Monday, July 27, 2015
Via Sri Prem Baba: Flor do Dia- Flor del Día - Flower of the Day 27/07/2015
“Um passo fundamental para a desconstrução de um padrão negativo é
conseguir perceber que existe prazer investido nele. Primeiro você
identifica as situações negativas que se repetem e qual o ponto comum
entre elas, ou seja, o que causa a repetição. Depois você vai atrás da
voz dentro de você que diz: “Eu quero ficar isolado; eu quero do meu
jeito ou não quero nada”; “Eu quero fracassar”, ou ainda: “Eu quero
ficar doente, não quero mais viver”. Com isso você começa a identificar o prazer que dá sustentação ao sofrimento.”
“Un paso fundamental para la desconstrucción de un patrón negativo es
conseguir percibir que existe placer invertido en él. Primero
identificas las situaciones negativas que se repiten y cuál es el punto
en común entre ellas, es decir, lo que causa la repetición. Después vas
en busca de la voz dentro tuyo que dice: “Quiero quedarme aislado,
quiero que sea a mi manera o no quiero nada”, “Quiero fracasar”, o aún:
“Quiero enfermarme, no quiero vivir más”. Con esto comienzas a
identificar el placer que da sustento al sufrimiento.”
“A fundamental step towards deconstructing a negative pattern is being able to perceive the pleasure we feel in it. First, we identify the negative situations that repeat themselves in our lives and the common denominator between them. This means identifying what causes the repetition. Next, we go after the voices inside of us that may be saying, ‘I want to remain isolated,’ ‘It has to be my way or I don’t want it at all,’ ‘I want to fail,’ or even, ‘I want to get sick: I don’t want to live anymore’. By becoming aware of these aspects within us, we begin to identify the pleasure that sustains the suffering.”
“A fundamental step towards deconstructing a negative pattern is being able to perceive the pleasure we feel in it. First, we identify the negative situations that repeat themselves in our lives and the common denominator between them. This means identifying what causes the repetition. Next, we go after the voices inside of us that may be saying, ‘I want to remain isolated,’ ‘It has to be my way or I don’t want it at all,’ ‘I want to fail,’ or even, ‘I want to get sick: I don’t want to live anymore’. By becoming aware of these aspects within us, we begin to identify the pleasure that sustains the suffering.”
Today's Daily Dharma: The World Is Made of Stories
The World Is Made of Stories
|
The
stories that make sense of this world are part of this world. It is not
by transcending the world that we are transformed but by storying it in
a new way.
|
Saturday, July 25, 2015
BREAKING: Despite Threats, President Obama Makes A Case For Gay Rights In Kenya
President Obama is visiting Kenya, the first sitting American president to do so, where he lost no time addressing the subject of gay rights in spite of warnings and threats from some Kenyan lawmakers and demonstrations by Kenyan churches. The president held a joint press conference today with Kenyan president Uhuru Kenyatta, and "went there" on the very first question.
President Obama:
"Similarly, with respect to the rights of gays and lesbians, I have been consistent all across Africa on this. I believe in the principle of treating people equally under the law, and that they are deserving of equal protection under the law, and that the state should not discriminate against people based on their sexual orientation, and I say that recognizing there may be people who have different religious or cultural beliefs.Kenyan President Kenyatta then replied to the reporter's question, saying about gay rights:
But the issue is, how does the state operate relative to people. If you look at the history of countries around the world, when you start treating people differently, not because of any harm they are doing, but because they are different, that's the path whereby freedoms begin to erode, and bad things happen. And when the government gets in the habit of treating people differently, those habits can spread. And as an African American on the United States, I am painfully aware of what happens when people are treated differently. And there were all sorts of rationalizations by the power structure that were provided for decades in the United States for segregation and Jim Crow and slavery, and they were wrong.
So, I'm not equivocal on this; if somebody is a law abiding citizen, is going about their business and working at a job, obeying the traffic signs and doing all the other things good citizens are supposed to do and not harming anybody, the idea that they are going to be treated differently or abused because of who they love, is wrong. Full stop.
