Difference between revisions of "Amanda Alstad paper"

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The focus of my paper is proving that there is an equal anti-music debate in Christian tradition and that because of this fact, the western accusation that Islam is anti-music is simply an attempt to exert dominance over the Islamic faith.
 
The focus of my paper is proving that there is an equal anti-music debate in Christian tradition and that because of this fact, the western accusation that Islam is anti-music is simply an attempt to exert dominance over the Islamic faith.
  
'''Research'''
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<font size="4">'''Research'''</font>
  
 
I interviewed, mostly via email, ministers (including campus chaplains), and congregation members in various Christian denominations to get a sense of their views on music.
 
I interviewed, mostly via email, ministers (including campus chaplains), and congregation members in various Christian denominations to get a sense of their views on music.
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I also had the opportunity to meet Professor Ibrahim Abu-Rabi, Mufti Shaykh Abdul Fattah Bizim and Shaykh Hussan Din Farfour.
 
I also had the opportunity to meet Professor Ibrahim Abu-Rabi, Mufti Shaykh Abdul Fattah Bizim and Shaykh Hussan Din Farfour.
  
'''Interview Research Conclusions'''
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<font size="4">'''Interview Research Conclusions'''
  
 
The conclusions of this research are based on the interviews of several religious people participating in many different Christian denominations.
 
The conclusions of this research are based on the interviews of several religious people participating in many different Christian denominations.
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Some people were open to the idea of silent worship feeling the importance of self reflection, meditation, finding God in the silence, etc.
 
Some people were open to the idea of silent worship feeling the importance of self reflection, meditation, finding God in the silence, etc.
  
'''Common Traits in the Restrictions'''
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<font size="4">'''Common Traits in the Restrictions'''</font>
  
 
Both Christianity and Islam are open to the same kinds of music which is music that carries the meaning of love, praise for God, cries for social justice and human rights, etc.
 
Both Christianity and Islam are open to the same kinds of music which is music that carries the meaning of love, praise for God, cries for social justice and human rights, etc.
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http://www.youtube.com/watch?v=mk8moNi7PRo
 
http://www.youtube.com/watch?v=mk8moNi7PRo
  
'''Differences between the Restrictions'''
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<font size="4">'''Differences between the Restrictions'''</font>
  
 
In Islam, music is restricted not only on the basis of lyrics but also the music itself.
 
In Islam, music is restricted not only on the basis of lyrics but also the music itself.
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In Christian thought there is a general rejection of specific topics presented through lyrics in music and in some cases a rejection of music based on the lifestyle of the musicians themselves.  
 
In Christian thought there is a general rejection of specific topics presented through lyrics in music and in some cases a rejection of music based on the lifestyle of the musicians themselves.  
  
'''Speculations and Overall Conclusions'''
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<font size="4">'''Speculations and Overall Conclusions'''</font>
  
 
Islam and Christianity are, at their roots and in pure form, very similar. Unfortunately when discovering an alternate tradition, culture, or religious practice through the media there becomes a lack of pure representation with complete and accurate information. So, because in North America and Europe the most recognized religious tradition is Christianity, which usually offers hymns in its worship format, we reject the foreign ideas of a more silent style of worship.  
 
Islam and Christianity are, at their roots and in pure form, very similar. Unfortunately when discovering an alternate tradition, culture, or religious practice through the media there becomes a lack of pure representation with complete and accurate information. So, because in North America and Europe the most recognized religious tradition is Christianity, which usually offers hymns in its worship format, we reject the foreign ideas of a more silent style of worship.  
  
 
Perhaps it is the fear of Western tradition being threatened or having to coexist with another cultural tradition that encourages the pointing of fingers at what is judged as possible deficiencies of another religious culture. This “pointing” places the “new/different” below the “old/familiar” despite the fact that both the different and familiar come from similar origins and currently hold similar debates and restrictions.
 
Perhaps it is the fear of Western tradition being threatened or having to coexist with another cultural tradition that encourages the pointing of fingers at what is judged as possible deficiencies of another religious culture. This “pointing” places the “new/different” below the “old/familiar” despite the fact that both the different and familiar come from similar origins and currently hold similar debates and restrictions.

Revision as of 21:59, 6 December 2010

Finding Halal Music: A Look at Anti-Music Debates

The Debate

Islam has been accused as being Anti-Music. This debate began with the origins of Islam.

