Does History ACTUALLY Repeat Itself?

This essay was inspired by my beautiful and supportive fiancé, Emily.

A couple days ago, my lady was in town and she told me she heard this quote on NPR and was curious what my response on it would be. In all honesty, I tried looking for the quote albeit not very vigorously so you’ll have to bear with the paraphrased quote. Suffice it to say, it led to a lovely discussion between us. This quote remained in my conscious for some time now, clearly, and in combination with my Theories & Methods class I’m taking, I just had to write about it in the style I most enjoy: Informally.

“History doesn’t repeat itself, human nature doesn’t change.” – Unknown

Indeed, both are most black and white statements. However, if one were to closely examine each allegation, interesting and informative scholarship would be found. Most significantly, perhaps is Michel-Rolph Trouillot’s Silencing the Past: Power and Production of History. In the book, readers will take a glance at what historians actually do in their research; that is, to examine traces of history and change things if necessary due to contextual vigor.  To add on to an entry a friend of mine wrote in his blog, History is a science almost. It’s not simply remembering dates; in fact, it’s not really that important. What is important however, is what happened around those times but moreover, to examine why and how things happened. That’s why if you ever ask a Historian about why the Civil War happened, they will give you this long ass answer because it is a complex issue that can’t be resolved in one answer. Of course, you could most definitely say it was Slavery. It was. Ultimately, everything that caused the bloodiest war in United States history, was because of Slavery and whether it should be abolished.

The thing is, a lot of people seem to have this understanding that History is black and white. That we all share the same attitudes on history, but in reality, interpretation is what separates and even divides us as historians. Take for example the case of Palestine and Israel. For many years, the debate surrounding the question of Palestine was if Palestinians were kicked out of Israel to make way for Zionist (not Jewish) settlers. Some scholars argued that the Palestinians left on their own accord, or there weren’t any at all i.e., the land was vacant. The latter half contend that Palestinians were forced to leave and had 48 hours to vacate their homes. That was the debate back in the 1980’s.  Currently it is generally, or at least arguably, agreed that Palestinians were coerced into evacuating but the reasons debated are because Palestinians were victims of ethnic cleansing or because they were a threat to Israeli settlers. The point of this story is not to spark controversy, but to examine that the production of history changes with time.

 For one to contend that human nature remains the same, it then opens another can of worms because it begs the question: what is human nature? And this is a total stream of conscious essay so forgive me if I’m leaving out a bunch of details, but the two arguments of how human nature are for one, savage by nature. And the other, that humans are born without sin but may develop bad habits. It isn’t easy to pick out of those two, especially because contemporary scholarship argues that there are some people that have neurological impairments that cause their inability to recognize bad habits. In other words, there are assholes and there are psychopaths. Assholes will lie, cheat, and steal from you because they just don’t care. Whereas a psychopath will destroy a person’s phone if they’re speaking too loudly on it and because they aren’t able to psychologically “ignore” the negative thoughts in their heads, feel absolutely no remorse. Thereby proving once again, that these sort of scholarly thoughts on human nature will change with time as well. 

Indeed, these various interpretations to come about will present a great disconnect with previous thought, therefore one could argue that history doesn’t necessarily repeat itself. History just repeatedly plays a role in how our thoughts on particular epochs shift. It’s an idea, and History as an idea, is produced by people with power and those with a greater voice like let’s say: films, can influence more people because they tend to be more popular than an actual book written by a historian whose work has been accepted by a committee of other historians. The good news is though that, people with power can lose it and people who don’t have power can gain it. You can watch a film about The Alamo and believe Davy Crockett and the others were heroic martyrs of their time, but then along comes a historian who shatters the glass case, like the iconoclasts we are, by telling you, “actually, these guys were just pirates who sought land because of manifest destiny and to expand their slave territory.” Therefore, History is never static; or as my professor so eloquently said it: “the history of history has a history.”

-Mr. Writer

Written on the 19th of September, 2017 at 9:25 P.M. 

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Extending A Helpful Hand: Remembering Hurricane Harvey and the Monsoon Storm in South Asia

The following entry is a summary of an article from The Guardian, whose link is included below. I do not reserve the right to ownership of said article, just the words summarizing the article here. I share this with my readers in remembrance of the victims of the devastation caused by Hurricane Harvey and the victims in Pakistan, Nepal, India, and Bangladesh. May the departed have their sins forgiven and access into paradise. And may the survivors be able to rebuild and granted patience for the things we cannot change. 

Karachi Flood

(Photo: Scenes from the flood in Karachi, Pakistan; Taken from The Guardian)

Around the same time Hurricane Harvey was making its way to Houston, TX we see that people in South Asia including India, Pakistan, Nepal and Bangladesh are experiencing their own natural disaster. This is in no way a takeaway from the historic destruction the hurricane has caused to the great city of Houston, however it is important to acknowledge that this devastating storm has affected neighboring countries, not cities; each suffering just as much, if not more than the other. Bangladesh for example is 1/3 under water, in Mumbai, India, a four-story residential building has collapsed killing 21 people, Pakistan has experienced 3.8in of rain in some areas of Karachi, and 150 people are dead in Nepal.

