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On Friday, October 23rd, I visited the Islamic Center in Bowling Green, Kentucky. I participated in the one o’clock prayer and lecture. Since I grew up in a Cuban and Mexican household, it was difficult to find a place, which was not of my own culture. Since I visit Bowling Green every other weekend, I decided to find a place there. I chose the Islamic Center because I have always been intrigued by the Muslim religion and culture. However, I had little knowledge of the customs and I knew visiting the Islamic Center would be beneficial for me. Besides my interests in the culture, I was honestly terrified about stepping into an unknown culture. I was afraid I would be lost, confused, and accidentally rude. Since I have not studied the Muslim …show more content…
The room was bright, sparkling, and empty. We took off our shoes, rolled out prayer mats, and sat down. The Imam told me after purifying your body you must purify your mind. This entailed us telling Allah our intentions were solely pure and for the sake of Him. I followed the Imam’s body movements and words. The Imam explained we were to do the prayer in Arabic; however, he would translate during the prayer for me to understand. While standing up straight with the inside of our open hands touching our ears, we recited, “God is the greatest,” in Arabic. Next, we placed our right hand on top of our left and touched our chest while saying, “I seek God’s shelter from Satan, the condemned.” Remaining in the same position, we …show more content…
After standing straight up again, we said, “God hears those to praise Him. Our Lord, praise be to you.” After repeating “God is the Greatest,” we bent down on our hands and knees to touch our noses to the floor and said, “Glory be to my Lord, the Most High.” We sat back up and repeated the last position and prayer three times. After a moment of silence, we repeated the whole prayer once more and ended by turning our heads to the left and saying, “May the peace and mercy of God be upon you.” Then, we turned to our right and repeated the same line. The end of the prayer is directed to the angels all around us. The prayer took about twenty minutes to complete. After the complicated prayer, another Imam spoke to the entire mass in complete Arabic. I honestly had no idea what he was saying; however, all the men, women, and children were attentive and happy to listen. Apparently, the service comprised of two lectures about faith and purity. After the service was complete, a couple women questioned me about why I was there and how my experience was. Even though I was confused during the prayer and lectures, I felt as if I was welcomed into the
The spiritual development of a community is a component absent in western formulations of modernity. For Deeb’s interlocutors the process of spiritual modernity is manifested in public piety and “authenticated Islam.” Deeb argues that women are essential participants in the construction of piety and “authenticated Islam” within the enchanted modern. Forms of public piety and social participation, including veiling, community service, and hosting Ashura majlis are necessary components in shaping this enchanted modern. Deeb further examines women’s roles in shifting away from a perceived religious backwardness towards a modern society throughout the second part of her book. Her discussion of the Ashura festival commemorating the martyrdom of Imam Husayn illustrates the shift from a traditional (taqlidi) form of religious worship to “authenticated Islam.” Deeb discusses how latam- self-flagellation- is considered backwards and according to pious Shi’i women the authenticated practice involves learning the lessons from Ashura and applying them to everyday life. The differences in traditional verses authenticated Islamic practices of Ashura reflect the increased participation and roles of women in the commemoration, and in the process of developing public piety and “authenticated
In this article, Kasam explains her experience being a Muslim American on a college campus and the challenges she her and fellow Muslims face on campus. She explains how she is a club leader at Quinnipiac University for a Muslim group. She claims that there is not a lot of Muslims who attend that University. She also believes that many Muslims at the school are afraid of coming out and telling other people on campus that they are Muslims; keeping a low profile. She provides statistics on hate crimes against Muslims around the world, and she also expresses her concern to her Muslim friends on campus. This article was published in the College Xpress for mainly college students to view. Kasam is a staff writer for the Quinnipiac Chronicle who mainly writes stories about incidents on and around Quinnipiac University. This article will help me explain the various problems that Muslim students around college campuses face
All Moorish Americans– members of the Moorish Science Temple of America (MST of A) – must keep their hearts and minds pure with love and their bodies clean with water. They are to treat men with friendship and have a great appreciation for womanhood. They must lead a life of love, and live the teachings of Islam. Moorish-Americans are required to attend congregational worship services on Friday, the Holy Day, and Sunday School classes on Sunday. Worship in congregation is very important for Moslems because the Prophet Mohammed said that it is 27 times more valuable to worship in congregation than to worship alone. Holy Day Service opens traditionally with the saying of the Moorish-American Prayer all together by the congregation, led by the Chairman of the Temple. Sunday School opens the same as a Holy Day Meeting, then the Chairman turns the class over to the Sunday School teacher. The class is taught from a booklet called the Questionnaire, and goes into the teachings of the Holy Koran of the Moorish Science Temple of America. After the class, there is a reading of the “Warning,” and the audience is led in reciting the Moorish-American
“Culture belongs to the imagination; to judge it rationally is to misunderstand its function” (Wilson 79). In “The Butterfly Mosque” by G. Willow Wilson, she acknowledges culture and explains why cultures can differ so greatly. She emphasizes why its highly inconclusive to try to find a meaning behind ones culture. As a young American Muslim women she is faced with cross cultural ironies as she tries to find her identity and where she fits in. Her conversion to Islam brings into light her internalized prejudice and the different perspectives of Westerners towards the Middle East and vice versa. In her memoir, she depicts both positive and negative aspects of both cultures and, her struggle to find a common ground between the two.
