The Wise Brain Bulletin News and Tools for Happiness, Love, and Wisdom Volume 3, 3 (3/31/09)

Total Page:16

File Type:pdf, Size:1020Kb

The Wise Brain Bulletin News and Tools for Happiness, Love, and Wisdom Volume 3, 3 (3/31/09) The Wise Brain Bulletin News and Tools for Happiness, Love, and Wisdom Volume 3, 3 (3/31/09) Featured Article: Spinning On Uncertain Ground (Or, some thoughts around creative connectedness amidst our uncertain economic climate) © by Sophia Isajiw and Lisa Kaftori “Creativity is the encounter of the intensively conscious human being with his or her world.” ~ Rollo May young girl spins happily in the sand on the shore of the Pacific Ocean, her little being Atransformed into a joy energy vortex. On the other side of the world, a Sufi dervish whirls passionately into the velvet darkness of night, white skirt twirling, one hand reaching gracefully toward heaven, the other pointing confidently toward touchstone earth. The dervish spins as if compelling the universe to continue turning; his ritual dance, a powerful prayer of praise and gratitude, seems bent simultaneously on transcendence and equilibrium. Young Girl Spinning Video stills from Spinning On Uncertain Ground © Isajiw & Kaftori Why do children spin and dervishes whirl? Why does a perfect pirouette take our breath away? continued on page 2... Also in this issue: Words of Wisdom: Power of Intention Modern Science & by Rick Hanson, PhD. Ancient Wisdom p. 6 p. 11 Wise Brain Bulletin (3.3) • 3/09 • page 1 continued from page 1... Like a dervish, the child spinning on the beach may Why do we feel an irresistible urge to spin when whirl because she experiences fully open awareness we’re joyful? Is there a neurological connection to of our limitless connection to everything in the this physical activity that somehow approaches the universe, or an ‘absolute unity of being’ to use an sublime? older term from philosophy. Children, in their inherent wisdom, love to The term “dervish” itself literally means somersault and swing, or to spin and twirl “doorway” and is thought to be an entrance from on merry-go-rounds. Studies show that there the material world into the spiritual world. The are many significant connections between the Sufi spinning ceremony is a progression: from cerebellum, the part of the brain responsible for self-transformation as a union with God, to the motor development, and the upper regions of death of the ego, and a return to life as a servant the brain that control attention, focus, reason and of all creation. The right hand of the dervish logic – in other words, the regions that produce opens to the skies in prayer, ready to receive divine significant thinking. According to Joan Lessen- beneficence, and the left hand is turned towards Firestone1, physical activities like spinning around, the earth in a gesture of bestowal, the dervish playing on carousels, teeter-totters and swings becoming a point of contact through which divine encourage important early brain development blessings can flow to earth.2 via the inner ear and its vestibular system—the sensory mechanism in the inner ear that detects David O’Reilly, in his article The Bliss Machine3 movement of the head and helps to control explains the neurological studies of such religious balance. Children growing up without this regular rituals as follows: movement experience weaker connections and their thinking processes and ability to focus suffer. According to D’Aquili and Newberg, religious rituals and practices stimulate the two major Spinning into Connection subsystems of the autonomic systems. The ergotropic system is the body’s fight-or- Because spinning relies on vestibular stimulation, flight nervous system. In moments of stress, our neurological responses allow us to experience it raises the heart rate, blood pressure and a feeling of limitless connection both within and respiration, and hastens endocrine to the without the self as a result. muscles, among other activities. The other system, the trophotropic, can be understood as the system of calm. It reduces the heart rate, Greetings slows respiration, and regulates cell growth, digestion, relaxation and sleep. The Wise Brain Bulletin offers skillful means from brain science and contemplative practice—to nurture D’Aquili and Newberg propose that certain your brain for the benefit of yourself and everyone religious practices can so stimulate the body’s you touch. calm system or its flight system that activity in the related brain circuit starts to ‘reverberate,’ The Bulletin is offered freely, and you are welcome to while simultaneously shutting down ever more share it with others. Past issues are archived at of the other system. Depending on whether www.WiseBrain.org. the ritual is fast (as in the spinning dance of Sufi whirling dervishes) or slow, as in Zen Rick Hanson, PhD and Richard Mendius, MD edit meditation, different parts of the brain are the Bulletin, and it’s designed and laid out by activated, perceived by the mind as a higher Brad Reynolds at [email protected]. state of consciousness. To subscribe, please