Re: How much of Islamic culture is actually Arab?
> I have been thinking about this question for a few weeks.
> To what extent is modern global Islamic culture based on
> Arab culture?
Dear Tim,
I think it is probably true that Islam has carried more of
the 'baggage' of the culture in which it was born than any of the
other World Religions. (I'm thinking mostly of Christianity and
Buddhism.) I think this is largely because of the importance placed on
following the example of the Prophet who was, after all, an Arab.
For example this busines of women dressing
> so they are covered from head to toe?
That was really Arab in origin. Veiling was the custom among elite
class women in both the Sassanian and Byzantine Empires. It goes back
at least as far as ancient Athens and perhaps ancient Mesopotamia.
Ironically, it was the egalitarian nature of Islam which caused the
practice to extend among nearly all the urban classes.
> Is the burkha common in, say, Pakistan or Indonesia?
Not that common. In Pakistan the usual Islamic dress for women is the
sevar va chamis, pants and a tunic along with some kind of head scarf.
Women in Indonesia only started wearing head scarfs in large numbers
in the last generation. It is important to keep in mind that some of
these women (with head scarves, not burkas) are adopting Islamic dress
*because* they are entering the work force for the first time. It
makes them feel much less vulnerable. And such clothes are certainly
more comfortable than high heels and a short skirt.
> So why do converts almost always take Arab names?
>
> Baha'is do something similar; I know lots of Anglo-American
> or African-American Baha'is named Nabil, or Karim, or Tahirih.
> Many years ago I even knew a Baha'i child named Shoghi!
>
> Do you think that converts to Islam take Arab names because
> Arab culture is perceived as somehow more authentically Muslim?
Do we take Arab names because we see it as more authentically Baha'i?
No, usually we take them because they represent some figure in our
history which we admire. But normally we give these names to children,
we don't change our own names when we convert. The idea of changing
your name upon conversion goes back to Christianity where they didn't
want baptized Christians to continue to bare names related to pagan
dieities.
warmest, Susan
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Re: The Covenant as Responsiveness
Dear Susan, Thank you for sharing this with us. The idea that responsibility pertains to having the ability to respond is to honor our inherent freewill. To recognise/respond "Am I not your Lord?" is a choice. Karen --- [EMAIL PROTECTED] wrote: > Dear friends, > > As the last announcement indicated, I'm presenting a > paper at the > American Academy of Religion this weekend. I've not > written the > conclusion yet, but I'd like to share with you what > I have and get > your feedback. > > warmest, Susan > > The Covenant as Responsiveness > > > When Baha'is discuss the concept of covenant as it > applies to their > teachings they usually describe the chain of > authority designed to > maintain their unity. They typically focus on what > is commonly called > the Lesser Covenant as embodied in such documents > such as the Kitab-i > Ahd, Baha'u'llah's will appointing Abdu'l-Baha as > His successor and > the Will and Testament of Abdu'l-Baha which > appointed Shoghi Effendi > as Guardian of the Baha'i Faith after Him and called > for the election > of the Universal House of Justice. Hence, the > Covenant is seen as > that which obliges individual Bahá'ís to accept the > leadership of > Bahá'u'lláh's appointed successors and the > administrative institutions > of the Faith. > > But there is another Covenant upon which this > lesser Covenant is > predicated. Frequently this is called the 'greater > Covenant', namely > the Covenant which God has made with all humanity, > wherein He promises > us continuing guidance through His Messengers > Manifestations as > Baha'is call them, while we are obligated to > recognize and obey them. > It is primarily this greater Covenant I wish to > focus my attention on > today, for it is my contention that unless our > understanding of the > Lesser Covenant is grounded in the greater one, the > depth of its > significance will largely be missed. > > >If we look at this greater Covenant as it has > been described > and understood throughout much of history we will > find that this > obligation to recognize and obey has been > articulated in terms of > responsiveness and remembrance. It is this theme of > responsiveness and > remembrance that will be examined in this paper. > > The Baha'i Faith concept of covenant, was not > born in a vacuum. > It sees itself as a continuation of the Abrahamic > line of religions > and its concept of covenant is ultimately linked to > those traditions. > Christians divide their Bible into two sections, the > Old and New > Testament, the term testament signifying covenant. > In Judaism the > term covenant in relationship to God appears first > in the Torah in > connection with the story of Noah wherein God > assured Noah that the > judgment would not again come to men in the form of > a flood; and that > the recurrence of the seasons and day and night > should not cease. The > Adamic exhortation to 'be fruitful and multiply' is > reaffirmed. Noah > and his sons are encouraged to eat all manner of > meat, but a taboo is > placed on the consumption of animal blood and the > shedding of human > blood. The rainbow is presented as sign of this > covenant.1 Another > covenant is made with Abraham when he is asked to > leave his homeland > and journey to a land God ha > s promised to him and his descendents. It is > promised that through Him > all the nations of the world will be blest.2 Abraham > was told to > circumcise all the male members of his family as a > sign of this > Covenant.3 They key covenant of the Torah, however > is the one God made > with Israel on Mt. Sinai. This Sinai event forms > the basis of later > depictions of the establishment of the Greater > Covenant that God makes > with all mankind. > > While Israel was encamped here in front of the > mountain, > > > Moses went up the mountain to God. Then the LORD > called to him and > said, "Thus shall you say to the house of Jacob; > tell the Israelites: > You have seen for yourselves how I treated the > Egyptians and how I > bore you up on eagle wings and brought you here to > myself. > > Therefore, if you hearken to my voice and keep my > covenant, you shall > be my special possession, dearer to me than all > other people, though > all the earth is mine. > > You shall be to me a kingdom of priests, a holy > nation. That is what > you must tell the Israelites." > > > So Moses went and summoned the elders of the people. > When he set > before them all that the LORD had ordered him to > tell them, the people > all answered together, "Everything the LORD has > said, we will do." > Then Moses brought back to the LORD the response of > the people. 4 > > > It is only after this response is received > that Moses go back up > the Mountain and the 10 Commandments are revealed. > Three days letter > this even takes place and is described with these > words: > > On the morn
How much of Islamic culture is actually Arab?
I have been thinking about this question for a few weeks.
To what extent is modern global Islamic culture based on
Arab culture? For example this busines of women dressing
so they are covered from head to toe? I think the U.S. could certainly
benefit from more modesty, but the burkha seems extreme.
Is the burkha common in, say, Pakistan or Indonesia?
I notice also that when Americans convert to Islam, they take names
that sound Arab. In the case of African-Americans it's
understandable that they want to discard the "slave name",
but there are lots of African names that don't sound Arab.
So why do converts almost always take Arab names?
Baha'is do something similar; I know lots of Anglo-American
or African-American Baha'is named Nabil, or Karim, or Tahirih.
Many years ago I even knew a Baha'i child named Shoghi!
Do you think that converts to Islam take Arab names because
Arab culture is perceived as somehow more authentically Muslim?
