Friday, October 12, 2007

Laleh Bakhtiar: An American Woman Translates the Qur'an

by Andrea Useem, Religion BookLine -- Publishers Weekly, 4/18/2007
http://www.publishersweekly.com/article/CA6434571.html

What does it mean beat someone "lightly?"
Muslims have debated this question over the centuries while interpreting a verse in the Qur'an where God instructs Muslim men, if they fear "disobedience" from their wives, to take several steps: admonish them, sleep separately from them, and then—here's the point of controversy. Until now most Muslims have understood the final command, idribuhun, to mean "beat them lightly." Scholars have given this phrase a range of meanings, some as innocuous as tapping a wife with a wet noodle, others as ominous as hitting them without leaving a mark.
But to Laleh Bakhtiar, an Iranian-American Muslim author and translator, this interpretation seemed both illogical and immoral. "As Muslims we are supposed to follow the Prophet Muhammad's example, and we know that the Prophet never hit anybody," so how could the Qur'an be saying it is okay? Bakhtiar told RBL, noting that when the Prophet Muhammad was upset with any of his multiple wives, he withdrew from them for some weeks rather than beat them.
When Bakhtiar, in the midst of what became a seven-year project to translate the Qur'an into English, came across an alternative translation for the word in question that meant "to go away from," instead of "to beat lightly," it made perfect sense to her, she said.
Her new translation of the holy text, The Sublime Quran, is out this month from the Chicago-based Kazi Publications and is the first by an American Muslim woman; U.K.-based Madinah Press published the 1999 Noble Qur'an, which was translated by Englishwoman Aisha Bewley and her husband.
But with the "beat them lightly" interpretation so ingrained in Muslim thought and legal structures, will her translation really effect change? "It's a start," she said. "The very fact that Kazi Publications, the oldest Muslim publisher in America, is willing to publish it is in itself a sign things are changing." So far her translation has stirred mostly controversy, with Arabic grammarians challenging her translation of the verse and rank-and-file Muslims in the blogosphere criticizing the fact that Bakhtiar doesn't speak modern Arabic.

Bakhtiar said she hopes her translation will elevate the image of the Prophet Muhammad around the world. "Why can the Danish feel they can make fun of him? Because we're allowing behavior that is immoral and then expecting everyone to respect our Prophet. It doesn't work that way. It has to start with us: we have to morally heal ourselves first."

