flamenco and hip-hop unite in granada

This is an old NPR story but still eminently suitable for the blog:
Flamenco and Hip-Hop Unite in Granada



K'naan + Granada Doaba - "ABCs" (Gnawledge Remix)


El Canyonazo's YouTube Channel
Canyon Cody's Blog

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?

head of state - el general (hamada ben aoun)

From Hip-Hop Diplomacy: The Rap That Sparked a Revolution: El General (Tunisia)

to be a black. convert muslim. female.

From Jamerican Muslimah's Veranda: To be a Black. Convert Muslim. Female.

liberation square in egypt

Liberation Square in Egypt
by Daniel Abdal-Hayy Moore

As Moses cast his staff down
so the masses are casting theirs

and their transformed and transformative
multi-million-strong serpent is swallowing

those vain wrigglings of the Pharaoh’s
police-state magicians now made

useless by the greater heartfelt

uncoiling masses of
God-sent Moses

all peace and success
be upon him (and them)

and each of his prophetic lights now
shining across every Pharaonic

tyrant’s face

______________
February 1, 2011

eco-islam in africa

PRI's The World: Eco-Islam in Africa

Green is the color commonly associated with Islam and some scholars say the Koran also commands Muslims to be green in the modern environmental sense. In East Africa, a development project using Islamic ethics has taught locals the Koranic imperatives of conserving natural resources. Some say eco-Islam has taken root. From Pemba Island in Tanzania, Matthew Brunwasser reports.

hip-hop for revolution

PRI's The World: Hip-Hop for Revolution

The poetic tradition in North Africa has also woven its way into more modern forms of expression. Rappers and hip-hop artists from Algiers to Cairo have been casting critical eyes on governments and dictators for years now. In the wake of unrest across the region, their rhymes have become a kind of soundtrack for revolution.

egyptian rappers give uprising a soundtrack

From WSJ blog: Egyptian Rappers Aim to Give Uprising a Soundtrack



Rebel - Arabian Knightz featuring Lauryn Hill

egypt and race

The Root has some interesting pieces on race relations in Egypt. First there is the blatantly-titled Egypt's Race Problem by Sunni M. Khalid which details some of the challenges, assumptions, and indignities faced by blacks (especially from sub-Saharan Africa) in Egypt. Secondly there is An African American in Egypt by Wendell Hassan Marsh with more of the same.

constructive role of faith in the egypt uprisings

Dalia Mogahed: U.S. Must Understand the Constructive Role of Faith in Egypt's Democratic Aspirations

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.

more from imam zaid

Imam Zaid Shakir delivers a one-two punch against Islam-haters and extremist Muslims in a pair of his recent articles.

In Qur’an defeats Muslim Barbarism Imam Zaid exhorts towards the importance of reading the Quran holistically and guided by the highest ideals:

Like all other scriptures, it is easy to take a Qur’anic verse out of context and distort its meaning to fit an ideologically defined agenda. However, such an approach not only results in semantic violence towards the text, its can become the basis of physical violence against innocent adherents of a particular religion.

The time has come for members of all faith communities to begin a push towards a higher ground that leads to a common ground. The hard work of fostering understanding will require honest and enlightened scholarship and leadership, coupled with a deep quest for truth, peace and justice. If we stop short of that, we are only cheating ourselves and jeopardising our collective security.

In Letter to a Would-be Mujahid Imam Zaid writes to a hypothetical terrorist, Muslim to Muslim, explaining why becoming a terrorist is not just contrary to basic Earthling morality, and a violation of Islamic principles, but also really really stupid.

qui-gon, islam and narnia

In a recent interview Liam Neeson (who voices the voice of Aslan in the Narnia films and Qui-Gon Jinn in the Star Wars prequal films) has gotten into a bit of "trouble" with exclusive-minded Christians because he said:

Aslan symbolises a Christ-like figure but he also symbolises for me Mohammed, Buddha and all the great spiritual leaders and prophets over the centuries. That’s who Aslan stands for as well as a mentor figure for kids – that’s what he means for me.

