Explaining the Hajj pilgrimage

Nearly 2 million Muslim pilgrims are gathering in the holy city of Mecca in Saudi Arabia for the Hajj. This five-day pilgrimage is a once-in-a-lifetime obligation for all Muslims who have the physical and financial ability to undertake the journey.

Millions of Muslims come from countries as diverse as Indonesia, Russia, India, Cuba, Fiji, the United States and Nigeria – all dressed in plain white garments.

Men wear seamless, unstitched clothing, and women, white dresses with headscarves. The idea is to dress plainly so as to mask any differences in wealth and status. 

The pilgrimage is considered to be the fifth pillar of Islamic practice. The other four are the profession of faith, five daily prayers, charity and the fast of Ramadan.

What is the religious and political significance of this annual pilgrimage?

RNA's 2018 Lifetime Achievement Award

I never set out to be a writer. That was never the intention. My original goal was simple, if audacious: I wanted to make the world a little bit smarter when it comes to the topic of religion. 

I wanted to combat what Stephen Prothero famously coined, "religious illiteracy." I still do. 

That is why I started writing with Houston Chronicle in 2010, that is why I joined the Religion News Association (RNA) in 2011, and that is why I continue to be a part of that fantastic organization. RNA is the premier journalism association for people who write about religion in the news media. We offer training and tools to help journalists cover religion with balance, accuracy and insight.

Because of this mission, RNA does a lot to combat "religious illiteracy" and to build capacity for "religious literacy" through media production and publication. Its members do radio, broadcast television, and write for everything from local papers to metropolitan magazines. They do the hard yards of reporting on religion in a world that seldom seems to understand it. And they do it with class and verve. 

I am always impressed by the caliber of my colleagues in the RNA and no more so when I get to be a part of the process of choosing our William A. Reed Lifetime Achivement Award recipient each year. This year is no exception. At the 69th Annual RNA Conference in Columbus, Ohio (September 13-15, 2018) we will honor Ann Rodgers for her many years of dedication on the "God beat" and her tireless service to the RNA. 

Ann Rodgers, recipient of the 2018 RNA Lifetime Achievement Award. (PHOTO: RNA)

In addition to serving as president of the RNA during a time of significant transition and growth, Rodgers faithfully served on the religion beat in New Hampshire, Florida, and finally in Pittsburgh, Pa., for more than three decades. Her career covered papal transitions, evangelical scandal, and an increasing diversity of faith expressions that caught her attention. 

To read the full profile of Ann and hear from those who worked with her click the link below. 

Also, as you feel inspired by Ann's work I highly encourage you to join me in Columbus, OH for the RNA Conference. If you care about religious literacy and accuracy and fairness in religion reporting then this is the place for you to be. LEARN MORE HERE. 

Lessons Learned Teaching Intro. to Islam Online

Like drinking water from a firehose.

That was the warning I gave to 75 students who signed up for the University of Florida's first ever online "Introduction to Islam" course (in conjunction with the Department of Religion, the Center for Global Islamic Studies, the Center for Instructional Technology and Training [CITT], and UF Online). 

For those who remained, they soon found out what it was like to learn the basics of Islamic belief and practices through an examination of Islamic history, law, and an array of theological orientations as articulated in the traditions of teachings of various traditions in just six weeks! 

As they reflected at the end of the course, they not only confirmed the intensity of the course but its value in challenging their stereotypes and enabling them to talk to others about the diversity of Islam and Muslim communities across the globe. 

The course also took time to explore Islamic practices in the contemporary period and expose students to reflect on the realities of religious everyday life and religious change through their readings, lectures, discussion boards, essays, and final class project -- an op-ed, commentary, or news analysis piece that they developed over the course of the semester. Not only did the students learn through this process, but I also gained new perspectives and lessons through the online teaching experience. 

As I walked to work this morning I listened to the news and heard three references to the place of Islam and Muslims in various contexts: about whether Islam is a part of Germany amidst their current asylum discussions; the SCOTUS decision on the "Muslim ban" in the U.S.; and the role of Islam in the peace process between Palestine and Israel. The news only impressed upon me the importance of giving students the ability to critically analyze the impacts of Islamic beliefs and values on social and cultural practices, and the formation of institutions, communities, and identities. Furthermore, I hoped to challenge students to grasp the complex relationship between the discursive traditions of a major world religion as well as the ambiguities of some key terms of Muslim religious thinking.

We were aware that this summer course could not amply cover the full extent of Muslim traditions across the ages and around the globe, but the expectation was that students would come away with a fuller appreciation for the richness and variety of Islam while also possessing a foundational understanding of its core concepts and practices.

On their final exam, I asked them to write regarding, "one thing you would like to tell someone about Islam and Muslims that you did not know before this course and you think is important for others to know." Overwhelmingly, students highlighted their learning about the diversity of Islam. 

One student wrote:

“I was led to believe that Islam was one monolithic religion and everyone followed it as is, save for the extremists. However, after learning more about the faith and its history over the last few centuries, I realize that Islam can manifest in different ways among various cultures, and that while set apart from other forms of Islam, the same core tenets remain. There are Muslims who visit shrines of saints, who use talismans with Quranic verses on them, and who push for either reform and/or maintaining current tradition as is. It goes to show [that] Muslims worldwide are an international community that cannot be defined in just one, overly general way.”

Another student learned about the various motivations that Muslim women have for choosing to veil in public. They wrote, "I think it is important for others to know this because the stereotypes of an oppressive Islam cause people to dislike Islam and cause them to create a largely negative image of Islam...I think if people knew the reasons that Muslim women chose to veil and how these women felt about it, some of this negativity surrounding Islam would disappear. I think it is important for people to be knowledgeable of ["women in Islam"] because it helps them create their own opinions of Islam based off of more than what they hear in the news."

There was some humor as well as one student quipped, "if you thought the name Muhammad was not popular before, think again!"

Lightness aside, other students discussed how their stereotypes about women in Islam, violence and jihad, and the modernization and Westernization of Islam were flipped on their heads or given new context and meaning. Overwhelmingly, students identified 9/11 as the key prism through which they had previously known Islam and Muslims and also set it aside as the centrifugal moment in contemporary global history. They recognized that the way the world sees Islam and Muslims -- while certainly influenced by historical perspectives and stereotypes -- is largely shaped by 9/11 and the subsequent "War on Terror." Not only that, but students appreciated how the media, government policies, and cultural tropes have seriously warped our understanding of what Islam is and is not and how Muslims live, act, and think across the globe. 

Reflecting on the current cultural and political climate one student said, "we shouldn’t treat Muslims as foreigners or people following an evil, alien culture. They aren’t so different from the average person you might meet on the street." 

These gleanings were also reflected in their final projects. Students shared their opinions and analyses on a variety of topics including the #MosqueMeToo movement, Islam and Muslim communities in Africa, and the parallels and dissimilarities between Zen Buddhist traditions and Sufi mystic beliefs and practices. We took the semester to help students develop their project from idea to thesis, outline to draft, and draft to final copy and were rewarded with fine-tuned arguments, clear perspectives, and in-depth analyses. 

In the coming weeks, I hope to publish a couple of these pieces and to share with you some of the things that students passed on to me. These projects reflect the ongoing need for individuals, teachers, and students in educational institutions and in the public sphere to commit themselves to learning about religion -- Islam or otherwise. These projects also reflect how even in the course of six weeks a student's understanding of the world can not only change but come to be expressed eloquently and shared widely with others. 

Indeed, in a time of increasingly negative rhetoric around the topic of Islam and Muslims, it is heartening to know that education -- whether in-person, experiential, or via online portals -- can help counter stereotypes and reverse negative opinions.

My experience with this course reinforces something I recently read in the article, “Muslims Love Jesus, Too? Corrective Information Alters Prejudices Against Islam.” In this article, researchers in Germany found that "opinions towards Islam were largely negative at baseline but improved significantly after [the] presentation of the correct answers." Furthermore, they wrote that this "suggests that prejudices against Islam are partially fueled by knowledge gaps."

As a lifelong learner and educator, it is my passion to fill knowledge gaps -- those of my own and those of others. It was an honor to work with these students over the last month-and-a-half to fill gaps and enhance their knowledge about Islam and Muslims across the globe. I learned a lot as well and benefitted from their messages, corrections, challenges, questions, and one-on-one conversations about their projects, their struggles, and their inquiries. 

Educators concerned with religious literacy should take heart that their instruction can, and does, work. It can have a positive impact. It can -- in small and large ways -- change the world. 

Systems are unjust, broader forces may be malevolent, and the world may be chaotic; but teaching others, filling knowledge gaps, and engaging in important conversations about Islam and Muslims can play a crucial role in bringing justice, goodness, and kindness to bear in our world. 

At least that's what I learned this summer teaching "Introduction to Islam" online. 

Commenting on quotes in Christianity Today

“Two years ago, the heroic actions of some Kenyan Muslims brought their majority-Christian nation together. The Oscar-nominated film depiction of that heroism may do so again—if many people watch. Watu Wote is a fictional retelling of real-life horror.”