Sunday, September 30, 2007

الجذور التاريخية لانتشار ظاهرة الهوس الديني في العالم الإسلام

د. محمد سعيد القدال-1
تجتاح العالم الإسلامي أمواج عاتية من العنف الذي لم يشهده في تاريخه. وهذه الموجة العاتية من العنف لها عدة مسميات. فتسمى الأصولية أو الإسلام السياسي أو التأسلم او الاسلاموية وغيرها. على أننا نفضل استعمال الهوس الديني لأنها الصفة المشتركة بين تلك الحركات على اختلاف مظاهرها ومراميها، ولاتها الصفة التي تعطيها الوصف المميز لها، فالذي يحدث هذا ما هو إلا طيش وانفلات مجنون.
ورغم ان كل واحدة من تلك الحركات لها خصوصيتها في كل بلد إسلامي وتختلف درجاتها من الهوس والتعصب .
إلا إن بينها خصائص مشتركة وهي التي سوف نتناولها في هذه الدراسة عن الجذور التي خرجت منها. فما هي الجذور التاريخية التي تشكلت فيها معالم تلك الحركات واتخذت منها صفاتها ؟ نتناول أولا المعالم الأساسية للظاهرة، ثم الصفات المشتركة بينها وأخيراً الجذور التي خرجت منها. انتشرت ظاهرة الهوس الديني في العقدين الأخيرين من القرن العشرين بين قطاع واسع من جيل الشباب، جيل الغد. وهم جيل ايجابي وليس سلبياً رغم اختلافنا معه في التعبير عن ايجابية، فلم يتجه إلى إدمان المخدرات أو السقوط في مستنقعات الرذيلة التي أخذت تحاصره من عدة جهات، بل خرج بعضه مضحيا بحياته في سبيل ما يؤمن به . وإذا استرخص الإنسان حياته من أجل المبدأ فهذا الأمر يحتاج لتمحيص متروٍ وفحص عميق، وليس مجرد الردع بقوات الطوارئ والوعظ المسطح الغث ، فالأمر ليس مجرد إرهاب. كما انه ليس تعصباً للدين وإلا لانتشر وسط الكهول والشيوخ أيضا ولما اقتصر على جيل الشباب. إنها ظاهرة تحتاج إلى فحص, فهذا الجيل من الشباب المهووس ليسوا أعداء من الخارج بل من داخل أسرنا ومجتمعنا. فلابد من البحث عن الأسباب التي أدت إلى هذا الجنوح الذي أصابهم.المعلم الثاني, ان الظاهرة انتشرت بين جيل الشباب في العقود الثلاثة الأخيرة من القرن الماضي، واتسع انتشارها بشكل عنيف منذ منتصف الثمانينات. فلماذا أصبح قطاع واسع من جيل الشباب مهووساً دينياً في أخريات القرن الماضي؟ وحتى إذا قبلنا تسمية صحوة ، فسوف تجابهنا عدة أسئلة : لماذا الصحوة الآن ولماذا اقتصرت على الشباب ولم تمتد إلى الكهول أو إلى الشيوخ الذين ترعرعوا في كتف العقيدة الإسلامية؟ فنحن أمام ظاهرة انتشرت بين قطاع معين من الشباب وخلال فترة زمنية معينة، فلماذا ؟ هذا هو السؤال الملح. ما هي الصفات الأساسية لظاهرة الهوس الديني؟ تركز أجهزة الإعلام على الإرهاب باعتباره الصفة المميزة للتعصب الديني. ذلك أن الإرهاب مثير وعنيف ويودي بأرواح الناس فوجد تركيزاً في الأجهزة الإعلامية. ولكن ليس كل من هو مهووس ومتعصب دينياً إرهابياً. قد يكون رصيداً للإرهاب، لكنه لا يمارس بالضرورة الإرهاب. فالإرهاب صفة لشريحة من المهووسين دينيا. وهو تعبير عن مرحلة منفلتة. كما ان الإرهاب موجود بين المهووسين دينياً وغير المهووسين. وموجود في البلاد العربية وغير العربية.
ولاشك أن الإعلام يلعب دوراً سلبياً لحد بعيد، فهو إعلام تسيطر عليه المؤسسات الرأسمالية أو الطفيلية. ولذلك تعمل على صرف الأنظار عن جوهر الأزمة، لإضعاف الحس النقدي لدى الشباب حتى لا يصلوا إلى الطفيلية، فالإرهاب تمارسه شريحة من المهووسين دينيا. ولا يقتصر الإرهاب عليهم فيمارسه الهندوس والصهاينة كما مارسته التنظيمات الفلسطينية، ومارسه من قبل النازيون بشكل همجي. الصفة الثانية التي تنتشر على نطاق واسع بين المهووسين دينيا هي التركيز على المظاهر الخارجية والطقوس بشكل مبالغ فيه، هذه أخطر مظاهر الهوس الديني، لأنها تجعل الشباب يتمسك بالقشور دون الجوهر، ويتباهى بها. وأبرزها انتشار الحجاب بين الفتيات، أو ما يسمى اللبس الإسلامي. وليس للإسلام لبس محدد للنساء. لذلك نجد أنواعاً مختلفة من الحجاب تمتد من تغطية الشعر إلى تغطية كل الجسم بما في ذلك أصابع اليدين والرجلين بلباس أسود في طقس حار جداً تصل الحرارة فيه درجات عالية، وهناك مثل صارخ : قبل أعوام خلت رأى احد الشباب في الجزائر من المهووسين أن لبس إحدى الفتيات ليس إسلاميا فأطلق عليها الرصاص وأرداها قتيله. فذلك الشاب نصب من نفسه حكماً يقرر ماذا يكون عليه اللبس الإسلامي ، ثم ارتقى منصة القضاء وأصدر حكما بإعدام الفتاة وتولى أخيراً دور الجلاد فقام بتنفيذ الحكم . وحتى إذا فرضنا أن اللبس ليس إسلاميا حسب زعمه فهل عقوبة ذلك الإعدام؟ وهذا مثال جانح للهوس الديني. ودونكم والحجاب الذي تفرضه حركة طالبان على النساء في أفغانستان.
وانفجرت في مصر معركة عام 2006 حول النقاب، عندما قالت د. سعاد صالح عميدة كلية الدراسات الإسلامية في جامعة حلوان إن النقاب ليس من الإسلام، وأن النقاب عادة وليس فريضة. فصدرت فتوى بإهدار دمها. وقال أحد أئمة المساجد: لو رأيت سعاد صالح لقتلتها على فتواها بأن النقاب ليس فريضة. الأمر الأهم ان الفتيات أصبحن يتحجبن بأشكال مختلفة بالذات في العقد الأخير من القرن الماضي، بينما كان الحجاب قاصراً في الماضي على النساء دون الفتيات. وحتى ذلك الحجاب كان في حدود معينه فما الذي حدث حتى ارتدت الفتيات إلى الحجاب الذي عارضه الإمام محمد عبده وقاسم أمين وهدى شعراوي وجيل كامل من رواد الاستنارة المسلمين؟ وكيف تقبل المرأة بالحجاب الذي يرتد بها من إنسان إلى عورة؟ ولماذا اغلب الحجاب لونه اسود في بلاد حرارتها عالية وهل هو مظهر للتدين أم مزايدة؟ وانتشرت بين الشباب ظاهرة إطالة اللحية. ليس هناك غرابة في إطالة اللحية، فها هو جيل الشباب في البلاد الغربية يطلق لحاه. ولكن الغريب هو انتشارها بين الشباب وليس الشيوخ وفي سنوات بعينها.
وقد امتعض المتنبي قبل ألف عام حتى من هذه الظاهرة وقال بيت شعره المشهور: أغاية الدين أن تحفوا شواربكم يا امة ضحكت من جهلها الأمم؟ ومن المظاهر الخارجية التي انتشرت أيضا الجلباب القصير أو تقصير البنطلون،لأن اللبس الطويل كان لبس الأباطرة والملوك، واللبس القصير يعبر عن قصور الإنسان وينطوي على نزعة تصوف.كل هذه المظاهر الخارجية تعطي الشباب إحساساً بالذاتية وتفرداً ، وتمنحهم المظاهر الخارجية المشتركة انتماءً وتواصلاً ورابطة تجمع بينهم دون تعقيد فكأنهم في فيلق عسكري. ويجدون في تلك المظاهر المشتركة حماية وجداراً يتكئون عليه في وقت أصبح السقوط في الهاوية قاب قوسين أو أدنى. كما أن تلك المظاهر هي الجانب السهل الذي لا يحتاج الأخذ به إلى كبير عناء. إن اقتفاء سيرة الرسول ليس لحية وجلباباً قصيراً ومسواكاً، ولكن الاقتفاء بتلك السيرة العطرة أكثر مشقة من ذلك. إن سيرة الرسول (ص) تمثل انسجاماً لا تناقض فيه بين سلوكه الشخصي ونشاطه العلمي والدعوة التي حمل أمانتها، تتداخل كلها معاً في نسيج واحد لا انفصام ولا تناقض فيه. هذا ما أعطى الرسول (ص) مكانته المتفردة نموذجاً أعلى للإنسان الكامل، ويرتقي الإنسان كلما اقترب من ذلك الكمال. وهذا هو الأمر الشاق الذي يحتاج إلى مجاهدة حقيقية للنفس. أما المظاهر الخارجية أمرها سهل ويستطيع أن يأخذ بها من هو صادق ومن هو أفاك. عن صحيفة السوداني: http://www.alsudani.info/index.php?type=3&id=