I am a nondenominational Christian and I decided to attend a catholic mass. I attended mass at the Conversion of St Paul Parish on April 6, 2014. The preside was Father Senan Glass and the starting time was 10am. The Conversion of St Paul Parish’s location is 4120 Euclid Ave, Cleveland, Ohio 44103. The church was very big and the stain glass windows were beautiful. At first, I felt uncomfortable because I did not know where to sit or what to do. I really did not have an idea of what to expect. Everything seemed very formal and the service was easy to follow because of the bulletin I was given, which had the order of service on it. The service was concise and it only lasted about an hour.
Goodstein, Laurie. "Across Nation, Mosque Projects Meet Opposition." The New York Times 7 August 2010: 1. Web. 17 November 2013. .
Burns, Thomas J. "Islam." Religion and Society. OU Campus' Dale Hall, Norman. 14 Apr. 2014. Lecture.
Jaoudi, Maria. Christian and Islamic spirituality: sharing a journey. Mahwah, N.J.: Paulist Press, 1993. Print.
Since the September Eleventh attacks by Islamic extremists at the World Trade Centers, the Pentagon, and a field in Pennsylvania, Islamic culture has come under scrutiny by Americans more so than at any other period in the history of the ancient religion. One area that is often criticized by the American main stream media is the role of women in Islamic culture; it is almost common knowledge now that Islam subjugates women to a degree not seen since the Medieval Ages, and is backwards in all aspects of gender relations. Like many stereotypes, this one is overblown, exaggerated, and often completely incorrect. Women have been a fundamental part of Islamic culture since the founding of the Muslim faith. Women have had tremendous influence in all areas of Islamic culture including education, politics, economic concerns, and religious interpretation; by examining each of these four areas, it become clear that women have tremendous opportunities within mainstream Islam. Of course, certain hardline regimes like the one currently holding power in Iran will always oppress women, as well as gays and other minorities. It is important to not focus on the few areas where Islamic culture is practiced and women are subjugated, but to look at the broader Islamic culture where women are a critical component.
Unfamiliarity, in the broadest sense, can evoke a feeling of fear or anxiety. However, my unique cultural upbringing has made me comfortable with unfamiliarity, and eager to embrace differences among people with compassion and tolerance. I am the product of a cultural infusion—I was born in the United Kingdom to an English father, but was influenced by the Turkish customs of my mother. While living in England, I grew up eating dinner on the floor, listening to Turkish music on the radio, and waking up to a poster of Kemal Ataturk. I spent every summer living in Turkey where I learned the language, saw the way different people lived, and became familiar with the practices of Islam. At 14 years old I was immersed in yet another culture when I
F. Hasan, Asma Gull (2000). American Muslims; The New Generation. New York. The Continuum International Publishing Group Inc.
When I chose the topic of Americanization of immigrant Muslim women, I think I expected a straightforward, easy to categorize, research project. On the contrary, what I found was surprisingly different. While I think of myself as a liberal, open-minded female, this project gave me a very new perspective on myself and many of my views as well. Muslim women living in the United States are quite honestly more diverse, more complex, more structured, more contemplative, and more culturally intuitive than I could have ever imagined in my limited experience and knowledge of them. The ‘Americanization’ I sought to illustrate turned out to resemble something closer to a religio-cultural tug-of-war than the predicted homogeneous transformation, or adaptation, to our Western society and religious orientation.
My research included reading books published by authors that attempt to explain the teachings of Islam to a mostly Christian audience. I also read versus of the Quran, the holy book of Islam. While trying to answer the question of what makes people perceive this as a violent religion, I realized I would have to do some fieldwork and talk to actual Muslims. To accomplish this I went to a mosque in Carmichael.
"Partnership for Understanding World Religions and Spirituality - Virginia Commonwealth University." Partnership for Understanding World Religions and Spirituality - Virginia Commonwealth University. N.p., n.d. Web. 17 Nov. 2013. .
Kenneth Jost. 2005. “Understanding Islam.” Annual Editions: Anthropology 11/12, 34th Edition. Elvio Angeloni. New York: McGraw-Hill Higher Education.