The course is philosophy, the paper should be done based on the two you tube video I listed below and the attached document, about Abdul Rauf multiculturalism, so you should read the attached file first and video before you start writing the paper. You have to answer all the questions listed!! Don’t plagiarize.
The course is philosophy, the paper should be done based on the two you tube video I listed below and the attached document, about Abdul Rauf multiculturalism, so you should read the attached file first and video before you start writing the paper. You have to answer all the questions listed!! Don’t plagiarize. (54) Imam Feisal Abdul Rauf on Islam in America - YouTube (54) Debate Turns Nasty on Ground Zero Mosque with RTV Anchor - YouTube In his article, MULTICULTURALISMS: Western, Muslim and Future, Imam Feisal Abdul Rauf describes the exchange of paradigms between the middle east and western society. Rauf argues for increased communication between various muslim communities, not only between the muslim and non-muslim world, but between each other. 1. Analysis: Explain the paradigms and the exchange of paradigms between the middle east and western society. 2. Analysis: Explain what Multiculturalism is in the context of Rauf’s article a. What are some examples which Rauf gives of an MC society? b. How does MC apply to religion? 3. Opinion: Do you believe that people who inhabit the west (the US specifically) have an accurate understanding of Muslims beyond the scope of the media? a. Furthermore, do you believe it is possible for anyone to have an accurate understanding of the members of any religion? b. Specifically, pick one of the eastern religions we covered and explain a teaching or feature which surprised you. Don’t answer this question. 4. Analysis: How does your answer to (3) tie into MC? a. Do you define MC differently than Rauf does? b. If so, how does Rauf’s definition of MC differ from your own? c. If not, which aspects of Rauf’s MC do you find most illuminating? 5. Opinion: Should the ground zero cultural center be completed? Suggestions and Requirements: I. You MUST HAVE A THESIS! II. Your paper must be 12 point font, times new roman, double spaced III. Your paper should be around 5 pages in length IV. You must answer each point in the rubric in a developed essay V. VI. If you bring in outside sources from beyond the scope of this class, you must include a works cited page. VII. Don’t plagiarize, it’s not worth it, I will not let you Re-Do or re-submit a plagiarized paper. MULTICULTURALISMS: Western, Muslim and Future MULTICULTURALISMS: Western, Muslim and Future Author(s): Imam Feisal Abdul Rauf Source: CrossCurrents, Vol. 55, No. 1, CURRENT ISSUES IN INTERFAITH WORK (SPRING 2005), pp. 100-105 Published by: Wiley Stable URL: http://www.jstor.org/stable/24461190 Accessed: 22-04-2016 00:29 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact
[email protected]. Wiley is collaborating with JSTOR to digitize, preserve and extend access to CrossCurrents This content downloaded from 130.182.50.101 on Fri, 22 Apr 2016 00:29:48 UTC All use subject to http://about.jstor.org/terms Μ U LT IC U LT U RA LIS Μ S Western, Muslim and Future Imam Feisal Abdul Rauf Ill e are accustomed to thinking of the West as open to and tolerant of dif 111 ference> and the Muslim world as being homogenous and violently W opposed to cooperation with others. What we forget is the not-so-distant history of the West as the site of profound xenophobia and the Muslim world as the home of diversity and multiculturalism. It is only in the past half-century that the West has evolved away from two paradigms that led to extreme violence against people considered the "other": 1. The racist paradigm, euphemistically phrased as the "White Man's Burden," that led to a Western triumphalism that aggressively proselytized the rest of the world into adopting Western culture and religion. The British, for example, sought to create a race of'brown Englishmen' in India. The French Francophiled their North- and West-African colonies (Algeria, Morocco and Senegal) while the Spanish completely displaced Central and South American native cultures with their own Hispanic culture and Catholic religion. It was this attitude that fueled the discriminatory "White Australia" immigration policy until the mid-20th cen tury and sanctioned other policies that permitted the horrible treatment of Australian aborigines. It also explains the American genocide of the Native American Indians and slavery of the black race, behavior neither countenanced by any religion nor by the American Declaration of Independence. 