“You must back your brother, oppressed or oppressor,” goes the proverb. Back your brother or sister even if he or she is an oppressor? How does that make sense? Sounds like a recipe for disaster, rather than a wise proverb. Indeed, at face value, this proverb may seem to run counter to our modern sensibilities about standing for “what is right” even if that means going up against family, friends, and systemic oppression. How else have we come to shun the vices of our forebears and the skeletons in the closet of our nation’s history? After all, it is the few who stand for unpopular positions, backed by many unsung heroes and admirers, who end up changing the world for posterity. That is what the story of America is about, isn’t it? Well, then, I guess we will have to agree that this proverb is not very American, not representative of far-reaching American ideals/sentiments/values/culture…at least not at face value… at least not according to the story we would like to tell ourselves.

 

The proverb actually comes from the Middle East, originally in Arabic. But surprise, surprise, most Arabs would agree with the American sentiment above… Not just recently, but for centuries. Since the rise of Islam, the traditional proverb is thought to have taken on a different meaning. Muslims refer to the pre-Islamic days as “days of ignorance” in which such a proverb would have encouraged championing one’s brethren against their foes, even if those brothers/friends/neighbors were on the wrong side of history… which is also thought to partially explain persistent cycles of violence and internal strife. One of the key features of the Islamic narrative over the centuries has been to champion the oppressed (see previous blog post). Hence, when the Prophet Muhammad (d. 632) repeated this preexisting Arabic proverb, it aptly prompted the question, “I would back him if he were oppressed, but how would I back him if he were an oppressor?” The Prophet Muhammad then reportedly replied, “By stopping him from committing oppression, for that is how you back him.” (See, for instance, al-Jāḥiẓ, al-Maḥāsin wa al-Aḍdād, p. 66, in addition to many famous Sunni and Shia sources).

 

This is apparently what Obi-Wan was forced to do when Anikan left him no other choice, as the former apprentice jedi attempted to take his master’s life:

The prequel scene above partially explains Anikan’s turn to the dark side (spoiler alert: he “survives” this to eventually become Darth Vader in the original Star Wars series). Ideals are often convenient as slogans because the general ideas are so abstract that they do not seem threatening to any personal interests on the ground. The real dilemmas are in the application of those ideals to particular examples, “how” the ideal is thought to play out in everyday life. To navigate such tides, are ideas enough? Are feelings enough? I would argue that both help illuminate the path to give each of us a fighting chance at giving it our best shot. Falling short of due diligence in either means that we are throwing our tools under the bus.

 

While our nation has, arguably, come a long way, the same theme of trials and tribulations continues to test our resolve to do better. We are still faced with the internal conflict of supporting friend/ally/brother at the expense of doing what is right, whether in terms of domestic or foreign policy, whether between official government bodies, in civilian institutions, or in close-knit social contexts. When will we abandon the temptation to support our brethren only in the superficial, face value sense? If our well-calculated long-term interests, our moral standing, and our conscience, all call for a cessation of hostilities, for negotiations, for political solutions, then why are we expanding conflict instead of using our power to end it?

 

Taking liberty to reflect back on the proverb we began with, there is much to contemplate with value for humanity at large. “Brotherhood” is not limited to that shared at the nuclear family level, for there are layers of “brotherhood” that depend on additional notions of family (e.g. a family of broader relatives, a family of families from a single clan or tribe, the human family, a family sharing a worldview or history or communal faith practices, etc). The range of fellowship and brotherhood does indeed have different spheres, but the underlying wisdom in the proverb can arguably be applied by emphasizing the constant across these spheres: backing one’s brother or sister by bringing him or her to do what is right.

 

More in the next post. Until then, feel free to share what you find useful and reach out for further discussion.

 

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I have a confession to make: one of my (perhaps many) influences that have gone unmentioned (by name) in the acknowledgements section of my dissertation is… Yoda. Yes, I know, that may sound a bit out of place to you, especially if you have never been much of a Star Wars fan. But if you would like a taste of what I mean, here is a short intro to (or reminder of) the fictional but, nonetheless, wise master jedi:

https://www.youtube.com/watch?v=E3-CpzZJl8w

Perhaps you can say that throughout my journey I have seen the wisdom of “Yoda” in my teachers and that I now also see my teachers in these nostalgic images of Yoda. Granted, my traditional training and academic education have also been rigorously philosophical, delving into various views on the nature of what Yoda refers to as “the force” and “the life which creates” it. But what does this have to do with plastic in your water? Very much, actually.

