire "fatwa"
click here for more from/about Dhoruba Bin Wahad
Wednesday, June 13, 2007
to be a minority within a minority
I just found the post To be a minority within a minority: dark-skinned Latinos and Muslim Hispanics over at The Latin Americanist blog. The post basically links to two other news articles without much comment, one on Black Latinos, another on Hispanic Muslims.
In terms of intentions, I think the folks at Latin Americanist were just trying to inform readers about non-stereotypical segments of the Latino population. And I've certainly posted links to similar articles before on Planet Grenada.
At the same time, especially after having given myself a chance to think about these issues through this very blog, I would have to say I find this whole "minority within a minority" concept really disempowering. (It reminds me of how Piri Thomas is always saying that no one should be called a minority because "minority" means "less than".) Instead of allowing myself to be marginalized several times over, belonging to multiple communities should be a source of strength. Between Blacks, Latinos and Muslims that adds up to about three billion people I should feel some concrete solidarity and identification with based on language, creed or ancestry. And all those connections should help contribute to "an emerging global anti-hegemonic culture" instead of setting up barriers where people feel unique and isolated. Just a thought.
See also:
a recent interview with suheir hammad
latinas choosing islam over catholicism
do platanos go wit' collard greens?
In terms of intentions, I think the folks at Latin Americanist were just trying to inform readers about non-stereotypical segments of the Latino population. And I've certainly posted links to similar articles before on Planet Grenada.
At the same time, especially after having given myself a chance to think about these issues through this very blog, I would have to say I find this whole "minority within a minority" concept really disempowering. (It reminds me of how Piri Thomas is always saying that no one should be called a minority because "minority" means "less than".) Instead of allowing myself to be marginalized several times over, belonging to multiple communities should be a source of strength. Between Blacks, Latinos and Muslims that adds up to about three billion people I should feel some concrete solidarity and identification with based on language, creed or ancestry. And all those connections should help contribute to "an emerging global anti-hegemonic culture" instead of setting up barriers where people feel unique and isolated. Just a thought.
See also:
a recent interview with suheir hammad
latinas choosing islam over catholicism
do platanos go wit' collard greens?
Sunday, June 10, 2007
because allah ta'ala made me both...
I really like this poem:
Also, say hello to A Puerto Rican girl's journey to Islam. (which is where I found this poem). Definitely "Grenada-esque".
Because Allah ta'ala made me both...
Hejab on my head
With a machete dangling from my neck
I'm not a terrorist
Just a bonafide Boricua with coquis on my mind
I love the flares of salsa skirts
With claves and congas singing to my heart's content
While I prostrate on the sands of Rincon
Awaiting the whales to make their presence
Borinquen is my paradise
Allah is my creator
Yes—I can inhabit both spaces
And when bachata comes on the radio
I move three steps lift
Three steps lift
And when the azhan is called
"Allahu Akbar" and "Bismillah" run out of my mouth
Give me some piraguas with a side of dates
A little of sunlight with a dash of breeze
As the scarves surrounding me beckon to worship
I can dance merengue in the privacy of my room
As mis hermanas talk about who is cuter in the group
Because—we are Boricuas loving our land
We are boricuas dancing our traditional beats
We are boricuas wearing our big fluffy skirts
We are boricuas eating our arroz con habichuelas
We don't have to occupy one of your little boxes
Entrenching our identities into something you can label
We don't have to deny our abuelitas and our salsa beats
So I can't eat pernil anymore.
It's okay—pork has never been my thing any ways
But I can still enjoy las playas as I wet my feet on
Caribbean oceans
Because I am more
More than your dichotomies
More than your ideologies
I am not just a Boricua
Or someone who worships Allah
So if you need a label to satisfy your curiosity
I'll give you one now
With Qur'an in hand
Y bandera in the other
I am beyond your words
Because I am a MusliRican
Also, say hello to A Puerto Rican girl's journey to Islam. (which is where I found this poem). Definitely "Grenada-esque".
poeta guerrera
I just found this myspace page for Melinda Gonzalez, a Muslim Nuyorican spoken word artist who goes by Poeta Guerrera (Warrior Poet Woman). She put recordings of several of her pieces on her page and they are worth checking out.
You also might want to look at Poet1Warrior's page on YouTube where Melinda has shares more of her thoughts on Islam. I'm not trying to set her up as some kind of scholar (in one clip she says she's only been Muslim for two months.) But I'm just glad to see more Latino Muslims confidently express themselves... and her excitement for the deen is a bit contagious.
You also might want to look at Poet1Warrior's page on YouTube where Melinda has shares more of her thoughts on Islam. I'm not trying to set her up as some kind of scholar (in one clip she says she's only been Muslim for two months.) But I'm just glad to see more Latino Muslims confidently express themselves... and her excitement for the deen is a bit contagious.
Saturday, June 09, 2007
takin' it to the streets
The poster is actually a bit old. Takin' It to the Streets is only 2 weeks away rather than 3. It will take place Sunday, June 24th at Marquette Park. I was at the first one way back in the day. Now they are on number 6, mashaAllah. Lupe Fiasco will be performing. I'm not sure who else is on the roster, but in the past the event has been able to bring together an amazing collection of Muslim speakers, performers, and community service providers. For more information, check out the IMAN (Inner-City Muslim Action Network) webpage. If you will be in the Chicago area, they are still looking for volunteers to help out.
Tuesday, June 05, 2007
islam and existentialism
A topic I've tried to explore a little bit is the connection between Islam and existentialism. Some groups like the Murabitun have taken Nietzsche's concept of the Superman and have used it to point to a "new breed" of Muslim. Other Muslim intellectuals like Shariati were more enamoured by the writings of Jean-Paul Sartre and felt some affinity with his brand of existentialism. Frantz Fanon (a non-Muslim intellectual but nevertheless a strong advocate for the Algerian revolution and an influential figure among Third World political theorists of all stripes) was also influenced by Sartre and provides a kind of model for how Muslims might find some relevance in the ideas of existentialism.