2147521593&bk=1
الجذور التاريخية لانتشار ظاهرة الهوس الديني (2)
د. محمد سعيد القدال
نواصل تناول الصفات التي تتسم بها ظاهرة الهوس الديني. الصفة الثالثة هي النفور الذي يصل أحيانا مرحلة العداء لأغلب مظاهر الإبداع من فنّ وموسيقى وغناء ومسرح ورقص، باعتبارها مظاهر تفسّخ وانحلال. وربما كان في ممارسة البعض لتلك الجوانب ما ينفّر منها، ولكن حركة الإبداع أعمق من ذلك، وقد أعطت حياة البشر عمقا وبعدا وثّق من انتماء البشر إلى الكون وإلى خالقه. وفى الوقت الذي يهاجم فيه اليوم بعض أئمة المساجد قمم الإبداع ، نجد الإمام محمد عبده يكتب إلى تولستوي الروائي الروسي رسالة في مطلع القرن العشرين يشيد برواياته التي تمجد القيم الخيرة في الإنسان. فتجسيد هذه القيم روائيا يختلف عن الوعظ، لأن الإبداع أكثر مشقة ويحتاج إلى مقدرات في الخلق والابتكار. ولذلك لن تجد بين جيل الشباب المهووس دينيا أي مبدع. بل حاول أحدهم اغتيال نجيب محفوظ دون أن يكون قد قرأ رواية من رواياته، في الوقت الذي تقرأ فيه هذه الروايات على امتداد كوكبنا بمختلف اللغات. وقامت حركة طالبان بتحطيم أجهزة الراديو والتلفزيون لأنها مظهر تفسخ، بينما ينطلق مقاتلوها بالدبابات والمدافع التي تحصد أرواح الناس . وتنتشر فيها زراعة وتجارة المخدرات التي تدمر الشباب فتزوي أيامهم. الصفة الرابعة ،الموقف المعادى للمرأة، مع وجود اختلافات في ذلك الموقف. فهم ضدّ عمل المرأة وبعضهم يشتط وينادى بعدم خروجها من المنزل. ويصرّون على الفصل بين الجنسين في الجامعات والمعاهد. ولا يعارضون تعدد الزوجات. ويصل هذا الموقف إحدى قمم التطرف في ما ذهب إليه الشيخ عبد العزيز بن باز من أن عمل المرأة مثل الدعارة. وتعبر حركة طالبان في موقفها من المرأة عن أقصى ما وصل إليه الهوس الديني من درك سحيق. والشيء الغريب أن بعض الفتيات يشاركن من هذه الأفكار التي تحيلهن إلى حريم وإلى مواطنات من الدرجة الثانية أو ما دون ذلك. ويبدو أن هؤلاء لم يطلعوا على ما قاله القرآن عن المرأة، أو قرأوه بعيون الموتى.الصفة الخامسة الاقتناع المطلق بصحة الرأي. فلا يحتملون الرأي الآخر ويعتبرونه خروجا على الحقيقة ومروقاً. بل قد يكفّرون صاحب الرأي الآخر لمجرد اختلافه معهم. وهذا ما يدفعهم إلى مجابهة مخالفيهم بالعنف الجسدي. ولا يميلون إلى مناقشة الآخرين. فهم آلة فكرية صماء مورست عليها درجة كبيرة من غسيل المخ. لذلك يحفظون نصوصاً يستشهدون بها يمنة ويسرة دون تمحيصها ويرفضون أي رأي عقلاني حولها. ولذلك قامت إحدى جماعات الهوس الديني بتأسيس جامعة اسمها "جامعة الإيمان"، وهو أمر ينافي تماما رسالة الجامعة. فالجامعة تجمع مختلف التخصصات ومختلف التيارات الفكرية، وتصطرع كلها في إطار المنهج العلمي، وهذا ما جعل الجامعات تصبح منارات عالية. أما جامعة الإيمان فهي ملهاة هزلية. الصفة السادسة تداولهم كتبا معينة وقراءتها دون تفكير ناقد، باعتبار أن ما جاء فيها مسلمات. وليست هناك غرابة في قراءة هذه الكتب، إنما الغرابة في الانتشار الواسع لهذه الكتب بين جيل الشباب في فترة زمنية معينة. فما الذي يجمع بين أفكار هؤلاء الكتاب مما أعطاها هذا الرواج بين الجيل المهووس دينيا؟ كتبوا جميعهم في ظروف أزمات حادة. ففي القرنين الثالث عشر والرابع عشر الميلادي واجه العالم الإسلامي التتار من الشرق والصليبيين من الغرب وصراعات الحكام داخل البلاد العربية والانحرافات الجانحة لبعض الفرق الصوفية. فانبرى ابن تيمية للدفاع عن الهوية الإسلامية بالعودة إلى السلفية. وكانت سلفيته المتزمتة تمسكا بمعيار ثابت في مواجهة تلك الغزوات والتشققات. وعاش ابن كثير في ظروف أزمة حادة أيضا. وتعكس أفكار المودودي أزمة القلة المسلمة وسط طوفان من الهندوس. وفى إطار تلك الأزمة تشكلت مرتكزاته الأيديولوجية. وكتب سيد قطب "معالم في الطريق" وهو في سجون عبد الناصر، وحركة الإخوان المسلمين في قمة أزمتها ولا تستبين أمامها أفقا واضح المعالم. وتحول سيد قطب من الكتابة عن "معركة الإسلام والرأسمالية" و"العدالة الاجتماعية في الإسلام" و"التصوير الفني في القرآن" إلى الجاهلية الجديدة في كتابه "معالم في الطريق" و كتابه "مشاهد القيامة في القرآن". وظل كتاب "معالم في الطريق" متداولا طوال عهد عبد الناصر، وطبع ثلاث مرات بأمر عبد الناصر رغم اعتراض الأجهزة الأمنية, لأن أجهزة الأمن تنظر تحت رجليها وليس لها أفق سياسي عريض، لذلك لم يجد الكتاب الرواج الذي لقيه فيما بعد. فهذه كتابات مأزومة إن صح التعبير. والكتابات التي تستسلم لمحاصرة الأزمة لا تضيء طريقا ولا تنير بصيرة. ولم يحدث أن خرج فكر مأزوم من ضبابية الوضع المأزوم وعتمته، لأنه يكون في الغالب ردّ فعل للأزمة، فيرتد إلى ظلمات الماضي ليختبئ فيها من نور الحاضر الذي يرتعد من وهج ضيائه. وأصبح لأولئك الكتاب نسخ جديدة استغلت معطيات ثورة الاتصالات من تلفزيون وكاسيت وفيديو، وأخذوا يروّجون لأفكار غثة تجد لها استجابة وسط مشاعر جيل الشباب المهووس وهم في حالة توقف العقل و غيبة الوعي. فهم يهاجمون الحضارة الغربية المتفسخة المنهارة من فوق الأجهزة التى ابتدعتها تلك الحضارة. دون أن يحفلوا بالتناقض الصارخ في موقفهم الانفصامي. لماذا حدث هذا؟ مثل هذه الظاهرة تحتاج إلى تمحيص يغوص إلى القاع ويشارك فيه مختلف الكتاب. و يجب أن يتحول الحكام من الدفاع عن أنظمتهم المهترئة وعروشهم المهتزة إلى التصدي لهذه الظاهرة التي تهدد جيلا بأكمله، جيل الغد. وسوف نحاول أن نتتبع الجذور التاريخية التي يمكن أن تفسر بروز وانتشار هذه الظاهرة في السنوات الأخيرة، وننظر إليها نظرة شمولية، لعل هذا يساعد في فتح المزيد من قنوات الحوار، ويساعد على الخروج من سياسة الردع إلى المعالجة الموضوعية للظاهرة.
الاسبوع المقبل موعدنا مع الحلقة الثالثة.