Like Houston, however, the flood in these respective South Asian countries is being recorded as, in addition to being deadly, historic. According to the article, it is reminiscent of the 2005 flood in Mumbai, which took the lives of over 500 people. That very year, residents of Louisiana felt the wrath of Hurricane Katrina, which lay dwelling in the hearts and memories of the victims and those of Hurricane Harvey. Moreover, residents feel similar sentiments towards government officials, as also echoed in Houston, condemning their lack of preparation for such a disaster. Although the point in sharing this article is not to compare disaster and casualty rates, but rather to extend hands to our brethren across the ocean and rebuild together, as we have already suffered enough together.

-Mr. Writer

Originally written on the 1st of September, 2017 at 9:08 P.M. 

Link to article: https://www.theguardian.com/world/2017/aug/31/south-asia-floods-fears-death-toll-rise-india-pakistan-mumbai-building-collapses?CMP=share_btn_tw

Why I Am a Muslim

My sincere apologies for the delay in writing this. I was supposed to publish this after the end of Ramadan, but I got caught up with other things. Please excuse me and Eid Mubarak!

The fact that I have to explain why I believe what I believe is really annoying. This is an issue that plagues Muslims worldwide, where we constantly have to be spokesmen for Islam but contrary to popular belief, not all Muslims think the same. And for some reason, everyone (including other Muslims) love to judge us based on how we practice or don’t practice. It’s like that scene in the movie Selena:

Image result for we gotta prove to the mexicans how mexican we are, and we gotta prove to the americans how

I can’t tell you how many times I’ve been in a situation where non-Muslims have judged me personally for something and exclaimed, “that’s not what Muslims do” and such a statement will be echoed by other Muslims and say “you’re not a ‘true’ Muslim.” But how do we define what a Muslim is? Because I am trying to make this essay as simple as possible (and because I’m no scholar of Islamic Studies) for the remainder of the essay, Muslim will be defined as simply: a follower of Islam.

Now, let’s try to break that down. How does one follow Islam?

There are several Muslims in the world, and naturally, their way of practice can be arbitrary. Sure, they may share in common certain pillars of Islam i.e., the belief that there is one God, but major (or even trivial) differences based on historical as well as scriptural interpretation hinder any chance of unanimity. The two major sects of Islam: Sunni and Shi’a contain schools of thought within themselves that only exacerbate the disagreements among Muslims. So what I’m trying to say is, there’s no answer that justifiably defines, respectively, what a Muslim is or what they believe.  Moreover, Islam is a religion that welcomes diversity, therefore it is challenging to even determine what features a Muslim must adhere too i.e., not many Muslim women wear their hijab or scarves and not all Arabs or South Asians are Muslim.

Prior to the events of 9/11, indifference was the watchword for people in the United States. There was no reason to be afraid or even worry about Muslims and if one thought about Muslim, they probably thought of Malcolm X or Muhammad Ali, who converted due to the teachings from the Nation of Islam, which some will consider more of a political movement as opposed to a religious school of thought. A similar sentiment is felt towards Ahmadiyya Muslims, like Mahershala Ali, whose beliefs I personally am scarcely familiar with. After the horrific attacks on the World Trade Center, it was said that the attackers were followers of Islam, and people wanted to know: What is Islam? And why do its followers hate us?

With Islamophobia on the rise, many Muslims rushed to put out this metaphorical fire on the effigy of Islam as a religion of Terror. Ordinary Muslims, meaning not Scholars of Islam, had to serve as spokesmen for why Islam didn’t promote terrorism and reassure them, we were not the enemy. Furthermore, some even tried to learn about Islam  As a young child, I experienced threats from classmates myself until I was 15 and was surrounded by intellectuals at a high school who, although they were ignorant of Islam, they didn’t seem to care much and that indifference carried out until my sophomore year.

It was March 2010 that I started to read basic teachings of religion and started teaching myself how to pray and accepted Islam. I stopped eating pork and prayed five times a day but wasn’t reading the Qur’an nor any other books. Essentially, I was just going by faith but still maintained respect for everyone who didn’t share my beliefs and when having to serve as a spokesman for my religion, I became an apologist because that’s all I knew.

When I started my first semester at University, I started drinking and stopped praying because I refused to be a “hypocritical” Muslim, who tried to hide his party-lifestyle and still go to the Mosque on Fridays. I ended up also just walking away from Islam because there were so many things I started reading on philosophy, ethics, and Islamophobia on the rise combined with terroristic attacks made me frustrated with having to constantly apologize for things I wasn’t even responsible for. I lived this way for a few years and oddly, I would get criticisms from Non-Muslims for walking away from my religion because they felt I was a traitor. I tried to keep my apostasy a secret because I was told that the punishment for leaving Islam was death.