As far as I can tell, many voices in the Christian/conservative blogosphere seem to be taking the position that Liam Neeson is simply stupid, but I would tend to argue that the issue is a bit more complex. On the one hand, C.S. Lewis was obviously a Christian and intended Aslan to represent Jesus, the Conquering Lion of Judah.

But in an old post over at Islamicate you can find a tongue-in-cheek argument that C.S. Lewis is Muslim and that Aslan is best seen as an allegory for Imam Ali (after all, "Aslan" is actually Persian for "lion" and one of Ali's titles is the Lion of God).

More support for Liam Neeson's inclusive position can be found in the Narnia books themselves and how they present Aslan as a being with multiple forms and names. (And a previous Grenada post actually explores the idea, held by some Muslims, that essentially the same light that shone through Muhammad (saaws) shone through all the prophets, including Jesus (as)). In The Last Battle, Lewis seems to endorse the concept of the anonymous Christian when he describes the encounter between Aslan and Emeth (a visitor from a neighboring country who was worshiping "another" God named Tash all his life):

"Then I [Emeth] fell at his [Aslan's] feet and thought, Surely this is the hour of death, for the Lion (who is worthy of all honour) will know that I have served Tash all my days and not him. Nevertheless, it is better to see the Lion and die than to be Tisroc of the world and live and not to have seen him. But the Glorious One bent down his golden head and touched my forehead with his tongue and said, 'Son, thou art welcome.' But I said, 'Alas, Lord, I am no son of thine but the servant of Tash.' He answered, 'Child, all the service thou hast done to Tash, I account as service done to me.' Then by reason of my great desire for wisdom and understanding, I overcame my fear and questioned the Glorious One and said, 'Lord, is it then true, as the Ape said, that though and Tash are one?'The Lion growled so that the earth shook (but his wrath was not against me) and said, 'It is false. Not because he and I are one, but because we are opposites - I take to me the services which thou hast done to him. For I and he are of such different kinds that no service which is vile can be done to me, and none which is not vile can be done to him. Therefore, if any man swear by Tash and keep his oath for the oath's sake, it is by me that he has truly sworn, though he know it not, and it is I who reward him. And if any man do a cruelty in my name, then, though he says the name Aslan, it is Tash whom he serves and by Tash his deed is accepted. Dost thou understand, child?'

So arguably, according to Lewis, the good deeds of the Muslim and the Buddhist are accepted and rewarded by God, whether they are done in the name of Christ or not.

As a counterpoint, some might argue that Lewis' views about Muslims are suggested in his descriptions of the Calormen who worship the demon-God Tash. Calormenes are described as dark-skinned, with the men mostly bearded. Flowing robes, turbans and wooden shoes with an upturned point at the toe are common items of clothing, and the preferred weapon is the scimitar. Their country is bordered, on the north, by a Great Desert. When people like Philip Pullman (the author of the "anti-Narnia" series, His Dark Materials) criticize the Narnia books as racist, the argument is basically about this group.

So we are left with a weird sort of tension... if we assume C.S. Lewis believes in the concept of the anonymous Christian (or as Matthew 25 says, those who are welcomed into God's kingdom because of how they treated "the least of these") then, at least theoretically, Lewis believes in the salvation of the "good Muslim". On the other hand, his, arguably racist, depiction of the Calormen leaves one wondering how he really felt about flesh-and-blood Middle Easterners, Persians, Africans, etc.