— Jayson Casper, Christianity Today

When Mr. Casper reached out to talk to me about Watu Wote, a 22-minute film about Muslims protecting Christians from a militant attack that was nominated for the Live Action Short Film category at the 90th Academy Awards, I was excited to share some of my perspective and research from my time in Kenya back between 2012-2014. 

I am happy with how the Christianity Today article came out, but I wanted to share my full comments to give my measured critique and muted optimism a bit more context than what Mr. Casper ever could in this article (not his fault, that's just the nature of a piece like that!).

In the end, while I laud the Muslims who protected their Christian brothers and sisters and believe that Kenyans will continue to find their own ways to inter-religious harmony and cooperation (as they often have in the past) I believe that film representations such as Watu Wote -- and the discourse surrounding it -- can veer dangerously close to playing the game of “good Muslim”/“bad Muslim” where “good Muslims” are those who protect Christians and “bad Muslims” are those who attack Christians. The truth is much more muddled and this type of representation puts the onus on Muslims to be the ones to have to change for interfaith peace to be possible rather than reminding Christians in Kenya -- and elsewhere -- that they have a massive part to play.

My comments about viewing "Somalis as Samaritans" echo this sentiment and call Christians to critically consider how their postures might need to shift in order for inter-religious peace to be proceeding apace. Read my full interview below...

• You noticed a tendency among evangelicals to move from describing Muslims/Somalis as shifta to Samaritans. What does this mean in terms of interfaith relations, or Kenyan unity?

The way we frame, define, or imagine ourselves and others plays a critical role in how we think, speak, and act. It also informs how we vote, how we live our lives in day-to-day relations, where we live, who we interact with, and how we interact with them. 

In this particular case, I thought it was interesting to note how the evangelical Christians I was talking to so readily identified “their Samaritans” as Somalis — and the “Somali Muslim” in particular. 

On the one hand, it illustrated a certain softening of their views toward Somalis, their neighbors to the north. They were not viewing them simply as “shifta” — bandits — but instead as Samaritans. This is significant from an evangelical perspective for two reasons. First, in the context of Samaritans as they are discussed in the Gospels, the Samaritan is the one who helps a man heal from an attack by bandits on the Jericho road. Second, they were seen as related to, and yet distinct from, the Judeans that Jesus predominately did his work among. And so, when these evangelical Christians referred to Somalis as Samaritans they were trying to say that Somalis were not necessarily bandits, enemies, or inherently evil (as the blanket term “shifta” implies), but possibly even heroes in certain stories (as with the “Good Samaritan”). They were also saying that while Kenyans (here imagined as “Judeans”) and Somalis are different, they are also related in terms of geography, history, and culture. It was a way for these evangelical Christians to make Somalis relatable, redeemable, and respectable within the frameworks of their conceptual Christian universe. This perspective is a whole lot more positive than a lot of the popular, political, or public representations of Somalis swirling around at the time of the Westgate Mall attacks and against the backdrop of violent al-Shabaab militancy. 

On the other hand, these evangelical Christians were still seeking to maintain boundaries and their positions of power in Kenya’s political, geographic, religious, and social context. For the Judeans of Jesus’ day, Samaritans were “other.” So too for these Kenyan Christians, Somalis are still maintained as “other” when called Samaritans. As I wrote in the paper, “with an influx of Somali migrants in Kenya, in rural settlements but even more in urban areas, and the growth of Islam (real or perceived) and the accompanying connections of people via transportation, monetary dealings and communication technologies, Kenyan evangelicals’ need for boundaries is felt ever more strongly on economic, political, social and religious levels. With Somalis long defined as ‘the other’ in contradistinction to ‘the Kenyan’ and his/her way of life, the increased presence of Somalis in Kenya’s cities, economy, political realm, headlines and national psyche threatens to blur boundaries and deconstruct Kenyan identity. This is even more pronounced within evangelical circles as Somalis/Muslims threaten the evangelical community ethos, which is intricately tied up with local social life, economics and politics. Hence, the evangelizing stance toward Somalis. With Christians in close contact with Somalis at the economic, political, social and religious levels, Somalis can no longer be alienated as shifta, as bandits at the border or in the hinterland of ‘Greater Somalia’, but must now be perceived as ‘other’ in a different, perhaps more redeemable, way. Thus, evangelization [the goal to convert Somali/Samaritans into Christians/Kenyans] is still a tool used to portray Somalis/Muslims as fundamentally different, and even opposed to, what it is to be Kenyan/Christian, although there is still is a noticeable modification in perception.”

Specifically, in terms of interfaith relations and Kenyan unity, this means that there is now more room in the imagination for Somalis to be part of Kenya.

Like I said, there is a certain softening in perception in this shift from imagining Somalis as shifta to imagining them as Samaritans. However, how Somalis become part of a unified Kenya is still very much on the Kenyan Christians’ own terms. They must be converted in order to truly be “Judeans” or, in this case, Kenyans. 

This shift is a mixed bag for interfaith relations. While conversations across boundaries of identity must begin with an imaginative engagement and empathy with the perceived “other,” this shift in the imagination concerning Somalis doesn’t quite fill me with confidence that encounters between Somali Muslims and Kenyan Christians will necessarily always be valuable. They could be, but there are still a lot of boundaries — physical, conceptual, theological — to be crossed. 

With that said, there are many encouraging stories that speak of healthy, valuable, and elegant relationships between Christians and Muslims in Eastern Africa. My research did not focus on those, but you can find others who have written about these stories in popular and academic venues. 

• Do other non-evangelical Christians mirror this move? How would you characterize Christians as a whole at either the pole of shifta, or at the other of citizenship?

Yes, other Christians mirror this move or even go beyond. While I did not perform a comprehensive survey of evangelicals in Kenya — or perform in-depth ethnography — I talked with many Christians from broader evangelical traditions as part of this research. I have also received feedback about this piece from others that has helped me better understand. 

First, during my research, I talked with other Christians who agreed with the characterization of Somalis as Samaritans rather than as shifta. Others have echoed this in reaction to my article and said things to the effect of, “that’s exactly it! I would maybe have not used the same language, but Somalis are our Samaritans!” Still, others have disagreed. One young woman told me that, “this doesn’t match my experience.” She said, “for me Somalis are Somalis. They are good people, hard-working, loving, neighbors, friends, and co-workers. I wouldn’t call them Samaritans. I would just call them my friends.” 

And so, I think it is impossible to characterize the Christian view of Somalis in any one way. I think it falls along a spectrum from extreme fear, hate, and distrust to radical openness, hospitality, and perhaps even relative indifference to who Somalis are or what is being said about them. The vast majority probably fall in the middle and that is part of what I was trying to capture in my piece. Evangelical Christians are perhaps shifting their conceptions of Somalis, but they still haven’t moved to open engagement, hospitality, or the dissolution of boundaries. 

Many of the Christians I talked to discussed how they are friends, neighbors, or colleagues with Muslims (Kenyan or Somali). They expressed how they trusted them in business, enjoyed conversations with them, and generally had no problem interacting with them. They never expressed any fears that they were taking over, corrupting, or soon to attack the nation or people of Kenya. 

At the same time, many of these same evangelical Christians would emphasize the need to convert them, to open their eyes to the way of Jesus, and would hint that this was the only way they could truly be brothers and sisters with them. Some didn’t say this and assumed the common humanity between Muslims and Christians, but enough did that I think it would be the majority opinion. 

• What is it that would draw Kenyans toward better interfaith relations? Would a film like Watu Wote be more effective than government or religious statements or sermons? Or less?

More conversations, intentional interactions, and a reduced-tension political environment would all go a long way in improving better interfaith relations in Kenya. The first two are largely in the hands of Eastern Africans. 

The latter, however, is enmeshed in the broader, global, “War on Terror.” As long as Eastern Africa is imagined as a key “battleground” in the “War on Terror” and Kenya and Somalia as a “bloody border” between Muslims and Christians (a la Samuel Huntington’s “Clash of Civilizations” thesis) interfaith relations will continue to remain tense. 

In general, I believe that Christians in Kenya are keen to build bridges with their Muslim neighbors. You see this in the softening of their language, in the openness of their imagination, and even in their desire to evangelize. 

A film like Watu Wote can do two things to help move conversations and interactions between Muslims and Christians in a positive direction. First, as an interactive artifact of popular culture it can perhaps serve as a guiding light, or cultural touchpoint, that Christians and Muslims can turn to and say, “Look, see, how in this instance Muslims and Christians saw in each other common humanity and protected one another against violence and hate?!” Second, it can serve as the basis for further conversations. Christians and Muslims could gather around to watch, discuss, and interpret the film together. Art and culture can serve as beautiful vehicles for interfaith engagement and conversation. This film can help move interfaith conversations forward by providing an imaginative, and engaging, means to talk about our common humanity and our shared values. 

