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Studying Islam after 9-11: Reflections and Resources

Gary Bunt

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Reflections

New considerations have emerged in relation to the study of Islam and world religions after the events of September 11 2001 (referred to here as '9-11'). These can appear to be footnotes in relation to the 'bigger picture', but could have a significant impact on approaches to the study of religion, and indeed to wider academic concerns. Whether the issues themselves are 'religious' in nature is perhaps open to question. However, many academics associated with the study of religion and/or Islam will have been asked to provide opinions for the media on diverse issues deemed by journalists as being 'associated' with their field of study. Some may have seized on this opportunity to promote their views to a wider audience, although for others the physical and intellectual dangers of being edited or quoted out of context have led many academics to disconnect their telephones and modems.[1]

There is certainly a new and sustained interest in the study of Islam and Muslim societies, especially given the deficiencies in knowledge highlighted through various governmental and media pronouncements on the subject. Books on Islam, including those produced by academics, have been enjoying an international sales boom, whilst the Qur'an has been reprinted to meet a growing demand, and newspapers have introduced basic guides to Islam. These in themselves have been revealing, in the forms of Islamic expression that have been emphasised; there may be little attention paid to the cultural and religious diversity under the umbrella of Islam, with a focus instead on political rhetoric and activism at the expense of quietist, mystically oriented beliefs (which themselves have considerable antecedents within Afghanistan).

There may be an attendant increase in demand for academic courses at university level in the study of Islam and Muslim societies, and the need for more specialists in the medium to long-term. It has been suggested that there is also a broader interest in the study of religion, and perhaps the moral and ethical issues associated with the conflict. The need for improved knowledge about religion has especially been highlighted during recent events with the attendant deficiencies in governmental and agency intelligence on the religions, cultures and languages of Asia. President George W. Bush himself acknowledged that a theologian would have been useful on his team, especially given the unfortunate application of the terms 'crusade' and 'infinite justice' during initial pronouncements on the crisis. Whether this demand could be met in part through graduates in theology and religious studies is open to question, and some colleagues may have ethical and moral qualms about training their students for such future activities. The role of tutors within religious studies may evolve and/or be challenged in the light of 9-11. The demand for specialists may increase the number of people studying religion at undergraduate and postgraduate levels, although their expectations of the profile, orientation and content of courses may be different from 'traditional' students.

Certainly, the content of many Islamic Studies courses had to adjust in the light of 9-11, and the subsequent pursuit of Osama bin Laden, al-Qaeda and the Taliban. This required flexibility was not unique to that crisis. The writer runs a course of Islam in the Contemporary World, which has always incorporated interpretation of current affairs relating to Islam and Muslims. The content of a course curriculum has, at times, been adjusted during a lecture to take account of breaking news. For example, the writer was running a seminar-lecture over a two-day period on Afghanistan. On the first day, Kabul was in the control of the Taliban; during the second lecture, Kabul was in the process of capitulating to the Northern Alliance (on 13 November 2001). The content of the seminar was radically readjusted, and informed by newspapers and 'rolling news' from the Internet.

Given the limited academic sources on the Taliban, this portion of the course relied heavily on the use of Internet and media sources to 'update' students, together with a book written by Pakistani journalist Ahmed Rashid on the Taliban (updated through his Daily Telegraph reports).[2] Opinion and debate was also stimulated through showing programmes such as Panorama and Kilroy, both of which contained heated debates on the crisis, which led well into subsequent student analyses and discussion (especially in relation to media representation of Muslims and Islam). Such resources, when applied appropriately, can be successfully integrated with 'academic' materials.

In seminar settings, I have noted a particular increase in interest in other themes that dominated events after 9-11, including themes of 'jihad', martyrdom, and the place of religion in the contemporary world. In many ways, the crisis has stimulated student interest in 'real' issues, with an attendant increase in reading academic textual, theoretical and theologically centred materials. This can be very different from teaching historically based courses, but I also observed the necessity to discuss such issues within my course on the life of Muhammad, in particular the precedents established during the early Muslim community and the representation of key issues within the Qur'an and biographical sources.