contact Rick at [email protected]. In states of very high activity around one circuit, they say, there can be a ‘spillover,’ such continued on next page... Wise Brain Bulletin (3.3) • 3/09 • page 2 that the dormant system activates and goes ‘on energy in our bodies that connect us physically, line’ simultaneously with the other. Although emotionally, and spiritually to a universal field rare, this dual state can lead to a sense of of energy. The speed of the chakra spin is a key ‘tremendous release of energy’ that may to vibrant health according to the Five Tibetan feel like ‘oceanic bliss’ or absorption into the Rites of Rejuvenation.4 The Five Rites speed up object of contemplation. And extreme cases the spinning of the chakras, coordinate their spin of both systems being activated can induce so they are in complete harmony, distribute pure brain activities perceived by the mind as the prana energy to the endocrine system and to all ‘Absolute Unity of Being.’ organs and processes in the body. And he goes on to state that a mystic in this state We know from science that all things in the will experience either a divine being (God) or universe are in a constant state of spinning: a cosmic void (nirvana). Dervishes believe and subatomic particles, solar systems, and even the acknowledge that everything in the universe is Milky Way galaxy. The particles in our bodies, and spinning in this energy. those around them, spin. The universe manifests energy in a spiral, and so as we spin, we harmonize In Sanskrit, the word “chakra” translates to with the core of this universal energy. Spinning mean “wheel of spinning light.” The seven body can thus change one’s mood on the mental, chakras are believed to be spinning vortices of physical, psychological and spiritual levels. Spinning On Uncertain Ground, site-specific, multimedia installation © Isajiw & Kaftori Installation details: trough of earth with 12 footprints, lachrymatories, cloth panel embroidered with text: gather your tears into my bottle, viewer sitting on milking stool, listening to audio, video projection of woman spinning on beach, poetic fortune “leaves”… Spinning Creatively ight years ago, we collaborated to create seemingly unbalanced activity that requires great a multimedia art installation entitled: balance to maintain. Among elements in the larger ESpinning On Uncertain Ground, which whole of this installation were two videos. The was very much about how opposites can be held first, a video projection of a little girl in a white together on their continuums through spinning, a dress spinning on a beach, in front of ocean waves. continued on next page... Wise Brain Bulletin (3.3) • 3/09 • page 2 Wise Brain Bulletin (3.3) • 3/09 • page 3 The video is bleached slightly of its color and The innocent joyful spinning of a young girl, the the timing is slowed. Viewers watch her spinning hyperconscious state of dervish dancers whirling gracefully, then losing balance, then finding her around their physical access, and the compassion center again. The other was of a mature woman and spaciousness of individuals and communities spinning slowly and gracefully, over and over, a who transcend differences by coming together dancer on a beach. This video is also bleached of to witness one another’s cultural narratives, all its colors and slowed, so that the woman seems experience spinning as an active meditation that like she may be from another time, another world, centers the mind and the body and heightens another space, perhaps a divinity or a daemon. Her conscious awareness. spins are more controlled, more consciously aware. In terms of neurology, the movement embodied Central to Spinning On Uncertain Ground was by physical, psychological and metaphoric acts of an exploration of the journey to individual spinning and other forms of meditation reward and collective joy, especially during times of us emotionally, physiologically, and spiritually. uncertainty. The exhibition focused on our innate Neuroscientists such as Mark Waldman and Dr. ability to spin away burdens, doctrines, and Andrew Newberg have shown that meditation, circumstances that separate us from each other prayer and spiritual practices alter the brain to and from nature, in order to find spiritual and improve memory and reduce anxiety, depression emotional middle paths, to fully connect. Spinning and anger.5 On Uncertain Ground used the metaphor of spinning to posit the idea that coming together to To spin well you have to become very centered and spin the significant narratives of our historic and connected. Thus chaos and control are united – by contemporary burdens creates the understanding grounding, by centering, by being in the present and the expansiveness necessary for shifts of moment, by consciousness. Spinning is a form of awareness and new perceptions of self and the active meditation that, within a few short minutes, world to form. In Spinning On Uncertain Ground helps center the body and mind and creates a individuals and communities were encouraged to connection between inner self and outer world.