I await your insights,
Tim
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The information contained in this e-mail and any attachments thereto ("e-mail")
is sent by the Johnson County Community College ("JCCC") and is intended to be
confidential and for the use of only the individual or entity named above. The
information may be protected by federal and state privacy and disclosures acts
or other legal rules. If the reader of this message is not the intended
recipient, you are notified that retention, dissemination, distribution or
copying of this e-mail is strictly prohibited. If you have received this e-mail
in error please immediately notify JCCC by email reply and immediately and
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Old Public - http://www.mail-archive.com/bahai-st@list.jccc.net
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Re: The Covenant as Responsiveness
Thanks for posting this Susan. This has special value for our weekly deepening class. We are currently deepening on the Hidden Words and intend to carry on with the Covenant. best wishes Mike - Original Message - From: <[EMAIL PROTECTED]> To: "Baha'i Studies" Sent: Friday, November 17, 2006 9:52 AM Subject: The Covenant as Responsiveness Dear friends, As the last announcement indicated, I'm presenting a paper at the American Academy of Religion this weekend. I've not written the conclusion yet, but I'd like to share with you what I have and get your feedback. warmest, Susan The Covenant as Responsiveness When Baha’is discuss the concept of covenant as it applies to their teachings they usually describe the chain of authority designed to maintain their unity. They typically focus on what is commonly called the Lesser Covenant as embodied in such documents such as the Kitab-i Ahd, Baha’u’llah’s will appointing Abdu’l-Baha as His successor and the Will and Testament of Abdu’l-Baha which appointed Shoghi Effendi as Guardian of the Baha’i Faith after Him and called for the election of the Universal House of Justice. Hence, the Covenant is seen as that which obliges individual Bahá'ís to accept the leadership of Bahá'u'lláh's appointed successors and the administrative institutions of the Faith. But there is another Covenant upon which this lesser Covenant is predicated. Frequently this is called the ‘greater Covenant’, namely the Covenant which God has made with all humanity, wherein He promises us continuing guidance through His Messengers Manifestations as Baha’is call them, while we are obligated to recognize and obey them. It is primarily this greater Covenant I wish to focus my attention on today, for it is my contention that unless our understanding of the Lesser Covenant is grounded in the greater one, the depth of its significance will largely be missed. If we look at this greater Covenant as it has been described and understood throughout much of history we will find that this obligation to recognize and obey has been articulated in terms of responsiveness and remembrance. It is this theme of responsiveness and remembrance that will be examined in this paper. The Baha’i Faith concept of covenant, was not born in a vacuum. It sees itself as a continuation of the Abrahamic line of religions and its concept of covenant is ultimately linked to those traditions. Christians divide their Bible into two sections, the Old and New Testament, the term testament signifying covenant. In Judaism the term covenant in relationship to God appears first in the Torah in connection with the story of Noah wherein God assured Noah that the judgment would not again come to men in the form of a flood; and that the recurrence of the seasons and day and night should not cease. The Adamic exhortation to ‘be fruitful and multiply’ is reaffirmed. Noah and his sons are encouraged to eat all manner of meat, but a taboo is placed on the consumption of animal blood and the shedding of human blood. The rainbow is presented as sign of this covenant.1 Another covenant is made with Abraham when he is asked to leave his homeland and journey to a land God ha s promised to him and his descendents. It is promised that through Him all the nations of the world will be blest.2 Abraham was told to circumcise all the male members of his family as a sign of this Covenant.3 They key covenant of the Torah, however is the one God made with Israel on Mt. Sinai. This Sinai event forms the basis of later depictions of the establishment of the Greater Covenant that God makes with all mankind. While Israel was encamped here in front of the mountain, Moses went up the mountain to God. Then the LORD called to him and said, "Thus shall you say to the house of Jacob; tell the Israelites: You have seen for yourselves how I treated the Egyptians and how I bore you up on eagle wings and brought you here to myself. Therefore, if you hearken to my voice and keep my covenant, you shall be my special possession, dearer to me than all other people, though all the earth is mine. You shall be to me a kingdom of priests, a holy nation. That is what you must tell the Israelites." So Moses went and summoned the elders of the people. When he set before them all that the LORD had ordered him to tell them, the people all answered together, "Everything the LORD has said, we will do." Then Moses brought back to the LORD the response of the people. 4 It is only after this response is received that Moses go back up the Mountain and the 10 Commandments are revealed. Three days letter this even takes place and is described with these words: On the morning of the third day there were peals of thunder and lightning, and a heavy cloud over the mountain, and a very loud trumpet blast, so that all the people in the camp trembled. But Moses led the people out of the camp to meet God, and they stationed themselves at the foo