The Guardian: All is well with Narnia (which deals with the Liam Neeson "gaffe")
SfReviews.net: The Last Battle (with a discussion of Lewis' racism re: the Calormen)
This Ain't Livin': Red Dwarf, Black Dwarf: The Racial Overtones of Narnia
Beliefnet: The Lion, the Muslim, and the Dryer by Dilshad Ali

Planet Grenada:
pride of baghdad
the devil and al-hallaj
harry potter and the last review
harry potter and the magic of whiteness
bell hooks v. harry potter

kabbalah and jazz

The article, Kabbalah and Jazz: The Mystical Foundation of Improvisational Music reminded me of the film Happy Feet and how every penguin has their own unique heartsong when it says:

In his great work To Heal the Soul, Rabbi Kalonymus Kalman Shapira wrote that all humans each have their own unique musical ladder -- a distinct melody that allows one to draw down spiritual sustenance into this world. This melody is exclusive and in essence can not be performed by anyone else. He believes that it is so individualized that to use someone else's ladder is like putting someone else's saliva into your mouth to sing. This concept is so ubiquitous, so universal, that Rebbe Nachman of Breslov went as far as to say that each and every blade of grass has its own unique melody as well.

For more reflections on jazz and spirituality from an Islamic perspective.
all that jazz...
the writings of yusef lateef
the philosophy of ahmed abdul-malik

my name is khan (finally saw it)

A few months ago, without actually having seen the film, I had posted some links/letters regarding the movie My Name is Khan and the controversial decision by the Muslim Public Affairs Council to honor the film with its "Voices of Courage and Conscience" Media Award. (see my name is not khan and my name is still not khan ). The film has been described as a kind of "Muslim Forrest Gump" where the hero, Rizvan Khan, a Muslim man with Asperger Syndrome is on a mission to meet the President of the United States and tell him "My name is Khan and I am not a terrorist."

Now that I have seen the movie (thanks to the used DVD bin at Blockbuster) I'm in a better position to appreciate what the disagreement was about. I totally see Su’ad Abdul Khabeer's point about the film. It's portrayal of African-Americans in rural Georgia was definitely archaic, stereotypical and problematic. And in spite of the criticisms which can still be made about how Hollywood deals with race, one would be hard pressed to find a contemporary American film which portrays Blacks in such a fashion.

But My Name is Khan, is most definitely not an American film It is an Indian-centered film for an Indian audience. So even though most of the film was set in the United States, most of the dialogue was in Hindi or Urdu and most of the subjects/agents in the film were of Indian descent; Indian store owners, professors, motel managers, news reporters, and doctors, etc. (so "of course" the African-American characters will be poorly fleshed out stereotypes).

In fact, it wouldn't really be correct to call it a "pro-Muslim" film. From an early scene in the movie we see Rizvan Khan's mother teach him explicitly that there is no difference between Muslim and Hindu. There are just two kinds of people in the world, good people and bad people. And so we see many examples of "bad Muslims" (e.g. a terrorist recruiter speaking in a mosque, a Muslim couple who are too embarrassed to pray in front of non-Muslims, Rizvan's jealous and then estranged brother Zakir) and good non-Muslims (Rizvan's Hindu wife and stepson, the white couple who befriend them, different Sikh and Hindu Indian-Americans who support Khan on his journey). In fact, we see many more examples of Hindus and Sikhs being victimized in the post-9/11 environment than we see of Muslims. (And African-American Muslims are absent).

Basically I think our evaluation of the film depends entirely on where we choose to set the bar. If we want to compare My Name is Khan to more typical Hollywood portrayals of Muslims (see planet of the arabs) then of course we would say that MNIK is wonderful. And I would actually say that, except for the scenes involving African-Americans, MNIK is basically a fun, entertaining, Bollywood film. But if we demand a higher degree of excellence, and especially if the film is to receive an award from a major Muslim-American organization because of its "courage" and "conscience" I think it is fair to hold the film to a higher standard. And by that standard, the other winners of the 2010 MPAC Courage and Conscience Media Award were more deserving.

In fact, looking at past winners of the award, I'm tempted to think that some other cultural productions and performances are more deserving... Don Cheadle in Traitor for instance or Keith David as Abu 'Imam' al-Walid in the Chronicles of Riddick. Some more controversial alternative choices might be Amir Sulaiman, the film New Muslim Cool, Mos Def and K'naan on Austin City Limits, Lupe Fiasco and others. Lets hope that MPAC is more "courageous" when it gives out awards in the future.

explosive weekend

Speaking of bombs, there have been several "explosive" stories in the news lately which will probably raise some interesting questions regarding how the media covers terrorism and violence from Muslims and non-Muslims.

