Mahomet December 21, 2009
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Haste thou, and fill the waning crescent
With beams as keen as those which pierced the shadow
Of Christian night rolled back upon the West
When the orient moon of Islam rode in triumph
From Tmolus to the Acroceraunian snow.
* * *
Wake, thou Word
Of God, and from the throne of Destiny
Even to the utmost limit of thy way
May triumph
* * *
Be thou a curse on them whose creed
Divides and multiplies the most high God!
Percy Bysshe Shelley, from Prologue to Hellas, 1821
A Woman’s Work November 15, 2009
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If I saved one blow, one cruel, angry action that might otherwise have been committed, I did a woman’s work. Let them insult my maiden pride as they will — I walk pure before God! [Margaret Hale]
Gaskell, Elizabeth. North and South. Ed. Angus Easson. Oxford: Oxford University Press, 1998, p 191.
Hoping to Be Liked October 12, 2009
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A RADICALLY CONDENSED HISTORY OF POSTINDUSTRIAL LIFE
When they were introduced, he made a witticism, hoping to be liked. She laughed extremely hard, hoping to be liked. Then each drove home alone, staring straight ahead, with the very same twist to their faces.
The man who’d introduced them didn’t much like either of them, though he acted as if he did, anxious as he was to preserve good relations at all times. One never knew, after all, now did one now did one now did one.
Foster Wallace, David. Brief Interviews with Hideous Men. New York: Little, Brown and Company, 1999.
Omer ef. Zulić September 20, 2009
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Qur’an recitation in Bosnia. December 31st 2008.
Borderline by Sufjan Stevens June 13, 2009
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Sufjan Stevens performs Borderline at Schubas in Chicago April 23, 2004.
Knowledge and Interpretation May 9, 2009
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My thesis in this book has been that the canonical, orthodox coverage of Islam that we find in the academy, in the government, and in the media is all interrelated and has been more diffused, has seemed more persuasive and influential, in the West than any other “coverage” or interpretation. The success of this coverage can be attributed to the political influence of those people and institutions producing it rather than necessarily to truth or accuracy. I have also argued that this coverage has served purposes tangentially related to actual knowledge of Islam itself. The result has been the triumph not just of a particular knowledge of Islam but rather of a particular interpretation which, however, has neither been unchallenged nor impervious to the kinds of questions asked by unorthodox, inquiring minds.
Edward Said (1935 – 2003). Covering Islam: How the Media and the Experts Determine How We See the Rest of the World. New York: Pantheon Books, 1981, p. 161.
I Never Wanted You by David Bazan April 28, 2009
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David Bazan: Alone At The Microphone DVD. Out takes and b-roll footage from the 2008 release.
Critical Fertility April 27, 2009
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In the formulation of historico-critical problems it is wrong to conceive of scientific discussion as a process at law in which there is an accused and a public prosecutor whose professional duty it is to demonstrate that the accused is guilty and has to be put out of circulation. In scientific discussion, since it is assumed that the purpose of discussion is the pursuit of truth and the progress of science, the person who shows himself most “advanced” is the one who takes up the point of view that his adversary may well be expressing a need which should be incorporated, if only as a subordinate aspect, in his own construction. To understand and to evaluate realistically one’s adversary’s position and his reasons (and sometimes one’s adversary is the whole of past thought) means precisely to be liberated from the prison of ideologies in the bad sense of the word–that of blind ideological fanaticism. It means taking up a point of view that is “critical”, which for the purpose of scientific research is the only fertile one.
Antonio Gramsci (1891-1937). Selections from the Prison Notebooks of Antonio Gramsci, edited and translated by Quintin Hoare and Geoffrey Nowell Smith. New York: International Publishers, 1971, pp. 343-344.
Avicenna on Persuasion April 17, 2009
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Engaging in tafsir of Qur’an 16:125, Avicenna writes:
The Book, which bears no falsehood before or behind it, the revelation of the Allwise and Allpowerful speaks in much the same sense: Call men unto the path of thy Lord [God instructs His prophet] – that is, the true religion – with wisdom – that, by way of proof [burhan, apodeictic demonstration, taken here as philosophical, since "wisdom," is the common term for philosophy] – that is, for those who can handle it – and with fair persuasion – that is, rhetoric, for those who cannot manage philosophic rigor; and engage them in argument with whatever is best – that is, by appeal to the commonly accepted standards of what is praiseworthy and commendable. It mentions dialectic after the other two arts because they are devoted to finding what is beneficial, whereas dialectic is used for criticism. First we must know what is beneficial; only then do we engage in controversy or polemic with those who are committed to opposing it.
Translated by Lenn E. Goodman in Avicenna. London and New York: Routledge, 1992, p. 212. Source in Ibn Sina, Al-Shifa’: La Logique VIII – Rhétorique (Al-Khatabah), ed. M. Salem (Cairo: Imprimerie Nationale, 1954), 1-6.
A Different Kind of Pregnancy April 2, 2009
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You have to be very careful while you’re pregnant. You can’t smoke. You can’t drink alcohol. No beer. No wine. Especially not drugs. Everything you put in your body goes straight to the baby. If you smoke, it’s like giving a cigarette to your baby (Maria Full of Grace, dir. Joshua Marston, 2004).
How precious is a baby? What would you be prepared to sacrifice in order to protect yours? What about your spirit? If you knew something endangered it, would you change your life in order to keep it safe? They ask you about the Spirit. Say: “The Spirit is of my Lord’s command, and of knowledge you have been given but little” (Qur’an 17:85). The eyes and the ears are windows to your heart and doors to your spirit. Protect it by exercising caution about what you gaze at and to what you lend an ear so that you can return to the Beloved with a pure spirit.
Enter the Fanjabi March 30, 2009
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Generally, the fanjabi is a fan of Islam who self-identifies as a Muslim and observes hijab (i.e. adheres to the rules related to clothing in Muslim sacred law). A fanjabi can be male or female. More specifically, a fanjabi behaves like a groupie of religious looking men–whether they are Imams, shaykhs, and even just good “brothers” or “sisters.” (S)he is an enthusiastic and spirited consumer of Muslim paraphernalia, yet (s)he also expresses the hijab-clad modesty and faith of a person who has chosen to live a life devoted to God. A religious exhibitionist often confused with an attention whore, the fanjabi loves to act, perform, and attract the attention of others. (S)he loves to be witnessed by anybody, even (or especially) the camera. (S)he loves the things of the world yet (s)he also loves God. Unresolved, this psychological incongruity can degenerate into hypocrisy. That is a whole other world of trouble.