The Covenant as Responsiveness
Dear friends, As the last announcement indicated, I'm presenting a paper at the American Academy of Religion this weekend. I've not written the conclusion yet, but I'd like to share with you what I have and get your feedback. warmest, Susan The Covenant as Responsiveness When Baha’is discuss the concept of covenant as it applies to their teachings they usually describe the chain of authority designed to maintain their unity. They typically focus on what is commonly called the Lesser Covenant as embodied in such documents such as the Kitab-i Ahd, Baha’u’llah’s will appointing Abdu’l-Baha as His successor and the Will and Testament of Abdu’l-Baha which appointed Shoghi Effendi as Guardian of the Baha’i Faith after Him and called for the election of the Universal House of Justice. Hence, the Covenant is seen as that which obliges individual Bahá'ís to accept the leadership of Bahá'u'lláh's appointed successors and the administrative institutions of the Faith. But there is another Covenant upon which this lesser Covenant is predicated. Frequently this is called the ‘greater Covenant’, namely the Covenant which God has made with all humanity, wherein He promises us continuing guidance through His Messengers Manifestations as Baha’is call them, while we are obligated to recognize and obey them. It is primarily this greater Covenant I wish to focus my attention on today, for it is my contention that unless our understanding of the Lesser Covenant is grounded in the greater one, the depth of its significance will largely be missed. If we look at this greater Covenant as it has been described and understood throughout much of history we will find that this obligation to recognize and obey has been articulated in terms of responsiveness and remembrance. It is this theme of responsiveness and remembrance that will be examined in this paper. The Baha’i Faith concept of covenant, was not born in a vacuum. It sees itself as a continuation of the Abrahamic line of religions and its concept of covenant is ultimately linked to those traditions. Christians divide their Bible into two sections, the Old and New Testament, the term testament signifying covenant. In Judaism the term covenant in relationship to God appears first in the Torah in connection with the story of Noah wherein God assured Noah that the judgment would not again come to men in the form of a flood; and that the recurrence of the seasons and day and night should not cease. The Adamic exhortation to ‘be fruitful and multiply’ is reaffirmed. Noah and his sons are encouraged to eat all manner of meat, but a taboo is placed on the consumption of animal blood and the shedding of human blood. The rainbow is presented as sign of this covenant.1 Another covenant is made with Abraham when he is asked to leave his homeland and journey to a land God ha s promised to him and his descendents. It is promised that through Him all the nations of the world will be blest.2 Abraham was told to circumcise all the male members of his family as a sign of this Covenant.3 They key covenant of the Torah, however is the one God made with Israel on Mt. Sinai. This Sinai event forms the basis of later depictions of the establishment of the Greater Covenant that God makes with all mankind. While Israel was encamped here in front of the mountain, Moses went up the mountain to God. Then the LORD called to him and said, "Thus shall you say to the house of Jacob; tell the Israelites: You have seen for yourselves how I treated the Egyptians and how I bore you up on eagle wings and brought you here to myself. Therefore, if you hearken to my voice and keep my covenant, you shall be my special possession, dearer to me than all other people, though all the earth is mine. You shall be to me a kingdom of priests, a holy nation. That is what you must tell the Israelites." So Moses went and summoned the elders of the people. When he set before them all that the LORD had ordered him to tell them, the people all answered together, "Everything the LORD has said, we will do." Then Moses brought back to the LORD the response of the people. 4 It is only after this response is received that Moses go back up the Mountain and the 10 Commandments are revealed. Three days letter this even takes place and is described with these words: On the morning of the third day there were peals of thunder and lightning, and a heavy cloud over the mountain, and a very loud trumpet blast, so that all the people in the camp trembled. But Moses led the people out of the camp to meet God, and they stationed themselves at the foot of the mountain. Mount Sinai was all wrapped in smoke, for the LORD came down upon it in fire. The smoke rose from it as though from a furnace, and the whole mountain trembled violently. The trumpet blast grew louder and louder, while Moses was speaking and God an
