Plague Started Their Passion Play in 1633. COVID-19 Canceled It in 2020.

As an epidemic raged across Europe, a picturesque German village in the mountainous south of Bavaria decided to do something about it. 

Having already lost 80 of their own to the plague, the villagers of Oberammergau pledged to perform the Passion of Jesus Christ—his suffering, death, and resurrection—every tenth year, so that no one else might die. 

So goes the historical legend of the origins of the Oberammergau Passion Play, an almost four-centuries-old tradition that takes place once every 10 years. 

The year of the pledge was 1633, not 2020. The Pest—German for plague—was the so-called “Black Death,” not the COVID-19 pandemic.

But, in an ironic twist of fate, the 42nd Oberammergau season—set to run between May 16 to October 4, 2020—was postponed last week due to measures taken by local government authorities in response to the new coronavirus outbreak. 

For my latest story in Christianity Today, I spoke to organizers, tour operators, locals, and potential pilgrims about their hopes, fears, and the realities of what it means to postpone a once-in-a-decade ritual in light of COVID-19’s rapid spread across the globe.

Spiritual Abuse: What is it? How do we address it?

“I experienced spiritual abuse while serving as an intern for a church,” Keagan said.* “Specifically, I experienced frequent bullying from the pastor and on occasion, members of his staff. The thing that still haunts me is how they justified the way they treated me; they would say in the smuggest and condescending way, ‘This is ministry,’ as if I shouldn't expect better treatment somewhere else.”

He said, “I have never felt totally healthy in a church since.”

This is just one of the stories that I heard while researching a piece on “spiritual abuse” for Christianity Today.

At the heart of the article is the debate over what “spiritual abuse” is, whether or not it should be a distinct category from other forms of abuse, and how that might impact church practice and religious freedom in places like the UK.

Despite the fervor of the conversation, all the stories reminded me that — whatever we call it — abuse is a far too common occurrence in religious communities.

Stories like Keagan’s are not isolated, nor are they specific to Christian churches. Muslims, Hindus, Jews, and many others have experienced “spiritual abuse.” Perhaps the debate over its definition and delineation can help us begin to address it — across religious boundaries — in substantive and sustainable ways.

I invite you to read the article at Christianity Today to be a part of the conversation.

*Keagan’s name has been changed to protect his identity, at his request.

O For a Global Tongue to Sing: Why German Evangelicals Are Praising God in English

English is the first thing you notice at Hillsong Berlin. The church was meeting at the Kino in der Kulturbrauerei—a movie theater in a historic brewery, just one tram stop from the last standing section of the Berlin Wall—but on Sunday night the sign out front said, “Welcome Home.” A smiling cadre of young, fashionable, and diverse volunteers from around the world greeted people in accented English.

Inside, the entire service is in English, including the sermon and all the worship songs. Participants sing “Wake,” “What a Beautiful Name,” and “King of Kings.” Most international Hillsong churches translate their services from the local language into English. In Berlin, there is no translation. The service is just in English. That isn’t Hannah Fischer’s first language, but that’s part of why she comes to Hillsong Berlin.

“People from outside Germany can’t really understand how awkward it is to be Christian here,” she said. “I could never praise God like that in my language.”

Five hundred years ago, Martin Luther insisted that Christians needed to hear the gospel in their own language, in words they could understand. When the Reformation swept Germany, people abandoned Latin worship for German prayers and praise.

Today, however, German Christians like Fischer are turning from their own language to a more global tongue: English. They say the foreign language allows them to loosen their German identity, praise God in an uninhibited way, and connect with a global, cosmopolitan Christianity.

What is a caliphate? How the Islamic State tries to boost its legitimacy by hijacking a historic institution

Just days after the death of Abu Bakr al-Baghdadi on Oct. 27, the Islamic State named Abu Ibrahim al-Hashimi al-Qurashi as the new “caliph.”

In 2014, IS conquered vast swaths of Iraq and Syria and declared itself to be the “caliphate.” 

Defined and applied in different ways over the centuries, the fundamental idea behind the caliphate is the just ordering of society according to the will of God. 

The Islamic State’s caliphate was never widely recognized among the global Muslim community and no longer has significant territory. But the Islamic State still uses the history of the caliphate to push their claims.

As a scholar of global Islam, every time I teach my “Introduction to Islam” class, questions about the caliphate come up, in part because of IS’s claims. 

Caliph conundrums

The leader of a caliphate is called the caliph, meaning deputy or representative. All caliphs are believed to be the successor to Prophet Muhammad. Muhammad was not a caliph; according to the Quran he was the last and greatest of the prophets. 

That means no one can replace Muhammad as the messenger of God. The caliph, for example, is not always seen as holding special spiritual authority. But he is meant to preside over the caliphate in the absence of Muhammad.

The debate over who was the rightful representative of the prophet began immediately after his death. While the majority supported Abu Bakr – one of the prophet’s closest companions – a minority opted for his young son-in-law and cousin, Ali. 