On the one hand you have the occasional-beer-drinking Somali teenager Mohamed Osman Mohamud who was recently arrested in a sting-operation. Mohamud's "plan" was to detonate a van full of explosives near a Christmas tree lighting ceremony. But he was never actually in touch with any international terrorists. His "co-conspirators" were FBI agents who gave him inert explosives for the "attack"... so the public was never in actual danger. Of course, there is a question of possible entrapment. In fact, he originally got on the FBI's radar in the first place because his Muslim father was worried about changes in his son's behavior and personality and alerted some government officials. So instead of doing an intervention or finding some other constructive way to direct this confused and restless young man to channel his energy into something peaceful and positive, officials chose to fan the flames, get a notch on their belt, and ruin this kids life for the next couple of decades.

On the other hand you have George Djura Jakubec, a 54 year-old Serbian national and computer software consultant who a was apparently using his home to stockpile the largest collection of homemade explosives (e.g. PETN and HMTD) ever gathered in U.S. history. Authorities are still investigating the case but the explosives involved are apparently so unstable that the investegators are reluctant about rushing into the house. Also, it seems as if Jakubec isn't Muslim so it will be interesting to see whether this case will change the public narrative about Muslims and profiling. Fortunately no one was hurt.

Finally (and this is more of an epilogue to the first story) an Oregon mosque where Mohamed Osman Mohamud "occasionally" went for prayers suffered an arson attack after it became associated with the failed car bomb incident in the subsequent news reports. (Note, that out of the three situations mentioned, this is the only actual completed act of terrorism.

Let's keep an eye on how each of these stories is covered/presented in the media.

Greenwald: FBI Thwarts its Own Terrorist Plot
Oregon Muslim leaders fear retribution after plot
US probing arson at mosque for ties to Somali case
Investigation Of Giant Home 'Bomb Factory' Suspended Over Dangerous Conditions
Largest cache of PETN explosives found on Thanksgiving Day

Planet Grenada's Past:
on joe (joseph) stack
the murder of george tiller
eric robert rudolph
miami and the seas of david
juan cole on the miami group
amish drug rings or why profiling is really stupid

islam and the secular state (part two)

So I finally finished reading Abdullahi Ahmed An-Naim's Islam and the Secular State: Negotiating the Future of Shari'a. To be honest, I was a little disappointed with the book. That isn't to say that An-Naim's ideas weren't provocative or intriguing or worth further contemplation. But I was more impressed by him as a speaker and as a thinker (based on various clips of lectures and interviews available online) than as a writer per se. In the earlier chapters of the book he tended to sound a bit repetitive and I found him a little abstract for my taste.

But he does get particularly eloquent when he is laying out his central premise in the very last chapter:

As a Muslim, I need a secular state in order to live in accordance with Shari'a out of my own genuine conviction and free choice, personally and in community with other Muslims, which is the only valid and legitimate way of being a Muslim. Belief in Islam, or any other religion, logically requires the possibility of disbelief, because belief has no value if it is coerced. If I am unable to disbelieve, I will not be able to believe. Maintaining institutional separation between Islam and the state while regulating the permanent connection of Islam and politics is a necessary condition for achieving the positive role of Shari'a now and in the future.

In many ways, the above paragraph is the heart of the book and the rest of the text is an elaboration and an unpacking of his words here.