Within such an academic framework, sensitive issues are raised, particularly those associated with perceptions of 'the other', and the formulation of academic material in a rapidly shifting global context. The consideration of contemporary themes has to be integrated into conventional pedagogy, although practitioners may question whether it is it possible or necessary to be academically 'impartial' to world events of this scale. Students themselves present value judgements, in particular in relation to religion and its representation in the media. The emotional shock of 9-11 may have caused some to suspend faculties of impartiality. Some Muslim students may have felt under pressure from their peers, especially given the comments circulating about Islam and Muslims. It may be difficult within such a context for them to feel secure in presenting opinion about events, for fear of reaction not just from people who are not Muslim, but also from their own community. Some may articulate implications and suspicions, for example if a Muslim student questions the bombing of Afghanistan. There may also be reactions if a student is dressed in a fashion that is associated by others with 'fundamentalists'. The constant need to defend individual beliefs is an added pressure for some students, especially if it is felt necessary to separate themselves from the parties alleged to be associated with the attacks on 9-11.[3]

It may be that individual students are associated with controversial Muslim perspectives that have been active on some university campuses, and this itself brings another dimension to approaching the teaching of Islam and reactions to 9-11. A student may utilise the forum of a seminar to present potentially inflammatory political and religious opinions. Questions have to be asked as to what the role of a tutor is within this process, and if it is ethically and morally appropriate to engage in such discussions? One example of such an outspoken platform is Al-Muhajiroun, which is certainly not representative of any 'mainstream' and has been opposed by more 'conventional' Islamic Societies; however, it has been successful in recruiting from campuses across the UK. This is a subject that might be appropriate for a future discussion through the PRS Subject Centre pages, although institutions may not wish to be associated with students which have such affiliations, and may not appreciate the attendant publicity! This issue could be extended to cover the teaching of religion in other contexts, where individuals have beliefs that are deemed 'contentious' by some. Theoretically, some individuals may see the teaching of beliefs other than their own as being in this category!

Serious questions emerge relating to the attendant stress and psychological damage an event of this magnitude can have on students and lecturers (not just those whose disciplines may be 'associated' with the event). At this stage, it may be difficult to determine the impact on Muslim students in university settings (not just in the PRS disciplines) facing a new media barrage focused on their religion, and (in some quarters) an attendant increase in prejudice and tension. It may be that PRS specialists are called in by other disciplines in order to formulate approaches to such issues. Islam-related studies traverse many disciplinary frontiers outside of PRS, perhaps requiring a breaking down of conventional academic barriers to discourse. It is also important to compare and contrast experiences with individuals outside of the British framework. The writer is currently dialoguing on these themes with European and American academics in a broad range of related disciplines, and hopes to integrate themes from these discussions into a future article for these pages.

Resources

For the purposes of this article, several useful English language resources on Islam and Muslim opinion after 9-11 are highlighted, which could be applied to stimulate student discussion about Islam in the light of 9-11 and subsequent developments. Some could be described as apologetic in nature. The choice includes materials that are 'introductory' in nature, to be used either in PRS related courses which might refer to the conflict (i.e. philosophical considerations regarding warfare), or by those outside of PRS disciplines. Opinions expressed in the sites do not necessarily reflect those of the author or of the PRS Subject Centre.

One key issue is the acquisition of information and opinion about the aftermath of 9-11 from a broad range of sources, in particular to balance media coverage and opinion. The Internet, along with satellite television channels such as Al-Jazeera, have been integral to the distribution of a broad range of Muslim opinions dealing with 9-11 and its aftermath. These range from sites introducing the basic teachings of Islam, through to pages that can prove to be valuable resources in the evaluation of Muslim responses.

One of the most interesting responses, which could be applied within a seminar setting, is a radio programme produced by Minnesota Public Radio, as part of their First Person - Speaking of Faith series. The one-hour programme, entitled The Spirit of Islam, can be heard using a Real Player.[4] It features interviews with two American Muslims, who discuss " how sound, music, and especially poetry offer a window onto the subtleties and humanity of Islamic religious experience." This is very much in contrast to much of the media coverage about Islam since 9-11, and would be a helpful introduction to students who have not studied the subject before, or who have only approached Islam from a political interpretative perspective. There is also a listing of introductory reading that reflects the spiritual dimensions of Islam, together with details of the recitation and music featured in the programme. Some of the music comes from Afghanistan, whilst a highly proficient Muslim woman, described as a "non-clerical recitor of the Qur'an", explains her approach towards the Revelation.