Abu Bakr’s supporters would come to be known as Sunni Muslims, who believe that Muhammad did not leave instructions regarding his successor. Those who felt Ali was appointed by the prophet to be the political and spiritual leader of the fledgling Muslim community became known as Shiite Muslims. 

Abu Bakr was the first caliph and Ali the fourth. 

The second and third caliphs were Umar and Uthman. Under Umar, the caliphate expanded to include many regions of the world such as the lands of the former Byzantine and Sassanian empires in Asia Minor, Persia and Central Asia. Uthman is credited with compiling the Quran. 

That al-Baghdadi adopted the name of the first caliph was no coincidence. Together, Sunni Muslims call the first four caliphs the Rashidun, or the “Rightly Guided Caliphs,” because they were close companions or relations of Muhammad. They are also believed to be extraordinarily pious. This period lasted about 30 years. 

The complex history of the caliphate

After rebels assassinated Uthman in A.D. 656, Ali was elected caliph. However, a civil war soon broke out between Ali and Muʿawiya ibn Abi Sufyan. The civil war ended in Sufyan’s victory and the formation of the Umayyad caliphate in A.D. 661. 

The Umayyad dynasty lasted 89 years.

The Abbasid dynasty descended from Muhammad’s uncle, Abbas ibn Abdul-Muttalib, and succeeded the Umayyads.

These two caliphates oversaw the continuing expansion of the empire. Under them architecture, the arts and sciences flourished.

For example, the “Dome of the Rock,” a shrine in the Old City of Jerusalem, was built under an Umayyad caliph as a monument to the rising supremacy of their empire.

The Dome of the Rock, Jerusalem (PHOTO: Ken Chitwood).

The Grand Library of Baghdad, also known as the “House of Wisdom,” was supported by Abbasid patronage. The “House of Wisdom” is credited with being a center of translation, scientific study and academic exchange. This period of flourishing, from the eighth to the 14th century, is often referred to as the “Islamic Golden Age.”

Both before and after the fall of the Abbasids in A.D. 1258, a succession of various empires made overlapping and competing claims to the caliphate. These included the Mamluks of Cairo and the Umayyads in Cordóba, Spain. 

In 1517, the Turkish Ottomans amassed enough land and power throughout Asia Minor, North Africa, the Arabian Peninsula and Eastern Europe to claim the title “caliphate.” Ottoman sultans, however, were not universally recognized as caliphs. Many Muslims believe that the caliphate effectively ended after the Mongol conquest of Abbasid Baghdad in A.D. 1258.

Nonetheless, the Ottomans effectively held on to that title until 1924, when the Turkish nationalist and secularist Kemal Ataturk abolished the caliphate. 

Resurrecting the caliphate?

The idea of the caliphate, which the Islamic State has forcefully promoted, recalls a time and a place when Islamic states flourished politically, economically and socially. It also summons up a spiritual vision of a supposedly more devout and dedicated Muslim community than exists today. 

Other modern-day Islamists have called for a resurrection of the caliphate, or at least its ideals, as a way to recapture the vibrancy of the past. However, only violent extremist groups such as al-Qaida or the Islamic State have tried to make it a tangible reality.

Killing al-Baghdadi has not quashed the Islamic State’s version of the caliphate. The idea lives on and continues to motivate its members in enclaves across the globe. It is worth mentioning that the name of their new caliph is an honorific title for a member of Prophet Muhammad’s family – “al-Qurashi.” This prophetic lineage is one more way IS is trying to resurrect the history of the caliphate for its destructive purposes.

What does it mean to be a cosmopolitan? (And no, I'm not talking about the drink or the magazine)

In November 2017 I came across the work of Naeem Mohaiemen at a New York Museum of Modern Art’s PS1 gallery while doing research with the city’s Puerto Rican Muslim population. 

In "Volume Eleven (A Flaw in the Algorithm of Cosmopolitanism),” Mohaiemen explores his uncle Syed Mujtaba Ali’s “flawed cosmopolitanism.” On the one hand, his uncle was a Bengali author who fought against colonial interference in the affairs of India and Pakistan. On the other hand, Ali wrote words of adoration for Nazi Germany and Adolf Hitler. 

The artist wrestles with the (im)possibility of both being true, but comes to the uncomfortable “conclusion” that in Volume 11, a collection of his renowned uncle’s essays, there is a “flaw in the algorithm of cosmopolitanism” — evidence of the swirling contradictions and inconsistencies of what it means to live as a minority in the late-modern world. 

Cosmopolitanism is often presumed, or proposed, as a moral ideal or political ideology. I think cosmopolitanism is something else.

Through my ethnographic research alongside Puerto Rican Muslims — in New York, New Jersey, Florida, Puerto Rico, and online — I became convinced that cosmopolitanism is more a condition. One which we all share in a modern world that is evermore speeding up and spreading out. Like Mohaiemen’s uncle, we face some choices regarding what to do in this cosmopolitan world, but we cannot opt out.

