Post(s) tagged with "Islam"

In quella terribile giornata di luglio 1099, Iftikhār era asserragliato nell’Oratorio di Davide, una torre ottagonalele cui fondamenta erano state saldate col piombo e che costituiva il punto forte delle mura [di Gerusalemme]. Di qui, egli pensava di poter resistere ancora qualche giorno, ma era anche consapevole che la battaglia era perduta. Il quartiere ebreo era stato invaso, le strade erano disseminate di cadaveri e si combatteva già nelle vicinanze della grande moschea. Ben presto lui e i suoi uomini sarebbero stati acerchiati.. Eppure continuò a battersi. Che altro avrebbe potuto fare? Nel pomeriggio, i combattimenti nel centro della città erano praticamente cessati. La bandiera bianca dei Fatimidi sventolava solo più sulla torre di Davide.
Improvvisamente, gli assalti dei Franchi cessarono. Saint-Gilles inviò un messaggio per proporre al generale egiziano [Iftikhār] e ai suoi uomini una soluzione: avrebbe avuto salva la vita e sarebbero stati lasciati liberi se avessero accettato di arrendersi consegnando la torre. Iftikhār esitava. Già più di una volta, i Franchi avevano tradito la loro parola e nulla dimostrava che Saint-Gilles non fosse deciso ad agire diversamente.
[…] I Franchi mantennero la parola e «li lasciarono liberi di dirigersi nella notte verso Ascalona, dove essi si stanziarono», annota coscienziosamente Ibn al-Athīr [storico arabo del XIII secolo] prima di aggiungere: «La popolazione della Città Santa fu passata a fil di spada, e i Franchi massacrarono i Musulmani per una settimana. Nella Moschea di al-Aqsā, uccisero più di settantamila persone». Mentre Ibn al-Qalānisī [storico damasceno coevo ai fatti], che evita di ricorrere a cifre non verificabili, precisa: «Molti furono uccisi. Gli Ebrei furono radunati nelle sinagoghe e i Franchi li bruciarono vivi. Distrussero anche i monumenti dedicati ai santi e la tomba di Abramo – la pace sia con lui!».
Fra i monumenti devastati dagli invasori, la moschea di ‘Omar, eretta alla memoria del secondo successore del Profeta, il Califfo ‘Omar Ibn alKhattāb che aveva preso Gerusalemme ai Rūm [=Bizantini] nel febbraio 638. In seguito, gli Arabi non mancarono spesso di evocarequesto avvenimento con l’intenzione di sottolineare la differenza tra il loro comportamento e quello dei Franchi. Quel giorno, ‘Omar aveva fatto il suo ingresso in sella al suo celebre cammello bianco mentre il Patriarca greco della Citta Santa gli muoveva incontro. Subito il Califfo lo aveva assicurato che la vita e i beni di tutti gli abitanti sarebbero stati rispettati; poi chiese al Patriarca di fargli visitare i luoghi sacridel Cristianesimo. Mentre i due si trovavano nella chiesa di al-Qiyāma, il Santo Sepolcro, essendo giunta l’ora della preghiera, ‘Omar aveva chiesto al suo ospite dove avrebbe potuto stendere il tappeto per prosternarsi. Il Patriarca l’aveva invitato a restare sul posto, ma il Califfo aveva risposto:«Se rimango, i Musulmani vorranno domani impossessarsi di questo luogo pensando: ‘Omar ha pregato qui». E, portandosi appresso il tappeto, se ne andò a inginocchiarsi all’esterno. Non si era sbagliato poiché proprio in quel luogo sarebbe stata costruita la mosche che porta il suo nome. I campi franchi non conoscevano purtroppo tanta magnanimità! Festeggiarono il loro trionfo con un massacro indescrivibile, poi saccheggiarono selvaggiamente la città che pretendevano di venerare.
Gli stessi correligionari non vennero risparmiati: una delle prime misure prese dai Franchi fu quella di espellere dalla chiesa del Santo Sepolcro tutti i sacerdoti appartenenti ai riti orientali – Greci, Georgiani, Armeni, Copti e Siriani – che vi officiavano insieme, in virtù di una antica tradizione che tutti i conquistatori avevano fino allora rispettato. Esterrefatti da tanto fanatismo, i dignitari delle comunità cristiane orientali decisero di opporre resistenza. Rifiutarono di rivelare all’invasore il luogo dove avevano nascosto la vera croce sulla quale Cristo era morto. Per quegli uomini, la devozione religiosa per la reliquia si univa all’orgoglio patriottico. Non erano essi in effetti concittadini del Nazareno? Ma i sacerdori non si lasciarono impressionare per nulla. Arrestando i sacerdoti preposti alla custodia della croce e sottomettendoli alla tortura per strappare loro il segreto, riuscirono ad ottenere con la forza la più preziosa delle reliquie.