There are several useful introductory books to Islam available, most recently the provocatively titled Complete Idiot's Guide to Understanding Islam, whose publication date was brought forward after 9-11.[5] However, locating appropriate introductory resources to Islam online can be problematic, especially given the rapidly shifting Internet landscape, which became more complex after 9-11 when several sites vanished from cyberspace. The writer has provided his own website of Islamic Studies resources since 1996, which contains annotated links to a series of websites discussing different aspects of Islam and Muslim expression.[6] These range from Qur'an recitations and translations, through to illustrations of the diversity of Islamic expression, in political and religious contexts.

In terms of reactions to 9-11, perhaps the most useful component of the site has been the collection of news feeds built into the site, drawn from numerous international sources, which are updated on an hourly basis. Students and researchers have utilised these, as they offer a quick and comparative approach to interpreting current events. The Islamic News feed provided by Newsnow has been particularly relevant, especially as it draws from major English language sources in the USA and UK, as well as media sources in the 'Muslim world'. Moreover.com provides regional headlines, and a thematic Religion source; they recently added a Muslim channel, to add to Buddhist, Catholic, Christian, Hindu, Jewish and Sikh news). With the exception of the Jewish channel, these are unedited feeds that trawl the net for key words, so the occasional discrepancy and omission can occur (notably the opera singer Charlotte Church frequently turns up in the Christianity section). In the aftermath of 9-11, a Taliban channel also emerged.

Another useful Islamic news source has been UmmahNews, drawing from a broad range of international media, and seeking to provide "an independent and non-partisan global media service offering original and accurate news and features without relying on western news services."[7] Middle East Newswire draws on its own network of reporters in an attempt to go "beyond the headlines". The Pakistan newspaper Dawn provides an extensive online version of its print edition. Afghan News Network presents primarily western newsfeeds, as part of its educational resource site. Al-Bawaba presents daily news stories in English, from throughout the Middle Eastern region. The Muslim News provides one news perspective from Muslims in the United Kingdom, whilst Islam Online contains news and opinion from American Muslim perspectives.

A particularly significant development in the acquisition of Muslim news and opinion is contained on the Arabic language Al-Jazeera website, with content reflecting the television channel based on Qatar. There are plans to launch an English language service next year, but in the interim, it is possible to acquire a sense of the content contained on the website through a new online translating system. Despite the inherent difficulties of such software, it does opens up at least some sense of the Arabic language Internet content, and thus broadens educational opportunities for those students lacking language skills. In order to translate any Arabic page into English, the web user should visit the separate Ajeeb translation service (which itself offers English language news). The translator works by typing the required URL (Uniform Resource Locator or web address) into the form on the page, and pressing the 'Translate' button. Alternatively, there is a listing of Most Visited Sites, which can be quicker (and is headed by Al-Jazeera). As with any translation software, the computer-generated syntax may be twisted, and at times bizarre, but it does open up sources for non-language specialists and provides an alternative inclusive perspective.

Outside of news feeds, a useful starting point for opinion is contained on Islam for Today. This is focused on 'converts' to Islam, and contains an extensive series of articles and links seeking to "promote a positive image of the religion of Islam today". A key area is the Muslims Against Terrorism section, which contains quotations from the Qur'an and other sources. These include fatwas against the events of 9-11 from Muslim scholars and authorities. There are illustrations of the attacks, and also of demonstrations for- and against- the United States. The section on the Plight of the Women of Afghanistan contains a representative sample of academic and journalistic articles documenting the treatment of women by the Taliban. Some of the material is quite graphic in nature, and links to the extensive site produced by the Revolutionary Association of the Women in Afghanistan (RAWA). These pages incorporate digital photographs secretly taken to document the deprivations of the region, and to comment on how RAWA has endeavoured to provide health care and education in the face of adversity.