There is no way to be non-cosmopolitan in the 21st century.

Would Martin Luther vote for a "neo-Nazi" party?

“Hier stehe ich und kann nicht anders.” // “Here I stand, I cannot do otherwise.”

Inspired by his original defiant declaration at the Diet of Worms in 1521, the apocryphal saying of the 16th-century rebel monk and reformer Martin Luther has come to be a proud proverb of Protestantism and symbolic of virtuous subversion. 

However, in the run-up to state elections in the eastern German state of Thuringia on October 27th, the National Democratic Party (NDP) is playing off the famous phrase on some of their election posters. 

Instead of “Here I stand,” Martin Luther is made to say, “I would vote NPD, I cannot do otherwise” alongside the NPD’s slogan “defend the homeland.”

When Islam Is Not a Religion: A Response to Asma Uddin

After wrapping up a Q&A session at a public conference where I presented on the topic of Islam and Christian-Muslim relations to a largely evangelical Christian audience, an older man who was sitting in the back approached me at the podium.

Rather nonchalantly, he asked, “You do know that the Constitution wasn’t written for Muslims, right?”

As we talked, he elaborated on his opinion that the concept of religious freedom does not apply to Islam and Muslims because, he said matter-of-factly, “Islam is not a religion.” At the time, it seemed to me a fringe theory cooked up in the dark corners of the internet or in 6am greasy-spoon breakfast meet-ups.

In short, I could not really believe — given my own biases — that people could actually think that the First Amendment and its promise of religious freedom did not extend to Islam and Muslims in the U.S.

However, far from fringe political theory or radical cultural posturing, this view has found its way into legal briefs, court cases, and political contexts in recent years. In fact, these legal and political perspectives are the fodder for Asma Uddin’s new book When Islam Is Not a Religion: Inside America’s Fight for Religious Freedom.

In this work, Uddin points out that many Americans insist that the religious liberty they so quickly claim for Christianity or Judaism (or other religions beyond the nation’s so-called “Judeo-Christian” heritage) does not extend to Islam and Muslims in the U.S.

What does the Hajj mean to millions of Muslims?

Nearly 2 million Muslims will gather in the holy city of Mecca in Saudi Arabia on Aug. 9 for an annual pilgrimage known as the hajj. 

The five-day journey is a once-in-a-lifetime obligation for all Muslims who are physically and financially able to undertake it. It is considered the fifth pillar of Islamic practice, along with professing faith, saying five prayers daily, giving to charity and fasting during Ramadan. 

In calling Muslims to perform the hajj, the Quran says: “Proclaim to men the pilgrimage: they will come to thee on foot and on every lean camel, coming from every remote path.” 

The millions of Muslims from around the world who meet each year in Saudi Arabia dress simply to mask any differences in wealth and status. Women wear plain, white dresses and headscarves. Men drape themselves in seamless, unhemmed clothing.

As a scholar of global Islam, I’ve interviewed many Muslims who have gone on the hajj. They have described to me having profound experiences on the pilgrimage, both political and spiritual.

Fellowship with Spiritual Exemplars Project

What role does religion play in motivating exemplary individuals to commit their lives to humanitarian work? How does engaged spirituality sustain their work in the face of great challenges?

These are the questions I will help the University of Southern California’s (USC) Center for Religion and Civic Culture (CRCC) explore as a journalist-fellow reporting on, “Spiritual Exemplars: A Global Project on Engaged Spirituality.”

I am humbled, honored, and terribly excited to join a team of top-notch journalists from around the globe to help report on and write profiles about individuals working on humanitarian causes, such as poverty and  human rights.

The journalist-fellows for the Spiritual Exemplars Project. (PHOTO: USC Center for Religion and Civic Culture)

These “exemplars” are often inspired and sustained by their spiritual beliefs and practices. Whether they are Buddhist, Muslim or Christian — or do not adhere to any particular tradition — their spirituality compels them to be engaged with the world.

Religion and spirituality matter. They motivate us. They move us inwardly and outwardly and move with us across the globe. Throughout the annals of time and over vast geographic boundaries, religion and spirituality have helped humans express their deepest questions, confront some of the most critical issues of life, and influenced virtually every human society, civilization, or culture since the dawn of human history. 

Despite their ubiquity and importance, religion and spirituality are still relatively misunderstood. Even if they are valued, there remains a blind spot in our critical, but compassionate understanding of how religion and spirituality function in the lives of some of humanity’s most inspiring individuals and compelling communities. In the U.S., but also abroad, we suffer from what scholar Stephen Prothero calls, “religious illiteracy.” 

That is why it is important for us to seek to understand religion and spirituality in all of its vast diversity and from a variety of perspectives. 

The USC Center for Religion and Civic Culture studies, documents and helps communities understand the changes that shape religious cultures in Southern California and across the globe.