Now, over at his blog, Ali Eteraz has written a post on Islamic Existentialism which points to some more traditionally and authentically "Islamic" examples of existentialist themes in Muslim poetry. Check it out.
Planet Grenada:
ali shariati
recalling frantz fanon
laughing lions
Now, over at his blog, Ali Eteraz has written a post on Islamic Existentialism which points to some more traditionally and authentically "Islamic" examples of existentialist themes in Muslim poetry. Check it out.
Planet Grenada:
ali shariati
recalling frantz fanon
laughing lions
Monday, June 04, 2007
sufi mujahideen
Yet another post in the continuing "muslim art of war" series. Here is an article on Sufi Mujahideen:
More often than not, the term "Sufi" invokes images of twirling Dervishes lost in ecstasy, strange people who engage in exotic practices that seem antithetical to Islamic legal traditions, or apolitical mystics fixated in meditation. In addition to the misconception that Sufism is inherently heterodox, perhaps the greatest misconception is that it is passive and apathetic towards Jihad. In reality, nothing could be further from the truth.
First and foremost, it is necessary to establish the orthodoxy of Sufism by pointing out the sheer number of eminent scholars who have been Sufi.
Amongst the Hanafi Ulema, we have ‘Ali Qari (d. 1606)1, ‘Abd al-Ghaffar Nabulsi (1641-1733)2, Shaykh Ahmad Sirhindi (1564-1624), and Shah Waliullah (1702-1763).
From the Malikis, the following Ulema were Sufi: Ibn ‘Ata’ Illah al-Iskandari (d. 1309)3 and Ibn ‘Ajiba (1747-1809)4.
The Hanbalis had ‘Abd al-Rahman ibn Jawzi (1114-1201)5, ‘Abd al-Karim Jili (1365-1428) who was the great-grandson of ‘Abd al-Qadir al-Jilani 6, and Ibn Rajab7. Mohiyuddin Ibn Arabi was of the Dhahiri madhab.
The Shafi’i madhab too, had a plethora of Sufis as some of its most prestigious scholars:
Abul Qasim al-Junayd (d. 910)8, Hakim Tirmidhi (d. 320)9, Abu ‘Ali Daqqaq (d. AH 405)10, Abu ‘Abd al-Rahman Sulami (936 – 1021)11 , Imam Ghazzali (1058 -1111)12, ‘Abd al-Wahhab Sha’rani (1493- 1565)13, Abul Qasim Qushayri (986 – 1072)14, Imam ‘Izz ibn ‘Abd al-Salam (1181-1262) ( In addition to his outstanding works in Islamic law, he is also known for his harshness with Muslim rulers who did not fight against the Crusaders vigorously)15, Imam Nawawi (1233 – 1277)16, and Imam Suyuti (1445 – 1505)17.
It should also be noted that even Muhammad Haya al-Sindi, the hadith teacher of Muhammad ibn ‘Abd al-Wahhab who introduced him to the works of Ibn Taymeeyah*(There is much debate over whether or not Ibn Taymeeyah was a Sufi of the Qadiri order), was from the Naqshbandi tariqa. Interestingly enough, the great Indian scholar and Sufi, Shah Waliullah Dilhavi, was a student of another great Sufi scholar, Ibrahim al-Kurrani, who happened to also be the teacher of Muhammad Haya al-Sindi and Shaykh Yusuf who later lead a jihad against the Dutch in Indonesia.18 Aside from the select few of Sufi scholars that were briefly mentioned above, there are countless others who have not been mentioned. Although it does not give the subject justice, it should be clear that the roots of Sufism have always had its roots firmly entrenched in orthodoxy.
The second greatest misconception that people, including non-Muslims, have of Sufism is that it is flaccid in participating in issues pertaining to social justice and engaging in Jihad. History is a testament that not only is Sufism not opposed to Jihad, but rather, Sufis have been amongst the foremost leaders of Jihad.
Even the early Sufis were known for their fervent desire for engaging Jihad and seeking martyrdom. For example, Ibrahim ibn Adham (d. 778), was an early Sufi ascetic who was born into a life luxury which he abandoned in order to study the Sacred Sciences and later fought in jihad against the Byzantines.19 In fact, the very roots of the Sufi zawiya, a type of lodge, has its roots in the ribat. The ribat is a type of fortress that was often built along the ever expanding Islamic frontier. At these fortresses, Sufi shuyookh adapted their teachings of outward jihad in order to teach their disciples the science of inner jihad.20 2
During the Crusades, Sufis also participated in popular resistance against the Franks. The Battle of Mansura in Egypt included participants of the likes of Sheikh Abu Hassan ash-Shadhili, Sheikh Ibrahim Dessouki, and Sheikh al-Qannawwi. When Sultan Al Kamel of Egypt began negotiating with the Franks during the Fourth Crusade, Mohiyuddin Ibn Arabi scolded him by saying "You have no pride and Islam will not recognize the likes of you. Stand up and fight or we shall fight you as we fight them."
Even Imam Ghazzali castigated the Mameluke Sultans for failing to carry on the fight by giving them a similarly pernicious warning: "Either take up your sword for the sake of Allah and the rescue of your brothers in Islam, or step down from the leadership of Muslims so their rights can be championed by other than you."21 Egyptian resistance during the Seventh Crusade was lead by Sheikh Ahmad al-Badawi of the Rifa’i tariqa.22
Shaykh Najm al-Din Kubra, the founder of the Kubrawiya tariqa, died in the defense of Khwarazm from the Mongol hordes. Even from within the Ottoman Empire, Sufis mobilized the masses in jihad, often lead rebellions against the rulers, assisted in the accession of the Sultan, and some even served as chaplains to the warrior class known as the Janissaries.23
During the era of colonialism, Sufis lead resistance movements across the Ummah against imperialism and its purveyors. In the Caucasus, the Russians faced stiff resistance coming primarily from the Naqshbandi and Qadiri tariqas. Mulla Muhammad al-Ghazi al-Kamrawi fought against the Russians when Russia declared itself the protector for the Christians in Khurjistan and annexed portions of Safavid Persia in 1800.
