
The Far-Right Embrace of the Knights Templar isn’t Just About Faith, Tradition or History — It’s About Hate
In 1302, the island of Arwad, off the coast of Syria, fell to Mamluk forces….
Read MoreIn 1302, the island of Arwad, off the coast of Syria, fell to Mamluk forces….
Read MoreIn the immediate aftermath of the January 6, 2021 attack on the US Capitol, some…
Read MoreTwenty years ago, in the immediate aftermath of the September 11th attacks, President George W….
Read MoreWhat inspired you to write Keeping It Halal: The Everyday Lives of Muslim American Teenage Boys?…
Read MoreThe World Trade Center Transportation Hub’s architectural centerpiece, named the “Oculus,” is an unsightly and inappropriate monument.
Read MoreFor many Americans, the Muslim world is dangerous. It is a place mired in the thick sludge of the past, peopled by exotic and prickly foreigners who, at any slight however real or perceived, fly off into a mad rage. It is irrationality’s last refuge, a museum shop of medieval horrors that has somehow survived the rest of the planet’s transition to the 21st century. Recent events might seem to only confirm this assessment. A fair-minded observer might plausibly ask, “Are Muslims nuts?” Although, to be entirely fair-minded, for the thousands who did protest against “The Innocence of Muslims,” well over a billion and a half did not.
Read MoreIn The Mirage, 9/11 is actually 11/9, the day when Christian fundamentalists from Texas slammed airliners into Baghdad skyscrapers, sparking a war on terror that rages across a nearly unrecognizable North America. Will Americans go for a book where the world power is the United Arab States and the lead characters are almost all Arabs and Muslims?
Read MoreThe cliché that 9/11 “changed everything” is nowhere less true than in the post-9/11 impulse to declare war immediately. War was a choice as well as an echo: a choice Americans made, and an echo of how Americans have made decisions in times of previous conflict.
Read MoreWhat might it mean for a synagogue, a church, a mosque, or a temple, to set up a video screen in its sanctuary and play these images of death from September 11—and then turn around and respond to them? What reinvented rituals might result from a ritualized, contextualized reception of these images? Such communal framing gets us beyond the questions of morbid voyeurism because it eliminates the one-way dimension and places images within a social setting. It further allows us to reflect and come to terms with dying, thereby stirring the potential for a good death.
Read MoreThe inverse of the argument that Islam ‘causes’ terrorism is the idea that Islam could solve the problem. Either way, it’s undue focus on the religion.
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