My writing, teaching, and speaking have been geared toward addressing religious illiteracy since I started with my first blog back in 2007. Given that the USC Center for Religion and Civic Culture studies, documents and helps communities understand the changes that shape religious cultures in Southern California and across the globe, I saw working with their Spiritual Exemplars Project as a prime opportunity to continue that work. Through my work over the next couple of years I aim to continue to shine light on how religion and spirituality function in the lives of exemplars and their communities in a diverse array of places and from multiple points of view.

If we want to understand our world and how the complexities of the human condition inform behavior in changing contexts, we must pay attention to the role of religious traditions and spiritual practices. Not only will this allow us to better appreciate the human condition and apperceive its highest shared values, but it might improve the possibility of addressing some of humanity’s most urgent shared challenges. 

Although the foundations of modern religion are shifting and spirituality as we have long known it is undergoing daily transformations, neither shows any signs of going away. Religion and spirituality will remain tenaciously important and will continue to impact human societies for the foreseeable future, playing a role in addressing the world’s most intractable problems — both for good and for ill. 

For these reasons and more, I am beyond thrilled to be a journalist-fellow with the Spiritual Exemplars Project and look forward to the stories, reports, and scholarly work that comes out of our work together over the next two-and-a-half years.

Be on the lookout for stories from the project on this website. If you have not already, be sure to sign up for my e-mail list so you can stay up-to-date with all the latest religion and culture news!

What's the deal with #LutherCountry?

Ok, so I went on the trip.

I saw the sites.

I took the pictures.

I posted pretty much all of them on Instagram!

But, what did my dad and I actually experience? What did we think? What is there to learn about Luther and enjoy about Germany on a #LutherCountry tour? Is a trip like this worth it for someone like you?

Great questions!

What You Hate Most In Others

“You hate most in others what you hate most in yourself,” Mr. Baxter said, as he looked around my seventh-grade class. Then he focused his gaze on one of my fellow students in particular. She knew those words were meant for her.

I saw her tense up. She did not take his words kindly. 

Why? Because instead of allowing for her to judge another pupil with impunity, Mr. Baxter turned the tables and pushed her into a moment of honest (and most likely scathing) self-reflection. 

You hate most in others what you hate most in yourself. Ouch. 

I don’t quite remember what it was that my classmate was upset about, or what aspect of her personality Mr. Baxter’s words called her to give consideration to, but for me, the quote stuck. In fact, it has become a kind of “life axiom.” 

Legitimate self-reflection can be hard. It can hurt. It can burn our egos and slight our psyches. In the end, however, using axioms like Mr. Baxter’s can help us have a principled view of ourselves and a more grace-filled view of the world.

Museums’ mislabeling can leave visitors with misconceptions of biblical -- or 'quranic' -- proportions

With its long and tangled history, biblical iconography is a minefield for misattribution and mislabeling, especially as even casual knowledge of the Bible and other sacred texts is on the decline.

Some museums and organizations have had to admit some pretty embarrassing faux pas in recent weeks, wrote Menachem Wecker for the Religion News Service (RNS).

In his excellently reported piece, I had the opportunity to build on the biblical blunders and share about how Islamic subjects are also vulnerable to error.

Read the entire piece to find out about the epic mislabeling about topics in the Bible and the Qur’an that can lead to major misconceptions among museum goers…

How to navigate German Christmas markets like a pro

Usually I write about religion. Every once and a while, I like to dabble in travel.

After my trip to Germany with #TestingLutherCountry in October I was inspired to write a piece about the German Christmas markets popping up all over Deutschland.

As November ends, Weihnachtsmärkte—Christmas markets—pop up all over Germany. The Advent tradition stretches back to the late Middle Ages, when folks stocked up on goods as winter approached. Eventually, the festive shopping experiences spread further throughout the German-speaking world. Today, you can even find German-style Christmas markets around the rest of Europe and in places as far-reaching as New York or Montreal. As beautiful as they are, though, the German Christmas market experience can be a bit overwhelming for newcomers.

First-timers can make their way through the stalls, snacks, and slang of Germany’s magical holiday markets with ease, thanks to these 10 essential tips and tricks.

Religious Studies in Social Media: Promising Venues for Public Scholarship

Universities are not meant to be islands unto themselves. 

Instead, as Jaroslav Pelikan argued in his seminal work The Idea of the University: A Reexamination, every university has a duty to the societies in which it is situated — local, regional, and international. 

In an age of space and time compression thanks to advances in communications and digital technology those contexts are ever more immediate and expansive. 

The internet brings untold opportunity for universities to fulfill their duties to society. To share their research. To spread their knowledge. To engage in conversations. To develop its arts, humanities, and sciences for the fitness of the world.

That is why I believe that social media — and digital technology in general — provide prime platforms for scholars to share their ideas and innovations with the public. 

With that said, I am well aware that these media and technologies come with their own issues, dangers, and roadblocks — especially for women, people of color, and adherents of minority religions.  