However, I must also caution that this film seems geared toward a Western audience. I’d be curious to know just how successful it was in Kenya (I am not saying it wasn’t, I just didn’t see any firm statistics). That it was directed by a German and nominated for an Academy Award speaks to how Western audiences are drawn to this type of narrative. While it is good that we see that “Muslims aren’t terrorists” in popular culture we should also be careful — as outsiders and Westerners — to not enforce or overly encourage our own versions and visions of interfaith peace on Christians, Muslims, and others in Kenya and Somalia. In the end, it will not be a film that will change the future, but the daily interactions between Muslims and Christians on the ground in these areas and places. This may not bring about rapid change, but through the glacial grind of time the relationships formed between Muslims and Christians in small towns like Oloitokitok, in transit centers like Emali, or in cities like Nairobi will be where the work gets done and lives are transformed. 

• Might Christian or evangelical Kenyans be upset at the film’s positive portrayal of Muslims/Islam, or instead see it as a reinforcement of national unity? How would you describe the tension between a desire for Christian exclusivism and a desire for national peace?

I don’t imagine that the Kenyan Christians I talked to would be necessarily upset about the positive portrayal of Muslims in this case. I think that fact will be celebrated. I think it will be, and most likely has been, celebrated as a symbol of potential national unity and common humanity. 

It must be said that al-Shabaab is still al-Shabaab here. There is still an enemy in this film. It’s not Muslims, but a particular type of Muslim that is being condemned in this film. The film is seemingly trying to shift the “us” v. “them” from that of Kenyan Christian v. Somali Muslim to peace lovers v. violent extremists. I don’t think evangelical Christians should be against such a portrayal and would most likely cheer it. 

However, the film would still need to be critiqued to see what new “others” it is creating here and if members of al-Shabaab are being made out as inhuman when juxtaposed with the Muslims protecting Christians. It seems to me that perhaps there is a game of “good Muslim”/“bad Muslim” being played out in this film where “good Muslims” are those who protect Christians and “bad Muslims” are those who attack Christians. Just like with the shift from shifta to Samaritan, the game is still being played on Christian ground. Muslims must conform. Muslims must perform certain actions. Muslims must be good for us all to get along. The primary onus of maintaining peace and unity is placed on Muslims and not as fully on Christians. 

I don’t think a desire for Christian exclusivism is necessarily antithetical to a desire for national peace. However, the question must be asked what norms are certain participants in these cultural, political and social conversations expecting national peace and unity to conform? Is it that to be unified we must all be the same religion? Most Kenyans (or Americans or Germans for that matter) are not so naive to actually think so, but sometimes the language and imagination around this issue seems to hint at such a point of view. 

What might truly help this conversation about national unity move forward would be if Muslims — Somali, Kenyan, or otherwise — were permitted in popular culture, the public imagination, and in political terms to be accepted and affirmed as they are, not as how evangelical Christians, or others, imagine them or want them to be.  

I am reminded here of a quote from Kwame A. Appiah in his book Cosmopolitanism where he wrote, “…conversations across boundaries of identity — whether national, religious, or something else — begin with the sort of imaginative engagement you get when you read a novel or watch a movie or attend to a work of art that speaks from someplace other than your own….the encounters, properly conducted, are valuable in themselves. Conversation doesn’t have to lead to a consensus about anything, especially not values; it’s enough that it helps people get used to one another.” (Kindle locs. 1347-1366)

First Ever "Introduction to Islam" Online Course Offered at UF

"Punish a Muslim Day” was supposed to be a thing. 

Letters distributed to homes, lawmakers, and businesses around London back in March encouraged individuals to “take action” against Muslims who have “made your loved ones suffer.” It offered a points-based system advocating for hurling verbal abuse, bombing or burning a mosque, or throwing acid in the face of a Muslim. The date was set for April 3. 

The Washington Post reported, “As April 3 approached, many took to social media to share their thoughts on the hate campaign. Some posts urged British Muslims to take care and look out for one another. Others were determined that the letters would not cause them to change their daily habits.”

Others responded on social media with counter-campaigns such as #PublishAMuslimDay or #LoveAMuslimDay. The counter-campaigns won the day, but the uncomfortable questions still remain: 

• How could such an advertisement not cause more general concern and outrage? 
• What kind of philosophies, postures, and politics lie behind such blatant and brutal hate? 
• Why would someone go to the trouble to print and distribute such a disturbing piece of mail in the first place? 

Islamophobia — the ignorant fear and hatred of Islam and Muslims, often leading to anti-Muslim rhetoric and possibly anti-Muslim actions — is the root cause of such flagrant hate and viscous verbosity. 

By definition, Islamophobia is fueled by ignorance and misunderstanding of Islam and Muslim communities. It’s also fueled by “Orientalism” — the representation of Asia, especially the Middle East, in a stereotyped way that is regarded as embodying a colonialist attitude. These attitudes help fan the flames of anti-Muslim rhetoric, Eurocentrism, and racism in the U.S. and abroad. 

If you know me, a lot of my efforts and work are aimed at combatting Islamophobia and Orientalist imaginings of Islam and Muslim communities. It’s in that spirit that I have helped develop an online “Introduction to Islam” course for the University of Florida. It’s the first of its kind. 

The course provides an overview of basic Islamic beliefs and practices through an examination of Islamic history, law, and an array of theological orientations as articulated in the traditions of teachings of various traditions. The course also examines Islamic practices in the contemporary period and thereby exposes students to reflect on the realities of religious everyday life and religious change. The course aims to give the students the ability to critically analyze the impacts of Islamic beliefs and values on social and cultural practices, and the formation of institutions, communities, and identities. The course also aims to challenge students to grasp the complex relationship between the discursive traditions of a major world religion as well as the ambiguities of some key terms of Muslim religious thinking.

This course will lead students into an exploration of the basic history, contemporary expressions, concepts and phenomena, beliefs and rituals, communities and common experiences of Muslims across the globe. While such a course cannot amply cover the full extent of Muslim traditions across the ages and around the globe the expectation is that students engaged with this course will come away with a fuller appreciation for the richness and variety of Islam while also possessing a foundational understanding of its core concepts and practices.

As an academic study of the Islamic Tradition and the civilization(s) that it evolved this course is not one of Islamic theology per se (a religiously committed intellectual discipline). Instead, this is an academic investigation of this great religion, which will use an intellectually rigorous and critical lens that draws on history, sociology, anthropology and critical hermeneutics in our study. For those looking for a theology course that sets out to show that one religious tradition is superior to the others or has “the truth," this is not the class that you want. Also for those wanting to demonize the tradition, you too will find yourself challenged and confronted. This course aims to present a critical, but balanced, picture of Islam and Muslims across time and in the world today. 

If you are interested in taking this course as a UF student or want to learn more, take a look at the course syllabus or click HERE to find more information about registering for the course. 

Insta to World Religions Launches Tuesday 1/23!

In an op-ed written for the Orange Country Register right before the holiday season, Joel Kotkin — the R.C. Hobbs Presidential Fellow in Urban Futures at Chapman University — wrote that, “it is hard to deny that we live in an increasingly post-religious civilization.”

While he admits that there are emerging alternative, non-institutional, forms of religion and spirituality and decries the dangers of the potent religion-plus-politics mix, his argument is an old one — that traditional religions are in terminal decline in the industrialized world. 

He couldn’t be more wrong. 

Religion has always been with us. And it still is. 

Throughout history, it has expressed the deepest questions human beings can ask, and it has taken a central place in the lives of virtually all civilizations and cultures. As we think all the way back to the dawn of human consciousness, we find religion everywhere we turn. And it hasn’t gone away. 

In the spirit of understanding religion — what it is, why it is, where it is, how it develops, changes, and shapes our world even as it is shaped by it — I am launching a new, public, platform for religious literacy: INSTA TO WORLD RELIGIONS. 

If you’re interested in learning more about religion, curious about various religious traditions, or just like pretty pictures, videos, and stories on Instagram this course is for you. 

The idea is to teach the equivalent of an introduction to world religions course via images, videos, stories and blogs and do so through Instagram.

I will kick off the course on Tuesday January 23rd! 

Each week, from Tuesday to Thursday, I will post photos, videos, stories, and blogs to explain the basic worldviews, rituals, material culture, and beliefs of Hindu, Jain, Buddhist, Chinese, Japanese, Indigenous, Christian, Jewish, and Muslim traditions as well as New Religious Movements and “religion beyond religion.” 

The course will also include an exploration of the very category of “what religion is” and dive into the social, political, and cultural elements that come into play in the development and understanding of the religions we are studying. It is my hope that our course will provide a way for you to not only learn more about other religions, but also engage with your own perspective and promote a posture of respectful curiosity and imaginative empathy toward learning more about religious traditions other than your own. 

I invite you to join me next Tuesday to start the course by talking more about WHY we should study religion in this day and age and how despite the overblown claims of some, religion is powerful and persistent, and shows no signs of disappearing. 

Public lecture shines light on little known Muslim populations

From Panther Now, a publication from Florida International University: 

Muslims have had a significant impact on Latin culture, politics, and society, with 3,000 Spanish words having historical connections to Arabic, such as the words “pantalones” (pants) and “arroz” (rice). Their influence, however, has been unnoticed because of the lack of conversation around the topic, according to a professor. 