Wednesday, September 19, 2007

NRCAT:Stop the CIA program of 'enhanced interrogation techniques'

Dear Friends of NRCAT,
The National Religious Campaign Against Torture is working actively on a number of fronts to stop U.S. sponsored torture. We now have staff people to make us more effective, but our strength lies in what you can do. With Congress in full gear for the next few months, NRCAT has three important requests of you.
1. Send an email to your Members of Congress and tell them to stop the CIA "enhanced interrogation techniques" program.
On July 20th, President Bush issued an Executive Order on the CIA's interrogation techniques for U.S.-held detainees. The order made clear that the program of "enhanced interrogation techniques" used by the CIA will continue. The military, under the Army Field Manual, is prohibited from using interrogation techniques that violate the Geneva Conventions. The CIA is not subject to the limits of the Army Field Manual. T wo administration officials told the Washington Post that under the new Executive Order "suspects now in U.S. custody could be moved immediately into the 'enhanced interrogation' program and subjected to techniques that go beyond those allowed by the U.S. military ."
To stop U.S. sponsored torture, the CIA should stop the enhanced interrogation program. Please click here to send an email to your senators and representative, telling them to stop the CIA enhanced interrogation program -- stop the torture -- stop cruel, inhuman, and degrading treatment of all detainees. You may also wish to send a letter or call their Washington offices. The Capitol Switchboard number is 202-225-3121

2. Sign Up for Spotlight on Torture
Rory Kennedy’s HBO documentary “Ghosts of Abu Ghraib” received the Primetime Emmy Award for Best Non-Fiction Film last weekend. If you have not had a chance to sign up your congregation to show this powerful and challenging film between October 21 and 28, please do so by close of business on Friday, September 14. If you sign up online by Friday, you should receive the DVD and supporting materials by the end of September. If you are unable to sign up by Friday, but do so by the end of the month, you’ll receive the DVD and materials in mid-October. For more information, visit the Spotlight information page.