To explore how scholars can best utilize social media as a means of sharing scholarship and engaging the major issues of our society I invite you to join me and a couple of other amazing scholars for an upcoming webinar. Even if you’re not a scholar you should join the conversation and share your perspective! 

The Religious Freedom Center of the Freedom Forum Institute’s October webinar, “Religious Studies in Social Media: Promising Venues for Public Scholarship” will be held October 18, 2018 from 12:00pm-1:00pm EST.

We will discuss how scholars of religion can engage different publics through social media to raise the visibility of their work. I will co-present with Kelly Baker, editor of Women in Higher Education and Simran Jeet Singh, post-doctoral fellow at the Center for Religion and Media (NYU). The webinar will include a presentation and extended Q&A.

The event is free and open to the public, but registration is required here: RSVP.

The Public Scholars Project is a joint initiative of the American Academy of Religion and the Religious Freedom Center of the Freedom Forum Institute. Through seminars and other resources, the Public Scholars Project equips scholars of religion to effectively communicate in the public sphere and foster religious literacy.

Be sure to take a look at their other webinars and events here. 

Where are you going? The Official #TestingLutherCountry Itinerary Revealed

Two weeks from today I will take off to join my father in Frankfurt a.M. to start our official #TestingLutherCountry trip.

We couldn’t be more excited to go and share our experiences, encounters, and impressions with you via social media.

But before we go a lot of people have been asking me, “where exactly are you going?”

Great question!

Our trip will be an intensive tour of the places associated with Martin Luther — the 16th-century reformer — and his biography. Stretched out over a beautiful slice of the central German countryside between Schmalkalden and Lutherstadt-Wittenberg the itinerary will take us up mountains and into cities, across rivers and into the heart of the states of Thüringen and Sachsen-Anhalt.

Along the way we will learn about Luther, his life, and his legacy in the places where he wrote, argued, and (of course) drank beer!

The tour, and Luther’s story, are not just for theologians and religion nerds. Following along with the biography of Martin Luther also reveals the man’s — and the Reformation movement’s — impact on politics, education, language, the arts, and beyond. Being official #LutherCountry testers means we not only get to enjoy the history, art, gastronomy and (of course) beer in some of the most beautiful scenery in Germany, but also test the man himself — Martin Luther.

Part personal tour, part pilgrimage, this is a trip that takes you past the sites and into the spiritual and social setting of Martin Luther and the Reformation.

That means my posts will not only share what we are seeing, doing, and eating, but also explain and examine who Martin Luther was, what he did, and why that still matters today.

I’m excited to spend a night in the monastery where Martin Luther was a monk. I’m looking forward to drinking beer from some of the best brauereien (breweries) around. I’m going to cherish the quality time spent with my dad (we even get to stay in a “Romantik” hotel in the Wartburg Castle…haha!). I can’t wait to relax in the saunas along the way. I am going to snarf down as much German food as I can. I am going to read every placard I can about Luther and the land that came to bear his name.

However, above and beyond all of that I am thrilled to share that story with you.

Be sure to subscribe to my e-mail list for updates about the trip. Also, if you’re interested, you can follow along day-by-day via social media on Instagram, Facebook, and Twitter.

For now, here’s the itinerary with some of the highlights of what we will be doing along the way. Have you ever been to #LutherCountry? See anything you recognize? Have any recommendations? Any questions or comments you want to share? Please be sure to leave a comment below or reach out via e-mail or social media. I’d love to hear from you!

Day 1: Wednesday, October 24, 2018 (Frankfurt – Schmalkalden) 

• Guided City Tour and stay at the Luther House where Luther lived as a guest in 1532.

• Themed Dinner in the Luther House – a costumed guide will host 10 guest through the evening. Authentic stories about Luther’s life will be told between the courses. 

Day 2: Thursday, October 25, 2018 (Schmalkalden – Eisenach – Wartburg) 

Wartburg Castle (PHOTO: Ken Chitwood)

• Visit the half-timbered Luther House, where Luther lived during his study at the Latin school 

• Exclusive guided tour of Wartburg Castle, where Luther translated the New Testament 

• Cozy dinner in Lutherstuben in Hotel Eisenacher Hof. As in medieval times, you will enjoy music, juggling and jests before and after dinner. 

• Overnight in Eisenach directly at Wartburg Castle in the 5-star Romantik Hotel (hehe!)
  