Ken Chitwood is a [religion scholar] at the University of Florida. For the past six years he’s been studying Islam in the Americas and other subjects. But like many people, there was a time he was unaware of Islam’s influence in the west, he said. 

Chitwood was writing a weekly report during a mosque visit when he met a man dressed in a tunic who told him of how he converted to Islam in New York, he said. It was then that Chitwood decided to research conversion stories, and after researching 135 conversion stories, he soon noticed a pattern: they had connections to Latin America. 

He knew there was a large amount of research done to show Islam’s ties to Latin America, but people weren’t paying attention to it. When he taught a course on the subject years later at the University of Florida, students found it difficult to research. There were plenty of documents and statistics, but it was hard to piece together an “overall narrative.”

Through the event “Islam in Latin America,” which [was] held at [Florida International] University on Tuesday, Nov. 7, Chitwood [spoke] about Islam’s heavy presence in both Latin America and the Caribbean, as well as Islam and Muslim communities’ influence in the past and present. 

What is Eid al-Adha? Why do Muslims seem to celebrate it twice a year?

From The Conversation:

At sundown on August 31, Muslims all over the world will celebrate one of the principal festivals, Eid al-Adha. Earlier in June, Muslims celebrated Eid al-Fitr. Ken Chitwood, Ph.D. candidate studying global Islam, explains the two Islamic festivals.

What is Eid?

Eid literally means a “festival” or “feast” in Arabic. It is celebrated twice a year as Eid al-Adha, (pronounced eed al-Ahd-huh) and Eid al-Fitr. 

Why is it celebrated twice a year?

The two Eids recognize, celebrate and recall two distinct events that are significant to the story of the Islamic faith.

What is the Shia-Sunni Divide All About?

In his address in Saudi Arabia on Sunday, May 21, while calling on Muslim leaders to lead the fight against terrorism, President Donald Trump identified Iran as a despotic state giving safe harbor and financing terror in the Middle East. As Iran is a Shia state and Saudi Arabia a Sunni-led country, some media outlets criticized Trump for taking sides in the Shia-Sunni sectarian divide.

As a scholar of Islam and a public educator, I often field questions about Sunnis, Shias and the sects of Islam. What exactly is the Shia-Sunni divide? And what is its history?

How ISIS justifies its use of human shields

The Iraqi coalition’s battle against al-Dawla al-Islamiyya (ISIS) fighters in Mosul, Iraq appears to be coming to a close. Reuters reported,

“Seven months into the U.S.-backed campaign, the militants now control only a few districts in the western half of Mosul including the Old City, where Islamic State is expected to make its last stand. The Iraqi government is pushing to declare victory by the holy month of Ramadan, expected to begin on May 27, even if pockets of resistance remain in the Old City, according to military commanders.

As the battle intensifies in its final stages the civilian death toll rages on. Indeed, as TIME reported, “civilian deaths in the battle surged to an all-time high in March.”

The same TIME article made note of how ISIS is using residents of Mosul as “human shields.” Throughout the battle in Mosul there have been numerous reports — from intelligence agencies and news outlets — about innocent civilians being used as “shields” by ISIS fighters. It appears that these civilian deaths are caused by a mix of Iraqi forces’ and U.S. coalition’s tactics and the sheer audacity of ISIS’s practices.

How is it that ISIS can justify the use of human shields? Is it pure barbarism or have the come to see this as a morally reasonable act? Is this practice acceptable according to Muslim law? Is it even shared amongst jihadis? 

Islam in the Americas at University of Florida

Why does Islam matter in the Americas? When did it arrive here? What values, practices, traditions, & tensions exist within its histories & social dynamics in the West? How can we study Muslim communities in this hemisphere?

In Spring 2017 I will offer a course called, "Islam in the Americas" (REL 4393/LAS 4935) with the UF Religion Department and in association with the UF Center for Latin American Studies. The lecture period will be every Monday, Wednesday, and Friday from 9:35-10:25am (coffee is encouraged. Donuts are accepted as bribes...just kidding...kind of). 

This course will place Latin America, the Caribbean, & North America within a broader Islamic framework & locate Muslims of various backgrounds & experiences within the hemisphere from the 1500s to today, from Cape Columbia, Canada to Catamarca, Argentina, & many periods & places in between.

The semester will be divided into four main parts: 1) studying global Islam; 2) theoretical themes in the study of religion in the Americas; 3) the history of Islam in the Americas; and 4) country/region specific cartographies of contemporary American Muslim populations. 

n attempting to locate, and explore, Islam in the Americas students will first have to apprehend a bit of what it is to study "global Islam." In this introductory part of the course we will spend some time discussing what "Islam" is, what its main texts, traditions, and shared vocabulary are, and how studying Islam globally often means studying Muslim communities locally, but being sure to set them within macro-contexts at the regional, hemispheric, or global levels as well. 

Studying Islam in the Americas will also require a theoretical foundation. This second part of our course will cover the heritage and contact of multiple cultures in the Americas -- both across the hemisphere and the Atlantic ocean. In order to do so, we will take a look at the heritage of Europe (specifically al-Andalus), North and West Africa, and other transnational ties via politics, economics, ideologies, technology, and more. 

With these foundational aspects in place we will then dive into the study of the history of Islam in the Americas, the third section of course. Looking back to pre-colonial contact with Europe, we will navigate the "deeper roots" of Islam in the Americas that are largely ignored in historical overviews before delving into the "forbidden" and forced passages of Muslims across the Atlantic as conquistadors, slaves, and monsters in the Western imagination. Once here in the hemisphere we will see how Islam took part in, shaped, and was molded by its American context even as Muslims adapted to, resisted, and surrendered to the broader Euro-American worldview and its attendant lifeways. 

In the final part of the course we will take a closer look at specific countries and regions ranging from North America to Latin America and the Caribbean. Specifically we will consider constituencies in Brazil, Mexico, Suriname, Trinidad, Cuba, Haiti, Puerto Rico, the U.S., and Canada. 

Over the course of the semester there will be ample opportunity for students to read and respond, discuss and deliberate the topics via various assignments. However, a semester capstone project, which will be worked on, edited, and completed throughout the course of the spring, will be presented via a final paper and presentation. These projects can take up any number of thematic, chronological, demographic, or geographic topics. 

It is my hope that this course will help place Latin America, the Caribbean, and North America within a broader Islamic framework and locate Muslims of various genealogies within the hemisphere over the longue durée. urthermore, this course will aim to focus on local values, practices, traditions, and tensions placing these within larger questions about what kinds of histories, social dynamics, and meaning production make Islam significant, or how its significance is denied, in a part of the world that hasn’t recognized its history here or its contemporary configurations or impact. 

If you have any questions, comments, or want to know more about the texts, assignments, or expectations for the course, please do not hesitate to contact me. 

Raising religiously literate Americans: A Q&A with author Linda K. Wertheimer

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My first degree was in education. My current studies focus on religion. When a book called Faith Ed,: Teaching About Religion in an Age of Intolerance came out I was compelled to read it. Not only did the author — journalist Linda K. Wertheimer — provide an in-depth and thoughtful look at particular cases of controversy and success in religious studies education at primary and secondary levels across the U.S., but she rightly highlights a public education system wrestling with the practicalities of how to nurture a new generation of religiously literate U.S. citizens. 

To explore the topic and the text more I caught up with Wertheimer. Below is our Q&A. 

*Listen to Wertheimer speak at Books & Books: Miami, FL | Sunday, Jan. 17th 4pm.

Where did you draw your inspiration to write this book?

Faith Ed. grew out of two events, one in my childhood and one more recent. When I was in fourth grade, my family moved from western New York state to rural Ohio. I was the only Jew, other than my brothers, in our new school system. My school had weekly Christianity classes taught in the classroom by a woman from a local church. My parents had me excused from those classes, but peers noticed that I left and asked why. I told them I was Jewish, and as a result, I experienced some ostracism as well anti-Semitism. I always wondered, though, if my peers’ treatment was more ignorance than anti-Semitism. I wondered, too, if it would have made a difference if teachers had taught us about many religions instead of promoting only one. Those kind of questions inspired me in part to write Faith Ed.

The second event that led to writing this book was hearing about a suburban Boston middle school’s field trip to a mosque and a subsequent controversy. I was fascinated to learn that sixth-graders were spending half a year learning about the world’s religions and even more intrigued to find out that learning about religion was required as part of social studies. I wanted to know more.

What's the one takeaway you want people to get from this book? 

My hope is that readers realize the importance of teaching about religion in public schools and the difference it can make not only for religious minorities but for those in the majority. I also hope this book can renew dialogue about the best way to teach about religion and how young to begin such instruction. It’s more vital now than ever to emphasize the importance of religious literacy because education can reduce ignorance and the bigotry we’re hearing aimed at Muslims in particular these days.

Do you feel that education is a necessary precursor to respect and tolerance? Is it enough?   

The goal should be that we learn to respect other faiths rather than simply tolerate them. I do believe education is a great way to help achieve respect for different religions. Is it enough? No, because education only reaches those in the classrooms. What about the adults who never learned about other religions? We need to figure out how to reach them. Children are greatly influenced by their parents.