Having come back to Islam now, I condemn such critique of Islam by individuals, whose aim is to destroy the religion of Islam off the face of the earth. During my time away from Islam, I didn’t condemn Islam or my lack of faith for profit or to seek sympathy from people simply because I had a bad experience with how the religion was brought up to me. In fact, religion was not forced on me at all. Another reason for me leaving had to do, not with Islam, but with Muslims actually. I will elaborate more on this soon but I don’t want to digress more than I already have. My overall point is that certain writers and critics of Islam, usually do not have a deep understanding on Islam; some will even argue that they’ve only read segments of the Qur’an or have never read it at all. My focus however, is on the critics, who are generally apostates, that tend to attack Islam from an emotional point of view; i.e., their upbringing towards Islam was one that was forced upon them and that is not the religion’s fault, it’s the environment and the ones who forced him who are to blame. Islam, like any religion, is a set of language and symbols that people identify with in order to feel at peace with the world and who they are; to have answers to broad questions and find peace within themselves so that life does not seem meaningless. It’s just a belief. However again, like any religion, there are extremists and people who will try to bastardize scripture because they are looking for political and/or selfish gain. And it is up to ordinary Muslims, such as myself, to speak out against THOSE kind of Muslims.

Critics like Ibn Warraq, Why I Am Not A Muslim, models itself after Bertrand Russell’s Why I Am Not A Christian, in its style of explaining why they have the beliefs they have but both authors admittedly, are not scholars of Religion. Ibn Warraq makes this confession in his Acknowledgements and in his Preface, talks about how he was brought up learning Islam by learning how to read the Qur’an in Arabic, with no clear understanding or explanation of the words in the Qur’an. Such an upbringing is not uncommon for young children brought up by their Muslim parents. Nevertheless, this author decides in his adult life to abandon his teachings of religious dogma, which is fine. He is an adult and therefore he can do what he wants. Warraq then goes on to explain his incendiary feeling towards liberal apologists who claim to be speaking on behalf of “all muslims”. Given that Warraq has already revealed to have Islam “forced upon him”, it’s as if he’s assuming the role of being a representative for all Muslims. Perhaps I’m mistaken? Then why, pray tell, did he write an entire book talking about how Muslims are brought up and on the origins of Islam. Warraq does do justice to the reader by explicitly saying he is not a scholar and shamelessly admits utilizing only secondary sources in his work. Therefore, I dismiss any sort of “praise” for this book being “well-researched”.

A similar sentiment is placed on Ali Sina, who wrote Understanding Muhammad, he describes Islam as a violent religion and the Prophet Muhammad is (among other things) a Psychopath. And its quite clear within the first few pages of his book, that his aim is to eradicate Islam as a religion. I’m not sure what kind of fucked up experience this guy had with Islam, but it must have been graphic considering he’s made it his career to talk shit about it and more so, he claims to be a Christian but nowhere in Sina’s biography does it claim that he’s a licensed Psychologists or Scholar of Psychopaths. Therefore, I can make a similar claims about Sina but that doesn’t mean it’s true. And on the other hand, I have a platform to say them so why couldn’t I? Because, I am not one to stoop to people’s low level.  In addition to Sina, there is Nabeel Qureshi, a convert of Islam to Christianity whose popular book: Seeking Allah Finding Jesus, Qureshi discusses his approach to Christianity after being “such a devout Muslim”. I won’t tear too much into Qureshi because I heard he has stomach cancer, we will be praying for him that he makes a healthy and speedy recovery.

Where he and Ali Sina correlate, is that they both essentially say Islam is bad, Christianity is good; Bible is Peace and Qur’an is Violent. Here’s the thing: everyone has this belief that in Islam, the punishment for leaving the religion is death. My personal opinion: I don’t think so. I really doubt that people automatically find out if you’ve left the religion, they will kill you. Now, if you make a big fuss about it, they won’t be happy. And that’s not an unnatural feeling. How many Christian families do you see jumping for joy when they hear their kid is an atheist? That’s what I thought.

Oh Timothy, you no longer believe in God? Well, that’s okay. We will still keep following the word of Jesus Christ, our lord and savior because that’s what he would want us to.

Get the fuck outta here.

I’m not saying we should condemn people for walking away from their religion. Nor am I advocating for people TO leave their religion. My whole point is, beliefs are personal, they don’t need to be shared with the world. If my brother-in-law divorces my sister, then fine, whatever. But if he then proceeds to harass the family, write books and articles talking ill about her, I’m gonna want to kill him. Does that make me a radical sibling or just someone who really cares about their big sister? Therefore, why is this any different than a religious individual who has murderous thoughts about killing someone who is being a dick. Again, I’m not condoning, I’m empathizing. In the words of Chris Rock talking about the O.J. Simpson Trial, “I’m not saying he should’ve killed her, but I understand.”

It was the judgement from so many people left and right by Muslims and Non-Muslims one can potentially receive either if they change religions, or walk away from religions that made me just walk away from it all at the age of 18. I got tired of being an apologist, I got tired of people judging me for not eating pork, and I got tired of Muslims being hypocrites in how they practiced (or didn’t practice) but were still judging me for how I practiced. Finally, at the age of 21, I was brought to a mosque by a girl, who eventually became my beloved fiancé, for a lecture she wanted to attend before the first night of Ramadan. I felt so out of place at the mosque, having not stepped foot in one for 3 years. I sat outside, alone, thinking to myself about everything going on in my life. I wasn’t in a good place financially or emotionally. I decided to go inside and perform wudu, the purifying ritual a muslim does before prayer and I felt clean, and immediately, I was transported back into my 18 year old mindset; before all the bullshit, before I left home and went off to University to fuck up my first and second year of my undergrad career, before I started questioning things, and before I started just hating everyone and everything. Later, I came across a gentleman who was my former Sunday school teacher. He liked me a lot and I really liked him because he wasn’t judgmental and he taught me how to pray and his genuine positive attitude, made me look up to him. He came up to me and said, “Asalamualaikum! You’re back in town? How have you been? Will you be volunteering to teach at the Sunday School now that you’re back?” I’ll admit, I was afraid when my mom found out I left Islam about what she would say, but I was ashamed, at what he might think of how everything he taught me, I just discarded.

