At 16 years old, Jason Perez was dealing drugs in his Massachusetts neighborhood. By the time the documentary New Muslim Cool begins, Perez has converted to Islam, changed his name to Hamza Perez, and moved to Pittsburgh to start a Muslim community. The film tracks Perez through intimate and important episodes of his life, including his wedding to a Muslim woman and the birth of their first child. Every moment evokes a larger theme of what it means to be Latino and Muslim in post-9-11 America.

Perez, like many Latinos, grew up Catholic. His mother is quoted in the film talking about the family’s struggle to reconcile her son’s faith with the rest of her Puerto Rican family. With his conversion to Islam, Perez is no longer able to eat the lechong, the roasted pig, which is popular in Puerto Rico.

Conversion to Islam doesn’t mean giving up on Puerto Rican culture, however. As one half of the hip hop duo, the Mujahadeen Team, Perez and his brother Suliman mix Latino and African American influences, often with strong Islamic messages.

Not everyone has found the conversion to Islam as natural as Perez’s. An article for the Brooklyn Rail profiles various Latino converts to Islam and the struggles they’ve encountered. Some Latinos have been made to feel unwelcome in certain Mosques, where speaking Spanish was looked down on. Some Latino families profiled in the piece have refused to accept their children’s conversions to Islam, in one case continuing to serve pig products, knowing of the dietary restrictions.

Estimates vary on the number of Latino Muslims in the United States. According to a Voice of America article from 2007, there are anywhere between 70,000 and 200,000. The group still represents a small minority within a minority, but people like Perez aim to change that by converting more people to Islam.

The Brooklyn Rail quotes Alex Robayo, the host at a Hispanic Muslim Day, who tried to emphasize the similarities between Catholicism “You may say in Spanish ‘dios,’ in English ‘God,’ in Arabic ‘Allah. Is dios and God different?” Robayo added, “Dios es grande.”

Watch the trailer for New Musilm Cool below:

Source:  New Muslim Cool ,  Brooklyn Rail  

Image by Kauthar Umar.

Big news! Pope Benedict XVI has broken the papal record for most mosque visits. With his visit to the Hussein bin-Talal mosque in Amman, Jordan, he bested his predecessor’s record by just one visit—but he also doubled it.

That’s not bad math: the record for mosque visits by a single pontiff, which Benedict XVI now holds, is two.

Here’s John Allen from the independent Catholic newspaper National Catholic Reporter:

Late this morning, Benedict visited the Hussein bin-Talal mosque in the Jordanian capital of Amman. That makes two mosque tours for Benedict XVI, after a visit to the legendary Blue Mosque in Istanbul, Turkey, in late 2006. Though John Paul made appearances at many mosques over the years, he only entered one – the Umayyad Mosque in Damascus, Syria, in 2001.

Granted, the visit in Amman wasn’t quite the same stunner as Istanbul. For one thing, the symbolism was different; Benedict didn’t share a moment of silent prayer with an imam, and he didn’t take off his shoes. He did both in the Blue Mosque in 2006.

Nonetheless, the pope’s choice to go to the mosque at all, which is named for Jordan’s late King Hussein, offered further confirmation of the rising importance of Islam for this pope and for the broader Catholic church.

Source: National Catholic Reporter 

 Alt Wire is a morning digest of links and information collected and explained by a different guest blogger every weekday. Today's guest is Muslimah Media Watch editor-in-chief Fatemeh Fakhraie. Check back for tomorrow's guest, Shakesville blogger Melissa McEwan.

Wajahat Ali’s blog, GOATMILK, is hosting a monthlong series entitled “The Contemporary Muslim Women”, where Muslim women writers post guest entries. One of these writesr, Noura Erakat, writes about Irshad Manji’s misguided approach to the Gaza crisis.

The Muslim Sex Shop website takes a “halal” approach to sex in the life of a Muslim, discussing issues frankly but humorously in the form of poetry, guest fiction, and cheeky merchandise. 

Jamerican Muslimah writes a checklist of Muslim male privilege in the style of Peggy McIntosh.

Persianesque is an online Iranian lifestyle magazine. The magazine recently featured a British exhibition of three generations of female Iranian artists, entitled
“Masques of Shahrazad”, and featuring artists such as Shadi Ghadirian (one of my personal favorites), Mansoureh Hosseini, and Golnaz Fathi.

Riffat Hassan, a theologian and Islamic feminist scholar of the Qur’an, writes a wonderful paper titled, “Members, One of Another, Gender Equality and Justice in Islam,” which thoroughly explores Islam’s position on human/women’s rights.