You focus a lot on Islam; what other religions are being marginalized without proper religious education? 

It is not just Islam that is greatly misunderstood. Students who were Sikh, Jewish and Hindu spoke of being bullied because of their faith. So did a Jehovah’s Witness. Religions in the minority as well as lesser known branches of Christianity all face some of the same issues as Islam.

People on all sides of the issue have passion and purpose in their reasoning. Do you think the passion is helpful or hurtful to the cause of education about religion? 

I don’t think passion is a problem as long as educators and parents can be objective whether they are teaching the material or their children are learning it. Some of these protests against lessons on Islam stemmed from ignorance and bigotry. There wasn’t enough reasoned discourse about the events.

Who is doing education about religion right?

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The author Linda K. Wertheimer. 

I think educators could look at a variety of places for models. For elementary schools, the Core Knowledge curriculum is worth checking out. The Core Knowledge Foundation [featured in the book] consults experts on different religions to design its materials. First graders learn basic information about different religions in a neutral, balanced way. The curriculum is based on what students should learn as part of social studies and geography.

Modesto, CA [also featured in the book] has been held up as a model repeatedly because it’s the only school system in the country to require all high school students to take a world religions course before graduation. The course lasts only nine weeks and is really a basic look at six or more faiths. While the course doesn’t delve deep, the teachers do spend time teaching about the First Amendment and the separation of church and state. They also coach students how to ask questions without offense about religion. A study by researcher Emile Lester shows promising results, including the likelihood that students will stand up more for a religious minority.

How can families augment their child's learning in school? 

If their children attend a public school, then they likely will get some education about religion. Most states require study of religion as part of social studies and geography in middle and high school. But families can learn more about different religions from a variety of sources. Start with the children’s section in your local library and ask the librarian to point out books on different religions and holidays.

Parents can educate themselves by reading books about the world’s religions and then sharing their knowledge with their children. I’d recommend Huston Smith’s The World’s Religions or Stephen Prothero’s God Is Not One. Prothero’s Religious Literacy is also a great book to read to improve your religious literacy. Also part of education is based on experience. Take your children to other houses of worship. Visit churches, temples, mandirs, shrines, and mosques on your travels if you can or in your own community.

What message do you have for fellow journalists in an age of religious intolerance and ignorance? 

Educate yourself about different religions so you don’t unintentionally boost stereotypes. Meet clergy and activists of different faiths. If you know the least about Islam, do something about it. Attend a service at a local mosque or a local interfaith event. Write stories that help improve the education of Americans on religion. Don’t just identify a person as Christian. Are they Protestant, Catholic, or Lutheran or something else? Realize that all religions have diversity and try to understand the layers.

Anything else you want to share? 

Yes, many Americans don’t know it’s even legal to teach about religion in public school. They think Supreme Court cases in the 1960s kicked all religion out of the classroom. Those court rulings merely prohibited promoting one religion through prayer and the recitation of Bible verses. Supreme Court Justice Tom Clark in the 1963 Abington v. Schempp ruling made it clear that if anything, schools needed to do more regarding religion – but in an academic way. His words still ring true today: “It might well be said that one’s education is not complete without a study of comparative religion or the history of religion and its relationship to the advancement of civilization.”

CATCH WERTHEIMER AT AN UPCOMING EVENT IN FLORIDA:

• Books & Books: Miami, FL | Sunday, Jan. 17th 4pm

What have we learned about Islam?

When I tell people that I study global Islam the reaction usually goes something like this:

“Ohhhhhhhh, that’s interesting.” 

Two or three beats pass…wait for it, then the shoe drops: “You know, I actually have a question for you. I’ve always wondered [INSERT QUESTION,  CONUNDRUM, OR NEWS SOUNDBITE HERE].” 

Islam is, unfortunately, a very hot topic of conversation. Sometimes, I wish I studied the most boring, obscure, and esoteric religious topic so that when I told people what I study they would say, “how interesting,” not really mean it, and then casually change the topic of conversation. But that’s just not the case. The questions keep coming. The headlines continue to splash across our screens. My area of study remains relevant. 

In truth, I relish the opportunity to talk to people about religion — especially global Islam. I learn much from my studies with Muslims and non-Muslims alike and enjoy sharing that with others via blogs, news pieces, and in the classroom. In that spirit, this semester I was honored to work alongside the legendary Dr. Gwendolyn Zoharah Simmons teaching the UF Religion Department’s Intro. to Islam course. 

At the end of the class I asked all of the students to reflect on three questions: 1) what is the single most insightful thing you learned this semester? 2) What is one thing you would tell someone who has yet to take this class? 3) What is one question you still have? 

What follows is a break-down of the TOP THREE things that students learned and would share with others outside the class (there was significant overlap) and the TOP THREE questions they still had. These reflections help us understand what is most relevant to the discussion of Islam that is going on in politics, social circles, and places of worship and devotional practice across the world. Furthermore, they act as a catalyst for further conversations and questions to be answered — both here and in those confabs you and I might have sometime when I tell you that yes, indeed, I study global Islam. 

“Oh, that’s interesting” you say? Let’s talk… 

Top Three Takeaways:

1) Islam is a big, diverse, unique, and complex global religion

You can say that again. Multiple students reflected on how their image of Islam coming into the class was overly simplistic. However, as they left the class students mused that they learned “about the diversity of the umma — the global Muslim community” and just how “deep, beautiful, and informative Islam is.” That student further said, “there are just too many specifics to list, this class has really opened my eyes.” Finally, striking the same chord, another student shared, “the complexity and breadth of Islam is something I had not recognized before.” 

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Check out this super-cool class of Intro. to Islam students...what a shame they had that dorky-looking TA up front. 

As Shahab Ahmed intimated in What is Islam? the main challenge in interpreting Islam is coming to terms with the considerable diversity of beliefs, practices, and postures of global Islam while simultaneously appreciating that there are shared principles which act as a cri de coeur for Muslims across the world.

The uncomfortable truth is that essentialized conceptualizations that say "Islam = violence" or "Islam = peace" are insensitive to the alterations and negotiations that characterizes lived Islam in interaction with myriad Muslim constituencies and non-Muslim actors throughout the world. 

An introductory class presents students with this complexity and invites them to capture not necessarily what Islam is or is not, but the many different ways that Muslims live, move, and believe in this world while learning to critically think about what this complexity means in the world we live in. 

2) The basics are important

Even so, students also reflected that there is a unity that runs through the story of Islam since its inception in the 7th-century. Students appreciated learning more about Muhammad — the first Muslim and the living Qur’an, its history, the basics of the Qur’an and the Sunna — the traditions of the prophet, and foundations of Muslim theology, philosophy, and practice. 

As students could readily appreciate this course could only whet their appetites to learn more. As one student shared, “I learned so much only to realize I still know so little. This can’t be the end of my exploration.” Amen. 

3) Islam is not necessarily what you see/hear in the news or on social media

Overwhelmingly, students came away surprised about how the image of Islam presented in the public and in popular discourse is a distorted and inaccurate one. One student said, “I would invite people to learn more about Islam even if they think they know all about it from the news. The truth is — they don’t.” Some students made it personal and shared, “I didn’t know anything about this religion before I started” but “if you’re non-Muslim take this class to undue the popular ideas that are out there and wrong,” and “if you’re Muslim take it see how non-Muslims view your religion.” One student was unequivocal about this point and said, “don’t believe the media. The representations of Islam on social media are not accurate. Do your own research, take a class like this, and learn about Islam for yourself.” 

As a member of “the media” and an active agent on sites such as Facebook and Twitter I take comments like these personally. While I am invariably impressed with the quality, and creative, content that religion newswriters are able to produce on complex topics, there are occasionally weak stories, missed opportunities or the need for more nuance or critical insight — especially when it comes to Islam and specifically when it comes to broadcast news. 

My students tend to agree. I think we should listen. They spend a lot of time on those new-fangled-smart-phone-thingies and the way Islam is constructed, represented, and controlled via news and social media has significant implications for them Classes can help, but they cannot undo all the injurious images of Islam shared across media platforms.

Top Three Questions Lingering: 

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Our main text for the class. While it certainly has its weaknesses, it provided a solid foundation for discussion along with other resources and primary documents. 

With everything students learned, questions still lingered. The top three were: 1) Where, and how, does ISIS/ISIL/Daesh fit in? 2) Is global Islam still growing? If so, is it trending toward “fundamentalism” or “progressivism?” 3) What can we do to end Islamophobia? 

Behind each of these questions are real concerns. While students in this class felt they understood more about the religion as a whole they were still uncomfortable with how that matches up with the actions of Muslims who are part of ISIS, whether or not this is the future of the faith, and how others are going to treat Muslims based on popular misperceptions and media-fed monstrosities.

What next?  

As I told them at the end of the class, they are now “scholars of Islam.” Although there is much more to learn and questions needing continual conversation (hey, you can’t cover everything in one semester and you need to get a basic hold of the foundations before you can tackle more complex issues), these students now know more than at least 70% of the population…if not much more. 