Since then, I slowly began the transition into coming back into Islam. I am reading the Qur’an (in English) and the more I read it, the more it makes sense to me. I have read the bible a bit and I have a copy of the Bhagvad Gita, but honestly, Islam just seems like the right religion for me. Not because it’s more true or anything, it just makes me happy. And its something I identify with. It’s a personal belief that is inexplicable and moreover, I don’t need to explain it because it’s not anyone’s business why I am a Muslim. Moreover, I’m Non-Denominational Muslim, in that, I claim no loyalty to any particular sect of Islam, because I feel that people tend to have arguments as a result of these differences in how they practice.

I honestly cannot fathom why other Muslims are fighting one another simply because they do not share the same interpretation. And that is another thing, when people say Islam is a violent religion and they try to cherry pick quotes from the Qur’an. All scripture is a matter of interpretation; “we come as human beings with our pre-conceptions, prejudices, experiences, and ‘pre understandings.’ Our minds and hearts are already full of concepts and ideas…that we bring to the text before we even open its pages and pronounce its words.” (Dr. Scott Siraj Al-Haqq Kugle, Progressive Muslims, P.203)

Also, I consider myself a Progressive Muslim, as opposed to a Moderate Muslim, because I feel that Progressive Muslims show respect to the classical Muslim thought but leave room for contemporary interpretation. Furthermore, I believe that Islam is in no need of reformation, if anything its Muslims and Shari’ah Law (created by Muslims after the death of the prophet) that need to be put in check. According to Amina Wadud in her essay on American Muslim Identity in the book: Progressive Muslims, she states that Malcolm X, and subsequently other black Muslims that turned to Sunni Islam, did so with the mindset that Islam and Muslims were colorblind. I have my reservations about the latter statement. Surely, I get a lot of compliments from elder Muslim ladies that my fiancé is fair-skinned and resembles a Pashtun (an ethnic group in Pakistan that is generally fair-skinned and well-respected, arguably because they are fair-skinned). Never mind that she is actually Mexican (and a Tejana/Chicana orgullosa!)  but also, the kind of condemnation against other dark-skinned South Asians in general, make me reluctant to say Muslims are colorblind. Muslims are still human beings with flaws nonetheless, so I digress.

There are also Muslims that pray differently or don’t practice at all but still identify as Muslim or will protest when people will proclaim Islam to be a violent religion. The honesty that stems from these individuals is respectable. I do however, have a problem with Muslims that will not practice Islam but judge other Muslims on how they p\actice or try to serve as a representative of Islam, when they clearly don’t believe in it. I don’t have an issue with anyone else worshipping a different way.

“O disbelievers, I do not worship what you worship. Nor are you worshippers of what I worship. Nor will I be a worshipper of what you worship. Nor will you be worshippers of what I worship. For you is your religion, and for me is my religion.” (Qur’an: 109; Surat Al-Kafirun)

-Mr. Writer

Written on the 5th of July, 2017 at 1:07 A.M.

 

 

 

 

 

 

Silent History: A Review/Explanation of An Inspiring & Impacting Book

The following essay was written for a scholarship that I applied to. The prompt was to write on a book that inspired and/or has impacted my interest in studying History. This was not a difficult question because, though there have been many books, essays, and lectures from professors that have been positively influential to me, the foundation of what inspired me to be the Historian-In-The-Making that I declare myself to be, began with this book. Anyone who knows me well, is well aware that all my books are plagued with sticky notes and this book arguably has the most (next to Russell Brand’s autobiography: My Booky Wook) Currently, this book is with a very good friend of mine and I hope he is enjoying it as much as I am. I share this essay with my readers to encourage critical thinking as well as showcase once again my passion, that some will say resembles obsession more than fascination, for History. And is written in bold style to illustrate that it is being written from my actual self and not from my persona. Also, the essay was meant to be 300 words or less and I am proud to say I successfully met that mark so, yeah. I rock! I hope you all enjoy. Please like and subscribe to the blog. And don’t forget to follow me on Instagram and Like Us on Facebook!

As I’ve gotten older, it’s gotten more and more difficult to remember certain things. Even the most trivial such as, what I had for lunch yesterday, become a challenge when I look back into my mind. However, the book that inspired my passion for history, I will never forget. I can recall it so vividly; where I was, why I was reading it and how much I enjoyed it. The book was entitled: Silent Night: The Story of the World War I Christmas Truce by Stanley Weintraub. The title essentially already gives the plot away already, but I will reiterate nonetheless, that the book is about the ceasefire during World War I on the Western front and in honor of a special holiday, enemy soldiers exchanged gifts instead of bullets.