Mulla Muhammad was the Sheikh of the Naqshbandi tariqa and hundreds of thousands of his murids fought against the Russians until he died. Leadership was then transferred to Al-Amir Hamza al-Khanzaji but within a year, he was martyred as well. The famous Imam Shamil al-Dagestani then became the Amir of the jihad and fought the Russians for twenty-seven consecutive years.24 Interestingly enough, Imam Shamil met Sheikh Abd al- Qadir al-Jaza’iri, another Sufi who was fighting over 3,000 miles away, in 1828 while on Hajj where they exchanged information about guerilla warfare.25 After his surrender, rebellions were carried on by the murids of the Qadiri order. In 1864, the Russians killed over 4,000 Qadiri murids alone along with many other innocent civilians. The Naqshbandis and Qadiris joined forces and rebelled in 1865, 1877, 1878 and all throughout the 1890s. During the Soviet Revolution, the Muslims were lead by Shaykh Uzun Haji. Stalin ultimately dealt with the "Chechen problem" by forcibly relocating the entire population into concentration camps.26
In the Indian subcontinent, Sufis and Sufi orders played a considerable role in active military and intellectual resistance against the British. The Sufis participated in resistance prior to the famous Mutiny of 1857 when the followers of Shah Waliullah, under the leadership of his son Shah ‘Abd al’Aziz (1746-1824) began initiating Jihad. In a fatwa Shah ‘Abd al’Aziz proclaimed India to be Dar al-Harb. He declared jihad, stating "Our country has been enslaved. To struggle for independence and put an end to the slavery is our duty." 27 He was succeeded in his struggles by Sayyid Ahmad Barelwi (1786-1831) who founded the Tariqa-i Muhammadi and was eventually defeated by the Sikhs of Punjab.28 Both Sufi and non-Sufi scholars alike participated actively in the Mutiny of 1857. When the rebellion was finally extinguished, over 50,000 Ulema were dead.29 After the failure of the Mutiny of 1857, resistance to colonialism by the Ulema re-invented itself in the form of the Deoband movement which established a plethora of 3 maddrassehs all across India that taught the sacred sciences derived from the Qur’an, hadith, law, along with logic, kalam, science, and Sufism of the Chisti order.30 The Tableegi Jamaat grew out of the Deobandi movement through Maulana Muhammad Ilyas Khandelwi who was also a member of the Chisti order through the Sabiri branch. The focus of this movement was a return to the correct understanding of Islam based on the Quran and hadith, adhering to the injunctions of the Shariah, with an astute focus on worship.31
Even in Indonesia, the Qadiri order provided leadership in the already widespread resistance to Dutch imperialism in the 1840s and 1850s.32 By far, one of the most act areas of Sufi resistance occurred in Africa. Resistance by Sufis against imperialism began almost as soon as Europeans endeavored at colonizing the Muslim lands.
In Morocco, the Shadhili tariqa was the forefront opponent of the Portuguese in the 15th century, the most notable of the Sufis being al-Jazuli.33 Shaykh ‘Uthman Dan Fodio (1754 – 1817) was a Maliki scholar of the Qadiri order who vigorously spoke out against the innovations that had become dominant in his time, particularly the mixing of Islamic and pagan beliefs. He eventually performed hegira, established an Islamic state, and engaged in jihad to unite the region under the Shariah.34
Al-Hajj ‘Umar Tal was a Tijani sheikh from northern Senegal who fought jihad against both the French and pagans of Guinea, Senegal, and Mali. After performing his second pilgrimage, he traveled across various cities in Africa starting in Cairo and eventually coming to Sokoto, Nigeria, where he studied with Muhammad Bello, the son of Shaykh ‘Uthman Dan Fodio, in the field of military sciences and administration. Upon his return to his homeland, he fought mainly against the pagans of Karta and Segu. ‘Umar was a staunch advocate of the Shariah and after one victory against the polytheists, he destroyed the idols of the pagans with his own hands using an iron mace.35 Al-Hajj Muhammad al- Ahrash from Morocco, a Darqawi Sufi, organized a group comprised of Tunisians and Moroccans in 1799 to fight against the French during their invasion of Egypt. 36 Sayyid Muhammad ‘Abdullah al-Somali (1864-1920) was a Shafi’i scholar and member of the Salihiyya tariqa, which he utilized effectively as a military force for over twenty years against the British and Italians in Somalia. He once said in a speech "Unbelieving men of religion have assaulted our country from their remote homelands. They wish to corrupt our religion, to force us to accept Christianity, supported by the armed force of their governments, their weapons, their numbers. You have you’re your faith in God, your arms and your determination. Do not be frightened by their soldiers or armies: God is mightier than they . . ." 37 Perhaps one of the most famous Sufi mujahideen was ‘Abd al- Qadir al-Jaza’iri (1807-1883), was elected an Amir at the age of twenty-five and personally lead the mujahideen against the French invasion of Algeria in 1830. He was part of the Qadiri order and authored "al-Mawaqif" [Standpoints], which is a threevolume Sufi manual.38 Ma’ al-‘Aynayn al-Qalqami (1831-1910) of Mauritania was also a Qadiri Sufi who made a personal alliance with the Sharifian dynasty of Morocco to engage in jihad against the French which resulted in the death of several of his sons.39 In Libya, members of the Sanusi tariqa lead a coalition against the French and Italians.40