 

You see, in my area of specialization, some of the teachings that have appeared in the historical record were associated with thought leaders across sectarian/religious boundaries. This makes them not only interesting for reconstructing the past, but also – more often than not – relevant for drawing lessons that can help people of diverse backgrounds in the present and future. One such figure in the history of the Middle East, and in Islamic intellectual history, is the Imam Muhammad al-Baqir (d. ca 733). He was the great grandson of the Imam Ali, a descendant of the Prophet Muhammad through his daughter Lady Fatima, and is held in high esteem by both Sunni and Shia Muslims. One of his teachings arguably ratchets the notion of “championing the underdog” up several notches.

 

According to one account, he reported that when death approached his father, the Imam Ali ibn al-Husayn, he hugged him and said, “My son, my will for you is to carry out my father’s will for me when it was his time of death, and which was what he mentioned was his father’s will for him: ‘My son, beware of oppressing someone who would find no one to support him/her against you except for God.’” (al-Kulaynī, al-Kāfī, v. 2, p. 331).

 

This was not saying it is okay to let down the underdog in all other cases… No, not at all. It was, rather, emphasizing that when the oppressed have no one else to support them but God, it becomes even more important to “beware” the consequences of letting down the underdog. It is not merely a virtue, thus, to champion the underdog, but it is a matter of potentially cataclysmic effects to contribute to oppressing one. The plain meaning is clear, but let’s reflect on the practical implications together. Oppression takes many forms, including the neglect of doing what is in one’s power to stop it or minimize it. If people realize that they can proactively prevent injustice, then they should. If it is too late, but they can change the situation directly or indirectly to bring about justice, then they should. If they might have a positive influence through their written or spoken word or the like, then they should speak out. In all cases, their heart should be beating with the life of championing the underdog, striving to create and seize the opportunities to bring about a better world for all. Or else…

 

“Beware” is an ominous warning. I can think of both secular and religious ways to take it. From a secular perspective, we might entertain the various material ways the (in)action of someone across the globe may impact others. For instance, plastic pollution is apparently coming back to haunt us all through the plastic bottled water most of us consume daily. A recent study has apparently detected orders of magnitude more minute plastic particles in bottled water than previous studies had estimated. The additional “nanoplastics” detected require further study to understand the possible effects on the body’s systems. In other words, we do not fully know what the effects are yet, but they could be serious enough to warrant our prudence and diligence in minimizing our exposure now before it is too late (e.g. by using filtered tap water instead, making sure to test its quality periodically; using more environmentally friendly containers; and using containers likely to shed less plastic).

 

But as serious as bottled water is in our day-to-day lives in “first world” countries, it is even more urgent to consider the dire effects of neglecting entire populations in other parts of the world that have minimal, if any, access to clean water. (If you would like to help with that, consider donating to projects like the Lady Fatima Water Initiative). If human beings do not support one another to sustain a basic level of human dignity, survival and growth, we will only have ourselves to blame for the dark side of despair and the shame of history that will loom over the future of our descendants (assuming humanity survives such inhumanity at all). Failing to employ qualified candidates does not always lead to successful entrepreneurs (e.g. Elon Musk is likely more of an exception, no matter how inspiring). Even those who come out of adversity stronger may be so traumatized by the oppression that they knowingly or unknowingly inflict unjustified pain on others. Not every “rite of passage” is an innocent ritual. And it is an ongoing struggle ––it’s not over until it’s over, no matter how much has already been achieved. In a word, each individual has a world of pain you may never really understand, so when you have a choice between cruelty and kindness, choose to be kind ––it will make the world that much better, to say the least. Thank you.

 

From a religious outlook, the word “beware” in al-Baqir’s reported saying brings to mind the teaching that God Himself will be the one to avenge such an underdog. That is, when there are no apparent champions for the underdog, it becomes an even greater risk for an oppressor to have his way with the meek. For God, out of His Mighty protectiveness over the broken hearts of the oppressed, would surely find a way out for them and bring balance to the system of existence, sooner or later, materially and/or spiritually, in favor of God’s justice. As the Islamic tradition puts it, quoting Imam Ali (prime disciple to the Prophet Muhammad), “The day in which justice is served against the oppressor is of greater severity than the day in which oppression was executed against the oppressed.” (Nahj al-Balāghah, p. 534).

 

Naughty or nice? You choose. Share what you find useful and reach out for further discussion.