Recommended publications
  • Sufism: in the Spirit of Eastern Spiritual Traditions
    92 Sufism: In the Spirit of Eastern Spiritual Traditions Irfan Engineer Volume 2 : Issue 1 & Volume Center for the Study of Society & Secularism, Mumbai [email protected] Sambhāṣaṇ 93 Introduction Sufi Islam is a mystical form of Islamic spirituality. The emphasis of Sufism is less on external rituals and more on the inward journey. The seeker searches within to make oneself Insaan-e-Kamil, or a perfect human being on God’s path. The origin of the word Sufism is in tasawwuf, the path followed by Sufis to reach God. Some believe it comes from the word suf (wool), referring to the coarse woollen fabric worn by early Sufis. Sufiya also means purified or chosen as a friend of God. Most Sufis favour the origin of the word from safa or purity; therefore, a Sufi is one who is purified from worldly defilements. The essence of Sufism, as of most religions, is to reach God, or truth or absolute reality. Characteristics of Sufism The path of Sufism is a path of self-annihilation in God, also called afanaa , which means to seek permanence in God. A Sufi strives to relinquish worldly and even other worldly aims. The objective of Sufism is to acquire knowledge of God and achieve wisdom. Sufis avail every act of God as an opportunity to “see” God. The Volume 2 : Issue 1 & Volume Sufi “lives his life as a continuous effort to view or “see” Him with a profound, spiritual “seeing” . and with a profound awareness of being continuously overseen by Him” (Gulen, 2006, p. xi-xii).
    [Show full text]
  • Sufism and Its Practices History Devotional Paths to the Divine
    AREA OF META DATA CONTENT THEME Sufism and its Practices SUBJECT History LINKAGE OF THEME WITH Devotional Paths to the Divine CHAPTERS(NAME CLASS/LEVEL VII Target Audience Students OBJECTIVES To develop an understanding of Sufism and its practices. To appreciate the contribution of Sufism in development of religious ideas and practices DESCRIPTION India is known as the land of spirituality and philosophy and as birth place of some religions such as Buddhism, Jainism and Sikhism, which exist even today. India has also embraced various cultures, religious ideas and philosophies; and beliefs and practices that have found their way through land and sea routes over different periods. One such religious idea/philosophy is Sufism. Sufism is a tradition or a way of life which originated centuries ago and continues being a part of our living heritage. The term Sufism’ refers to mystical religious ideas in Islam. While it began to emerge in the eighth century, it evolved into a well developed movement by the 11th century. In India spread to Multan, Punjab, Kashmir, Bihar and Bengal by the 13th and 14th centuries. The Sufis laid emphasis upon free thought and liberal ideas. They were against formal worship and rigidity in religion. Like the 1 Bhakti saints, the Sufis too interpreted religion as ‘love of god’ and service of humanity. Sufis believe that there is only one God and that all people are the children of God. They also believe that to love one’s fellow men is to love God and that different religions are different ways to reach God.