In the Middle East, with the Ottoman Empire in disarray, several prominent Sufi scholars carried the banner of Jihad against European occupation. ‘Ali al-Daqar (1877 – 1943) was a Shafi’i scholar and sheikh of the Tijani Tariqa who founded al-Jami’iyya al- Ghurra’, an academy of more than eleven separate schools of the sacred sciences. Along with Badr al-Din al-Hasani, he traveled the Syrian countryside during the French 4 occupation and instructed the people of the villages of the obligatory nature of jihad against the imperialists.41 Hashim al-Khatib (1890 – 1958) was a Shafi’i scholar of the Qadiri tariqa also urged the Muslims to wage jihad against the French.42 Muhammad Sa’id Burhani was a Hanafi scholar and Sufi of the Naqshbandi order who fought against the French during their occupation of Syria that began in 1920.43
Sufi resistance has not withered away and is still active in many parts of the Ummah. For example, during the Soviet invasion of Afghanistan, Sufi tariqas played a pivotal role in evicting the Communists. Many prominent leaders of the resistance were Sufis such as Sayyid Ahmad Gailani, the head of the Qadiri order. He once held the position of Chief of Justice amongst the mujahideen. Two previous presidents of Afghanistan, Sebghatullah Mojaddedi and Burhanuddin Rabbani, are of the Naqshbandi
order.44
The founder and the leader of the Taliban, Mullah Mohammad Omar, is allegedly a Naqshbandi as well. Even today, in Iraq a resistance group was recently formed in April 2005 known as the "Jihad Sufi Squadrons of Shaykh ‘Abd al-Qadir al-Gilani" in order to fight against the American occupation.45 It should be self evident by now that Sufis are not passive, apolitical mystics but have often formed the core intellectual and military elite in propagating Islamic revivals all across the Ummah. The article should not be misconstrued as being a comprehensive study of the role that Sufis have played in daw’ah, the revival of the sacred sciences, and jihad, but rather, it is intended to be merely a brief introduction to a voluminous study.
May Allah (swt) raise up a leader from amongst us who will fight the fitnah of our day and unite our Ummah. Ameen.
(article with references available here)
More often than not, the term "Sufi" invokes images of twirling Dervishes lost in ecstasy, strange people who engage in exotic practices that seem antithetical to Islamic legal traditions, or apolitical mystics fixated in meditation. In addition to the misconception that Sufism is inherently heterodox, perhaps the greatest misconception is that it is passive and apathetic towards Jihad. In reality, nothing could be further from the truth.
First and foremost, it is necessary to establish the orthodoxy of Sufism by pointing out the sheer number of eminent scholars who have been Sufi.
Amongst the Hanafi Ulema, we have ‘Ali Qari (d. 1606)1, ‘Abd al-Ghaffar Nabulsi (1641-1733)2, Shaykh Ahmad Sirhindi (1564-1624), and Shah Waliullah (1702-1763).
From the Malikis, the following Ulema were Sufi: Ibn ‘Ata’ Illah al-Iskandari (d. 1309)3 and Ibn ‘Ajiba (1747-1809)4.
The Hanbalis had ‘Abd al-Rahman ibn Jawzi (1114-1201)5, ‘Abd al-Karim Jili (1365-1428) who was the great-grandson of ‘Abd al-Qadir al-Jilani 6, and Ibn Rajab7. Mohiyuddin Ibn Arabi was of the Dhahiri madhab.
The Shafi’i madhab too, had a plethora of Sufis as some of its most prestigious scholars:
Abul Qasim al-Junayd (d. 910)8, Hakim Tirmidhi (d. 320)9, Abu ‘Ali Daqqaq (d. AH 405)10, Abu ‘Abd al-Rahman Sulami (936 – 1021)11 , Imam Ghazzali (1058 -1111)12, ‘Abd al-Wahhab Sha’rani (1493- 1565)13, Abul Qasim Qushayri (986 – 1072)14, Imam ‘Izz ibn ‘Abd al-Salam (1181-1262) ( In addition to his outstanding works in Islamic law, he is also known for his harshness with Muslim rulers who did not fight against the Crusaders vigorously)15, Imam Nawawi (1233 – 1277)16, and Imam Suyuti (1445 – 1505)17.
It should also be noted that even Muhammad Haya al-Sindi, the hadith teacher of Muhammad ibn ‘Abd al-Wahhab who introduced him to the works of Ibn Taymeeyah*(There is much debate over whether or not Ibn Taymeeyah was a Sufi of the Qadiri order), was from the Naqshbandi tariqa. Interestingly enough, the great Indian scholar and Sufi, Shah Waliullah Dilhavi, was a student of another great Sufi scholar, Ibrahim al-Kurrani, who happened to also be the teacher of Muhammad Haya al-Sindi and Shaykh Yusuf who later lead a jihad against the Dutch in Indonesia.18 Aside from the select few of Sufi scholars that were briefly mentioned above, there are countless others who have not been mentioned. Although it does not give the subject justice, it should be clear that the roots of Sufism have always had its roots firmly entrenched in orthodoxy.
The second greatest misconception that people, including non-Muslims, have of Sufism is that it is flaccid in participating in issues pertaining to social justice and engaging in Jihad. History is a testament that not only is Sufism not opposed to Jihad, but rather, Sufis have been amongst the foremost leaders of Jihad.
Even the early Sufis were known for their fervent desire for engaging Jihad and seeking martyrdom. For example, Ibrahim ibn Adham (d. 778), was an early Sufi ascetic who was born into a life luxury which he abandoned in order to study the Sacred Sciences and later fought in jihad against the Byzantines.19 In fact, the very roots of the Sufi zawiya, a type of lodge, has its roots in the ribat. The ribat is a type of fortress that was often built along the ever expanding Islamic frontier. At these fortresses, Sufi shuyookh adapted their teachings of outward jihad in order to teach their disciples the science of inner jihad.20 2
During the Crusades, Sufis also participated in popular resistance against the Franks. The Battle of Mansura in Egypt included participants of the likes of Sheikh Abu Hassan ash-Shadhili, Sheikh Ibrahim Dessouki, and Sheikh al-Qannawwi. When Sultan Al Kamel of Egypt began negotiating with the Franks during the Fourth Crusade, Mohiyuddin Ibn Arabi scolded him by saying "You have no pride and Islam will not recognize the likes of you. Stand up and fight or we shall fight you as we fight them."