BIO: Fatemeh Fakhraie (Fatemehfakhraie.wordpress.com) is an Iranian-American Muslim woman who writes about Islamic feminism, Islam, and race for several online and print outlets, including Bitch magazine, Racialicious, and ReligionDispatches. She is the founder and editor-in-chief of Muslimah Media Watch, website dedicated to critically analyzing images of Muslim women in global media and pop culture. She also serves as associate editor for the new website alt.muslimah.

Previous Alt Wire Guests: Joe Biel, Anne Elizabeth Moore 

When the organization Islamicity.com organized a hajj in the video game Second Life, pilgrims were faced with a question: Is a religious experience possible with a virtual avatar dressed in a Batman costume? In an article for Religion Dispatches, Rachel Wagner explores some of the strange issues involved in virtual spirituality. Wagner taught a class called “Religion, Ritual and Virtual Reality,” where she led her students on the virtual hajj in the game Second Life. Unfortunately, the avatar she used was dressed in a Batman costume. Considering her class, and religiously themed video games both banal and disturbing, Wagner eventually concludes that spiritually enriching experiences are possible online, but it “must in some way change how we live our lives offline.”

Source: Religion Dispatches

With a notoriously “faith-based” presidential administration in its last throes and a race for the White House boasting a varied slate of Christians—a  man who’s been called a “semi-Baptist,” a Pentecostal conservative, a Catholic Democrat, and a member of the United Church of Christ whom some insist is a “secret Muslim”—it’s surprising that faith and religion aren’t playing a more central role in the presidential and vice-presidential debates.

There’s been a relative lack of religious talk during the presidential face-offs, and various spirituality blogs are wondering if tonight’s will be any different. Both Christianity Today and the Greenberg Center for the Study of Religion in Public Life noted a dearth of religious talk in their liveblogs of last week’s debate, with the notable exception of Tom Brokaw’s zen question. GetReligion also called attention to the fact that the latest presidential debate’s only spiritual reference was to Buddhism, after the website live-blogged the Palin-Biden debate and its own lack of religious language.

One explanation is that Iraq and the tanking economy have largely pushed aside religious and social issues that dominated previous debate cycles. Nathan Empsall at the Wayward Episcopalian is glad the candidates are addressing the economy, but still frustrated by both candidates’ remarks in that regard. With McCain foundering in the polls and in need of a game changer, it’s questionable whether Christianity will make an appearance in tonight’s debate.

Image by Ricardo Carreon, licensed by Creative Commons.

A new, English-language translation of the Quran by Dr. Laleh Bakhtiar is causing controversy in some Muslim communities. The Sublime Qur’an (Kazi Publications, 2007) is the first English-language translation of the Islam's holy text by an American woman. Muneer Fareed, the Canadian secretary general of the Islamic Society of North America (ISNA), said he would consider banning it.

Though attempts to ban the book have been thwarted, the controversy continues. One passage is getting the majority of the heat: chapter 4 (Surah), verse (Ayah or Sign) 34. Sikeena Karmali, who interviewed Bakhtiar for Ascent, tries to clarify the issue:

Dr. Bakhtiar reverts the translation of the Arabic word dharhaba, translated for centuries by Muslim clerics as “to beat,” back to its original meaning of “to go away.” This is nothing short of revolutionary for empowering Muslim women in traditional societies, where a system of patriarchy cites the absolute authority of the Qur’an as the legitimizing factor for domestic abuse.

Bakhtiar says she wanted the translation to be as inclusive as possible. In the interview with Ascent she says, “Arabic is so rich that there are many different words you can use for [the translation of] a word. I always chose the word that would be most inclusive of people of all faiths.” Her translation is based on an understanding of the language as poetic, rather than didactic. In her reading, each passage is open to many interpretations, which “creates a diversity of belief that necessitates tolerance and openness.” Rather than putting her own interpretive spin on it, Bakhtiar tried consistently to translate each word throughout the text, leaving much of the interpretation to the reader.

Image by  el7bara , licensed under  Creative Commons .

As much as there is dividing Jews and Muslims, the two religions have more in common than their belief in Abraham. Writing for Tikkun, (article not available online) Zalman Schachter-Shalomi calls attention to the large body of Judeo-Arabic writings that could point the way toward greater conciliation between the two groups.