              I was not an avid reader my first semester of College and to be quite honest, I would skim through books more than actually reading them but there was something about the writing Weintraub utilized that made what some critics would describe as the words just “leaping off the page.” And here it began, my first semester as an Undergraduate Student, assigned to read this book for my Western Civilization class. Before I knew it, I had reached halfway through the book and was in joyful tears by reading how for one brief shining moment, during a time of war and carnage, “there was general handshaking: the dead were buried; cigars, cigarettes, and newspapers were exchanged and a general celebration ensued.” (Weintraub, 68). Though there were some who denounced the Christmas truce such as one familiar name, Adolf Hitler, criticized the Germans for fraternizing with the British enemy by saying, “such a thing should not happen in wartime…Have you no German sense of honor left at all?” (Weintraub, 71)

              Honor and or patriotism was the last thing on the minds of these soldiers however, as one British soldier, Corporal John Ferguson, quoted by Weintraub, about the ceasefire with the Germans, “Here we were laughing and chatting to men whom only a few hours before we were trying to kill.” (Weintraub, 79-80) Eventually the Christmas celebrations as well as “all fraternization with the enemy [was] to cease immediately.” Reading the words of these soldiers, post the ceasefire, gaining these epiphanies of their groundless bloodshed and carrying on with the charade (because they have no other choice) in their own way by feigning the discharges towards their targets or even purposefully “shoot [in]to the air’” (Weintraub, 140) was in a word, thought-provoking. The idea that these soldiers were sent to fight against “the enemy” and were now re-defining who exactly the enemy was. “Both sides were misled by half-truths…Beneath the artificial hatred, each respected the other. Victory, if it came at all, would be long delayed, costly and worthless.” (Weintraub, 119) Reading this made me realize that these soldiers demanded answers to questions they finally began to ask themselves, “why am I really here?” It made me think of what other lies we have been fed in our youth that remain truths that we would potentially “die for” in our adult life.

Avi Shlaim has said that “History is the propaganda of the victors” and his statement is agreeable because when we are children and we learn about history, we are told things in a positive light only to find out later that they are actually horrific. And only when we get older do we learn the actual truth that is the awful side of history. We learn about World War I beginning with a series of mishaps that all could be responsible for the start of the war and the countless casualties that resulted as well as the incendiary feelings that remain, resulting in World War II. All the while, wondering how and why things in our own history, got so bad; and if there was a chance for reconciliation even. And it is here, in this story, that we have a pocket of positivity that not everyone is aware although should be. Here these soldiers are learning that the differences amongst them are scarce; therefore, they have no reason to fight one another. Why are they fighting? When instead, “perhaps a football match, after which both sides went home, might be a better solution.” (Weintraub, 119)

-Ahmed H. Sharma (Mr. Writer)

Originally written on the 15th of February, 2017 at 1:19 P.M.

Book Cited:

Weintraub, Stanley. Silent Night: The Story of the World War I Christmas Truce. New York: Plume, 2002. Print.

 

 

 

“True” Identity: An Essay on Self-Awareness & Sensitivity

Who are we? We seem to be asked this question a lot and no one knows how to properly answer and no response seems satisfactory. In the past, people would identify themselves through their last names.  “My name is So and So, son of Whatshisface” And with that form of identification, people gained an impression of you, despite their interaction and properly getting to know you is a priori. It seems unorthodox, however simultaneously, it is understandable.

Arranged marriages function in the same way; this person’s father knows this girl or boy’s father and they thought “hey, you probably don’t have a shitty kid, let’s make them get married!” And the other said, “Yeah!” Then they have kids and they live happily ever after.

However, you don’t need to be a scholar in Anthropology to know that every human being is different. Moreover, no law is universally adhered to by individuals and that’s arguably, why we have problems in society. We can place the blame on religion or humans being savage by nature, but either way the only thing we can essentially agree on is that we cannot find anything to agree on.

Immanuel Kant argued how we can ascertain objective validity but because I’m no scholar of Philosophy; plus, Kant uses a special kind of vocabulary that scholars to this day are trying to figure out what the hell he was talking about. Instead, I will attempt to break the words down as if we were speaking actual English. First, the word: Objective, meaning universally accepted. This is a challenge because everything is arbitrary. Translating the work of philosophers like Kant, for example, is never universally accepted. And the word Valid, put simply just means true. That being said, it will make the following essay more comprehensible.

When we try to attempt and identify ourselves, in terms of contemporary standards, there is a lot to consider. And our need for personal identity is unavoidable. However, the crux of this essay is that we often have to prove our identity because some people are unconvinced of what we identify with because we do not contain 100% of the traits to adhere to that identity. To better clarify, let’s use the example of a father and son. Let’s say the father was a star athlete in his youth, when introduced to his son, if he is not a star athlete as well, but rather, a “nerd”, eyebrows would be raised as to how that was possible? If you don’t believe this, you’re not a superficial person and you should be very proud of yourself. But I’m not referring to you. Not everything is about you, okay? With that, readers hopefully can empathize where I’m going with this and will agree with me when I say, that just because the “nerdy son” of the athletic father does not mean that he is not legitimately his kid. In other words, you can’t identify yourself as something without someone telling you that’s not who you really are.