Even Imam Ghazzali castigated the Mameluke Sultans for failing to carry on the fight by giving them a similarly pernicious warning: "Either take up your sword for the sake of Allah and the rescue of your brothers in Islam, or step down from the leadership of Muslims so their rights can be championed by other than you."21 Egyptian resistance during the Seventh Crusade was lead by Sheikh Ahmad al-Badawi of the Rifa’i tariqa.22
Shaykh Najm al-Din Kubra, the founder of the Kubrawiya tariqa, died in the defense of Khwarazm from the Mongol hordes. Even from within the Ottoman Empire, Sufis mobilized the masses in jihad, often lead rebellions against the rulers, assisted in the accession of the Sultan, and some even served as chaplains to the warrior class known as the Janissaries.23
During the era of colonialism, Sufis lead resistance movements across the Ummah against imperialism and its purveyors. In the Caucasus, the Russians faced stiff resistance coming primarily from the Naqshbandi and Qadiri tariqas. Mulla Muhammad al-Ghazi al-Kamrawi fought against the Russians when Russia declared itself the protector for the Christians in Khurjistan and annexed portions of Safavid Persia in 1800.
Mulla Muhammad was the Sheikh of the Naqshbandi tariqa and hundreds of thousands of his murids fought against the Russians until he died. Leadership was then transferred to Al-Amir Hamza al-Khanzaji but within a year, he was martyred as well. The famous Imam Shamil al-Dagestani then became the Amir of the jihad and fought the Russians for twenty-seven consecutive years.24 Interestingly enough, Imam Shamil met Sheikh Abd al- Qadir al-Jaza’iri, another Sufi who was fighting over 3,000 miles away, in 1828 while on Hajj where they exchanged information about guerilla warfare.25 After his surrender, rebellions were carried on by the murids of the Qadiri order. In 1864, the Russians killed over 4,000 Qadiri murids alone along with many other innocent civilians. The Naqshbandis and Qadiris joined forces and rebelled in 1865, 1877, 1878 and all throughout the 1890s. During the Soviet Revolution, the Muslims were lead by Shaykh Uzun Haji. Stalin ultimately dealt with the "Chechen problem" by forcibly relocating the entire population into concentration camps.26
In the Indian subcontinent, Sufis and Sufi orders played a considerable role in active military and intellectual resistance against the British. The Sufis participated in resistance prior to the famous Mutiny of 1857 when the followers of Shah Waliullah, under the leadership of his son Shah ‘Abd al’Aziz (1746-1824) began initiating Jihad. In a fatwa Shah ‘Abd al’Aziz proclaimed India to be Dar al-Harb. He declared jihad, stating "Our country has been enslaved. To struggle for independence and put an end to the slavery is our duty." 27 He was succeeded in his struggles by Sayyid Ahmad Barelwi (1786-1831) who founded the Tariqa-i Muhammadi and was eventually defeated by the Sikhs of Punjab.28 Both Sufi and non-Sufi scholars alike participated actively in the Mutiny of 1857. When the rebellion was finally extinguished, over 50,000 Ulema were dead.29 After the failure of the Mutiny of 1857, resistance to colonialism by the Ulema re-invented itself in the form of the Deoband movement which established a plethora of 3 maddrassehs all across India that taught the sacred sciences derived from the Qur’an, hadith, law, along with logic, kalam, science, and Sufism of the Chisti order.30 The Tableegi Jamaat grew out of the Deobandi movement through Maulana Muhammad Ilyas Khandelwi who was also a member of the Chisti order through the Sabiri branch. The focus of this movement was a return to the correct understanding of Islam based on the Quran and hadith, adhering to the injunctions of the Shariah, with an astute focus on worship.31
Even in Indonesia, the Qadiri order provided leadership in the already widespread resistance to Dutch imperialism in the 1840s and 1850s.32 By far, one of the most act areas of Sufi resistance occurred in Africa. Resistance by Sufis against imperialism began almost as soon as Europeans endeavored at colonizing the Muslim lands.