3. Help NRCAT "win" $100,000
We have 48 days left in the Peace Primary, a special fundraising effort provided by the Ploughshares Fund. NRCAT is one of 12 organizations invited to participate in a project in which visitors to the Peace Primary web site during the months of September and October are encouraged to make financial gifts between $10 and $1000 to one or more of the selected organizations.
The organization receiving the most money between September 1 and October 31 is awarded a gift of $100,000 in addition to the funds contributed to the organization during the month. For those committed to ending U.S.-sponsored torture, the Peace Primary provides an opportunity to increase the capacity of NRCAT to bring the moral and religious voice to an issue that has tarnished the moral fabric of the U.S.
If you are able to contribute during the week of September 10, your gift to NRCAT will be matched up to $1,500 with funds given by two contributors to the Peace Primary. Thank you for any contribution you are able to make. Please also consider telling your friends about the Peace Primary.

Thank you for all you do to end U.S.-sponsored torture.
Sincerely,Linda Gustitus, President, NRCATRichard Killmer, Executive Director, NRCAT
LINKS:
Send an email to Congress: http://salsa.democracyinaction.org/o/2162/campaign.jsp?campaign_KEY=12733
NRCAT Spotlight on Torture page: http://www.tortureisamoralissue.org/spotlight.aspx
Peace Primary Website: http://www.peaceprimary.org/

National Religious Campaign Against Torture: www.tortureisamoralissue.org

Friday, August 24, 2007

The Gods and Godesses of Africa



Head of god Imseti from canopic jar of
King Tanutamani
Nubian
Napatan Period
, 664-653 B.C.
Sudan, Nubia, (el-Kurru)






Most African cultures, if not all, believe in a Supreme Creator in one form or another. A God behind the Gods, a Supreme God who created everything. The Creator is thought to have once lived on Earth, but left it for His Kingdom in the Sky because of human infractions. Because he was no longer in direct contact with the people, Lesser Gods were created directly from His power to do certain jobs that were given to them. These Lesser Gods are the Gods of Earth, The Rains, Water, The Winds, Fire, etc. The Deities are capable of answering human prayers by use of their own power and can intercede on man's behalf with the Creator Himself. Although The Supreme Creator is usually referred to by him etc. it is beyond sex, being both male and female. It has no form and is thought of in an abstract way. It is available to any human, regardless of their position. A breath of Its Divine Being is within all animate and inanimate things.
It is known as Mulungu (East Africa), Leza (Central Africa), Nyambe (West Tropics), Nyame (Ghana), the Molder, Giver of Breath and Souls, God of Destiny, One Who Exists of Himself, God of Pity and Comfort, the Inexplicable, Ancient of Days, the One Who Bends Even Kings, the One You Meet Everywhere, etc.
Among many tribes, the creation of the Earth took four days. The fifth day was reserved for worshipping the Orisha Nla (Chief of the Deities), who actually created the Earth with the instruction and aid of the Supreme Creator. The Orisha Nla was also given the task of creating bodies out of clay. When this was complete the Supreme Creator secretly placed the spark of life within the forms. These newly created humans were then placed on the Earth to live.


The Gods and Goddesses
Adroa Other Names: "God in the sky", God on Earth", Creator God, River God. Location: The Lugbara of Zaire and Uganda. Description: He is pictured as tall and white with only half of his body visible. Rules Over: Social order, law, death.