Largely unknown to both Jews and Muslims, Judeo-Arabic literature was written in an Arabic dialect with Hebrew script by Jews living in Islamic countries. The famous Jewish philosopher Maimonides, in fact, wrote in both standard Arabic and in Judeo-Arabic. The authors of the texts were undoubtedly influenced by Muslim scholars, Schachter-Shalomi writes, and influenced the Muslim scholars in turn. Schachter-Shalomi envisions a website where Muslims and Jews could read and study the texts, translating the writing for the Muslim world at large and creating a greater understanding between the two religions.

Taking a page from the evangelical mega-churches that have popped up around the country, Muslims have begun setting up multi-site “mosque chains” to accommodate increasingly large religious services, Mallika Rao reports for the Religion News Service. Often branded as more progressive than other mosques, some of the organizations have begun offering gymnasiums, adult education classes, and even mixed-gender prayer areas. The strategy seems to be paying off, both financially and organizationally. Abeer Abdulla, a media specialist for the Islamic Society of Central Florida in Orlando, told Rao, "because of how streamlined we are, you can get off the highway from anywhere and find a mosque that is well-maintained, well-structured and that will always be open." 

(Thanks, Pew Forum.)

Blackwater, the private-security firm winning a suspiciously high number of contracts in Iraq, has also been at the center of some of the war’s most horrific events. Yet the company continues to reap billions of dollars in government contracts and staff their highest positions with retired officials from the military, CIA, and other government agencies. They are uniquely positioned to reap the maximum benefit from both the public and private sector.

The agency is currently embroiled in a lawsuit brought by the widows of three soldiers killed when a plane operated by sister company Presidential Airways crashed in Afghanistan. Last year Blackwater attempted to have the case dismissed under a provision that soldiers can’t sue their government, at whose behest Blackwater was serving. When that didn’t work, the firm took a strange new tack: Rather than be tried in an American court, it requested that the case be tried under Islamic law, or Sharia, which doesn’t hold companies in its jurisdiction responsible for their actions. If this request is honored, it would effectively dismiss the lawsuit.

Talking Points Memo highlights the obvious irony of an ostentatiously patriotic company with well-known right-wing ties preferring Muslim law to the good old-fashioned U.S. legal system, and AlterNet snarks: “If this becomes well-known, the GOP's corporate base will become fundamentalist Muslims faster than you can say Mecca Oil & Gas.” Meanwhile, DailyKos posts the mock-hysterical headline, “Blackwater Wants to Establish A Sharia Caliphate Here in the U.S.A.”

Erik Prince, Blackwater’s CEO, argues that his company’s request is a reasonable one since the plane—carrying U.S. military personnel and operated by a U.S. corporation—crashed in Afghanistan, which is governed by Sharia. This logic is patently absurd, but Blackwater has proven it can get away with murder in the past, and this is just more evidence that the agency wants it both ways: When it’s to Blackwater’s advantage,  it’s a governmental entity, acting on behalf of the U.S. Armed Forces; as soon as that becomes inconvenient, it plays the private-sector card and attempts, often successfully to circumvent the law. Pretty slippery, and plenty scary.

In the beginning, God created the heavens and the earth, right? Much of the Judeo-Christian and Islamic tradition begins with that phrase. Writing for Parabola, Rabbi David Cooper suggests the creation story may not be so simple. Instead of the phrase, “[i]n the beginning, God created…” Cooper suggests a grammatically correct translation of the original material could be: “In the beginning, [it] created God, heaven, and earth.” 

This alternate translation, favored in Jewish Kabbalah teachings, drastically changes the role of God in creation. Instead of God as the creator of everything, there is a different, unnamed force connecting and transcending all things, including God.

Leading an interfaith meeting of teenagers, Dilara Hafiz asked her own son to read aloud a list of others’ first impressions of his faith tradition, Islam:

“Violent, weird clothes, brain-washed,” his voice is subdued as he slowly goes through the impressions. “Tourist?  Hey Mom, look, they think Muslims are tourists—that's pretty neat!” I walk over and read the note for myself—turns out he misread the word “tourist."

Read more at altmuslim.com.

Some right-wing commentators have expressed significant fears over the annual Muslim pilgrimage to Mecca being a hotbed of anti-Americanism. Undeniably, there are many people on the Hajj who don’t support the United States, but a new study published in the Social Science Research Network shows that the Hajj actually promotes “tolerance and understanding across peoples,” Ray Fishman writes for Slate. Participants in the Hajj are more likely to believe that Muslims—both Sunnis and Shiites—are able to live together peacefully and more likely to have a positive view of women after their pilgrimage. And although the anti-American sentiments in the test group remained unchanged, according to Fishman, “the Hajj may be helpful in curbing the spread of extremism in the Islamic world.”