The debate is difficult to discuss because opinions are very widespread and personal.

In order to discuss this debate we cannot lump all people who are Muslim into one category. People can sit anywhere on the spectrum of conservative to liberal (where conservative is absolutely against music and liberal absolutely in favour of music). This also applies to Christianity.

The focus of my paper is proving that there is an equal anti-music debate in Christian tradition and that because of this fact, the western accusation that Islam is anti-music is simply an attempt to exert dominance over the Islamic faith.


Research

I interviewed, mostly via email, ministers (including campus chaplains), and congregation members in various Christian denominations to get a sense of their views on music.

I also had the opportunity to meet Professor Ibrahim Abu-Rabi, Mufti Shaykh Abdul Fattah Bizim and Shaykh Hussan Din Farfour.


Interview Research Conclusions

The conclusions of this research are based on the interviews of several religious people participating in many different Christian denominations.

Most people were not aware at all or were vaguely aware of Muslims being accused of as anti-music. Most people thought the accusation was false.

Speculations on the reason for this accusation or the little knowledge that was known about the issue included:

-A gross exaggeration by the media.

-Islamic belief that music is “dangerous”

-Muslim worship being dominantly prayer centered

-Music being associated with emotions that overpower and ultimately distract the believer from God

-One person was totally confused by the accusation based on them hearing the “melody” of the call to prayer

-One person believed that certain Muslims allow only vocal and percussion music

None of the interviewed categorized themselves as anti-music, but identified specific restrictions in their preferred personal and worship music.

Objections included sexualized music, excessive swearing, music condoning violence, heavy metal, rap (Snoop Dogg was mentioned as objectionable), music manipulating and encouraging consumerism, racist and heterosexist themes.

Generally vocal music was considered more acceptable than instrumental music.

Generally everyone agreed that music can both separate/distract them from God but can also connect/strengthen their relationship with God.

When asked if music is vital to their worship experience, most people agreed that it was. In fact several people stated that song and music in worship is equally important to spoken word. Reasons included:

-Music enabled them to participate in the worship experience

-Gave them access to a deeper connection with God

-A way to release emotion, forget worries, re-focus to listen to the spoken word, etc.

Without music people thought worship would be:

-Dead, Boring and Lifeless

-Too quiet

-Very Different

-Something would be missing

-Worship would not be in the “language of MY spirit”

Some people were open to the idea of silent worship feeling the importance of self reflection, meditation, finding God in the silence, etc.


Common Traits in the Restrictions

Both Christianity and Islam are open to the same kinds of music which is music that carries the meaning of love, praise for God, cries for social justice and human rights, etc.

Similarly, both Islam and Christianity seem to object to the same kinds of music which is the socially offensive lyrics that go against the meaning of each group’s holy texts.

However, there are sources there are “ultra-conservative” groups in BOTH faith practices that are anti-music; believe that music is forbidden, etc.

http://www.jesus-is-savior.com/Evils%20in%20America/devils_music.htm

http://www.youtube.com/watch?v=CMAmKYc4DHY&feature=related

Strict Mennonite Church traditions practice unaccompanied singing.

Quaker practices are silent in worship.

In some cases these strong anti-music ideas are contradicting and inconsistent.

http://www.youtube.com/watch?v=mk8moNi7PRo


Differences between the Restrictions

In Islam, music is restricted not only on the basis of lyrics but also the music itself.

In Christian thought there is a general rejection of specific topics presented through lyrics in music and in some cases a rejection of music based on the lifestyle of the musicians themselves.


Speculations and Overall Conclusions

Islam and Christianity are, at their roots and in pure form, very similar. Unfortunately when discovering an alternate tradition, culture, or religious practice through the media there becomes a lack of pure representation with complete and accurate information. So, because in North America and Europe the most recognized religious tradition is Christianity, which usually offers hymns in its worship format, we reject the foreign ideas of a more silent style of worship.

Perhaps it is the fear of Western tradition being threatened or having to coexist with another cultural tradition that encourages the pointing of fingers at what is judged as possible deficiencies of another religious culture. This “pointing” places the “new/different” below the “old/familiar” despite the fact that both the different and familiar come from similar origins and currently hold similar debates and restrictions.