I almost want to say that I wish he were more opinionated. I was left wondering how he concretely imagines the "separation of Islam and the state" on the one hand, and the "permanent connection of Islam and politics" on the other. He was at his most engaging when describing the interplay between Islam, the state and politics in particular settings; the caliphate of Abu Bakr (ra) and then more recently in India, Turkey and Indonesia. But I would have liked to hear him share his views on Islam and secularism in other locations; for example, Saudi Arabia, Iran, France, the US and especially his own native Sudan. I also would have liked to see him engage a bit more with the religious arguments of those who advocate for some form of "Islamic government". Maybe that's for the next book?

islam and the secular state
the postcolonial condition of muslim states
conversations with history: abdullahi ahmed an-naim

keith ellison and the tea party's view of sharia

Keith Ellison and the Tea Party's View of Sharia by Sumbul Ali-Karamali

oklahoma and the sharia

As you may have heard, 70% of Oklahoma voters recently approved a measure to ban the use of sharia law in Oklahoma courts. I've been thinking about this for a couple of days now and I'm still not sure what the measure really means.

Most of the examples which come to mind when I even try to imagine what "applying the sharia" would mean in the U.S. context are either things which are already clearly prohibited by the First Amendment or things which are clearly protected by the First Amendment. So the Oklahoma referendum fundamentally seems either redundant or unconstitutional.

The U.S. Constitution already protects non-Muslim from having "the sharia" imposed on them, while Muslims should be free to follow the sharia in matters such as marriage, inheritance, business contracts and financial arrangements. And if the terms of such agreements were drawn up in a sufficiently clear manner, why couldn't or shouldn't they be adjudicated by a U.S. court? In fact, Jews and Christians in the US already have established several institutions which allow for alternative conflict resolution according to their own religious principles but with a certain amoutn of legal validity as well. Why couldn't Muslims set up similar "courts" in the U.S.? I've never been to law school but I find it hard to imagine that a referendum which actually singles out a specific religion for special exclusion could pass constitutional muster.


Here is what appeared on the ballot in Oklahoma:

STATE QUESTION NO. 755 LEGISLATIVE REFERENDUM NO. 355
This measure amends the State Constitution. It changes a section that deals with the courts of this state. It would amend Article 7, Section 1. It makes courts rely on federal and state law when deciding cases. It forbids courts from considering or using international law. It forbids courts from considering or using Sharia Law.

International law is also known as the law of nations. It deals with the conduct of international organizations and independent nations, such as countries, states and tribes. It deals with their relationship with each other. It also deals with some of their relationships with persons. The law of nations is formed by the general assent of civilized nations. Sources of international law also include international agreements, as well as treaties.

So in addition to the sharia, the Oklahoma courts apparently can not consider the Sharia Law is Islamic law. It is based on two principal sources, the Koran and the teaching of Mohammed.
SHALL THE PROPOSAL BE APPROVED?
FOR THE PROPOSAL — YES
AGAINST THE PROPOSAL — NO

The only thing clear about the law is that it loudly says: "We hate Muslims and want to give them a hard time."

But even apart from its impact on Muslims, it seems like the proposal opens up a whole can of worms. It doesn't just try to exclude the use of the shaira but international law as well. Maybe they can start building Black site prisons in Oklahoma to replace Camp X-Ray in Guantanamo since the Geneva Convention apparently doesn't apply there? Or maybe Oklahoma will become a resort for international criminals if extradition treaties are no longer valid there? How does the referendum effect Indian casinos if Oklahoma courts refuse to respect tribal law?

CAIR has already made some legal moves against the referendum (An initial hearing is set for today.) InshaAllah sooner heads will prevail.

Ballotpedia: Oklahoma "Sharia Law Amendment", State Question 755 (2010)
Huff Post: Caliphate on the Range? The Shariah Precedent in American Courts
The American Muslim: Islamic Sharia and Jewish Halakha Arbitration Courts - updated 5/21/10

shaikhs on a plane

I've only seen a few Muslims online reference the Juan Williams firing, but the responses I've seen have been surprisingly nuanced. For sure, no one is gloating. I think it should be clear that the incident is not an indication of greater sensitivity towards Muslims in American society as much as it is just the fallout of a snarky conflict involving NPR, Fox and Juan Williams.

San Francisco Muslim: Juan Willams Stars in "Shaikhs on a Plane"
Imam Johari Abdul Malik: I’m a Garb-Wearing Muslim and Juan Williams Has a Point!