Image by Ali Mansuri , licensed under Creative Commons .

Pundits of all political stripes have pondered the effect that religion is currently having in the world, and what that means for the future of the planet. The rise of radical Islam has right-wing commentators up in arms, while the popularity of evangelical mega-churches in the United States has caused plenty of hand wringing on the left.

The fears of both sides are unfounded, according to Alan Wolfe, writing for the Atlantic. “Most of the religious revivals we are seeing throughout the world today complement, and ultimately reinforce, secular developments,” Wolfe writes. “They are more likely to encourage moderation than fanaticism.”

Taking a page from the playbooks of Karl Marx and Sigmund Freud, Wolfe writes that material wealth makes people less religious. As countries get rich, their citizens will turn away from religion. The United States would seem to disprove that rule, since its citizens are both religious and wealthy, but Wolfe discounts that, calling American religiosity, “as shallow as it is broad.” Also, the current popularity of American evangelicalism, according to Wolfe, is owed in part to the religion’s embrace of secular values and lifestyles.

Throughout the world, Wolfe writes that “religious peace will be the single most important consequence of the secular underpinning of today’s religious growth.”

Not everyone, however, shares Wolfe’s optimistic vision of the future. Philip Jenkins writes for the New Republic (subscription required) that the looming crisis in climate change will exacerbate preexisting religious tensions throughout the world. In the future, as crops wither and icecaps melt, Jenkins warns that “ethnic cleansing in the name of resource protection” may become the norm.

On the other hand, climate change could lead to greater cooperation between people, Cynthia G. Wagner writes for the Futurist. Wagner acknowledges the probability that global warming could lead to conflicts, but also posits that the coming ecological crisis could lead to “economic change, trade, technological and social innovation, and peaceful resource distribution,” rather than simple religious strife and fighting. God willing.

—Bennett Gordon

Image by naughton, licensed under Creative Commons.

Muslim mom and blogger who writes anonymously under the name Muslim Hedonist left behind her hijab and her polygamous husband, but not her faith. On her blog, she contemplates what it means to become a self-seeking Muslim:

To be sure, identity questions are probably best dealt with way before anyone has kids–say, in first year university, with a group of equally wide-eyed first-year students over pizza and beer.

But for those of who went straight from high school into conservative Islam, first year university didn’t offer us a chance to explore such questions.

Recently she mulled over a conversation with her pre-teen daughter about female genital mutilation, sparked by a Somali contestant on America’s Next Top Model. She wondered what to call the practice, how to explain its purpose, and how girls living in a sex-saturated world could still find the clitoris a mystery.

How do I explain this so that she can understand?

I’m not going to repeat any sanitized Muslim excuses–that it’s sunna (the practice of the Prophet), or that it’s supposedly cleaner, or that it’s just a cultural thing that some people happen to do, or that some people think that it will keep girls from having sex before they get married.

“They cut off the clitoris so that a woman won’t enjoy sex,” I answer.

“Eww,” my pre-teen daughter responds, and goes off to watch TV with her sister.

(Thanks, Feministing.)

—Lisa Gulya

For many African Muslims on their annual pilgrimage to Mecca, being stranded for days at an airport isn’t just an inconvenience. It is a test from god. This year, the BBC reports that more than 1,100 Tanzanians were stranded in a Dar es Salaam airport for ten days before finally receiving the go-ahead to travel to Mecca for the Hajj. A devout traveler quoted in by the BBC echoed the sentiments of many in the group saying, “Anyone who gets angry because of flight delays at this time of year does not know Islam.".

Spiritually, the story helps put that ten-hour delay at the Atlanta airport in perspective.

—Brendan Mackie

In its Autumn edition (a special double-issue), Himal Southasian a magazine published in Kathmandu, analyses fundamentalism in the region. The comprehensive package opens with an overview of Islam’s roots, and then examines those extremists who have decided to go out on a limb, like the militant Hindutvas in India or the Sinhala-Buddhists, a group of nationalists in Sri Lanka.  The issue’s coda is a positive one, though.  In "Archaeology and the Rejection of the Mono-Country,” an essayist argues for a renewed examination of South Asia’s varied history and archaeology, confident that a greater understanding of the past will spur future religious diversity and tolerance. —Julie Dolan