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If you came away from the last post (the one about Saint Mary) with the idea that the early history of Islam is arguably intertwined with the ripple effects of debates in early Christianity, then you would be quite right. Granted, from a religious perspective each Divine revelation issues forth uniquely from its origin, and the shared features that appear historically are thus byproducts of that common Divine source (i.e. not a plagiarism of sorts).

But if today’s Muslims and their presentation of Islam appear somewhat foreign to Christianity, then this is arguably explainable by subsequent developments in the history of each respective community’s centers of influence. Consider the complex role Roman emperors played in the persecution, spread, and subsequent adoption of Christianity. The history of Islam has also been complicated with its own combination of power dynamics at the crossroads of faith, identity, and political expedience.

That being said, the historian’s lens might lead one to be so immersed in the past that he or she loses focus on the realities of faith for an individual Muslim or Christian. That is, regardless of historical developments, through the teachings associated with the Prophet Muhammad and his successors, Muslims have come to identify with several ideas and personalities that would appear to be a bit exotic (if I avoid using the word “unorthodox”) to many Christians.

For instance, while Muslims see the Virgin Mary as the leading example among the women of all the worlds in her day and age, a common Muslim tradition holds that she is one among four distinctly exemplary ladies throughout human history, the other three being: Asia (the pious wife of Pharoah); Khadija (the accomplished business woman who became the first wife of the Prophet Muhammad); and Fatima (the daughter of the Prophet Muhammad from Lady Khadija and his only daughter to survive him after his passing). Lady Fatima, despite dying so young (apparently less than 30 years old), shortly after the passing of the Prophet Muhammad, has been singled out in Islamic tradition as being the leading woman among all the women in Paradise (without undermining the distinct honor bestowed on Lady Mary). (Reported in some of the most reliable Sunni and Shia Islamic tradition collections –follow up for details).

Her name, Fatima, linguistically refers to a female who brings about liberation (in the sense of weaning off of, unshackling and detaching from something; “liberating lady,” if you will). Within Islamic traditions, some devotional narratives explain her name’s significance in relation to her salvational role as a guide and intercessor –she is unshackled by the bondage of hellfire and so are her sincere followers, as the tradition goes. (There are additional, non-conflicting, devotional narratives as well).

For many Muslims, especially Shia Muslims, Lady Fatima’s role has extended far beyond her short-lived time on Earth to become a major symbol in the history and projected future of the Islamic world. Twelver Shia Muslims, the majority of Shia Muslims today, maintain that their line of 12 Divinely appointed Imams (also revered by many Sunni Muslims, albeit in a different sense of the word ‘Imam’) starts with Imam Ali and continues through 11 uninterrupted generations of Ali and Fatima’s descendants. Moreover, the prophesied “Mahdi,” the figure who most Muslims maintain will lead the masses toward world peace alongside Jesus Christ in his Second Coming, is believed to be a descendant of Fatima.  

 

In a more immediately tangible sense, the timeless snapshots from Lady Fatima’s life as a saintly role model — for men as well as women — continue to inspire. For example, when her son, Imam Hasan, reportedly witnessed her selfless prayers throughout the night, hearing her pray for the faithful men and women by name but not praying for herself specifically, and asked her why she did not pray for herself like she prayed for others, Lady Fatima would reply, “The neighbor first, then the home.” (al-Sadūq, ʿIlal al-Sharāʾiʿ, v.1, p.182).

Reflecting on this advice is perhaps timelier now than ever. I do not read this as merely a call toward a higher standard of morality, and surely not as some out of reach idealistic altruism. Rather, I take this as an invitation to contemplate our connectedness as humans and creatures sharing the environments around us and, yes, beyond us. This narrative can serve as a reminder that the wellbeing or lack thereof on one’s “home turf” is likely impacted by the ripple effects of what is going on with one’s neighbors.

Unemployment, poverty, systemic injustices, and the like, on “the other side” can have a way of seeping beyond the artificial (and even physical) borders humans have erected. But it is not merely about injustices. Wishing for the success and prosperity of others is also part of the equation. It is not only an expression of goodwill but a way to embody a vision for one’s own wellbeing as part of the broader community’s wellbeing. Lady Fatima’s prayers reflect and encourage a mindset, a focus, a sincere attentiveness to “the other” that is not ideological (not one of the ‘-isms’), not even simply humanitarian, but holistically in harmony with values so close to home… so cherished that they are meant to remain honored by being silently experienced, not lost in the mazes of utterance and description, not “for sale” in the market of labels.