- Amin Maalouf, Le crociate viste dagli Arabi, SEI, 2008 pp 66-68. (Ed. or. Francese 1983)

During the run up to the invasion of Afghanistan, three burly American classmates jeered at me. They said, “We’re gonna kill Osama.” Presumably, I would be especially aggrieved at Osama’s death, since I am a Muslim, and therefore, an Osama sympathizer if not also a bomb-carrying terrorist. My classmates were full of assurance and triumphalist pride. They said: “We can hit even a coffee mug in a cave.” The cave stood for where I am from, the enemy territory, the blank space on the map, the primitive place that lacked modernity. I couldn’t stop myself from asking how they would know which cave to hit. They said: “If you can bring down the whole mountain, you don’t have to know which cave to hit.” This is how the Empire reveals its darkness: behind the fantasy of technological dominance lies a world of complete violence.

-

Archive Remix II: Empire’s Ways of Knowing - Chapati Mystery.

One of the best essays on CM’s website because of its accuracy.

(via mehreenkasana)

Source: mehreenkasana

Source: ildapa

afternoonsnoozebutton:

Well done.

I hope marxandsparks.tumblr.com tolerate these jokes

Source: afternoonsnoozebutton.com


Red Sea street, Algeria, 1899

Red Sea street, Algeria, 1899

Source: firsttimeuser

Mahshid’s… father, a devout Muslim, had been an ardent supporter of the [Iranian] revolution. She wore the scarf even before the revolution, and in her class diary, she wrote about the lonely mornings when she went to a fashionable girls’ college, where she felt neglected and ignored—ironically, because of her then-conspicuous attire. After the revolution, she was jailed for five years because of her affiliation with a dissident religious organization and banned from continuing her education for two years after she was out of jail.


I imagine her in those pre-revolutionary days, walking along the uphill street leading to the college on countless sunny mornings. I see her walking alone, her head to the ground. Then, as now, she did not enjoy the day’s brilliance. I say ‘then, as now’ because the revolution that imposed the scarf on others did no relieve Mahshid of her loneliness. Before the revolution, she could take in a sense of pride in her isolation. At that time, she had worn the scarf as a testament to her faith. Her decision was a voluntary act. When the revolution forced the scarf on others, her action became meaningless.

- Azar Nafisi, Reading Lolita in Tehran (New York: Random House, 2003) 12-13. (via skysix)

Source: skysix

LIFE OF CHECHEN LADIES
A photographer Diana Markosyan working in a Moscow agency in 2010 asked to be sent to Chechnya. Diana grew in Russia but studied in the USA, in 2010 she was only 20 years old but she was interested in the notorious region.
The agency refused to send her there and she decided to go by herself. Grozny became her aim and later – her home.
Many colleagues of Diana didn’t want to go to Chechnya but she returned there after the first trip. In November 2011 she came there to stay. According to Diana it’s dangerous and risky to work and live in Chechnya, girls are often kidnapped.
In her project Diana Markosyan tried to show life of girls living in Chechnya. “Coming here for a week is pretty much different from staying here forever”. Let’s see how it feels to be a Chechen girl. [here]

LIFE OF CHECHEN LADIES

A photographer Diana Markosyan working in a Moscow agency in 2010 asked to be sent to Chechnya. Diana grew in Russia but studied in the USA, in 2010 she was only 20 years old but she was interested in the notorious region.