In Morocco, the Shadhili tariqa was the forefront opponent of the Portuguese in the 15th century, the most notable of the Sufis being al-Jazuli.33 Shaykh ‘Uthman Dan Fodio (1754 – 1817) was a Maliki scholar of the Qadiri order who vigorously spoke out against the innovations that had become dominant in his time, particularly the mixing of Islamic and pagan beliefs. He eventually performed hegira, established an Islamic state, and engaged in jihad to unite the region under the Shariah.34
Al-Hajj ‘Umar Tal was a Tijani sheikh from northern Senegal who fought jihad against both the French and pagans of Guinea, Senegal, and Mali. After performing his second pilgrimage, he traveled across various cities in Africa starting in Cairo and eventually coming to Sokoto, Nigeria, where he studied with Muhammad Bello, the son of Shaykh ‘Uthman Dan Fodio, in the field of military sciences and administration. Upon his return to his homeland, he fought mainly against the pagans of Karta and Segu. ‘Umar was a staunch advocate of the Shariah and after one victory against the polytheists, he destroyed the idols of the pagans with his own hands using an iron mace.35 Al-Hajj Muhammad al- Ahrash from Morocco, a Darqawi Sufi, organized a group comprised of Tunisians and Moroccans in 1799 to fight against the French during their invasion of Egypt. 36 Sayyid Muhammad ‘Abdullah al-Somali (1864-1920) was a Shafi’i scholar and member of the Salihiyya tariqa, which he utilized effectively as a military force for over twenty years against the British and Italians in Somalia. He once said in a speech "Unbelieving men of religion have assaulted our country from their remote homelands. They wish to corrupt our religion, to force us to accept Christianity, supported by the armed force of their governments, their weapons, their numbers. You have you’re your faith in God, your arms and your determination. Do not be frightened by their soldiers or armies: God is mightier than they . . ." 37 Perhaps one of the most famous Sufi mujahideen was ‘Abd al- Qadir al-Jaza’iri (1807-1883), was elected an Amir at the age of twenty-five and personally lead the mujahideen against the French invasion of Algeria in 1830. He was part of the Qadiri order and authored "al-Mawaqif" [Standpoints], which is a threevolume Sufi manual.38 Ma’ al-‘Aynayn al-Qalqami (1831-1910) of Mauritania was also a Qadiri Sufi who made a personal alliance with the Sharifian dynasty of Morocco to engage in jihad against the French which resulted in the death of several of his sons.39 In Libya, members of the Sanusi tariqa lead a coalition against the French and Italians.40
In the Middle East, with the Ottoman Empire in disarray, several prominent Sufi scholars carried the banner of Jihad against European occupation. ‘Ali al-Daqar (1877 – 1943) was a Shafi’i scholar and sheikh of the Tijani Tariqa who founded al-Jami’iyya al- Ghurra’, an academy of more than eleven separate schools of the sacred sciences. Along with Badr al-Din al-Hasani, he traveled the Syrian countryside during the French 4 occupation and instructed the people of the villages of the obligatory nature of jihad against the imperialists.41 Hashim al-Khatib (1890 – 1958) was a Shafi’i scholar of the Qadiri tariqa also urged the Muslims to wage jihad against the French.42 Muhammad Sa’id Burhani was a Hanafi scholar and Sufi of the Naqshbandi order who fought against the French during their occupation of Syria that began in 1920.43
Sufi resistance has not withered away and is still active in many parts of the Ummah. For example, during the Soviet invasion of Afghanistan, Sufi tariqas played a pivotal role in evicting the Communists. Many prominent leaders of the resistance were Sufis such as Sayyid Ahmad Gailani, the head of the Qadiri order. He once held the position of Chief of Justice amongst the mujahideen. Two previous presidents of Afghanistan, Sebghatullah Mojaddedi and Burhanuddin Rabbani, are of the Naqshbandi
order.44
The founder and the leader of the Taliban, Mullah Mohammad Omar, is allegedly a Naqshbandi as well. Even today, in Iraq a resistance group was recently formed in April 2005 known as the "Jihad Sufi Squadrons of Shaykh ‘Abd al-Qadir al-Gilani" in order to fight against the American occupation.45 It should be self evident by now that Sufis are not passive, apolitical mystics but have often formed the core intellectual and military elite in propagating Islamic revivals all across the Ummah. The article should not be misconstrued as being a comprehensive study of the role that Sufis have played in daw’ah, the revival of the sacred sciences, and jihad, but rather, it is intended to be merely a brief introduction to a voluminous study.
May Allah (swt) raise up a leader from amongst us who will fight the fitnah of our day and unite our Ummah. Ameen.
(article with references available here)
Wednesday, May 30, 2007
born in the fist of the revolution: a cuban professor's journey to allah
by Julio Cèsar Pino:
To see the whole account of Pino's conversion, check out IslamOnline.net: Born in the Fist of the Revolution: A Cuban Professor's Journey to Allah
Are there many Muslims in Cuba? Why would a Cuban want to become a Muslim? These are the two questions I am most frequently asked when introducing myself, or in the case of old friends, re-introduce myself by my Muslim name, Assad Jibril Pino. The answer to the first query is a simple yes. Several thousand Muslims reside in Cuba, most of them descendants of Lebanese immigrants. However, the second question always makes me pause and ponder before I reply, even though I have heard it hundreds of times. It is a loaded question of course, because it presumes that religion is the product of ethnic identity, and that Muslim and Cuban only belong together on the restaurant menu of a Miami luncheonette: "I’ll have Moros y Cristianos, with a side of croquetas."
To see the whole account of Pino's conversion, check out IslamOnline.net: Born in the Fist of the Revolution: A Cuban Professor's Journey to Allah
9/11 video response from mostly harmless
I'm starting to notice and appreciate the fact that other folks out there who I don't necessarily know about are occasionally interested in the stuff I post and are responding on their own blogs. For example, on Mostly Harmless I just found This One's for the WAAGNFNP and Planet Grenada which is (in part) a response to an Immortal Technique/Mos Def video I posted earlier. The author, who goes by The Constructivist, shares some other political music videos on 9/11 , Katrina, globalization and related issues.
Tuesday, May 29, 2007
latino conversion to islam: from black consciousness to arab influence
The following article is from another blogger on my blogroll, Khalil al-Puerto Rikani and definitely fits in with the themes I tend to cover in here. In this case, I thought the article was thought-provoking enough and short enough to quote in full.
I have been thinking about several things in relation to dawah and Latino conversion to Islam. This had led me to some unanswered questions. Chief amongst them is, “Under what factors and environment does Islam thrive? I will give a brief description of the history of Latino conversion, as I see it and raise a few questions with which I hope any and all of you can give some insight.
Latino conversion seems to have occurred in basically two phases. The first is the 1960s till the mid-1990s phase. The second is the mid-1990s till present.
The first phrase of Latinos who converted to Islam were mostly Caribbean Latinos with a strong African identity. Conversion to Islam was a continuum of the Civil Rights/Black Power movement. Latinos in the 60s and 70s were at the forefront of these movements. Latinos in New York came to “Black consciousness” with lead to “Islamic consciousness.” This process was one which may or may not have passed through an intermediary phase of “Latino consciousness.”