    [Show full text]
  • Inter Faith Week 2011 Event List
    List of events ‐ Inter Faith Week 2011 ID 2 Date of Event: 25 November 2011 IFN Member?: No Name of Event: Shared Values GCSE Ethics Conference Organisation(s) holding the event: South Bromsgrove High School Short description of event: RE staff and 6th form students ran an Ethics Conference on the theme of 'Shared Values' to promote community cohesion. GCSE RE students from Worcestershire schools shared inter faith dialogue with faith representatives. Name of venue: South Bromsgrove High School Venue town Worcester Venue type School ID 5 Date of Event: 20 November 2011 IFN Member?: No Name of Event: Multifaith Celebration of Inter Faith Week 2011 Organisation(s) holding the event: Guildford and Godalming Inter‐Faith Forum Short description of event: Attended by representatives of local faith groups including Bahá'í, Buddhist, Christian, Hindu, Muslim and Sikh faiths and local Mayors of Guildford and Godalming. Name of venue: St Nicholas Parish Room Venue town Guildford Venue type Church hall ID 6 Date of Event: 25 November 2011 IFN Member?: No Name of Event: Living Library: Don't judge a book by its cover! Organisation(s) holding the event: Faith Encounter Programme Short description of event: People of different faiths were available as ’living books’ for conversation and to break down stereotypes and prejudices. Schools were invited to bring student groups to take part. Two venues, one city centre church and one suburban library. Name of venue: Carrs Lane Church Centre Venue town Birmingham Venue type URC Church Centre ID 7 Date of Event: 26 November 2011 IFN Member?: No Name of Event: Living Library: Don't judge a book by its cover! Organisation(s) holding the event: Faith Encounter Programme Short description of event: People of different faiths were available as ’living books’ for conversation to break down stereotypes and prejudices.
    [Show full text]
  • The Museumification of Rumi's Tomb
    International Journal of Religious Tourism and Pilgrimage Volume 2 Issue 2 Article 2 2014 The Museumification of Rumi’s Tomb: Deconstructing Sacred Space at the Mevlana Museum Rose Aslan California Lutheran University, [email protected] Follow this and additional works at: https://arrow.tudublin.ie/ijrtp Part of the Comparative Methodologies and Theories Commons, Human Geography Commons, Near Eastern Languages and Societies Commons, Other Religion Commons, and the Tourism and Travel Commons Recommended Citation Aslan, Rose (2014) "The Museumification of Rumi’s Tomb: Deconstructing Sacred Space at the Mevlana Museum," International Journal of Religious Tourism and Pilgrimage: Vol. 2: Iss. 2, Article 2. doi:https://doi.org/10.21427/D7T41D Available at: https://arrow.tudublin.ie/ijrtp/vol2/iss2/2 Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 4.0 License. © International Journal of Religious Tourism and Pilgrimage ISSN : 2009-7379 Available at: http://arrow.dit.ie/ijrtp/ Volume 2(ii) 2014 The Museumification of Rumi’s Tomb: Deconstructing Sacred Space at the Mevlana Museum Rose Aslan California Lutheran University [email protected] Tourists and pilgrims from across Turkey and around the world flock to the tomb of Jalal al-Din Rumi (d. 1273), one of the greatest poets and Sufi masters in Islam. Since 1925, the Turkish government has relentlessly struggled to control Islamic influences in society and to channel people’s devotion to the memory of Kemal Ataturk (d. 1938) and his secular ideology. This article argues that by restructuring the layout and presentation of the tomb complex of Rumi, and putting the sacred space through the process of museumification, the Turkish state has attempted to regulate the place in order to control people’s experience of the sacred.
    [Show full text]
  • Cinema of Immanence: Mystical Philosophy in Experimental Media
    CINEMA OF IMMANENCE: MYSTICAL PHILOSOPHY IN EXPERIMENTAL MEDIA By Mansoor Behnam A thesis submitted to the Cultural Studies Program In conformity with the requirements for The degree of Doctor of Philosophy. Queen’s University Kingston, Ontario, Canada (May 2015) Copyright © Mansoor Behnam, 2015 Abstract This research-creation discovers the connection between what Gilles Deleuze and Felix Guattari termed as the Univocity of Being, and the Sufi and pantheistic concept of Unity of Being (wahdat al-wujud) founded by the Islamic philosopher/mystic Ibn al-‘Arabī(A.H. 560- 638/A.D. 1165-1240). I use the decolonizing historiography of the concept of univocity of being carried out by the scholar of Media Art, and Islamic Thoughts Laura U. Marks. According to Marks’ historiography, it was the Persian Muslim Polymath Abu ‘Ali al-Husayn ibn Sînâ (980-1037) who first initiated the concept of haecceity (thisness)--the basis of the univocity of being. The thesis examines transformative experimental cinema and video art from a mystical philosophical perspective (Sufism), and by defying binaries of East/West, it moves beyond naïve cosmopolitanism, to nuanced understanding of themes such as presence, proximity, self, transcendence, immanence, and becoming, in media arts. The thesis tackles the problem of Islamic aniconism, nonrepresentability, and inexpressibility of the ineffable; as it is reflected in the mystical/paradoxical concept of the mystical Third Script (or the Unreadable Script) suggested by Shams-i-Tabrīzī (1185- 1248), the spiritual master of Mawlana Jalal ad-Dīn Muhhammad Rūmī (1207-1273). I argue that the Third Script provides a platform for the investigation of the implications of the language, silence, unsayable, and non-representation.