Day 3: Friday, October 26, 2018 (Eisenach — Erfurt)

• Exclusive English City Tour Erfurt including the famous Augustinian Monastery, where the Reformer served as a monk

• Lunch in an authentic German Restaurant in the heart of the city 

• Visit of the brand new Digital Showroom of Thuringia and a private tour 

• Dinner in a cozy traditional restaurant 

• Overnight directly in the Augustinian Monastery, Erfurt
  

Day 4: Saturday, October 27, 2018 (Erfurt – Weimar)

Goethe’s House in the Park an der Ilm in Weimar (PHOTO: Ken Chitwood)

• Visit the impressive Duchess Anna Amalia Library which preserves literature dating from the 9th to 21st centuries 

• Guided city tour in the UNESCO World Heritage City Weimar, where you will pass over 16 UNESCO objects, such as palaces, Goethe’s Residence or Schiller’s residence, St. Mary’s Cathedral where Luther was ordained as a priest and finally take a walk over the merchants’ Bridge, Europe finest example of a mediaeval inhabited bridge 

• Lunch — feasting on an original German Bratwurst (Sausage) at Weimar Market

• Visit the late Gothic Town church of St. Peter and Paul – also called “Herder Church” - with it’s fascinating Cranach triptych altarpiece 

• Dinner Köstritzer Schwarzbier beer house and restaurant

• Overnight in Weimar Grand Hotel Russischer Hof 4* hotel (fancy!)
  

Day 5: Sunday October, 28, 2018 (Weimar – Eisleben – Halle (Saale))

• Guided English Tour in Eisleben containing lovely churches and fascinating museums Halle (Saale) 

• Visit the two popular churches: Market Church and Halle Cathedral 

Day 6: Monday, October 29, 2018 (Halle (Saale) – Magdeburg)

• Entrance to Francke Foundations – from here Henry Melchior Muhlenberg was sent to Pennsylvania to found the first Lutheran Church in America. 

• Guided Tour through the town including the visit of the Green Citadel of Magdeburg

• Visit St John’s Church where Luther preached about “true and false righteousness” 

Day 7: Tuesday, October 30, 2018 (Magdeburg – Lutherstadt Wittenberg) 

The infamous Castle Church in Lutherstadt-Wittenberg (PHOTO: Ken Chitwood)

• Visit Luther House that was once home to Martin Luther and his family for many years 

• Guided Tour in Lutherstadt Wittenberg to the cradle of Reformation including the theses door at castle churches, Melanchthon House, St. Mary’s Town Church or rather known as the “Mother Church of the Reformation,” the Cranach House and Courtyard 

• Asisi Panorama “Luther 1517 – Wittenberg in Reformation times! Be amazed of the 360° display of the town and get an impression what the atmosphere was like from dusk until dawn

• Dinner in the authentic brewery Restaurant Brauhaus Wittenberg including a German beer tasting

 
Day 8: Wednesday, October 10, 2018 (Lutherstadt Wittenberg)

• Dive into the Reformation Festival during this special days: Reformation Day! 

• Take part in the worship services at the Castle Church in Wittenberg

• Explore the Reformation Festival and all it has to offer

Day 9: Thursday November 01, 2018 (Lutherstadt Wittenberg – Berlin)

• Depart from Berlin for home

100 Sermons and #MeToo

I was talking with someone at my church on Sunday and they confided in me that, “it’s been a rough week for women.” 

In one sense, they are totally right. The issues of sexual violence, assault, and the abuse of women were prominently back in the spotlight this week. Women were sharing their stories again. The pain was evident. So was the righteous anger. So was the resolve. To all the women who spoke up and out, I want you to know that I hear you. I believe you. I am inspired by you and humbled by you. 

Still, in another sense my friend’s statement was only half true. Instead of saying it’s been a rough week for women we could say it’s been a rough few months. Or a rough few years. A rough decade. Or several strung together. 

Some of the stories that women shared this week included assaults and incidents that occurred a long time ago. The event may be in the past, but the pain is still very potent. The environments that allowed for these things to happen still exist. Worse, they are still excused and defended.  

We have to do better. We have to listen. We have to lament.

We also have to repent, because as true as it is that it’s been a rough few decades for women we could also say it’s been a rough few centuries. A rough era. A rough epoch. 

Or, we could just humbly admit that it’s been rough to be a woman since time began. If there is one thing that the #MeToo movement has taught us is that women’s struggle against abuse, assault, and inequality is a tale as old as time. It is also a story that needs to change. 

That’s where the #ChurchToo movement comes in. It has shown us that things need to change when it comes to religious communities as well. 

That is why I am proud to be small, if humble, part of Sojourners’ “100 Sermons” project.  

They wrote of their project:

When #MeToo went viral in 2017, the movement paved the way for #ChurchToo and #SilenceIsNotSpiritual, hashtags that insisted that because Christians are not immune to perpetrating sexual and domestic violence, they must actively denounce it. Christians all across the spectrum spoke out online against abuse. But we wanted to know, would faith leaders be willing to elevate the conversation from Twitter to the pulpit?

They found those sermons and posted them online for readers to search and learn how to make religious communities safer for survivors. You can search the collection by location, scripture, or denomination.

One of my sermons is part of that database. The quote they pulled out is one I continue to stand by. I hope you can appreciate these words. Let them sink in. Let them hit you. Let them unsettle you. Let them move you to action. 