The first Latinos who became Muslim in New York were mainly Puerto Ricans who had been part of such groups as the Nation of Islam, Malcom X’s (Malik Ash-Shabazz) group, The Five Percenters, Black Panthers, and the Young Lord Party (originally part of the former Chicago-based gang the Young Lord Organization). Due to the close proximity of Puerto Ricans to African-Americans-culturally, politically, racially, and more important demographically Latinos became informed about Islam. This is and important point that cannot be over looked. Puerto Ricans actually lived next to African-Americans in many (not all) places of New York City, such as Brooklyn, Manhattan, and the Bronx.
For them Islam was a natural development and product of the era of struggle from which they came. Besides the political factor, history played a big role in informing these early Latino Muslims about a Muslim past coming from two lines of Puerto Rican history- namely Africa and Spain.
The second part of the first phase was basically looking towards the movements of the 60s and 70s and had converts who looked toward that era with a sense of pride and honor. Those who converted may or may not have participated in the then defunct organizations. Hip-hop (which Puerto Ricans were co-founders) was also a factor, and direct descendant of the Civil Rights/Black Power and the wider Black Consciousness movements of the 60s and 70s, that played a big role in the conversion of Latinos.
During the mid-90s, with the explosion of cyber space and the internet, many Latinos got connected to others people around the world. Latinos were now in communication with Muslims on the ‘net. This included Muslims both in the United States and abroad. This lead to people have more access to Islam due to this new medium. The technical age still continue till the present tend to be a principal medium and factor which has lead to many Latinos in the country.
After September 11, 2001, many Latinos wanted to learn more about Islam. This led many to go out and speak to Muslims and/or go to the internet. This phase also saw a greater diversity in the ethnic, nation, and racial background of Latinos converting to Islam. We also saw the hegemony of Puerto Rican Muslims and New York Latinos being broken down. There was also the rise of places such as Union City, New Jersey that saw great amount of Latinos converting to Islam.
Many during this period coming to Islam live near or at least know one Muslim. In New Jersey, Latino share neighborhoods with Arabs. During this period many come to learn about Islam not through African-American but through into action with foreign Muslim (mostly Arabs).
Okay, well this is my analysis and I would like to hear what you all have to say about this. My main question is “Does Islam thrive more when Latinos are exposed to Arabs (and other foreign Muslims) as opposed to exposure to African Americans (Muslims)?” What are the main factors you think lead to conversion in our times? Perhaps you can help out by simply telling me how you or a Latino friend became Muslim (please include your city.)
I have been thinking about several things in relation to dawah and Latino conversion to Islam. This had led me to some unanswered questions. Chief amongst them is, “Under what factors and environment does Islam thrive? I will give a brief description of the history of Latino conversion, as I see it and raise a few questions with which I hope any and all of you can give some insight.
Latino conversion seems to have occurred in basically two phases. The first is the 1960s till the mid-1990s phase. The second is the mid-1990s till present.
The first phrase of Latinos who converted to Islam were mostly Caribbean Latinos with a strong African identity. Conversion to Islam was a continuum of the Civil Rights/Black Power movement. Latinos in the 60s and 70s were at the forefront of these movements. Latinos in New York came to “Black consciousness” with lead to “Islamic consciousness.” This process was one which may or may not have passed through an intermediary phase of “Latino consciousness.”
The first Latinos who became Muslim in New York were mainly Puerto Ricans who had been part of such groups as the Nation of Islam, Malcom X’s (Malik Ash-Shabazz) group, The Five Percenters, Black Panthers, and the Young Lord Party (originally part of the former Chicago-based gang the Young Lord Organization). Due to the close proximity of Puerto Ricans to African-Americans-culturally, politically, racially, and more important demographically Latinos became informed about Islam. This is and important point that cannot be over looked. Puerto Ricans actually lived next to African-Americans in many (not all) places of New York City, such as Brooklyn, Manhattan, and the Bronx.
For them Islam was a natural development and product of the era of struggle from which they came. Besides the political factor, history played a big role in informing these early Latino Muslims about a Muslim past coming from two lines of Puerto Rican history- namely Africa and Spain.
The second part of the first phase was basically looking towards the movements of the 60s and 70s and had converts who looked toward that era with a sense of pride and honor. Those who converted may or may not have participated in the then defunct organizations. Hip-hop (which Puerto Ricans were co-founders) was also a factor, and direct descendant of the Civil Rights/Black Power and the wider Black Consciousness movements of the 60s and 70s, that played a big role in the conversion of Latinos.
During the mid-90s, with the explosion of cyber space and the internet, many Latinos got connected to others people around the world. Latinos were now in communication with Muslims on the ‘net. This included Muslims both in the United States and abroad. This lead to people have more access to Islam due to this new medium. The technical age still continue till the present tend to be a principal medium and factor which has lead to many Latinos in the country.
After September 11, 2001, many Latinos wanted to learn more about Islam. This led many to go out and speak to Muslims and/or go to the internet. This phase also saw a greater diversity in the ethnic, nation, and racial background of Latinos converting to Islam. We also saw the hegemony of Puerto Rican Muslims and New York Latinos being broken down. There was also the rise of places such as Union City, New Jersey that saw great amount of Latinos converting to Islam.
Many during this period coming to Islam live near or at least know one Muslim. In New Jersey, Latino share neighborhoods with Arabs. During this period many come to learn about Islam not through African-American but through into action with foreign Muslim (mostly Arabs).
Okay, well this is my analysis and I would like to hear what you all have to say about this. My main question is “Does Islam thrive more when Latinos are exposed to Arabs (and other foreign Muslims) as opposed to exposure to African Americans (Muslims)?” What are the main factors you think lead to conversion in our times? Perhaps you can help out by simply telling me how you or a Latino friend became Muslim (please include your city.)
blogroll updated
So I finally got around to updating my blogroll. Some authors moved over to new blogs and so I changed my links to follow them. Also, I got rid of blogs which have not seen any activity for several months (while holding on to a few which were I liked, nevertheless). Later on, I'll probably start to add new blogs which I think fit into the Grenada mix. Enjoy.