    [Show full text]
  • A Comparative Study on the Relationship Between Spiral Forms in Sufi Spiral Dance (Sama) and Persian Islamic Paintings
    Journal of Islamic Studies and Culture June 2015, Vol. 3, No. 1, pp. 113-118 ISSN: 2333-5904 (Print), 2333-5912 (Online) Copyright © The Author(s). All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/jisc.v3n1a14 URL: http://dx.doi.org/10.15640/jisc.v3n1a14 A Comparative Study on the Relationship between Spiral forms in Sufi Spiral Dance (Sama) and Persian Islamic Paintings Tala Azizi Koutanaei1 Abstract Iranian painting enjoys an external beauty to which is added the internal spiritual purity and exquisiteness. This painting which is saturated with mystery and secrecy is in close relation with Iranian mysticism. The present article was an attempt to investigate the comparative relationship between spiral forms in Sufi spiral dance (Sama: the Arabic word Raqs) which takes its name from the order of the whirling dervishes in Konya where Mawlawī (Rumi) used to practice it with his disciples and Persian Islamic paintings. To do so, the quality and quantity of spiral and whirling movements was scrutinized in both of these art forms. The present research employed both the library research and content analysis to collect the data and analyze them, respectively. The paintings of famous Iranians in the Islamic era, especially those of Kamala Din Behzad (a famous painter of Heart school) were meticulously surveyed and compared with the principles of Sufi dance and the results revealed that Iranian artists and mystics have taken inspiration from each other and one of the common points between their art forms is “the movement”. The results also showed that the spiral Iranian miniature art form named Arabesque (Islamic art) involves the development of the movement and rotation of dancers seen in Sufi dancing.
    [Show full text]
  • Residency Packet V.3 Pages
    “Banafsheh is one of the greatest sacred dancers I have seen.” Deepak Chopra For bookings contact: ☎ (310) 499-7100 [email protected] www.banafsheh.org Banafsheh Internationally acclaimed Persian dance artist and educator, Banafsheh has been performing and teaching throughout North America, Europe, Turkey and Australia for a decade. In addition to contemporary Middle Eastern dance technique, Banafsheh teaches self-empowerment through dance, the inner dimensions of movement and experiential anatomy. Recognized for her fusion of high-level dance technique with spirituality, Banafsheh’s electrifying and wholly original dance style embodies the sensuous ecstasy of Persian Dance with the austere rigor of Sufi whirling – and includes elements of Flamenco, Tai Chi, and the Gurdjieff sacred Movements. Rumi lives through Banafsheh! Her movement is comprised in part by the Persian alphabet she has translated into gestures, which when put together she dances out poetic stanzas mostly from Rumi. With an MFA in Dance from UCLA and MA in Chinese Medicine, Banafsheh combines her dance expertise with the Taoist view of the internal functioning of the body, the Chakra system, Western Anatomy and Sufism to uncover movement that is at once healing, self-illuminating and connected to Spirit. The certification program she has founded, called Dance of Oneness® is about conscious embodiment. Known for her original movement vocabulary as well as high artistic and educational standards, Banafsheh comes from a long lineage of pioneering performing artists. Her father, the legendary Iranian filmmaker and actor, Parviz Sayyad is the most famous Iranian of his time. Banafsheh is one of the few bearers of authentic Persian dance in the world which is banned in her native country of Iran, and an innovator of Sufi dance previously only performed by men.