Which sounds like b.s. because who knows you better than yourself? Your parents? Sure. But, only you know your inner most thoughts. However, there’s people that love to say, “Oh but you’re not a real so and so because you have, do, or believe such and such.” I’ll use myself as an example of identification. Cause none of my friends would allow me to use them as examples. Just kidding! I have no friends.

Just kidding. I didn’t ask them. Because I’m lazy. And that’s why I have no friends.

So, how do I define myself? And this will not be in any particular order. The fact that I have to explain it, will be addressed in subsequent sentences. First, I’m a man. But am I a “real man” How does one define that? What kind of things define a man? Do I like Sports? That’s pretty masculine, right? No, I don’t like sports, so I guess that makes me less of a man? I don’t drive a truck, no; I drive a Hybrid. Guess that’s also a no for me to be a “real man”.  But nonetheless, I am a man. This is who I am. By the way, this is not supposed to be a critique on Trans-Genders because ultimately, what I’m saying is if you are who you say you are, it shouldn’t matter what other people think.

Another way I identify myself as, I’m Muslim. And I’m not sure if you’re aware of all the Islamophobia going around but I sure have noticed it. I’m blessed to say that I haven’t experienced any discrimination first hand (as an adult) but I have constantly had to serve as a spokesman for Islam, which I graciously accept. And as a spokesman, I  I will be posting another article where I expand on this because it is necessary, but in the meantime, I will conclude by stating, I don’t act as an apologist for terrorism caused by psychopaths claiming to do it in the name of Islam. Because of my progressive beliefs, a lot of people will regard me as “not a true Muslim” and that’s because I do not adhere to what they regard as what Muslims truly believe.

It’s like when some people regard African Americans as not “black enough” if they do things or talk a certain way that doesn’t coincide with the stereotypes people have of them. And that’s a shame because who the hell are they to determine what is something and what is not. Simultaneously however, I will sympathize how powerful words are in this day and age, where we should be careful with the words we pick.

A perfect example of this is: Stand-up comic, Jim Norton, notorious for his raunchy style of jokes about him being a shameless albeit honest, womanizer, would self-describe himself as a “pervert”. But in his most recent, 2016 special, Mouthful of Shame,  Norton admits he was wrong to describe himself as such because the type of adultery he would commit would always be consensual, therefore to categorize himself as such would assume that he sleeps with underage girls or is a rapist.

Back to my point, there are people who truly identify with things but they don’t make sense to people. Here’s the thing: they don’t need to make sense to you; they are not YOUR beliefs. It’s not until you empathize and listen to the concerns of theirs, where you understand why the individual believes the way they do. Take Muhammad Ali for instance, when he changed his name from Cassius Clay to Ali, a lot of people refused to acknowledge him by his new name. Claiming things like, “that’s the name he was born with, so I’m gonna call him THAT!” But his reason for changing his name was because it was at this time that he embraced Islam and was essentially born-again. African Americans acquired their surnames from their slave-owners, thereby explaining the phrase “that’s my slave name.” And even if you still don’t agree with it in the end, that’s okay too. But at least your grievances are not in ignorance. However, it’d be simple enough just to accept it and let people be happy.

In the end, all I’m trying to say is that there is an inexplicable desire for us to strive for something greater than ourselves and discover who we are and what our purpose in life is. Some turn to religion, careers, or drugs. Don’t do drugs though. And when we discover ourselves, often times we may believe we are something and people have a right to guide us if we are mistaken, like in the case of Jim Norton, but that’s okay because we are humans and we are going to make mistakes. In the end, we’re all just trying to make sense of ourselves and the battle will be less intense if we’re not having to defend ourselves against people who don’t understand and berate us as a result of it. Live and let live, and live and let die.

 

-Mr. Writer

Written on the 13th of June, 2017 at 7:00 P.M.

 

Welcoming Our New King: Review of Hasan Minhaj: “Homecoming King”

I will be honest, I wish I could have dived more into this review but I didn’t, at the risk of giving out spoilers.

When we think of the kings of comedy, we think of George Carlin, Jerry Seinfeld, or Bill Hicks however, Comedy has no racial boundaries. Arguably, it was Russell Peters, who broke the barrier for Brown comedians everywhere and showed that Indians could be funny. Subsequently, Aziz Ansari will do the same as not only a young, talented, house-hold name, and now anyone who doesn’t know him is considered living under a rock.

And now, we welcome a new Indian Comedian that is taking the world by storm. Though he is perhaps well known for his contributions to the Daily Show with Trevor Noah, he most recently, was the speaker for the White House Correspondent’s Dinner and did an impeccable job by speaking his mind. For those that enjoyed his 25-27 minute speech, I would encourage them to check out his hour long, Netflix special: “Homecoming King”. In this special, it’s a bit unorthodox in that it’s not like traditional stand up shows. For one, the show is more about his life and a specific story as opposed to observational humor and abstract thoughts.

Nevertheless, Minhaj dives deep into his memories and does his best to recreate those moments for the audience so they may empathize with his experiences as a descendent of Indian immigrants and struggling to maintain the culture he has been reared with and simultaneously try to fit in with others who don’t share the same culture and/or beliefs. It is evident early on in the special, how much he cares about his family, despite their disagreements. Moreover, he demonstrates that his family is almost no different than any other traditional family. Specifically, there is a generational gap of understanding between parents and their children in that they can’t seem to agree on how to handle discrimination.