For people who have been abused, there is no quick fix. I wish I could say there was. However, as the promise from Isaiah makes clear, in Jesus there is hope and healing, liberation and justice. I can only pray that the reality of those promises are evident in your life in the days, weeks, and years to come.

Until then, religious leaders like me have work to do—to interrupt the injustices being perpetrated by our very own leaders on our very own people.

Through this process, and over the last week, I am learning that it is not enough to be an ally. It’s not enough to preach a sermon. Instead, it’s time to revolt against a system that has — for far too long — abused, ostracized, and ignored the very people who have often made that same system as great, just, or humane as it possibly could be: women. 

I continue to learn. I continue to grow. I continue to mature. I pray that you’ll join me by listening to, and learning from, more of the sermons on the “100 Sermons” site. 

Test #LutherCountry With Me!

I'm a fan of the Clash. You know, the famous British punk rock band? As you might have figured out already, I am also a huge religion-nerd, traveler, Lutheran pastor, and Ph.D. candidate in religious studies. 

Those different threads of my life are all coming together in my upcoming trip as the official LutherCountry “Tester.” From 23 October - 1 November my job will be to “test” the full LutherCountry experience and report back and share the story of the Reformation and its legacy based on first-hand experience in the lands, places, castles, monasteries, churches, and city-streets where it took place. 

I look forward to sharing all of this on Instagram and Facebook. I invite you to follow me @KenChitwood or @KenChitwoodPhD if we aren’t connected already. 

I also want to share my stories and experiences on my blog and via my e-mail newsletter. 

I know a lot of you are going to love getting e-mails from me throughout my journey in LutherCountry. Some of you, however, might not…

…so I am inviting you to sign-up for a special short-term e-mail list and subscription to my blog.  

Subscribe to the #TestingLutherCountry list!

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If you do, I promise you are going to get insider information, inspiring stories, and my in-depth reflections on the places and people that made the Reformation what it was.

Now, if you’ve been wondering how The Clash song fits in with all of this, let me tell you and give you a little taste of what my blogs and updates will be like in the weeks to come:

While I knew some things about the Reformation that class opened my eyes to the revolutionary power of the Reformation and the stunning stories of the people who were involved in it. 

Can’t wait to get back to Eisenach for Lutherhaus…and a restaurant there called “The Totally Crazy Potato House!”

In particular, my professor impressed upon me — based on his extensive experience traveling in the land of the Reformation and studying in Germany's archives —  how vital it was to see not only the big names and famous moments, but to take in the seemingly simple stories of individuals who can sometimes be considered tangential to the grand narrative. There we can see just how vital the Reformation was for individual lives and liberty. 

That is how I came to write "Should I Stay or Should I Go Now? The Choices Females Faced as Nuns During the Reformation." The Clash song-inspired title spoke to the struggle that women faced with new-found freedoms (including Katharina von Bora) and showed me just how meaningful the Reformation was, and is, for so many people across the world — Lutheran and non-Lutheran, great and small, known and unknown. 

As a Lutheran, a religious educator, and a writer I continue to be inspired by my Reformational heritage to learn more about the world, the people in it, and how through exploration and education we can continue to inspire, enlighten, and liberate one another with our stories and experiences.

Just as Lutheran ideas started in places like Erfurt and Eisleben and spread across the globe, it would be my humble honor to walk in the reformers' footsteps in Germany and go on to share my experience and inspiration with the world in photos, writing, and video. It would allow me to share my passion for the Reformation, its history, and its principles with a wide audience. And that, after all, is one of the things the Reformation is about — having your own experience with a source of knowledge, sharing your story, and inspiring others to step out into the world and do the same.

I hope you’ll join me as I Test #LutherCountry next month! 

The #MosqueMeToo Movement

2018 marked a sweeping year of change and awareness for women across the spectrum, including Muslim women.

Building on the momentum established by the #MeToo movement, the founder of the #MosqueMeToo movement, Mona Eltahawy, has sought to bring similar societal awareness to Muslim women within the Muslim community and empower Muslim women to have a more proactive role in their communities. Despite difficulties, the importance of such a cause is undeniable.

What #MosqueMeToo Is All About

Women have often remained voiceless on issues regarding sexual harassment and assault. According to a World Health Organization (WHO) survey conducted in 2015, 75% of the world’s roughly two billion women 18 years or older have experienced sexual harassment. Furthermore, analysis of the data concludes over 80% of the adult female population in Muslim-majority countries, such as Afghanistan and Saudi Arabia, have been negatively impacted. Granted, these statistics can vary depending on one’s definition as to what constitutes sexual harassment, but these facts still paint a daunting picture of a serious problem in society regarding the basic human right to feel safe. 

However, hash-tag movements and the social synergy that is created by them can strengthen voices so that they are heard. A revolutionary movement, called #MeToo, started in 2007 and was revived in October 2017 on social media outlets, such as Twitter and Facebook, to expose sexual assault incidents and provide a sense of unity for survivors. Inspired by the momentum created by #MeToo on social media, Egyptian-American writer, activist and journalist, Mona Eltahawy, began the #MosqueMeToo movement to give an active voice to women who experienced sexual violence in the Muslim community and have long been silenced in male-dominated cultures. 