    [Show full text]
  • Sufism in the Poetry of Daniel Abdal-Hayy Moore Radwa Ramadan Mahmoud Department of English Language and Literature Faculty of Women, Ain Shams University
    The Path of Love: Sufism in the Poetry of Daniel Abdal-Hayy Moore Radwa Ramadan Mahmoud Department of English Language and Literature Faculty of Women, Ain Shams University Abstract This paper explores the concept of “Sufism” or “mysticism” (the two terms are used interchangeably herein) in the works of Daniel Abdal- Hayy Moore (1940 - 2016), an American Sufi poet, essayist, artist and playwright, who is referred to as "American Islam's Poet Laureate". The first part of the paper sheds light on the concept of “Sufism” or “Islamic mysticism” and highlights its central tenets. Using a theoretical framework informed by the Sufi theosophy of Ibn Arabi (1165-1240) and the writings of two important modern western scholars of Sufism, Annemarie Schimmel and William Chittick, the second part of the paper will study a selection of Moore’s poems from his collections The Soul’s Home (2014) and The Blind Beekeeper (2001). The aim of the paper is to show how Moore’s poetry reveals the major concepts of Sufism. In this regard, Ibn Arabi’s Sufi concepts act as a point of reference that helps clarify the interplay between the poems under study and Sufism. Keywords Mysticism, Sufism, Divine love, remembrance, Sufi poetry, Daniel Moore The Path of Love: Sufism in the Poetry of Daniel Abdal-Hayy Moore Daniel Abdal-Hayy Moore (1940-2016) is a distinguished American poet. He became a Sufi Muslim in 1970, changed his name to Abdal-Hayy; performed the Hajj in 1972; and lived and traveled widely throughout Morocco, Spain, Algeria and Nigeria. He then returned to California in the 1980s.
    [Show full text]
  • Introduction 1 What Is Sufism? History, Characteristics, Patronage
    Notes Introduction 1 . It must be noted that even if Sufism does indeed offer a positive mes- sage, this does not mean that non-Sufi Muslims, within this dichotomous framework, do not also offer similar positive messages. 2. We must also keep in mind that it is not merely current regimes that can practice illiberal democracy but also Islamist governments, which may be doing so for power, or based on their specific stance of how Islam should be implemented in society (Hamid, 2014: 25–26). 3 . L o i m e i e r ( 2 0 0 7 : 6 2 ) . 4 . Often, even cases that looked to be solely political actually had specific economic interests underlying the motivation. For example, Loimeier (2007) argues that in the cases of Sufi sheikhs such as Ahmad Khalifa Niass (b. 1946), along with Sidi Lamine Niass (b. 1951), both first seemed to speak out against colonialism. However, their actions have now “be[en] interpreted as particularly clever strategies of negotiating privileged posi- tions and access to scarce resources in a nationwide competition for state recognition as islamologues fonctionnaries ” (Loimeier, 2007: 66–67). 5 . There have been occasions on which the system was challenged, but this often occurred when goods or promises were not granted. For example, Loimeier (2007: 63) explains that the times when the relationship seemed to be questioned were times when the state was having economic issues and often could not provide the benefits people expected. When this happened, Murid Sufi leaders at times did speak out against the state’s authority (64).