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By 2050, Christians and Muslims will make up nearly equal shares of the world’s population (assuming current trends continue, according to the Pew Research Center). With ongoing developments in means of communication and accelerating rates of technological advancement, it has become and is reasonably expected to become even more practical to develop a more lucid understanding of different identities, and religious beliefs.

Christmas time is not only an occasion cherishing the spirit of good-will values shared by many world religions and philosophies, but an annual invitation to discuss what Jesus Christ means to different peoples across the globe. I aim to sketch a broadly accessible outline here, from the perspective of intellectual history as well as present-day religious identities. Perhaps a bit unexpectedly, I will do so not through the figure of Jesus directly but through his mother, Mary, as she is described in the Quran.

Saint Mary is apparently the only woman mentioned by name in Islam’s holy book, the Quran (“the recitation”). Not only is she named, but is named several times, and an entire chapter of the Quran is dedicated in her name. She is honored as the leading woman of all the worlds in her day and age, and a distinctly virtuous saint in the eyes of God.  In fact, sometimes God refers to Jesus without naming him, but by referring to him as the son of Mary. The Quran, which Muslims hold as the inimitable challenge the Prophet Muhammad presented to the world as a miracle attesting to his truth, refers to Lady Mary’s remarkable chastity, describing how God breathed of His spirit into her and, “made her and her son a sign for all the worlds.” (Quran 21:91).

The Quran portrays Lady Mary (Maryam in Arabic) as having been dedicated to the service of God from the time she was in her mother’s womb. According to the third chapter of the Quran (Chapter/Surah Aal Imraan), God had the Prophet Zachariah take care of Mary from a young age. Whenever he would enter the sanctuary to see her he would find she had a form of sustenance (of seemingly unknown origin). He would ask her, “O Mary, whence do you have this?” She would respond, “It is from God. Truly God provides for whomsoever He will without reckoning.” Islamic tradition has understood this to be a reference to saintly honors bestowed upon Lady Mary. To deliver the news that she would conceive Jesus while remaining a virgin, in Chapter 19 (the Surah of Maryam) God says that He sent her His spirit, which assumed for her the likeness of a perfect human. When Mary wonders how she could have a baby boy when no human has touched her and she has not been unchaste, the projection of God’s spirit responds, “Thus shall it be. Your Lord says, ‘It is easy for Me’…” (Quran 19:16-21). The Quran also describes the context of Saint Mary’s labor in miraculous terms, which I will leave for the interested reader to look up. After giving birth, God commands her to tell those she will see that she has taken a vow to observe a fast of silence. What happens next, according to the Quran, is the Islamic version of the nativity scene, which inspired the film clip here.

More on Jesus in the Quran

Reading the Quran with a historian’s lens, it becomes clear that Islam’s holy book refers to Jesus with much of the same language that appears in the Bible: messenger of God, word of God, spirit proceeding from God, prophet appointed by God, the Messiah, etc. To say the least, for a common believer, or even a monk and religious leader untrained in intricate theological debates, this would have arguably meant that the Quran’s portrayal of Jesus was no stranger to some of the trends in the early history of Christianity, which likely survived until the rise of Prophet Muhammad’s Islam. (Follow up for references and further resources on how things developed afterward).

The Quran also appears to have something to say about those debates in the early history of Christianity, albeit in subtleties that arguably require exegetical interpretation. But the Quran’s language describing Jesus generally reads as straightforward enough for an ordinary person of faith (one not necessarily initiated into complex theological disagreements) to relate to. For instance, the Quran’s language is insistent on describing God as the Owner to whom all things belong, and upon whom all things depend for their very being and subsistence. Thus, while Jesus is indeed described as God’s word, God’s word belongs to God, is owned by God, and in that sense depends on God: a dependent of God, even the distinguished Dependent/Slave/Servant of God, reflecting God’s beauty and majesty so uniquely… but not the “Son” of God in the sense that there could ever be another independent Owner as a counterpart to God. (I will not delve further into the theology behind this now, but please follow up for further explanation and references from Islamic intellectual history if you wish).

Another perceived sticking point between Christians and Muslims today is the crucifixion. This may come as a surprise to many of today’s Muslims, let alone Christians, who have not delved into Islamic exegetical literature, but it must be noted for the sake of mutual understanding: From an Islamic perspective, the text of the Quran can apparently be reconciled with a number of different views on the historical details of the crucifixion, and it is not considered an essential aspect of the Muslim worldview to commit to one particular view on those details unless that view has become authoritatively established to the individual. The Quran does proclaim that Jesus lives on, “they” have not killed him, “they” have not crucified him, but he has been taken back up to the vicinity of God, and that those who have disagreed over the details pertaining to him are “in doubt.” If you are interested in learning about ways to reconcile this with your convictions about the crucifixion, drawing on Islamic intellectual history and/or recent academic research, please follow up for more details (You can book a consultation session through my Columbia blog site here).

