Using the Prophet’s mantle as a case study can shed light on the ways in which Islamic relic veneration encompasses a number of paradoxical relationships, namely the connection between the inaccessible and accessible. As an object at the crossroads of different disciplines and art forms, the Holy Mantle has a far-reaching impact that reveals much about the efficacy of such relics in reaching Muslims globally, especially when they have been translated across verbal channels.
In order to accomplish the mission of the “People’s War on Terror,” the Party Secretary of the university Zhou Xuyong declared that all “static” (zaoyin) and “noise” (zayin) would need to be eliminated. Anyone who demonstrated the slightest resonance with unapproved Islamic ideologies was to be purified through a process of “reverse osmosis” (fan shentou). He said the goal was to create an atmosphere in which Uyghur Islamic “extremists” scurried across the street like rats while the public surrounded them screaming their disapproval and beating them in righteous anger.
In the rest of this essay, we examine the consequences of the May 2013 massacre in Dhaka, Bangladesh. We collected written memories, reflections, poems, novellas, videos, other literary and non-literary artifacts in the aftermath of the massacre. These are some of the forms in which the massacre is memorialized within the Islamist counterpublic. These materials are the remaining traces — like dried blood — of the actual sets of events. It is a living archive that not only allows an immanent embodied critique of a secular society, but provides a marginal possibility for a realist speculation in retrospect.
Malcolm’s leave to the Hajj is vital. A series of circumstantial instances placed him within a worldly, proximal corporeality, a rich hapticality of the flesh, with an illuminated, emphatic sense of fungibility more external than what reciprocity could provide. Where reciprocity, the vehicle for recognition, is, to its own freely detestable demise, non-exchangeable, the one who lives for recognition nullifies, in the end, from the start, the capacity to attain a freedom independent of the body. He frequents the times he was met with unconditional hospitality and appreciation on behalf of Muslims across complexion and convention.
Syria's brutal repression of mass demonstrations across Syria in 2011 marked a decisive model of how authoritarian Arab regimes could avoid the fate of Ben Ali in Tunisia and Mubarak in Egypt (and later, Gaddafi in Libya), who were seemingly swept away by popular revolutions, led by a coalition of leftist youth, liberal, constitutionalist reformers, and moderate, democratic Islamists, such as Ennadha and the Muslim Brothers. Bashar al-Assad and his 'Alawi generals and security officials were determined to eradicate the possibility of mass popular participation in political life, which would have made Baathist and 'Alawi control of the Syrian state and economy impossible.
In this selection from his 1852 Fourth of July Oration, Frederick Douglass denounces the hypocrisy of expecting Black Americans to celebrate the fourth of July in the USA. Douglass shows that Black Americans have a counter-narrative to the white american "independence day" that must be heard - or else America is destined to the fate of Babylon.
In this audio recording, Tyson Amir examines the battle over Malcolm X’s legacy. By weaving together personal narrative and Black social history, he complicates the reduction of Islam in America to its post-9/11 iteration. Rather, he turns his gaze toward the Islam “born, bred, and lived in the midst of the most heinous system of slavery in the history of our species.” Amir situates the figure of Malcolm X within this genealogy and demonstrates the ways in which his legacy is frequently reduced to (a misinterpretation of) his post Hajj moment. While these narratives claim Malcolm X as a post-racial advocate of non-violence, Amir articulates Malcolm’s firm commitment to self-defense, and the undying “black anger” that inspired many.
Yet despite these variations in the engineering project, capitalist secularism instead of Maoist socialism, much remains the same. As was the case during the Cultural Revolution, in our current moment thousands of mosques are being destroyed, Islamic teachers or mollas and their followers or talip are being imprisoned and placed in indefinite detention in political reeducation labor camps. Of course the rise of transnational communications that has accompanied the secular, colonization of the Uyghur homeland has also given rise to increased reception of global Islamic movements, and this, more than an intensification of indigenous Islamic traditions, is what is driving the Uyghur turn toward reformist Islam.
UAE-based artist Imranovi was born and raised in Damascus, though fled his country following the outbreak of conflict to avoid conscription into Bashar Al Assad's army. It was while studying English Literature at University in Syria that he found his passion for graphics and software: a talent he soon began to refine and develop.
A Separation focuses on the separation of Simin and Nader, an Iranian middle class couple. Simin wants to leave Iran with her daughter in order to pursue a better future, while Nader, who is a banker, wants to stay in Iran in order to take care of his senile father. It portrays the emotional struggles that arise from this separation as their daughter (played by Asghar Farhadi’s own daughter) and those around them are significantly affected by it. It also centers around a conflict that surfaces between Nader, and his working class caregiver, as the latter accuses Nader of being the cause of her miscarriage. It explores issues of morality and law, as well as class dynamic in modern day Iran.