Akuj Location: The Turkana of Kenya. Rules Over: Divination.
Ala Other Names: Ale, Ane. Location: The Ibo of Nigeria. Description: Extremely popular Goddess and Earth Mother. She is a Creator Goddess and Queen of the Dead. Rules Over: Community laws, morality, oaths, harvest.
Anayaroli Location: The Temne. Description: River demon. Rules Over: Wealth.
Asa Other Names: Father God, "the strong lord." Location: Akamba of Kenya. Rules Over: Mercy, help, surviving the impossible.
Asase Other Names: Yaa, Aberewa, Efua, "Old Woman Earth." Location: The Ashanti of West Africa. Description: Goddess of creation of humans and receiver of them at death. Rules Over: Cultivation, harvest.
Behanzin Location: West Africa. Description: Fish God.
Cagn Location: South Central Africa among the Bushman. Description: Creator God. Rules Over: Sorcery and Shape-Shifting.
Chiuta Other Names: Mulengi, Mwenco, Wamtatakuya Tumbuka. Description: Creator God, Rain God. Is self-created and omniscient. Rules Over: Rain, help, plant growth, food.
Chuku Other Names: Chineke. Location: The Ibo of East Nigeria. Description: "The first great cause", "Creator", Father of Ale, The Earth Goddess. Offerings and sacrifices were done for him in groves. Rules Over: Help, goodness.
Danh Location: Dahomey. Description: Snake God. Rainbow Snake shown with tail in his mouth. Rules Over: Wholeness, unity.
En-Kai Other Names: Parsai, Emayian. Location: Masai. Description: Sky God. Grass is used in rituals for him. Rules Over: Rain, vegetation, blessings.
Fa Location: Dahomey. Rules Over: Destiny.
Famian Location: Guinea. Rules Over: Protection, health, fertility.
Gauna Other Names: Gawa, Gawama. Location: Among the Bushmen.Description: Leads the spirits of the deceased. Rules Over: Disruption, harassment, death.
Ge Location: Dahomey. Description: Moon God.
Gu Location: The Fon of West Africa. Rules Over: War, smiths.
Guruhi Location: Gambia. Description: Evil God. Meteors are his sign. Rules Over: Power and death over enemies.
Heitsi-Eibib Location: The Hottentots. Description: Sorcerer God. Rules Over: Shape-shifting, magick.
Imana Other Names: Hategekimana, Hashakimana, Habyarimana, Ndagijimana, Bigirimana, "Almighty God." Location: The Banyarwands. Rules Over: Power, goodness, children, planning.
Ison Other Names: Eka Obasi, Obasi Nsi, Ibibio, Ekoi. Location: West Africa. Description: Tortoise-shelled Goddess. Rules Over: Fertility of the Earth.
Jok Other Names: Jok Odudu, Alur. Location: Uganda and Zaire. Description: Black goats were to be sacrificed to him when rain was needed. Rules Over: Rain.
Juok Other Names: Shilluk, Supreme God. Location: White Nile. Description: Created all men on Earth.
Kaka-Guia Other Names: Nyami. Location: The Volta areas. Description: He brought souls to the Supreme God.
Katonda Other Names: Lissoddene, Kagingo, Ssewannaku, Lugaba, Ssebintu, Nnyiniggulu, Namuginga, Ssewaunaku, Gguluddene, Namugereka. Location: The Ganda of East Africa. Descriptiojn: Creator God. Rules Over: Help, Judgment, aid when the odds are against you, control over spirits, divination, oracles.
Kwoth Location: The Nuer of South Sudan. Description: Great Spirit God. Rules Over: Nature, help, compassion, judgement.
Leza Location: Dahomey.Description: Chameleon God/dess. Rules Over: Protection, divination.
Mbaba Mwana Waresa Location: The Zulu of Natal. Description: Goddess of what she rules over. Rules Over: Rainbows, rain, crops, cultivation, beer.
Mawu Location: Dahomey. Description: Supreme Goddess, creator of all things. Mawu is worshipped by The Fon of Benin in West Africa as a Moon Goddess and creatrix of everything.
Mukuru Location: Macouas of Zambesi, Banayis. Description: Supreme God, creator of everything. Rules Over: Agriculture, architecture, the harvest.
Mungo Location: Giryama of Kenya. Description: Rain God. Rules Over: Rain.
`Nenaunir Other Names: The Rainbow Snake. Location: Masai of Kenya.Description: An Evil Storm God who was linked to the rainbow. Resided in the clouds and was a dreaded spirit. Rules Over: Storms.
`Ngai Location: Masai. Description: Creator God. Rules Over: Life and Death.
Ngami Description: Moon Goddess.
Njambi Location: Lele. Description: Creator God. Rules Over: Protection, justice, help, forests, fertility.
Nyambe Location: Koko of Nigeria. Description: God. Rules Over: Restoring Life.
Nyambi Other Names: Nyambe. Location: The Barotse of Upper Zambesi. Description: Gread God. Creator of everything.
Nyame Location: The Twi of West Africa. Description: Great God who prepared the soul to be reborn on the physical plane and gave out its fate. Rules Over: Fate.
Nyamia Ama Location: Senegal. Description: God of storms, rain and lightning. A sky god. Rules Over: Storms, rain, lightning.
Nzambi Location: The Bankongo of the Congo. Description: Great Goddess who created everything. She played the role of Justice and rewarded and punished according to the deeds of man. Rules Over: Justice.
Oba Description: Santeria river goddess.
Ochumare Location: Yoruba. Description: Santeria Goddess of the rainbow.
Oddudua Location: Yoruba. Description: Primary Mother Goddess.
Ogun Other Names: Ogoun. Location: The Nago and Yoruba of West Africa. Description: God of iron and warfare. Rules Over: Iron, warfare, removing difficulties, smoothing the path to a desired result, Justice, Smiths, Hunters, Barbers, Goldsmiths, Steel.
Olorun Other Names: Olofin-Orun, Olodumare. Location: Yoruba. Description: Sky God. Rules Over: Truth, control of the Elements, Forsight, Victory when the odds are against you, Destiny.
Pan Location: Agni. Description: Son of the Earth. Rules Over: Cultivation.
Rock-Sens Location: The Serer of Gambia. Description: Sky god, controlled the weather. Rules Over: Rain, Thunder, Lightning.
Rugaba Other Names: Ruhanga, Kazooba, Mukameiguru. Location: Ankore of Uganda. Description: Creator God, Sun God, Sky God. Rules Over: Life, healing, death, sickness, judgement.
Ruhanga Location: Banyoro. Description: Great God. Rules Over: Fertility, abundance, children, animals, harvest, health, sickness, death, judgement, rebirth.
Sakarabru Location: Agni of Guinea. Description: God who is strongest during the main phases of the Moon. Swift to punish wrongful deeds. Rules Over: Medicine, justice, retribution.
Shango Other Names: Schango. Location: Yoruba of Nigeria. Description: Carries a double-headed axe much like the nordic Thorr. Rules Over: Thunder, Storm, War, Magick.
Soko Location: Nupe of north Nigeria. Description: Creator God. Rules Over: Control of the Elements, Witchcraft, Communication with the Deceased.
Tilo Location: Mozambique. Description: Sky God. Rules Over: Sky, Thunder, Rain.
Unkulunkulu Other Names: Nkulnkulu. Location: The Amazulu and Ndebele of Zimbabwe. Description: Great God, Earth God. Rules Over: Fertility, organization, order.
Utixo Location: The Hottentots.Description: Sky God who speaks with a voice of thunder. Rules Over: Rain, Storms, Thunder, Harvest, Rebirth.
Wele Other Names: Khakaba, Isaywa. Location: Abaluyia, Bantu. Description: "The High One". Sky God, Creator God. Rules Over: Rain, storms, lightning, creation, prosperity, harvest, celestial phenomena.
Were Location: Luo of Kenya. Description: Great God, Father God, Creator God. Rules Over: Birth, Death, Nature, Judgement.
White Lady Location: Tassali of the Sahara. Description: Agricultural Goddess. Rules Over: Agriculture, fertility.
Xevioso Location: West Africa. Description: He used a thunder axe. Rules Over: Thunder, rain, fertility.
Ymoja Location: Yoruba. Description: River Goddess. Rules Over: Women, children.