Bethlehem, the reported birthplace of Jesus Christ, has been mourning the children of the ongoing humanitarian catastrophe in that part of the world this Christmas. Yes, Jesus was from “over there.” Those who honor him look for his signs under the rubble, rising from the ashes, soothing the broken hearts of those innocent souls, promising of better days ahead. If you can make a difference today, do not delay. Make Saint Mary proud.

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No, I don’t mean the late American boxing icon, Muhammad Ali (d. 2016). But the ethics I am about to describe are apparently in line with what he would have subscribed to. While the name “Ali” may readily conjure the image of the heavyweight champion boxer to many Americans, for many others in the United States and across the globe the personality that comes to mind is the Ali (d. 661) of early Islam.

Ali, or Imam Ali as he is typically titled, was the fourth temporal successor to the Prophet Muhammad (d. 632), according to both Sunni and Shia Muslims today, and the very first Divinely designated vicar of the Prophet Muhammad according to Shia Muslims. (There are details and exceptions based on how labels are defined, but I am trying to avoid being too technical with this post –follow up for more resources). Imam Ali has also been a key personality for Sufi mystical orders, most – if not all – tracing their spiritual chains back to him or one of his descendants.

Volumes upon volumes have been written about him in the various languages of this Blue Planet, so I will not pretend to do justice in introducing him properly here. But one of his lasting legacies is the wisdom with which he dealt with friend and foe alike, passing on what he would describe as the teachings of Prophet Muhammad properly understood, and which can function as an ethics of engagement for humanity even if they do not believe in other aspects of an Islamic worldview.   

When Mosul, Iraq fell to ISIS (aka ISIL, Daʿish, or the organization calling itself ‘the Islamic State’), many observers came to realize that the surprise attack would be a game-changer. The prospects appeared grim at first. The capital Baghdad was being threatened and the not-too-distant Shia Muslim shrine cities of Karbala and Najaf were bracing for the unknown. It was from the Friday Prayer pulpit at the final resting place of Imam Husayn (d. 680), the son of Imam Ali, in Karbala, that the announcement was made: the June 13, 2014 fatwa calling for Iraqi defensive jihad against the terrorist incursion.

It was delivered on behalf of the leading religious authority for Shia Muslims in Iraq, one with arguably the largest Shia following worldwide, and revered by many Sunni Muslims: the Grand Ayatollah, (Sayyid) Ali al-Sistani. Al-Sistani’s standing as a leading Ayatollah with such a following among (Shia) Muslims is very much analogous to the standing of the Pope among (Catholic) Christians, albeit there are technical differences (not to be discussed in this brief post). As the masses of Iraqis responded to al-Sistani’s call, the tides of the ISIS rampage turned more quickly than expected by early assessments. What I mean to focus on regarding that historic moment, however, are al-Sistani’s guidelines regarding ethical conduct in battle, which soon followed his call to defensive struggle, and which drew thoroughly upon the teachings associated with Imam Ali.

A particularly significant highlight of these guidelines is the call to avoid inflicting harm on noncombatants, regardless of their religious affiliation, and even if they be the very family members of combatants (see guidelines #5-7). To support his directives, al-Sistani frequently quotes Imam Ali. On one occasion, he describes how Imam Ali experienced visibly intense grief when he received news that women (both Muslim and non-Muslim) at the edges of his dominion in Iraq had been attacked in their private quarters, that the attackers would tear off their anklets, bangles, necklaces, and earrings, that they could not defend themselves against the attackers except by begging for mercy, and that the attackers left unscathed. Commenting on this, Imam Ali is quoted to have said, “If a Muslim dropped dead out of sorrow over this, then he would not be to blame for it, but rather it is worthy of him in my eyes.” (See guideline #7).  

I wonder what Imam Ali would have to say about killing thousands of women, children, and other noncombatants, and what the appropriate, empathetic response to that would be. Stop the war. Ceasefire now.