Thus, the conversation must continue. We need to maintain the relevant discussion between people of multiple perspectives, faiths, and practices — Muslim and non-Muslim, in our local communities and across the globe. 

I was personally awe-struck by the sheer caliber of the students who took this class this semester. Their passion for the topic, the candor of their questions, and the effort they put into learning the material and discussing difficult topics was humbling. I can only hope that they are a vanguard for these exchanges. I also sincerely hope their learning does not stop there and they become ambassadors for peacemaking and religious literacy in a world all to often torn apart by identity politics (“us” vs. “them” mentalities) and flat-out ignorance. 

Now, to grade their finals…

Understanding Islam & the death penalty for apostasy

Last week, a Saudi Arabian court sentenced Palestinian poet Ashraf Fayadh to death for apostasy — the deliberate renouncement of Islam. Human rights advocates across the world rallied to his cause and as Aaron Sankin reported, "Fayadh's fate quickly became a cause célèbre on social media, with a litany of Twitter users gathering around the hashtag #FreeAshraf to protest his death sentence.”

Under the Wahhabi interpretation — an austere, literalist, sect of Islam associated with Muhammad ibn Abd al-Wahhab and the Saud royal family — such crimes as blasphemy and apostasy are punishable by death. 

Fayadh’s case is not an isolated one. Liberal author Raif Badawi was publicly flogged in January 2015 and remains in prison after being convicted of blasphemy. There was, at the time, an international outcry as many decried the juxtaposition of such a penalty with international conceptions of human rights, freedom of conscience and speech, and the value of religious pluralism. 

While there are grave reasons to challenge the decisions of the Saudi courts to condemn these men, there is a concomitant danger with condemning an entire religion or casting dispersion toward Muslims for such stats and scenarios. Furthermore, the numbers can be misleading. There are, I think, five points to keep in mind when considering such stories before coming to any clear conclusions: 

People of Peace Documentary

In Sterling Heights, Michigan the battle over the proposed construction of a mosque precipitated religious and cultural tension between Christians and Muslims. The UN reported that Christian militias are engaged in ethnic cleansing of Muslims in an ongoing Central African Republic civil war. At the same time, over the previous weekend (October 11, 2015) after hearing about armed protests scheduled to take place around mosques throughout the U.S., hundreds came out to rally around their Muslim neighbors in support.

In the midst of all these headlines, I had the pleasure of talking with Michal. She is doing inspiring peacemaking work with Christians and Muslims. She wrote of her calling, “I'm passionate about helping local churches effectively interact with the Muslim community around them; overcoming stereotypes/fears/misunderstandings, share faith and work together for the common good. I do this through my PhD research, the many grassroots events I organize with Muslims and Christians in California, and the documentaries I'm working on.”

While her work is primarily in Southern California, the impact is global. Michal, and her Muslim friend and partner Sondos — who together maintain the site MissUnderstanding.co — are confident that what they do is a significant part of the peacemaking process across the world. 

One of the many projects Michal and Sondos are working on is the “People of Peace Documentary.” The project is about Muslims and Christians learning what it means to become friends while staying true to their faith. 

In the clip above, twelve Christians visit a local mosque to learn more about their Muslim neighbors. They are paired with a Muslim their age and gender to talk about what their faith means to them. The goal is to talk candidly and openly about any subject.

Interacting with someone from another religion on their terms and at their place of worship or practice is one of the best avenues for better understanding and increased dialogue between people of disparate faiths. Such experiences “re-humanize” the religious “other” more than a lecture, a book, or even an in-class discussion. Beyond learning, students are then able to identify with the religious “other.” 

As Yehezkel Landau wrote, “We need to develop educational strategies to overcome the ignorance that leads to prejudice, which in turn leads to dehumanizing contempt, which in turn breeds violence.” Friendships between people of different religious persuasions are not only personally fulfilling, but educationally efficacious and potentially life-changing. Sometimes, people talk just once. Other times, they make lifelong friends and change the world together. 

Watch the video to find out more and to consider a program like it with your local masjid or church communities.

Things You Missed in Religion Class

People ask me questions all the time.

They're sending me questions every day via text, e-mails, even carrier pigeons. Rather than just responding in private messages, I'd like to start having public conversations about our most burning religion and spirituality questions. 

So, I'm starting a new video/audio cast called, "Things You Missed in Religion Class." Watch this video to learn more: 

​All you need to do is send your questions to me with the subject line: 

Or you can send it to me via Facebook or Twitter with the hashtag:

My first video will be "Is that a cult?" 

What will my next video be about? 

Good question. 

Send me your own conundrums and we'll find out together. 

Peace. 

The Spiritual Howcast: Islam 101

Matt Popovits is a pretty cool dude. He's a church planter, preacher extraordinaire, and a teacher who takes culture seriously. He's also asking, and tackling, some of the most real, difficult, and talked about questions in his podcast/videocast show "The Spiritual Howcast." 

This week Matt and I talked about "Understanding Islam." The 8-minute program takes you through some basics & introduces you to the world of Islam. More than anything else, it's a primer on how you can get to know Muslims beyond the headlines, the books, and the tracts and instead get to know the people of an "other" faith. 

Take a listen...

...or, if you're a real religion nerd like me, you can read the entire transcript of my responses below:

1. What are the origins of the Islamic faith? What does the word "Islam" mean?

First, a note about Islam. There is no single, monolithic, “Muslim world.” While we can speak of there being one “Islam” there are many “Muslim worlds” and/or “worldviews.” As Talal Asad said, “Islam is a discursive tradition” that emerges from multiple perspectives and discourses across its global 1.5 billion member population, often determined by local political, social, and cultural contexts which produce diverse communities of mystics, extremists, nominal Muslims, progressives, and more. 

So, what I’m saying here represents the vast majority of Muslims, but there may be some, or even many, who would take me to task on these statements or interpretations. 

With that said, it is generally agreed that Islam emerged out of the 7th century Middle East when Muhammad, the prophet, sought to introduce an uncompromising monotheism and belief in the one God’s revelation in the Arabian peninsula’s pluralistic and polytheistic tribal milieu.

Muhammad, influenced by Christians and Jews he met as part of the caravan trade, began to speak of his own revelatory experiences — which became the Qur’an — and began to teach of God’s long line of prophets, an ethical responsibility and accountability based on God’s revealed word, and a coming day of judgement. 

This message undercut the social, cultural, and political establishment of the day and Muhammad was run out of town, from Mecca to a town to the north called Medina. This sojourn is known as the hijra, or migration, of Muhammad and his followers. It was in Medina that the Muslim community was eventually founded and the term “Islam” initially used to describe the movement. The word “Islam” comes from the Arabic root “aslama,” which means “submission.” Particularly to God. 

2. In the Christian faith one is saved through the work of Christ on behalf of mankind. How is one "saved" in Islam? What is the "big idea" of the Islamic faith?

That’s a great question, but, really it’s a bit misguided to talk about “salvation” when it comes to studying other religions beyond Christianity. Each religion has different goals, different problems, different leaders, different texts and discussions. 

Of course, our tendency, as Christians, in studying world religions is to familiarize the “other” and the “strange” by making comparisons to our own theology and practice. It’s natural, it’s the oldest trick in the travelers trade. But, too readily familiarizing can obscure just as much as it reveals. 

What I’m trying to say is this — is “salvation” the right term for Islam? Is that the goal? I think your “big idea” terminology is a better way to go about this question. The big idea in Islam goes back to the root of the word itself — submission, or perhaps, “surrender.”

Islam, according to the Qur’an — its revealed holy text — and the Hadith — the traditions and teachings of the prophet Muhammad, is the “straight” or “right” path to surrendering themselves in all ways to Allah — the one true God. They do this through right practices such as prayer and alms, right beliefs such as in angels and the proper prophets, right living such as through the law, or Shariah, and right rituals such as fasting and the hajj, or pilgrimage, to Mecca. 

3. What, in your opinion, is one of the most common misperceptions that Americans, in particular Christians, have in regard to their Islamic neighbors?

Our viewpoint of Muslims is still largely driven by an inherited and compounded “orientalism,” or viewpoint that neatly, but errantly, divides the world up into “East” and “West” (orient and occident) as if one is civilized (the West) and the other uncivilized (the East). This is an artificial boundary we’ve created and it was laid out on the basis of the concept of creating a “them” to define an “us.” 

Part of this orientalist perspective on the world that artificially divides up God’s creation is to define the “Orient” and particularly the “Muslim world” as non-Western, premodern, and savage. 

We think of Muslims and our thoughts immediately turn to billionaires, bombers, and belly dancers. We dream up images, and consume them on TV, of horrors, harems, and turbaned horndogs. Meanwhile, we picture ourselves as middle class, peaceable, and respectable. 

The truth is that Muslims come in all shapes and sizes. They are rich and poor, peaceable and ready to anger (sometimes for good reason), male and female, liberal and conservative. 

We may think that all Muslims are “out to get us” with shariah, terror, or their lies, but in truth if you pursue relationships with Muslims you find they are some of the most hospitable people in the world, well-reasoned in their faith, and ready to enjoy your company and kindness. 