For Minhaj, as a born citizen, he believes that Islamophobia should not have to apply to him because he has done nothing wrong. This is a fair and understandable perspective. On the other hand, his father (like most immigrants) believes they should take discrimination with a grain of salt; as this is something uncontrollable and inevitable when arriving to a new country. This is hard to grasp because, while we can acknowledge that there are terrorists that claim to commit horrific acts in the name of their religion, we do a disservice by associating other Muslims with them, especially since Islam has nothing to do with terrorism in the first place. Furthermore, that ordinary Muslim citizens should have to answer for their actions is ludicrous There’s an article where Aziz Ansari tackled this issue with Rupert Murdoch, perfectly, saying how unreasonable it is for Muslims to have to give press releases or publicly denounce terroristic acts when they clearly had nothing to do with it. In addition to that, Christians are never asked to publicly denounce horrendous acts that have been committed in the name of Christ.

Moving on though, Minhaj also goes on to talk about racism in two different forms: the first is when you’re put in a state of “fear for your own life” kind of racism and the racism “with a smile”. I’d like to tell the story here, but at the risk of it being a spoiler for the show, I’d rather not. Instead, go watch it for yourself to see the example he used. I would be remiss however, if I did not elaborate on what those two types of racism signify though. The former is self-explanatory: being constantly harassed due to your color, creed, or sexual orientation to the point where you are never sure if even the menial errands you need to take care of will be accomplished because your safety is at risk. For Arabs or South Asians, who are descendants from countries with a majority Muslim population,, often they will resort to changing their names in an effort to hide their identity and not cause conflict, so Mohammad will go by Moe, or Abdullah will go as Andy in order to not draw attention to themselves. I am guilty of this as well, personally, but this will be for another blog.

The latter type of racism, is a bit more complex, but when I say “with a smile”, of course I’m not talking about someone who will use a racial slur and grin. I’m referring to the type of people who will sit and laugh with someone “different” but will not announce it publicly or allow their children to associate with them out in the open because they are afraid of people judging THEM. This sort of thing happens when someone “acts” differently. For example, I would always get judged for my love for Bollywood movies and the music, speaking Urdu with my mother, or even eating indo-paki food. Therefore, people would laugh at me and think I was this foreign weirdo, despite the fact that I was born and raised in the U.S. and English was my first language. Thus, I became so ashamed of who I was, that I wouldn’t embrace it out in the open. Even being friends with other “brown” kids in school (where we were perhaps the only ones there) made me hesitant because I was afraid of people judging us or saying SOMETHING. And being Muslim, just added more things for people to judge me by. The thing is, I was not even a practicing Muslim either nor did I choose to be because I just didn’t want to give people a reason to say anything, pretty much.  So like Hasan Minhaj, I just kept it cool, tried to steer clear from danger. And just dealt with it because I figured that’s just the kind of things that happened and as a descendent of an immigrant, I had to deal with it.

However, there is a happy little epilogue to Hasan Minhaj’s story where he ends up pursuing a dream and the dream comes true. He is a successful comedian, married the love of his life, works a great job, and is becoming a house-hold name, all the while he is a Muslim. He tells these stories and is unashamed of who he is. We can all take a lesson from his story, that life is like Biryani (Chicken and Rice but with indo-paki spices. Look it up. It’s fantastic!) where you move the bad stuff out of the way and bring the good parts closer to you.

In “Homecoming King”, all the scenes (i.e., jokes) are hard to distinguish what is bad because all the parts, in my opinion, are good. As a comic, Minhaj takes a kind of Christopher Titus approach in delving deep into his memories and connecting with the audience  with his experiences. Simultaneously, Minhaj does this with a giant, contagious smile and tells the stories as vividly as one can desire. Who can ask for anything more? Now go watch it!

-Mr. Writer

Written on the 27th of May, 2017

 

 

 

Explaining Emotions & Authenticity Properly: Amateur Philosophical Responses to Actual Philosophers of Film Alex Neil and Colin Radford

The following entry is from an assignment I did for a Philosophy of Film class that I took this Spring 2017 Semester. I really enjoyed this class and the movies and readings assigned with it. That being said, I hope my readers will enjoy this movie. And for those who have not seen the films: Mary & Max or Terms of Endearment you have been warned for Spoilers.

I am running through a series of emotions at this very moment contemplating the perfect way to begin this essay. Anxiety, because I have been staring at a blank document for the last twenty minutes with my fingers on the keyboard remaining unmoved and Frustration, because I want this essay to be perfect, despite my amateur philosophical approach to the issue of emotions felt as a result of films. Just like coming up with a proper way to begin this essay, these emotions I felt, are genuine because my aim is to capture the reader’s attention and convince them that I know what I am talking about and that I worked extensively on this essay on. With that confession, the reader may empathize with me of the emotions I feel thereby, perhaps even cutting me some slack and allow me to get on with the point I’m trying to assert: that genuine, human emotions, can without a doubt be felt from fiction, however only under the condition that the viewer genuinely cares about the film he is watching. Moreover, that the film created, was made with the absolute intention to move and entertain its audience.