Sunday, July 29, 2007

The Muslim Voice for Darfur

The Muslim Voice for Darfur
By Adil Ahmed
Issue date: 4/18/07
Columbia daily Spectator
http://media.www.columbiaspectator.com/media/storage/paper865/news/2007/04/18/Opinion/The-Muslim.Voice.For.Darfur-2848521-page2.shtml

Global commentators, like Thomas Friedman, are forever referring to the international Muslim community as being inactive and dormant, instead of reacting to today's many world-changing issues. However, Darfur, in the post-Sept. 11 era, has become a pressing issue affecting Muslims globally. Stated simply, the Darfurian population is almost completely Muslim, and conflict is exacerbating between the Arab and African tribes. Through years of cross-marriage, even this distinction has become blurred. Arab versus African differences have been blunted and all fighting has become Muslim versus Muslim.According to the Foreign Affairs Council, the main humanitarian organizations active in Darfur are Jewish-American, African-American, liberal, and religious-conservative. In fact, the United States Holocaust Memorial Museum in Washington D.C. even branched out of its usual focus in 2004 to declare Darfur a "genocide emergency." If I had to name two American "communities" who can best personalize genocide's drastic and long-lasting affects on their lifestyles, the first two who come to mind are the African-American and Jewish-American populations.
These diverse communities are continually combating stereotypes and advancing themselves as minorities in America. While strengthening and expanding their own humanitarian efforts, they must realize that Islam, especially post Sept. 11, is still being attacked by influential policymakers. An attack on Islam is automatically an attack on all Muslims. These groups supposedly hope to advance our, not their, minority American community through such humanitarian movements as the fight to end the genocide in Darfur; however, this goal cannot be fulfilled unless the Muslim, Arab, and African voices are also fully engaged.

Being Muslim in America involves "heavy baggage." No, not bombs! I cannot even freely use colloquial phrases for fear that my choice of words will be misinterpreted as a cruel joke. Even though it is 2007, most Americans have not overcome their fear of Muslims. Yesterday the College Republicans screened the film Obsession as part of the nation-wide Islamofascist week. This film portrays "Radical Islam" and its role as the primary influence over terrorist acts on America.

Fundamentalism without religious connotation is the source of terrorism in the United States and around the world. I hate to use such an obvious figure as Adolf Hitler, but this reference helps to get the basic point across. When Hitler taught his society that the Jews corrupted Germany, what happened? If we are all convinced that Islam is the root of terrorism, what will happen? Even though Islam has been practiced on our soil since before the founding of the United States (by enslaved African Muslims), Muslims have still become what Jews were in Germany in the 1940s and what African Americans were in America in the 17th, 18th, and early 19th centuries: the national problem.

My point is not to deride a political group as much as it is to hault the detrimental effects this type of education will have upon our society. The College Republicans should have Terror Awareness Week instead because battling terrorism and maintaining security should be a top priority, and that is what politics must represent. However, it is a threat to the security of Muslim Americans on this campus to have their faith portrayed as the source of terrorism. Fundamentalism, with no strings attached, is the source of terrorism. Not individuals.Therefore, the next step is to correlate Islamofascist week to Darfur Awareness Week. The Muslim response to Darfur is representative of how our community views itself within the international war on terror.

In America we are "dormant" not because we do not do care or contribute to these humanitarian efforts, but because we join in on all the other efforts. For example, the Muslim Student Association's current community service board enjoins quite extensively in activities through Community Impact and Project for the Homeless, a project run through the campus Hillel. Our community service members are enthusiastic and see it as a duty to their faith to give back to their neighboring community. National Muslim organizations such as ISNA and CAIR have fought extensively alongside other civil rights and humanitarian organizations such as the American Civil Liberties Union. Within Congress is a body called the Muslim Congressional Staffers Association which seeks to educate congressman and senators about Islam and Muslim-American Issues, yet Muslims' voices can not be represented directly for it is the congressmen and senators who make the decision as to whose opinions they will voice.We will continue these efforts, but I fear that if we continue to do them without recognition as a Muslim group, we will continue to be seen as dormant and inactive. The African League and Arab Union have downplayed human rights violations and genocide allegations labelling the Darfurian conflict as a civil war, taking the stance of many Western countries on Darfur.

In essence, they have taken a stance that prevents them from acknowledging the plights of their "own" people. Thomas Friedman recognizes this, and it has proven to prevent Muslims from having a voice. Even on our campus. Yesterday the MSA, in combination with all of the other sponsors of Darfur Awareness Week at Columbia, hosted a lecture by the American Islamic Congress, which discussed the Arab-Muslim voice on Iraq and Darfur. The fight against genocide should be a multi-lateral effort, not a fight composed of a single racial and religious body. That is what Darfur Awareness Week is at Columbia and we are glad to be a part of this week. It represents the beginning of an international movement for Darfurian activism.Being called a problem hurts. It not only hurts, it is offensive when we are not seen as capable of making a difference for others. But it's also an advantage. It gives us the opportunity to change people's minds through our actions and programming on campus.
Through our diverse array of programming this year and next, we hope to show people that our MSA values its own diverse Muslim community-which includes Arabs, Africans, Asians, Europeans, Caucasians, and Latinos-a community which includes the rest of Columbia as well. By educating people about Islam and its diverse group of followers, we hope to build an understanding which will hopefully lead to stronger multilateral humanitarian efforts and stronger security for minorities living in America.