Academics have also endeavoured to produce responses to the crisis. Alan Godlas of the University of Georgia provides an exhaustive list of links to articles on the crisis, focusing on condemnations from governmental representative, Muslim organisations, leaders and 'personalities'. It contained a photo of President Bush with 'American Muslim leaders'. This site leads into other resources and perspectives on Islam, and features articles drawn from a broad range of primarily American media sources, including interviews with Yusuf Islam (Cat Stevens), and a site produced in conjunction with the American Academy of Religion denouncing the attacks on 9-11. Godlas' listing is comprehensive, and perhaps overwhelming in its detail, but could be of use to those seeking to gather a broad range of opinion about 9-11 and its aftermath. The online academic response from religious studies and theology academics in the UK was muted by comparison.

Whether these resources would be useful for critical study is open to question, particularly in the context of the UK It may be helpful to contrast them with opinions contained on the pages of the Muslim Council of Britain. This has the most pro-active website of the several platforms seeking to represent the interests of Muslim communities in the United Kingdom. Its site includes a statement made by 'British Imams and Scholars', defining 'terrorism' and discussing the implications of 9-11 for Muslim living in the UK. There is also an archive containing the emails (negative and otherwise) sent to the Council after the attacks that makes for sober reading. At the time of writing, there were 105 pages of correspondence. There were also links to the UK Islamic Mission site, which itself contains hyperlinks to Jamaat-e-Islami, vocal supporters of the Taliban in Pakistan.

In any analysis of the post 9-11 situation, attention should also be drawn to materials implicitly or overtly in support of the Taliban and Osama bin Laden, even it these are unrepresentative of mainstream opinion. For example, Al-Muhajiroun have maintained a website throughout the crisis, although at times it has been relocated or occasionally disappears. Other related platforms that are still active on the web in the UK include the Khilafah movement and Hizb ut-Tahrir. Outside of the UK, a number of organisations have been proactive in their support of the Taliban and Osama bin Laden, and these are discussed elsewhere by the writer.[8]

Conclusion

New questions have emerged in the teaching of Islam since 9-11. At a time when institutions are seeking to widen access to education, the needs and broad interests of students in PRS have to incorporate empathy towards those who feel directly or indirectly affected by conflict. Philosophical, religious and even psychological issues associated with the aftermath of 9-11 have had to be addressed. The academic requirements of objectivity and reliable sources have been challenged by the need to draw upon alternative perspectives and non-conventional resources, in order to augment traditional materials. This has been particularly problematic, given the onslaught of opinion about Islam and Muslims that has emerged not just in the media, but also in everyday conversations. The application of the Internet as a teaching tool has been one way in which debate and discussion within the seminar room has been informed. Determining what is 'appropriate' for study is an evolving process. The question of whether PRS academics have a role to play in influencing opinion about Islam and Muslims, and even providing an educational role for government and media, is one that needs to be addressed. It is hoped that the PRS Subject Centre can, in the future, initiate a debate on these issues through a future workshop.

Readers wishing to discuss any aspect of this article are welcome to e-mail Gary Bunt. It would be particularly useful to learn of colleagues' own experiences and approaches towards these issues.

Notes

1. See Joe Plomin, "Five-minute fame", The Guardian, October 2, 2001.

2. Ahmed Rashid, Taliban: Islam, Oil and the New Great Game in Central Asia (London: I.B. Tauris, 2001)

3. There are parallels here with reactions to the Gulf Crisis in 1990-1. Comments here are observations, and are not connected with students at the writer's own institution.

4. Minnesota Public Radio, First Person - Speaking of Faith, Religion and Disaster II, The Spirit of Islam, October 19, 2001. For copyright reasons, this can only be heard using a live feed at present, although it could be recorded through application of a CD writer or the Professional version of Real Player.

5. Yahiya John Emerick, The Complete Idiot's Guide to Understanding Islam, (USA, Complete Idiot's Guide, 2001)

6. For a comprehensive listing of Islamic resources online, see the writer's website, Virtually Islamic, Also see the Islam chapter in Gary Bunt, The Good Web Guide to World Religions, (London, The Good Web Guide, 2001)

7. UmmahNews, About Us

8. See Gary Bunt, Virtually Islamic: Computer-mediated Communication and Cyber Islamic Environments (Cardiff, University of Wales Press, 2000)

This page was originally on the website of The Subject Centre for Philosophical and Religious Studies. It was transfered here following the closure of the Subject Centre at the end of 2011.

 

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The British Association for the Study of Religions
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