100 · CROSSCURRENTS This content downloaded from 130.182.50.101 on Fri, 22 Apr 2016 00:29:48 UTC All use subject to http://about.jstor.org/terms 2. The nation-state paradigm, which aggressively sought to homogenize human identities within a geographic boundary. When race was not different, ethnic, linguistic or religious minorities were oppressed and treated as outsiders, alien to the dominant culture. Where once wars were conducted by a warrior class or by soldiers, wars between nation-states drew whole populations into participat ing in national wars, broadening the conflict to include non-combatants. Pogroms against Jews in East Europe, the treatment of the Irish Catholics by the Protestants, and the ejection of Jews and Muslims from the Iberian Peninsula are examples of what happens when societies shift from a multicultural social contract to a monocultural one. These two paradigms ineluctably ushered a 'Clash of Civilizations' that reached its most explosive apogee in the two World Wars of the 20th century and with the Nazi regime, which sought to establish a purified white Aryan race and gave us the holocaust. Monoculturalism weakened the European powers and almost destroyed the human race. The multiculturalist paradigm now on the rise in Europe and the West was the operational paradigm that ruled the Muslim world for thirteen centuries, flowing from the teachings of the Quran and the Prophet Muhammad as under stood and implemented by his immediate successors. How the Muslim World Lost Its Multiculturalism Until the 20th century, the Muslim world operated under a multicultural para digm, understood as flowing from Islamic theology, law and historical prece dent. Until the First World War, Istanbul, capital of the Ottoman caliphate since 1453, was almost half Greek, with many cities and regions of modern Turkey populated by Greek majorities. Smyrna, the modern Izmir, for example, was two-thirds Greek until 1922.400,000 Greeks lived in Alexandria, Egypt until the mid-1950s. Today it has less than 3% of this figure. Armenians, Jews, Kurds, Arabs, Turks, and Persians, reflecting the full variety of Jewish, Christian and Muslim interpretations: Shia and Sunni with all the varieties of legal schools of interpretation, lived and worked in intimate proximity with each other, as did Hindus and Muslims in South Asia. Today the head Patriarch of the Greek Orthodox Church is still based in Istanbul. Starting with WW1, the Muslim world, under the colonial influence of the West and legitimately enamored by the ideas that catalyzed Western prosperity, uncritically adopted these two pernicious paradigms. The result was the rise of SPRING 20 05 · 101 This content downloaded from 130.182.50.101 on Fri, 22 Apr 2016 00:29:48 UTC All use subject to http://about.jstor.org/terms MULTICULTURALISMS triumphalist nation-state identities around ethnicity and religion. Monoculturalist societies began to emerge around hardening ethnic and reli gious identification. Arab nationalism was one, fueled by the British in the late 19th century as a means of breaking up the Ottoman Empire. Traditional Islamic systems of rule came to an end, systems that had hitherto ruled over multicul tural groups of peoples, including the Islamic nation, the ummah, based upon workable concepts of a multi-ethnic, multi-religious and multi-lingual society not defined by geography. Geographically homogeneous ethnic nations were born, seeding ethnic conflicts that continue to this day. Turkey now had no place for Greeks, who left in large numbers. Armenians and Kurds suffered atrocities Islamic law forbids. Pakistan and Israel were examples of geographies carved to accommodate reli gious nationalisms that philosophically had no space for Hindus and Gentiles as equals, violations of the very religious ethical principles of Islam and Judaism. And when Arab nationalism failed to progress society, Islamic nationalism read ily filled the vacuum, a concept completely alien to the traditional notions of Islamic thought, theology or legal and historical precedent. An Islamic version of the White Man's Burden evolved in the 20th century: a "Muslim's burden" that sought both to defend the "House of Islam" from what was perceived as militant secularism and militant Jewish nationalism. It also sought to aggressively proselytize non-Muslims towards Islam, just as in the past European religious groups tried to convert Muslims to Christianity, or at the very least neutralize or secularize them. One unfortunate result of this was that the historical embrace and protection by Muslims of the varieties of Christian churches in their midst, Christian communities whose histories trace back con tinuously to the time of Jesus Christ, have withered, and non-Muslim commu nities increasingly feel under attack by an Islamic militancy that was never allowed such prominence in the fourteen centuries since the rise of Islam in Arabia. The precedent established by the Caliph Umar b. Al-Khattab's in 638 CE, gra ciously honoring the Orthodox patriarch in Jerusalem, granting Christians pro tection, and inviting seventy Jewish families to immigrate to Jerusalem from Tiberius to re-establish a Jewish community in the City of David, is hardly on the radar screen of many young Muslims today. Gripped by their Islamic fervor, they are often taken aback when reminded of this important legal precedent that shaped interfaith relations between Muslims and non-Muslims, and of its Quranic basis in injunctions like "there shall be no compulsion in religion," and 102 · CROSSCURRENTS This content downloaded from 130.182.50.101 on Fri, 22 Apr 2016 00:29:48 UTC All use subject to http://about.jstor.org/terms FEISAL ABDUL RAUF "tell the infidels, 'to you your religion, to me mine.'" These principles are firm ly enshrined in Islamic law and historical precedent, which require Muslims to honor and protect those who frequently remember God's names and hymn His praises in "cloisters, synagogues, churches and mosques." The Prophet's intention of creating an Islamic identity,