Note: I must caution that even though the guidelines referenced above have been translated into English, additional layers of ‘translation’ in the Arabic version (let alone the English version) are arguably required to contextualize and better relate to some of what has been expressed in the original Arabic so many centuries ago. For such nuances, please consider consulting with a qualified specialist who has been deeply immersed in both the worlds of Middle East cultures as well as contemporary English-speaking communities (at or close enough to a native speaker level). As with all sensitive matters, when in doubt on an issue of consequence, be on the safe side and seek an additional specialized opinion. For your convenience, you can book a consultation with me online here.

 

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The title of this post reminds me of a satirical exchange, the gist of which has two individuals debating over what the nature of a shadowy figure in the distance is:

-“It’s a goat!”

-“No, it’s a bird!”

And so on and so forth, one of them continues to insist that it is a goat. But, lo and behold, he then sees it fly. In his stubborn rage, however, he exclaims, “It’s a goat even if it flies!”

 

This silly response has instances in which it is just that ––a playful moment of comic relief. But take it to its logical conclusion in various examples throughout life, and we quickly realize how this phenomenon is no abstract hypothetical and is by no means innocent in all its iterations.

 

Genocide or not? Self-defense? Terrorism or not? Freedom fighting? “Call it what it is” is an appealing slogan with several persuasive justifications. I disagree somewhat with Shakespeare’s famed, “What’s in a name?” After all, what you call something, when done rigorously, reflects one’s knowledge of categories, and paves the way to formulate propositions, and reason with rational syllogisms, for instance. It affects one’s discovery of truth and one’s fairness when it comes to doing the right thing regarding that truth. This is all reasonable even before one considers the psychological impact of repetition, spinning, and other techniques that may be used with good or evil intent, and should invite a prudent individual’s caution regardless. Reason carefully and pick a definition, with all the nuanced variables it may include, then be consistent in the way you apply it, no double standards –simple, right? It doesn’t take a university degree to reason so clearly, nor a saint to feel that this is the right thing to do.

 

But there is another dimension to calling something what it is… Personal (or falsely perceived communal) interests, ego, various forms of unconscious bias, let alone sentiments of racial superiority or the like, can all pose serious challenges to calling something what it is (or is not). I will not tire you with examples demonstrating this point, which seems obvious enough. But this means that attempting to “call it what it is” may indeed backfire at times. It is not that you will not be physically capable of doing so. As long as you are not cut off, you will be able to literally do so. But such choices of words may bring out the worst in those who may otherwise be struggling with their own issues on the inside. “Calling it what it is” may be inciteful not insightful, and counterproductive not diplomatic. Whether in personal relationships or on the world stage, recognize when the rhetoric chosen in the name of “calling it what it is” actually makes a difference when it comes to saving relationships, fanning the flames of sedition and war, rescuing the innocent from the clutches of despair, and justifying wars that cannot and should not be “won”. For every innocent life slain, literally and figuratively, has killed the entirety of humanity in solidarity.

Yes, this is a judgement call. In each context, depending on the audience, and the intended effect, it may be effective to “call it what it is” or, instead, to find ways to rectify the situation without perceived name-calling, dismissive characterizations, or adding insult to injury. Sure, taking different approaches may not always be a bad thing. Being gentle and careful means not only choosing the right words, demeanor, and tone, but also being carefully strategic in approach and prioritization. Different roles, coordinated or not, can function to serve the same goal in different ways. At times, the conscience of a community is without a pulse, in need of a wakeup call, a ‘rude’ awakening (honest, not literally rude). An oppressed individual may find no way out but to call for help and name his or her oppressor’s crimes. In yet other situations, two bitter enemies have been at it for far too long, and even the closest friends of each enemy have to be brave enough to help their friend in a wise way –not by emboldening them to keep going in their insanity, not by merely suggesting that they calm down, but by doing all that is in their power to stop them from morally and physically shooting themselves in the foot.

 

Enough for now, see you in the next post.

 

P.S. Intro to this Blog:

I have been considering the pros and cons of focusing this blog on a particular theme or intended readership. With all the merits of specialization, I submit that my academic specialization has me niched enough for the rest of my time on Earth, and that I will be looking forward to this blog as a more diversified avenue of expression. It will still be me, just not always the PhD dissertation mode of me. For that, I beg your pardon, you will have to wait for the occasional academic study I announce here, or read parts of my dissertation (hint to fellow academics, in particular). So you can expect this blog to shed light on the more far-reaching implications of my work as an academic, tailored to a diverse and broad readership, weighing in on current events while also contextualizing and drawing lessons from history. Without further ado, welcome to Ali Moughania’s blog!

 

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