May 13, 2022

secular forms of Christian perfectionism within academia

I can vividly remember in the cult I was raised in, moments where we were made to listen to Christian apologetics--'proving' the inerrancy of the gospel, 'proving' how evolution wasn't real, or how Christian courtship was the only way to have a happy marriage. The function of these sessions, no matter how much it was asserted that this was so, was not to genuinely explore evidence to arrive at an unbiased conclusion, nor to encourage a genuine diversity of thought, but to find the pathway through to the predetermined 'correct' idea. In this way, otherwise outlandish and illogical ideas were able to appear to well-intentioned and perfectly intelligent rational people as having a strong patina of plausibility. When the factor of subtle communal pressure was added to this, it meant that anyone who wanted to remain in community would not challenge the orthodoxy. This meant that what was really at stake epistemologically and methodologically was obscured by gnosticism, in which God's will on earth was presumed instantiated by the group's leaders. To ask uncomfortable questions about groupthink was the same as questioning God's will.

There are massive differences between a small cult and the secular academy, but some of the more extreme progressive academic discourse resembles nothing so much as the gnostic theology of a cult. Like a cult, the goal is not independent thought but to find the way to the 'correct' idea, stated in the 'correct' language, that broadcasts that you belong to the 'right' people. There is not an independent method to arrive at truth, because truth is (like it was in the cult) purely a function of where you stand in relation to who is in power.

Now there is nothing wrong with forming a group around certain ideas; every group's foundations are to some extent a matter of social conformity rather than independent moral reasoning. But this tendency in academia concerns me because of the gap between what these groups imagine the stakes of their ideas are, and the actual state of the university within US society today. They remind me of warriors who have lost the map of the terrain of battle, and have become deluded that their real and ultimate enemies are within their academic disciplines. As neo-liberalism and austerity carve our vocation as humanities scholars into bits, and as the right ramps up the culture wars against the university, some of them imagine that it would be a good thing for certain departments or disciplines to be destroyed in the name of progress towards a 'revolution' deemed to be held back only by a cabal of 'status quo' scholars who lack sufficient faith in this alleged progress.

The end result of this secular form of Christian perfectionism seems nearly the same on the left as the conservative Christian cult I grew up in: a proportionally tiny group who imagine that the walls of the academy are the world itself, and that they are at the center of the site of a tremendous battle purifying the evils on the way to remaking the world. Like the cult I grew up in, this type of thinking appeals to the alienated and disaffected among the intellectuals because it is full of hubris that is made to appear morally justified. But this tendency is limiting. Such groups are inherently weak, easily divided by ideological infighting over small issues and thus easily picked off and overwhelmed by ideological opponents who really understand power. Not understanding power except in theoretical terms, this academic 'super-left' (to borrow Ali Mazrui's phrase) remain on the margins of it, and this place itself comes to seem like a form of exceptional virtue, as well as a form of evidence that there is a conspiracy against the truth they possess.

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April 4, 2022

The cave at Hira and the importance of place to mystical experience

I've long been fascinated by the earliest "revelation" received by Muhammad, which he interpreted as being from the angel Gabriel. I believe Muhammad's experience in the cave with the Angel Gabriel was real. While I accept that Muhammad is the only valid source for what happened to himself, I am also convinced that the orthodox interpretation of the experience is only one of a range of possible interpretations one could have given to it. For instance, if Buddha Gautama was in that cave, I do not think he would have spoken of the Angel Gabriel, for the Angel Gabriel would have been culturally alien to his worldview.

When I step back from Muhammad's interpretation and think about the sacred space of Hira, the impression I'm left with is the fundamental importance of that cave as a 'gate' to another reality, where there is always the potential for humans to have an experience of, an experience that lies beyond the sensory world of common sense experience. All revelation and mystical experience in human history, if it is not the specious invention of a complete charlatan (a possibility!), is made possible by the intersection between these spaces and the personalities of certain sensitive individuals.

In studying the life of Muhammad, I've come to understand that it is only natural for one who has such an experience to interpret it through the lens of their own linguistic and cultural frame of reference. And I also hold out that it is always possible for the one experiencing this to misinterpret its meaning, since even the greatest of humanity are potentially unreliable guides to an experience that by design overwhelms one's senses and sense of normalcy. These interpretations in language are almost always a partial understanding of phenomena that remain fundamentally mysterious. But I am convinced there are other places on this earth very similar to Hira cave. This is actually one reason I can think of why the recovery of indigenous epistemologies is very important work, not only politically, but spiritually.

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March 16, 2022

Lamya al-Mugheiry and the global worlds of the Swahili


One of the fascinating minutiae of the global Swahili-speaking Omani diaspora is the late great Lamya al-Mugheiry. Born in Mombasa, Kenya and raised in Oman, Cairo and the UK, according to Wikipedia, she ran away from home at age 16 to pursue a musical career in New York city. A brilliant vocalist with a five octave range able to hit the 'whistle register', she sang vocals on Duran Duran's "Come Undone" during their Unplugged tour, worked with Soul II Soul, and released a highly underrated solo album, "Lamya". She passed away suddenly of a heart attack in Oman in her mid-forties [thanks to Sa'ad for the correction]. Someone ought to write her posthumous musical biography. Because otherwise I'm gonna do it, once this first book is done.

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