Monday, May 28, 2007
welcome to mercy magazine
Just thought I'd give a heads up about a new publication:
Mercy Magazine: A Western Muslims' Guide to Reviving Their Faith
They are probably still looking for subscriptions and advertisers. They seem pretty sound. Check them out.
Mercy Magazine: A Western Muslims' Guide to Reviving Their Faith
Mercy is a start-up non profit Islamic Magazine published by the North American Foundation of Islamic Services. Mercy is a Western Muslims’ guide to reviving their faith and to achieving excellence in both their spiritual and community spheres. Mercy aspires to become a distinguished companion to the active Western Muslim, nurturing the soul and mind, and reviving, reforming and renewing both the Dīn & Imān in its three aspects: education, organization, and action.
They are probably still looking for subscriptions and advertisers. They seem pretty sound. Check them out.
Sunday, May 27, 2007
the years of rice and salt (part two)
I finally finished The Years of Rice and Salt. It is not a bad read. As the book went on, you get a better sense of how history progressed differently in Robinson's universe. Also, there are characters who spell out some of the political, religious, anthropological and literary ideas which seem to have inspired the work as a whole. I think I understand why the novel got more interesting in the second half but I still wish the flow were more even throughout. Firstly, it makes sense that close to the point of divergence (the Black Death) the world of the novel would be very close to our own and that differences would only be more evident as the centuries passed. Secondly, as a way of depicting the progress of human thought, the more intellectual characters (historians, activists and social scientists who pontificate about past events, human nature and the state of society) tend to be clumped later in the novel. I would say that the second half of the novel was more interesting but also more didactic and that the book might have been more effective if some of the ideas were introduced earlier, or perhaps illustrated through plot and action.
Tuesday, May 22, 2007
the years of rice and salt (part one)
So I'm in the middle of reading The Years of Rice and Salt by Kim Stanley Robinson. The book is a work of alternative historical fiction with an intriguing premise: What if the Black Death had been more total in its impact, rendering the Christian West only a marginal actor in subsequent world history? Chinese and Islamic civilizations become dominant in the world. The Americas are primarily settled by the Japanese (but Native American cultures are able to continue in a stronger form than they do in our world). An ex-alchemist plants the foundation for classical chemistry and physics in Samarqand. And so it goes.
To be honest, I'm a little bit disappointed with the novel at the moment. I love the premise, but the book doesn't really seem to make the most of its setting(s). To provide continuity, the novel follows the souls of a small group of associates (a jati) as they reincarnate through multiple times and places through the centuries. But instead of fleshing out the broad trends and events of this alternate history, the novel focuses on the personal development of these souls across lifetimes. The result (so far) is a story which could just as easily been set in our own past. Hopefully, as the story goes on and as the histories diverge more, Robinson will give the reader a greater sense of how this other world differs from our own.
Wikipedia: The Years of Rice and Salt
To be honest, I'm a little bit disappointed with the novel at the moment. I love the premise, but the book doesn't really seem to make the most of its setting(s). To provide continuity, the novel follows the souls of a small group of associates (a jati) as they reincarnate through multiple times and places through the centuries. But instead of fleshing out the broad trends and events of this alternate history, the novel focuses on the personal development of these souls across lifetimes. The result (so far) is a story which could just as easily been set in our own past. Hopefully, as the story goes on and as the histories diverge more, Robinson will give the reader a greater sense of how this other world differs from our own.
Wikipedia: The Years of Rice and Salt
Sunday, May 20, 2007
from cross to crescent
From Cross to Crescent: Why Latinos are increasingly converting to Islam by Anthony Chiorazzi is another typical human-interest story on Latinos and Islam. This article stands out because it offers a glimpse of Islam in Cuba:
Islamic prayers mingled with the bustling sounds of traffic as he prostrated himself in prayer in a little mosque in Havana, Cuba, recalls Diego Santos, a Cuban-American who traveled to the communist state not long ago to visit his family.
A recent convert to Islam and a writer who prefers not to use his real name, Santos says that Islam in Cuba—like in America—is becoming more visible and that during his stay he found no attempt to repress it. In fact, after jum’a, Friday prayers, Santos talked openly in Spanish about Islam with fellow Muslims while strolling down the crowded streets of old Havana, even passing the government offices of the Cuban Community for the Defense of the Revolution, which has a notorious reputation for being the snitch center for Cuban rule breakers. "Nobody was hiding their Islam in Havana," says Santos.
Back in Los Angeles, Santos attends meetings of the Los Angeles Latino Muslim Association (LALMA), an organization working to help inform the Latino community about Islam. Santos says as a Cuban-American that he has been well embraced by the Muslim community in America because his conversion confirms Islam as a universal religion. Santos hopes that more people will understand that Islam is for everyone whether they live in Europe, America or even Cuba.
Saturday, May 19, 2007
"i like a little salt on my cracker"
I haven't given y'all a dose of Paul Mooney in a while...
The last I heard (and posted...) in the wake of the Richard's rant, Mooney vowed to stop using the "n-word". I'm not sure whether the current Mooney excerpt comes before his promise or after, but in any case it is not for the linguistically faint-hearted. (It is also brief, but rather Grenada-esque, including comments on Arabs, 9/11, and Afro-Latinos along with Mooney's typical material).
[REPLACEMENT LINK 2/3/2011]
Paul Mooney and Planet Grenada
The last I heard (and posted...) in the wake of the Richard's rant, Mooney vowed to stop using the "n-word". I'm not sure whether the current Mooney excerpt comes before his promise or after, but in any case it is not for the linguistically faint-hearted. (It is also brief, but rather Grenada-esque, including comments on Arabs, 9/11, and Afro-Latinos along with Mooney's typical material).
[REPLACEMENT LINK 2/3/2011]
Paul Mooney and Planet Grenada
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