4. What benefit is there from a person of one faith taking the time learn about a different faith?

I always like to quote Max Müller, for all his faults, who said, "The person who knows only one religion, knows none.”

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Learning about another faith, and more importantly, forming friendships with people of different religions is SO important and vital in a world torn apart by misconceptions, forced divisions, and violence. 

While education and instruction are good, ending undue negative opinions and actions against Muslims — Islamophobia — will also require relationships, interaction, and experiential exchange between U.S. Christians and Muslim Americans. Not only are Christians compelled to do something by the commands of Scripture and the example of Jesus, but we are liberated to do so as well.  For followers of Christ, our identity is not wrapped up in our culture, our creed, our country, or our carefully constructed conception of the “religious other.” Instead, our identity is founded in Christ, and Christ alone. Indeed, it is an essential aspect of Christian faith that we, who were once far off — strangers, aliens, and outsiders — have now been brought near in Jesus. As the apostle Paul put it, “the dividing wall of hostility” has been broken down in Christ, “who is our peace” (Ephesians 2:11-22).

This message is immensely liberating. We, who are no longer defined by our animosity to God and our alienation from his family, likewise no longer need to identify ourselves by our opposition to the other. We are no longer enslaved to cultural constructions of antipathy such as Islamophobia. 

So we can look to the example of Jesus and pursue a course of hospitality, collaboration, and faithfulness with our Muslim neighbors and friends rather than worrying about security and/or persecution. 

Three Ways to Relate to the "Religious Other"

As I wrote in a previous post, the U.S. has witnessed a stunning religious transformation over the last 40 years and Christians are struggling to adjust.

Today, there are 1,700 federally recognized religious bodies in the U.S., 600 of which are non-Christian and just last week Pew Research Center reported how Christianity’s share of the U.S. population is steadily decreasing with more Hindus, Buddhists, Muslims, and “nones” emerging on the American religious marketplace.

Faced with questions, fears, and honest desires to adapt, learn, and be hospitable toward their neighbors of other religious perspectives most congregations opt for a world religions “Bible” study. The vast majority of these studies are amateurish at best. While most leaders of these studies start with the intention to help their parishioners learn more about the world’s religions, the way they go about it usually leads to nominally increased religious literacy. Even worse, these studies often exacerbate pre-existing prejudices or presuppositions about those religious studied.

In place of these studies I suggest the following three practical means of learning more about your neighbors of different religions.

*READ MORE at blog.LCEF.org

Sympathizing with Scientologists

The most unsavory "four-letter word" in America may be "change." Perhaps its antecedent "new" also carries some seriously suspicious impressions. Whether warranted or not, Americans are reticent to readily accept, incorporate, or appreciate relatively new religious movements.

Although we like to pick our way through the buffet of religions on offer to us in a digital and global age, we are suspicious of full-fledged nouveau religious systems. After all, we like our religion like we like our comfy pants -- worn-in, familiar, and neutral in color. Or perhaps, we prefer those religions that remind us of mom's Thanksgiving stuffing recipe -- don't transgress the recipe and we can all enjoy a scoop or two of whatever we want. 

Then there's the Church of Scientology. Founded by science fiction writer L. Ron Hubbard, Scientology (as it is popularly known) is the quintessential new religious movement for examining Americans' wariness of accepting entities, beliefs, and rituals they do not understand. 

Based on Hubbard's book Dianetics, published in 1950, and other writings and manuals Scientologists believe that the individual is first and foremost a spirit, or thetan, and that thetans can be cleared of negative energy through a process called auditing. They espouse this as "spiritual technology" as auditors use machines called "e-meters" that measure stress and other markers of spiritual and material tarnish. 

Scientology has long suffered derision in popular culture and in political maneuvers. Likewise, Scientology has been one of the most famously secretive and prone to take their complaints against their detractors to the civil courts. Their publications, while slick and well produced, appear paranoid and overcomplicated. Their public personas (Tom Cruise, John Travolta, etc.) are often edited and represented in news media as strange and nutty. 

All of these streams at work in the societal misgivings concerning Scientology and the religion's disgruntled posture recently came to a head with the release of Alex Gibney's combustible HBO documentary "Going Clear," based off of the best-selling book of the same name written by Pulitzer Prize winner Lawrence Wright (The Looming Tower: Al-Qaeda and the Road to 9/11). The film has drawn ire from the church, who took out a full-page ad in The New York Times to combat perceptions of Scientology solely based off the film, released a series of online videos to contest Gibney and Wright's claims, and also arranged a team of lawyers to prepare litigations.

I read Wright's book when it came out. Wright is a powerful and convincing investigative writer. His work was scrupulously researched (just look at the nearly 50 pages of endnotes!) and he leaves no Scientological stone unturned. 

Certainly, in investigating Scientology's founder, history, theology, rituals, and leadership systems (including the infamous 'Sea Org') Wright presents an impressive, engaging, and eerie story of a religion that many view as an out-of-control cult. And, in Wright's estimation, they may have every reason to believe so. 

Granted, Scientology has some strange beliefs and practices. Its cosmogony features a perplexing narrative that started some 75 million years ago. At that time, according to Hubbard and Scientologists, the Galactic Confederacy was run by an evil overlord named Xenu who exiled human souls (thetans) to Earth in space ships that look more like DC-8s than anything alien or ancient. Then there is the secretive Sea Org leadership crew and its Rehabilitation Project Force (RPF). The RPF involves punishment for Sea Org members who act, or speak, out and takes them through a process of remediation wherein they are supposedly forced to live in primitive conditions of forced asceticism, forced labor, and without contact with the outside world. 

So yeah, when it comes to Scientology things can get weird. 

Like most people, I am simultaneously enthralled and repelled by exotic entities such as Scientology. Therefore, just as I took a creepy little drive through the polygamous planned community of Colorado City after reading Jon Krakauer's Under the Banner of Heaven, I decided to drop by the Scientology center in Phoenix, AZ. 

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A picture from the backside of the Scientology Ideal Org in north Phoenix, AZ. 

Greeted by a young man we'll call "Tom" in suit and button-up shirt, looking the picture of business-casual Arizona chic, I was invited to sit down, served a glass of water on a seasonably warm day in the Valley of the Sun, and was given a run-down of the center's significant history. Tom told me the Phoenix center has some renown because it was the birthplace of Scientology, where Hubbard reportedly "made the breakthrough discoveries of the human spirit that gave rise to our religion." The Phoenix center is an "Ideal Organization" (or "Ideal Org") as it provides the full spectrum of facilities to educate Scientologists and serve as their home base for spiritual technological ritual.

I was then invited to enjoy an initial auditing session, what they called "a free stress-test," and take a brief tour of the facility. Already late for a meeting at a local church, I declined. I'll be honest, it was a convenient excuse. Bathed in Wright's analysis of Scientology I was swimming in cultic images and depictions of domination and control. I shivered as I left the air-conditioned insides of this Ideal Org and stepped into the Arizona sun. 

Fast-forward to 2015. This time, I'm not in Phoenix, but in Nashville, TN walking along broadway, the epicenter of "Nash Vegas" and its hoard of honky-tonks, neon-lit big boots, and country music kitsch. 

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Free stress-tests in Nashville, courtesy of the Sea Org. 

There, replete in matching red table cloth and seeming personnel uniforms were two Scientologists, piles of copies of Dianetics in multiple languages, and two E-meters just ready to read my stress levels and invite me into the world of Scientology. Just a week from the premier of the controversial HBO documentary I decided to dive back into the world of "spiritual technology."

I sat down across from "Betsy." After the exchange of pleasantries I had two metal cylinders in my hands, connected by black wires to a red E-meter (really, they had the color coordination thing down). Betsy proceeded to ask me questions about my family, work, travel, and life situation letting me know when the E-meter showed signs of stress and diving deeper into the contexts that may be responsible for tension in my life. 

Through the course of this conversation it came up that I am a PhD student studying religion (so I am totally stressed and totally feel guilty about it) and also work as a freelance religion newswriter and offer commentary on religion and culture. 

The gig was up. 

Our tête-a-tête turned away from my troubles and re-focused on Betsy's conversion, her experiences on the streets with naysayers, gawkers, and seekers, and yes, that book and documentary. The talk got personal quick and I could tell that Betsy's partner was slightly uncomfortable with the amount of intimate detail that she was divulging (although she would catch herself at times to keep some elements of her story closer to the chest). I promised Betsy I would not share the particulars of our dialogue, but I have to admit that as I walked away from the resplendently red table and matching everything I didn't shiver or shake from a rush of adrenaline or a sufficient sense of creepiness. 

Instead, I felt like I'd just talked to a human being. More than that, a spiritual and physical being in search of something greater than herself and finding it in the "spiritual technology" of Scientology. In my work as a religion newswriter, academic, and Christian churchworker I have interacted with lots of Betsy's. They've been Muslim, Lutheran, non-religious, Buddhist, pantheistic, and everything else betwixt and between. 