Saturday, January 13, 2007

Textualism, Islamism, and Religious Violence

from the Liberal Islam Network (Indonesia): http://islamlib.com/en/page.php?page=article&id=1120
Published: 7/8/2006
A textualist Muslim will perceive the permission of beating wives and children rather than the deeper essence behind the sacred text, which is to educate them. Textual religious understanding may endorse violence, although religion should not be misunderstood as the source of violence
.
By: Jajang Jahroni

Violence occurs in all religions including Islam, Catholic, Protestant, Hinduism, Buddhism, or Jew. This article focused on numerous violent acts occurred within Indonesian Muslim society lately. The terms of religious violence used to describe any phenomenon resulted by the intersection of violence and religious doctrine. It may includes:
(1) individual or collective violence against individual or group of the same religion or not, endorsed by religious doctrine;
(2) individual or collective violence by isolating, intimidating, or expelling group of other religious belief which is presumed to be deviant; and
(3) violence like destruction or defamation of religious object or symbol such as holy book, prophet, and worshipping place.

Based on the above definition, religious violence has various forms, from the “smallest” and “simplest” one like beating children in order to obey their parent based on sacred text, up to fighting against the enemy of Islam. Religious violence may occur both in domestic sphere like beating “disobedient” children and wives and in the public sphere like destroying places regarded as the centre of sinful acts.
Survey Findings
The survey held by Center for Islamic and Social Studies (PPIM) in 2006 indicates that religious violence has positive correlation with textual religious understanding. Religious doctrines on violence in Quran such as permission of beating “disobedient” wife (Q.S. Annisaa:34-35), or Sunnah that children must offer five times prayers when they are seven years old, and may be beaten (if they did not) at ten, are few examples of Islamic teaching on the need of violence.

A textualist Muslim will perceive the permission of beating wives and children rather than the deeper essence behind the sacred text, which is to educate them. Textual religious understanding may endorse violence, although religion should not be misunderstood as the source of violence. It depends on one’s understanding of religion. The non-textual religious understanding does not encourage religious violence. There are other factors besides religious understanding. Perception that Islam covers every aspect of human life may encourage the acts of violence. This conviction is called as Islamism, and the actor is an Islamist. An Islamist, according to survey, has bigger tendency of using violence rather than non-Islamist. An Islamist, due to his or her ideological understanding of religion, who perceived religion as a complete set of value to achieve the Islamic glory in the world, will be trapped in a set of value build through violence. The data showed both level of participation (involvement) and willingness (decision) in using religious violence.
The survey found a high level of participation for domestic violence. 46,6 percent of respondents say they pinch the children to obey them, 22 percent hit their ten years old children for leaving the obligatory prayers, and 7,8 percent beat their disobedient wives. Meanwhile, public violence has lower level of participation. 0,1 percent of respondents admitting their involvement in demolishing or arson of churches constructed without official permits, 0,6 percent driven the Ahmadis away, 0,3 percent fought against threatening non-Muslim groups, 1 percent attacked house of prostitution, 1 percent destroyed alcoholic drink store, 1,3 percent threatened those blaspheming Islam, 0,4 percent went for jihad in Afghanistan and Iraq, and 0,3 percent went for Jihad in Ambon and Poso. On the other hand, the level of willingness of using violence is higher. Indeed, there is always a distance between willingness and participation/involvement in using violence. Although there are other considerations that lead one to cancel his intention, this is still a serious threat since the potency may actualize in a real form.
Survey found that 14,7 percent of respondents were ready to demolish churches built without official permit, 28,7 percent were ready to expel the Ahmadis, 23,2 percent approved stoning to death for adultery, 43,5 percent were ready to wage war on threatening non-Muslim groups, 38,4 percent would attack or destroy the alcoholic drink store, 40,7 percent would intimidate those they considered had blasphemed Islam, 23,1 percent were ready for jihad in Afghanistan and Iraq and 25,2 percent for jihad in Ambon and Poso. Meanwhile, the willingness of using domestic violence: 22 percent would pinch their naughty children, 40,7 percent would hit children to offer prayers, 16,3 percent would beat their “disobedient” wives. However, not all kind of religious violence can refer to the textual religious understanding and Islamism. Yet, although there are other variables contributing to the acts of religious violence, textualism and Islamism were the most significant variables to encourage religious violence. Both variables also have positive correlation with general acts of violence. On one hand, a textualist and Islamist tend to take the law into his/her own hands (main hakim sendiri) like beating thief in the streets and supporting government policy to ban a sect or group they considered as deviant. On the other hand, a textualist and Islamist tend to be gender biased and tend to have intolerant religious and political attitude. Although the economic factor has positive contribution upon the acts of religious violence, it has no significant correlation.

This finding is interesting since many have considered economic factor as the cause of violence acts. Among several factors, education has a significant negative correlation with violence acts. The more educated someone is, the less possibility he or she has to be involved in violence. On the contrary, the less educated someone is, the more possibility he or she has to be involved in violence.[]