    [Show full text]
  • Sufism and Mysticism in Aurangzeb Alamgir's Era Abstract
    Global Social Sciences Review (GSSR) Vol. IV, No. II (Spring 2019) | Pages: 378 – 383 49 Sufism and Mysticism in Aurangzeb Alamgir’s Era II). - Faleeha Zehra Kazmi H.O.D, Persian Department, LCWU, Lahore, Punjab, Pakistan. Assistant Professor, Department of Urdu, GCU, Lahore, Punjab, Farzana Riaz Pakistan. Email: [email protected] Syeda Hira Gilani PhD. Scholar, Persian Department, LCWU, Lahore, Punjab, Pakistan. Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of Abstract religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have http://dx.doi.org/10.31703/gssr.2019(IV played an important role in guidance and counselling of people and Key Words: peaceful co-existence in the society. Mughal era was an important period Sufism, Mystic poetry, regarding Sufism in the subcontinent. The Mughal kings were devotees of URL: Mughal dynasty, different Sufi orders and promoted Sufism and Sufi literature. It is said that | Aurangzeb Alamgir was against Sufism, but a lot of Mystic prose and Aurangzeb Alamgir, poetic work can be seen during Aurangzeb Alamgir’s era. In this article, 49 Habib Ullah Hashmi. ). we will discuss Mystic Poetry and Prose of Aurangzeb’s period. I I - Introduction Mysticism or Sufism can be defined as search of God, spiritual truth and ultimate reality.
    [Show full text]
  • (You Belong Everywhere) EXHIBITION EXHIBITION Don’T Ask Me Where I’M from Sanctuary
    EXPLOREWINTER JAN–APRIL 2020 AGA KHAN MUSEUM PROGRAM GUIDE NO WALLS (you belong everywhere) EXHIBITION EXHIBITION Don’t Ask Me Where I’m From Sanctuary February 25–April 19, 2020 March 21–August 23, 2020 See how artists from around the world are navigating What does sanctuary mean to you? their cultural and ethnic heritages. The 15 artists in this revelatory exhibition represent 26 countries. Some Explore the idea of safe haven through 36 spectacular migrated as children, others are part of the second and woven rugs designed by leading artists from around third generation. All are using their art — from painting the world to reflect their personal responses to the to textiles and multimedia to calligraffiti — as a way to word sanctuary — whether that means refuge, sacred reconcile the deep ties and painful breaks that come with space, place of beauty, or something entirely unique. complex cross-cultural identities. Presented in partnership with the Fondazione Imago Mundi Supported by Organized by the FOR-SITE Foundation with the support of ALRUG Supported by MOHAMMAD Mohammad and Najla Al Zaibak MOHAMMAD Mohammad and Najla Al Zaibak AL ZAIBAK (Bay Tree Foundation) AL ZAIBAK (Bay Tree Foundation) AND FAMILY AND FAMILY Unleash Your NO WALLS Inner Peace A feast for Breaking the barriers that divide FEBRUARY 17 – MARCH 20 the mind cultures, the Aga Khan Museum Take an artistic journey to beat the winter launches into a season of blues. We’re offering free workshops in Let the power of learning brighten your dance, music, and storytelling designed winter. Our Education programs are a feast provocative exhibitions, to help you find tranquility and feel your for the mind this season with workshops in performances, and best during these cold, dark days.
    [Show full text]
  • Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020
    Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020 Sufi Poetry; Peace, Unity, & Spirituality Introduction: ​ Islam in it’s essence means to take the middle path, meaning there is no extreme within it (Kamali, 2015). This can best be seen in the fact that while Muslims are taught that the 5 pillars are key foundations to Islam, they’re also taught that throughout their pursuit of prayer, fasting, charity, hajj, and faith, they must also honor their earthly duties. Practicing Muslims across the board look to the Prophet Muhammed (peace be upon him), and his sahabah (companions and family), when identifying correct Islamic practice. Through their lives we see that they did not neglect their families, jobs, and responsibilities in their pursuit of spirituality - rather, religious spirituality facilitated success in the rest of their lives. Unfortunately as time has gone by, due to various politics, Muslims experienced a schism and dissolved into an array of factions (Kamali, 2015). Now on a spectrum between the extremes of non-practicing, and ritual without understanding/feeling, many Muslims have fallen off the original middle path (Kamali, 2015). To be on either extreme is to lack the balance in one’s religious practice, and thereby life, that Islamic spirituality provides. While rituals and commandments are both required and important, you can't forget the love between us and God. And while love between creation and creator is integral, it cannot negate the necessity of religious practice. Within the aforementioned modern spectrem of Islam, Sufisim is the middle path - maintaing the importance of love as well as commandments.
    [Show full text]