The agency refused to send her there and she decided to go by herself. Grozny became her aim and later – her home.

Many colleagues of Diana didn’t want to go to Chechnya but she returned there after the first trip. In November 2011 she came there to stay. According to Diana it’s dangerous and risky to work and live in Chechnya, girls are often kidnapped.

In her project Diana Markosyan tried to show life of girls living in Chechnya. “Coming here for a week is pretty much different from staying here forever”. Let’s see how it feels to be a Chechen girl. [here]

the power of the woman and the truth of islam ⇢

movementsandmoments:

An essay by Zizek. I agree with his political stance and can appreciate the philosophical perspective from which he views the issue. But I’m not sure about his theological reading of Islam, since I have no expertise in it. Still, an interesting read.

Insofar as we tend to oppose East and West as fate and freedom, Islam stands for a third position which undermines this binary opposition: neither subordination to blind fate nor freedom to do what one wants - both of which presuppose an abstract external opposition between the two terms - but a deeper freedom to choose our fate.

Source: anarchyandacupofcoffee

ulaulaman:

Non-religious more likely to donate their bodies to science and organs to other people

ulaulaman:

Non-religious more likely to donate their bodies to science and organs to other people

Source: epiphenom.fieldofscience.com

thischarmingman1981:


The price that some on the Left pay for ignoring this “complication” of class struggle is, among other things, an all-too-easy and uncritical acceptance of anti-american and anti-western Muslim groups as representing “progressive” forms of struggle, as automatic allies: groups like Hamas and Hezbollah all of a sudden appear as revolutionary agents, even though their idiology is explicitly anti-modern, rejecting the entire egalitarian legacy of the French revolution. (Things have gone so far here that some of the contemporary Left consider even an emphasis on atheism as a Western colonialist plot.) Against this temptation, we should insist on the unconditional right to conduct a public critical analysis of all religions, Islam included, and the saddest thing is that one should even have to mention this. While many leftist would concede this point, he or she would be quick to add that any such critique must be carried out in a respectful way, in order to avoid a patronizing cultural imperialism, wich de facto means that every real critique is to be abandoned, since a genuine critique of religion will by definition be “disrespectful” of the latter’s sacred character and truth claims.


Slavoj Zizek

thischarmingman1981:

The price that some on the Left pay for ignoring this “complication” of class struggle is, among other things, an all-too-easy and uncritical acceptance of anti-american and anti-western Muslim groups as representing “progressive” forms of struggle, as automatic allies: groups like Hamas and Hezbollah all of a sudden appear as revolutionary agents, even though their idiology is explicitly anti-modern, rejecting the entire egalitarian legacy of the French revolution. (Things have gone so far here that some of the contemporary Left consider even an emphasis on atheism as a Western colonialist plot.) Against this temptation, we should insist on the unconditional right to conduct a public critical analysis of all religions, Islam included, and the saddest thing is that one should even have to mention this. While many leftist would concede this point, he or she would be quick to add that any such critique must be carried out in a respectful way, in order to avoid a patronizing cultural imperialism, wich de facto means that every real critique is to be abandoned, since a genuine critique of religion will by definition be “disrespectful” of the latter’s sacred character and truth claims.

Slavoj Zizek


silencedyouth:

wasiii:

A women loses the debate with a muslim women
Great debate, and great moderator.

That moderator was fantastic

I completely disagree with the use of overall body coverage for women, unless they -each of them- freely choose to wear that stuff. I think women and men are both deceived and oppressed by dominant classes all over the world, just switch religion oppression with marketing oppression by country.  

@wasiii: Mona Eltahawy didn’t loose the debate, it may looks so just because the other opinion, the one of devout muslim woman Hebah Ahmed (is really that person? Who knows), is allowed to speak at the same level of the common accepted opinion in western world. I wonder if you can see some debates like this in Saudi Arabia or other fundamentalist countries.

deconversionmovement:

In Banda Aceh, women are caned under local Islamic law.

deconversionmovement:

In Banda Aceh, women are caned under local Islamic law.

Source: chenaultsalt

friendlyatheist:

ouch.

friendlyatheist:

ouch.

Source: friendlyatheist

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