Over the years I've had many of my presuppositions flipped on their side or completely shattered. I've learned a lot in talking, and interacting, with "the religious other." Along the way, I've come to appreciate the humanity of each and every religious body and I am here to say that it is clearly time for the American public, the news media, and academia to do the same with Scientologists. At the very least, and in the worse-case scenario, I've been able to walk alongside someone who was in danger in their spiritual walk and was a resource for them as they found their way out of the religion they were a part of. Along the way, I've learned that my sympathy and friendship may be the greatest gifts I can offer to the "religious other" I encounter in my neighborhood, at the local pub, or on my city's streets.

Is Scientology a dangerous cult or an exalted form of 21st-century "spiritual technology" that holds the keys to our mythic past and our advanced future? The truth is probably on neither end of the spectrum, nor anywhere in the middle. Scientology is certainly strange (at least to me, and I am assuming, many of you) and its claims are surely suspect and deserving of skepticism. Nonetheless, the effort needs to be made to endeavor to understand even that which seems overly exotic, cultic, or bizarre  -- Scientology included. 

Could I be being swayed by propaganda, both public and personalized? Quite possibly. Is there something to be gained, and learned, through scrupulous study spurred by suspicion? Most definitely. Even so, I believe it is time to uncover another side of the Scientology story by investigating it sympathetically, exploring its human dynamics, and pursuing an emic (insider's) point-of-view.

As I oft-repeat as an advocate for religious literacy, there is a pertinent need for Americans (and indeed, people throughout the world) to cure ourselves of our irredeemable ignorance when it comes to religious beliefs, rituals, personages, and communities. Given our increased secularity and over-reliance on spiritual individualism some aspects of religion have become more controversial and more prone to explosive conflict. This is concomitant with reduced levels of religious literacy. New religious movements -- from ISKCON (International Society for Krishna Consciousness) to Scientology -- and other unconventional and perhaps uncomfortable forms of religion have become especially suspect at a time when religious institutions in general are being openly called into question. While Buddhists, Christians, Sikhs, Muslims, atheists and other religious bodies all catch plenty of flak, new and unusual religious groups encounter the most hostility. At a time when we are questioning levels of "Islamophobia" in the U.S. it is important we likewise interrogate our presuppositions about new religious movements. At the same time, some new religious movements have turned more inward and made matters worse lashing out with violence and more secrecy. This is a vicious spiral of ignorance, conflict, and occasional bloodshed. 

To turn away from this powder keg of a situation not only will Americans need to open ourselves up, so will Scientology. Just as the U.S. public should not be putting forward an image that says we are a place of religious freedom, "melting pot" multi-culturalism, and tolerance when in reality we are perniciously suspicious of anything we don't understand or can't associate with Scientology should also make the move away from propaganda and focus their previously cited proficiency with media to tell their story on personal and pellucid terms.

In that way, we can all move forward and "go clear" in our efforts toward greater religious literacy and interfaith engagement. 

*With all this said, let me add this caveat: I recommend you to read Lawrence Wright's Going Clear. I also suggest you check out Scientology's website to watch their responses. You could even go so far as to read Dianetics. As of right now, I would not encourage you to visit Scientology centers or receive "free stress tests" unless you are a researcher or journalist. There is still too much unknown about the organization, its beliefs, and practices for me to advocate a completely open stance. Likewise, I don't want to put you in a situation where you would feel threatened. This applies to the non-Scientologist as well as the Scientologist. I don't want those seeking understanding to be made unwarrantedly uncomfortable nor do I want to see people attacking the Betsys and Toms of this world for their beliefs. I would not want to be responsible for untold harm or damage to anyone, Scientologist or not. More time, and more purposeful transparency on both sides, is needed before we can be bold in our dialogue and exchange with Scientology. 

Three dead in NC. Will we pay attention?

I came on here to post my blog on the Crusades, Barack Obama, and al-Dawla al-Islamiyya (ISIS, ISIL, IS, Daesh). Then, I woke up to this:

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As reported, a man, Craig Stephen Hicks, who portrayed himself as an avowed atheist on social media turned himself in early Wednesday (February 11) after he allegedly shot, and killed, three people in Chapel Hill, NC at a condo complex near the University of North Carolina. The victims were Deah Shaddy Barakat, his newlywed wife of two-months, Yusor Abu-Salha, and her sister, Razan Abu-Salha. All three were Muslim. 

I came across this disheartening bulletin on Twitter & Facebook, with the hashtags #ChapelHillShooting and #MuslimLivesMatter. Where I did not come across this news (at the time) was on any of the three major television news networks in the U.S.: CNN, Fox News, and MSNBC. CNN posted a story 13 mins later, Fox and MSNBC followed suit within the hour. 

I took to Twitter and posted:

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While the motivations of Hicks are yet to be uncovered and made clear what is evident is this -- a breaking story wherein three Muslims were killed by a white, non-religious man, in the Southeast went uncovered by major news outlets for hours. Had it been three white victims killed by a single Muslim man I have no doubt this news would have shot to the headlines much quicker and, importantly, without the popular calls from thousands on social media who, without the aid of news outlets, got #MuslimLivesMatter and #ChapelHillShooting trending. 

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Although I understand that news outlets can't cover everything and even significant stories sometimes slip past their significant radar of journalists and staff watching local news sources and social media, I can't help but sense something more unnerving in this scenario. In a news cycle that pushes pictures of hostages in Iraq/Syria to the front page (and rightly so) and when a Muslim man (Alton Nolen) beheads a woman in Oklahoma and threatens/assaults others is the number one news item of the day and there is serious lag on the #ChapelHillShooting I feel like something is amiss. 

And my suspicion is not just a flight of fancy. Edward Said, in his work Covering Islam, made it explicit that Western media coverage of Muslims and Arabs was decidedly rife with cultural bias and political motives. Over the last thirty years, the situation has not improved. In fact, the media re-presentations may be getting worse. Other studies over the last decade have underscored the predilection that the media has for portraying Muslims in a negative light, which concomitantly goes hand-in-hand with lack of coverage of Muslim victims, multiple instances of mosque arson, or clear cases of anti-Muslim bigotry (a la the "Happy September 11th" to-go box in Houston, TX). 

Unfortunately, not only does this lack of coverage of anti-Muslim bigotry and simultaneous vilification of Muslims in the news on a regular basis (whether rightly or wrongly) cause us to devalue human lives simply because they are Muslim lives, but it also aggravates the situation that undergirds this entire confabulation. 

Frequent commenter Erik Johnson wrote to me this morning that we should not let the #ChapelHillShooting be used as a "fig leaf for much other evil" perpetrated by the likes of al-Dawla al-Islamiyya and other religio-political violent terror groups. Certainly, Johnson is right to make this caveat clear. At the same time, we must recognize the fact that anti-Muslim bias and a reticence to highlight that #MuslimLivesMatter only feeds into the propaganda promulgated by al-Dawla al-Islamiyya and their ilk. 

As I shared this morning:

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Just as Muslims make it clear that violence and terror is not to be done in the name of Islam (#NotInMyName) we who are not Muslim (or even those who are) must make it unequivocal that we do not condone, nor will we allow, religious or a-religious violence or bigotry be done in our names or in our countries. We cannot allow the false dichotomy between Islam and the West to be compounded.

Instead, we must listen and learn, dialogue and discern, dine together, do good together, and seek peace together. While there is worth in learning from our history, there is little value in quarreling ad nauseam over emphases in history while a contemporary crisis boils over in both foreign locals and our own communities. 

As Ronald A. Lindsey, president and CEO of the Center for Inquiry -- a secular educational organization for the promotion of humanist values -- said, "[w]e hope that what ultimately emerges from this tragedy is a deeper understanding between people of all faiths and no faith that each one of us has the capacity to do good, to help in our own small ways to make the world a better place....we are all responsible for each other."

Religious literacy, and its vehicles of religious education and experience, are crucial components in combatting religious cluelessness and its antecedents of bigotry, deconstruction of human identity and religious/sociological/racist/cultural violence.

As Yehezkel Landau said in an article entitled Teaching the Religious Other from the U.S. Institute for Peace, “We need to develop educational strategies to overcome the ignorance that leads to prejudice, which in turn leads to dehumanizing contempt, which in turn breeds violence.”

It is my hope that through religious education, both experiential and in-depth in the classroom, mosque, or local church, we can mature out of our religious ignorance and bias and instead step into a future where, while we may not all get along, we may at least understand a little bit more about each other’s religious convictions and customs. This won’t be accomplished by blogs alone, thoughtful articles or even secondary religious education, but instead will be forged in direct encounter with the “religious other” in a peaceful context and with an open mind prepared by previous study and discussion.

The good news is, you can start today. Pay attention. Share this news, talk about this news. Be impacted by this news today. Be disheartened for the families of the victims. Stand with atheists who are saying #NotInMyName. Stand with Muslims who feel persecuted in the U.S. and elsewhere. Stand for peace, reconciliation, and compassion. Stand for #MuslimLivesMatter. 

And then, do something about it. Pray for mercy and peace. Build bridges of hope through education, relationship, or collective interfaith action.

Just. Do. Something.