The Sound of Azan: Muslim Reflections on the Call to Prayer

The call to prayer, azan, pervades Islamic culture. Muslims can hear azan up to five times a day--once for each of the five daily prayers. It is often broadcast from the minarets of mosques. Parts of azan can be used to gather Muslims for a public event. There is also an Islamic tradition of reciting azan into the ear of a newborn child, and azan is said to have medicinal qualities in some forms of Islamic folk medicine. Ethnomusicologists have occasionally focused on azan. Faruqi (1981) identified two styles: laythi, an unembellished recitative style popular in villages, and sultani, a less recitative and more florid, urban style. Sultani seems linked to Ottoman sultans; Turkish Muslims are still noted for their florid and highly embellished azan style.

Musical Stupidity and the Reigning Monoculture

Many music educators, myself included, thought Howard Gardner's theory of multiple intelligences was useful when it first appeared. But over time, some of us became frustrated with it being limited to separating out the individual components of what in the end needs to be a whole, integrated person. On the heels of hard won gains in holistic education, the theory of multiple intelligences is re-compartmentalizing schooling, by suggesting that a different curriculum can be developed for each intelligence, whereas what is needed is a curriculum for the whole person. While Gardner insists that the various intelligences can be merged together in life and education, the discourse of multiple intelligences reifies intelligence into separable entities, each testable and isolatable.

Schooled to Order: Education and the Making of Modern Egypt

"They opened fire with cannons and bombs on the houses and quarters, aiming specially at the mosque, firing at it with those bombs. They also fired at suspected places bordering the mosque, such as the market. And they trod in the mosque with their shoes, carrying swords and rifles. Then they scattered in its courtyard and its main praying area and tied their horses to the prayer niche They ravaged the students' quarters and ponds, smashing the lamps and chandeliers and breaking up the bookcases of the students and the scribes. They plundered whatever they found in the mosque, such as furnishings, vessels, bowls, deposits, and hidden things from closets and cupboards. They treated the books and Qur'anic volumes as trash, throwing them on the ground, stamping on them with their feet and shoes. Furthermore they soiled the mosque, blowing their spit in it, and urinating and defecating in it. They guzzled wine and smashed the bottles in the central court and other parts. And whoever they happened to meet in the mosque they stripped. They chanced upon someone in one of the student residences and slaughtered him." (Abdul Rahman Jabarti, 1798, from Napoleon in Egypt)

The Disaffections of Daily Life: Pathways to Activation Within and Without the Machine

Disaffection and activation are intertwined in a multiplicity of ways. They are not necessarily related in a linear, cause and effect type of relationship. Sometimes, a person can become disaffected from a way of thinking or acting, and this disaffection can lead to forms of activation. Other times, becoming activated for a particular cause or issue can lead to disaffection from the opposing ways of thinking and acting. Throughout one's life, disaffections and activations come and go, overlapping each other, adding and subtracting understandings of life experiences. Disaffection without activation can lead to nihilism, and activation without disaffection can lead to co-optation or extremism. In whatever ways we understand their dynamics, disaffection and activation seem to be interdependent. In this essay, I want to reflect on the overlapping relationships between disaffection and activation, and emphasize how daily life experiences provide opportunities for both, by placing these reflections in the context of living in what might be the declining stages of an era marked by hegemony of the megamachine.

Norms and Allegiances in Muslim Education

Even the most casual observers of current events will notice a tension between Western civilization and Islam. This tension is often made explicit in Western public discourse about "Islamic fundamentalism" and the "clash of civilizations." Similarly, Muslim public discourse often focuses on the Zionist occupation of Palestine and the destruction of places like Bosnia and Iraq. But careful observers will soon realize that this tension contains within it an odd, and often unnoticed, paradox. While most Muslims are quick to denounce instances of Western aggression and political double-dealing, the more subtle cultural legacies of colonization and imperialism receive less attention. This is apparent when one takes the time to look at various forms of institutionalized colonization, such as education.

Social Studies Standards: Diversity, Conformity, Complexity

"If the goal of human history is a uniform type of man, reproducing at a uniform rate, in a uniform environment, kept at a constant temperature, pressure, and humidity, living a uniformly lifeless existence, with his uniform physical needs satisfied by uniform goods, all inner waywardness brought into conformity by hypnotics and sedatives, or by surgical extirpations, a creature under constant mechanical pressure from incubator to incinerator, most of the problems of human development would disappear. Only one problem would remain: Why should anyone, even a machine, bother to keep this kind of creature alive?" (Lewis Mumford, The Transformations of Man)

Mapping the Musical Commons: Digitization, Simulation, Speculation

This essay is a speculation on how recent digitization and simulation technologies are providing a means of mapping cultural processes that may contribute to new ways of enclosing the musical commons. Three broad, shifting, and interwoven themes permeate this speculation: contested concepts of ownership between a disorganized and reorganized capitalism; blurred distinctions between cultural products and human processes; living beings between the convergence of technologies for mapping and simulation. By outlining a potential paradigm shift in how people understand music, the essay suggests some new directions for ownership and control of primary cultural resources, especially with respect to embodied and simulated musical processes.

The Utility of Islamic Imagery in the West: An American Case Study

The long history of encounters between Western civilization and Islam has produced a tradition of portraying, in largely negative and self-serving ways, the Islamic religion and Muslim cultures. There is a lot of literature cataloguing (and sometimes correcting) these stereotypes. It is not my intention to rehash this corpus here, though I do rely upon some of the more important works. What I want to do instead is focus on a particular dimension of these encounters, and examine why the West has consistently constructed and perpetuated negative images of Islam and Muslims. My focus will be on the utility of Islamic imagery in Western civilization.

Searching for Swing: Participatory Discrepancies in the Jazz Rhythm Section

Swing is sometimes described as a groove, pulse, or feel, and I assume that there are as many words for comparable concepts as there are musical styles, languages, and cultures. On the syntactical level (that is, in the realm of crotchets and quavers and their subdivisions), jazz swing has never been effectively notated. Ridetaps, the drummer's tapping on a ride cymbal, are often represented by dotted rhythms or eighth note triplets, while a bass line is usually written as straight quarter notes. To these notated sketches, musicians add the "swing," making the notes come alive. What is it that they add? What is swing on the sub-syntactical level? Some may argue that swing results when musicians are playing precisely together, while others may insist that swing occurs when the musicians are a bit out of time, or out of phase with each other. Both musicians and analysts may disagree about these "together" and "apart" issues, so it is important for us to develop a systematic method, an etic grid, for measuring degrees of synchrony and discrepancy between musicians.