A focus of the movement is exposing sexual violence at sacred places, such as during the Hajj. Although Saudi Arabia’s Council recently passed an anti-harassment law that punishes offenders and protects victims’ dignity as insured by Islamic law abuse continues to occur in the Gulf country because of underlying gender inequalities says Eltahawy. Consequently, giving Muslim women a greater voice in their community will allow them as caretakers of children, to empower their daughters and instill parity of women in their sons, to incrementally move the needle with each generation, so that men no longer see women as inferior.

The Hajj is a particular place of tension for Muslim women who report instances of sexual abuse by men during the annual spiritual pilgrimage.

As discussed, sexual violence in the sacred places of the Muslim community, especially during the Hajj, is not an anomaly. The spark that ignited the #MosqueMeToo movement began in February 2018 by Eltahawy when she tweeted her experience during the Hajj after being inspired by a harrowing Facebook post by a Pakistani woman, Sabica Khan, who shared her own incident. Eltahawy wanted to distinguish the #MosqueMeToo movement from #MeToo to ensure it “breaks the race, class, gender and faith lines that make it so hard for marginalized people to be heard.” 

With increased globalization, transportation technology, and the Internet, the world’s interconnectedness is unparalleled—social media platforms are giving women a voice that we may not have arguably heard before. Eltahawy noted that her Twitter thread was liked or retweeted “thousands of times” and shared in a variety of languages, such as Arabic, Spanish, and German. The synergy that has been created from the #MeToo and #ChurchToo (which exposes sexual abuse and harassment in Christian religious sites) movements are highlighting that the experiences felt by women in the Muslim community are not anomalous, but are shared across the religious and culture spectra.

Eltahawy has expressed numerous goals. Above all, she hopes for positive outcomes for the basic treatment of women. Her objectives include: men having conversations with each other and their families about sexualized violence, holy sites giving sermons and launching campaigns reminding Muslims that "Islam demands the respect of women,” insisting authorities and police need to be trained on how to discern and handle assaults, and calling for more female personnel at the holy sites. She fearlessly requested that the Grand Mosque Imam to address the safety of female Muslims during the Hajj. Inspiring her supporters to continue the movement, Eltahawy has exhorted them: “don’t let it die on social media unless it dies in the society.”

The significance of the #MosqueMeToo movement is multifaceted. Supporters seek to use the movement to empower those most vulnerable: Muslim women, who have been taken advantage of primarily by men and religious figures. By establishing a network seeking to challenge the societal norms Muslim women are joining the movement to challenge the accountability of the crimes because they refuse to simply be victimized, especially in sacred places.

The Quran and Other Concerns with #MosqueMeToo

However, the movement has faced its hurdles. Eltahawy’s insinuation that the Quran is irrelevant in addressing how women should pray is a highly inflammatory statement to many Muslims. There seems to be a division in the movement between the emphasis on a literal adherence to the Quran, versus a less rigid interpretational frame. Amina Wadud, an international Quranic scholar and mentor to Eltahawy, emphasizes the importance of reinterpreting the Quran so that the Muslim community can cultivate more liberating, inclusive, equitable laws.

There are also Muslims who feel that this movement will only amplify Islamophobia and substantiate their false arguments that portray Muslim men as evil. Some Muslim women fear that exposing the Muslim community’s “skeleton in the closet” will enable society to further blame Muslims (“#MosqueMeToo”). When women do speak up, both in society and on social media, they are told that they have an overactive imagination, it is their fault, they want to destroy Islam, they are too ugly to be assaulted, etcetera (“#MosqueMeToo”). However, due to the supporters’ determination to include men as a solution to the problem in the movement these inquiries may avoid that slippery slope. Activists are using the #MosqueMeToo movement to promote that sexualized violence is not just a “woman’s issue.” They are expressing this by advocating for candid discussion among men within the community to help break the connotation that it occurs without retribution.

Where to from here for #MosqueMeToo? 

The #MosqueMeToo movement has enabled Muslim women to be heard regarding the sexualized violence that they have endured in both the religious and secular aspects of their lives. Significantly, the movement is endeavoring to end the gagging and shaming of Muslims within the community who have experienced this abuse by encouraging individuals to continue to share their stories, the religious leaders to denounce such acts, and highlight the importance of men taking greater responsibility on this issue. 

For this aspirational movement to have a lasting impact on the Muslim community, it needs to leverage social media and broaden its message to a wider audience to public policy makers and the judicial system—lest the movement operate in a vacuum and run out of oxygen causing it to be short lived and ineffective.

*This is a guest post from MaryAnne O'Neill and was originally written as an essay in an "Introductoin to Islam" course at the University of Florida in Summer 2018. 

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?

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)