Current Affairs

On Ayaan Hirsi Ali [updated]

I think this op-ed in the NYT hits the question of Hirsi Ali’s deportation right on the head. She wasn’t ejected because she professed her hatred for Islam (not the Muslims who brought her to her state), she’d been doing that for several years. She was ejected because she hates herself, therefore she was unable to look at the situation of refugees and asylum seekers with compassion and understanding. By creating the wall of legal misanthropy, so well-crafted against her own situation, she had to know she had to go. Update: If you are not already in love with the…

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Inter-faith Music

How the Jews Saved Islam

I was hoping that title would get someone’s attention. More specifically: I was reading The Hundred Thousand Fools of God: Musical Travels in Central Asia (And Queens, New York) and learned quite about the relationship between Bukharan Jews and Muslims in Transoxiana (modern day Uzbekistan and Tajikistan). In brief, Muslims started giving up aspects of their musical heritage and the Bukharan (here, basically meaning Central Asian) Jews took up the craft and helped preserve Islamicate music, especially the shash maqām. It’s a good read, and I highly recommend it. While it’s also a bit late for Diaspora Month, the last…

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Inter-faith

On Diaspora

The following is in response to Jonathan’s post at Head Heeb. It is a selection from a piece I’m working on about South Asian diaspora communities and hybrid art. Diaspora, as an analytic term, is one that has multiple meanings,[1] and that needs some clarification before proceeding with its use. One convenient way to begin thinking about diaspora is to make a distinction between physical diasporas and the idea of diaspora as metaphor.[2] Physical diasporas[3] can be further divided into types, such as classical, victims, labor, trade, and imperial.[4] The key type of diaspora for South Asians is the labor…

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Books Religion

Reading the Qur’an – Part 2 – Interpreting and Translating

Finally, I’m getting around to writing the second part of my three part post on Reading the Qur’an. (Parts 1 and 3) The catalyst for this event was this post by Abu Dilbert (yes, that Scott Adams). Part one of the series talked about the Arabic of the Qur’an and scholarly apparatus of the Sunni community that developed to deal with interpreting the word of God. The idea that God’s word is not necessarily clear to humans should come as no surprise, and when you introduce translations, the problem is further compounded. Most Muslims view any translation as actually an…

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