Only an ignoramus would believe that what is seen on a screen is real, yet it should not take away from emotions being felt because they are that caught up in the narrative or the actor’s portrayal of a character. When watching the film, Terms of Endearment, the reality of Debra Winger’s character lying in the hospital bed speaking to her children (that are not biologically hers) is irrelevant when the younger son is trying his best to keep himself from crying and simultaneously, cannot help but feel frustrated with his elder brother who seems to show an apathetic and dismissive attitude towards their mother as she is slowly passing away. Understandably, one who watches this scene would feel something from observing this scene, but what emotion that would be and how come, will vary. Examining the back and forth discussion on what emotion (if any) are felt from fiction between philosophers, Alex Neil and Colin Radford, reaching a compromise in their responses to one another (from this outsider’s perspective) seem to be a chore. The one thing that they both seem to agree on though, however, is that emotions, in general, are felt. The conflict tends to lie within what emotions, per se, are being felt and if the authenticity in feeling those emotions. The emotion of Fear, for example, according to Neil cannot be considered authentic because “I cannot coherently believe that [feeling Fear] is actually the case that I am threatened by something I know to be fictional.” (Neil, 4) Radford on the other hand, states that we can indefinitely feel genuine fear of something, even if we know it not to be fake: “even the mere thought of spiders may elicit these feelings of panic.” (Radford, 72)

These arguments put forth by Neil and the laws of the Paradox of Fiction attest Radford’s view. Specifically, that genuine emotion requires belief that the objects exist; moreover, we do not believe that fictional objects exist. Referring to Neil’s statement in the previous argument, one could make the assumption that if he were to have seen Mary & Max, he would not feel fear when Mary is at the verge of committing suicide after not hearing from Max for so long, but at this point, the audience has seen that Max has already sent a letter and hopefully, it will reach Mary in time, before it’s too late. Although in subsequent pages, he states that we may not be able to feel fear, but may feel pity: “we should remember that not all fear is fear for oneself; we may also experience fear sympathetically, or for others.” (Neil, 5) Neil is called out for this sort of contradictory (perhaps because it is so vague) by Radford and contends, “if the ways in which we are moved, the various responses, including feelings and desires, are like those we experience in unproblematic cases of pitying, we do pity fictions…(But why then, does [Neil] argue differently regarding…fear?” (Radford, 73)

As demonstrated with the two previous examples, it should be very clear that neither philosopher will deem Pity and/or fear as universal emotions felt by fictional films. Although again, they do admit that a viewer can most definitely be moved by something even by knowing it is fiction. I propose that one cannot simply categorize the feeling in one term, as interpretations of films are incontestably subjective. According to Radford, “we are irrational, inconsistent, and incoherent in being moved [by emotion] for fictional characters.” (Radford, 75) This means that we can feel emotions and we don’t know what they mean but because we are simply incapable of doing so. However inexplicably unsatisfying that reason may be for some who are unable to understand how fictional mediums can invoke genuine emotion, the main crux is that we can be moved by fiction. In order to make my argument more coherent for the reader, I will draw from a personal experience of how I genuinely am moved by fictional mediums.

Before this semester began (sometime in December 2016 or early January 2017) I purchased a book: The Simpsons and Philosophy by some author. My girlfriend, seeing what I had purchased, smiled because she is well aware of my obsession with this legendary, comical cartoon. She knew this not only because I watch it OnDemand each time we are at my house or that my mother pretty much spilled the beans to her (prior to us dating) of how much I loved this show as a child, even though she couldn’t understand how something so simple and childish (because it was a cartoon) could be so entertaining. It was inexplicable because I was well aware none of it was real and everything but I genuinely would smile and laugh at the episodes I’ve watched (repeatedly) even as an adult in his early twenties, I find myself laughing even harder because I am old enough to understand the little jokes I didn’t once understand as a kid. I am reminded of Blaise Pascal’s quote when he said, “the heart has reasons for its operations that sometimes reason does not often understand.”

With that, I hope I have been able to demonstrate my view, that we can genuinely be moved by fiction. Whatever emotion may be is dependent on the viewer. And in spite of a listener potentially not being completely convinced of why a viewer feels a certain way about a film, something entirely fiction and therefore, nonexistent, the reason for how or why those emotions are felt, any efforts in convincing may seem almost incomprehensible.

Therefore, I contend that it is not (nor should be) the responsibility of the viewer to have to explain to anyone, who simply does not understand, why he or she is moved by fiction. Moreover, by maintaining such feelings for fiction, we remain well aware that our strong belief in the medium will not miraculously “give life” to fiction but the very fact that we are defending our reasons for why we are moved by the fiction, should suffice well enough, that our emotions are authentic.

Works Cited:

Neill, Alex. “Emotional Responses to Fiction: Reply to Radford.” The Journal of Aesthetics and Art Criticism 53.1 (1995): 75. JSTOR. Web.

Neill, Alex. “Fiction and the Emotions.” North American Philosophical Publications 30.1 (1993): 1-13. JSTOR. Web.

Radford, Colin. “Fiction, Pity, Fear, and Jealousy.” The Journal of Aesthetics and Art Criticism 53.1 (1995): 71. JSTOR. Web.