And, you know, the state does not need to weigh in on religious doctrine. The state just has to say, we're going to treat everyone the same under the law. And then everyone else can have their own opinions. Alright?"
"There are some things that we must admit we don't share, our culture, our societies, don't accept. It is very difficult for us to impose upon people what they themselves do not accept. This is why I repeatedly say that for Kenyans today the issue of gay rights is really a non-issue. We want to focus on other issues that are day-to-day living foe our people."I would suggest to President Kenyatta that as long as Kenyans can be legally imprisoned for having sex, gay rights are an issue.
We'll let you know what the President says on gay rights when he addresses the Kenyan Parliament, where lawmakers have threatened to walk out and/or have him removed, should he bring up the issue.
Read the original posting here
Today's Daily Dharma: Chanting for Things
Chanting for Things
|
In
my experience, the activity of chanting for material or spiritual
things becomes a process of cleansing one's spirit, not corrupting it;
and Buddhists who began by chanting for hotter cars ended up driven to
awaken themselves and help others, at times with great energy and joy.
|
Friday, July 24, 2015
Via WGB: 9.5M LGBT Adults Nationwide Would Be Protected under New Comprehensive Non-Discrimination Bill
The Equality Act, introduced today in Congress, would ban discrimination based on sexual orientation and gender identity in employment, housing, public accommodations, education, credit, federal funding and jury service.
About 9.5 million adults in the U.S. identify as LGBT, according to Williams Institute Research Director Gary Gates. Discrimination against LGBT people has been well documented in a variety of sources.
- In nine surveys conducted in the past 10 years, 19% to 78% of LGBT people reported experiencing discrimination or harassment based on their sexual orientation or gender identity at work.
- Gay men earn 10 percent to 32 percent less than heterosexual men who have the same productive characteristics, such as experience and level of education.
- About 83% of American adults report in recent polls that LGBT people face moderate to high levels of discrimination.
- LGBT workers file complaints under employment non-discrimination laws at comparable rates to female employees and employees who are people of color.
- Research has demonstrated that LGBT-supportive policies and workplace climates are linked to greater job commitment, improved workplace relationships, increased job satisfaction, and improved health outcomes in LGBT employees.
(SOURCE)
Via JMG: Houston Mayor Annise Parker: We'll Take This To The Voters And We'll Win
Labels: Annise Parker, gay politicians, hate groups, Houston, LGBT rights, religion, Texas, Texas Supreme Court
Via http://islamicommentary.org: Same-Sex Relationships & the Fluidity of Marriage in Islamic History
One scholar’s response to Reza Aslan and Hasan Minhaj’s “Open Letter to American Muslims on Same Sex Marriage”
by ALI A. OLOMI for ISLAMiCommentary on JULY 17, 2015:
Since the legalization of same-sex marriage by the U.S. Supreme Court on June 26th 2015, various religious groups have responded to the ruling. Muslim Americans, who themselves are a minority group in the United States, have struggled to find consensus.
Some have openly condemned the ruling. Others have urged a more hesitant acceptance of the court’s decision. Cognizant of the precarious position of minorities in the United States, Imam Suhaib Webb posted an online message where he encouraged a nuanced perspective that respected the ruling and supported it politically, while acknowledging the theological and ethical dilemmas for conservative Muslims. A group of Afghan American thinkers and activists on The Samovar Network took a more accepting stance when they held an online panel (via a Google hangout) and showed support for the ruling and the LGBTQ community as a whole.
Author, Reza Aslan and comedian, Hasan Minhaj wrote an open letter, published in Religion Dispatches, to Muslim Americans encouraging acceptance and tolerance, reminding Muslims that they too are a minority in the United States and should stand for the rights of their fellow minorities.
People were surprised by the letter and some have attributed the position of the authors to Western influence. Popular representations in America and Europe, tend to depict Muslims as staunchly against same-sex marriage. But I would point out that positions like Reza’s and others like him actually highlight a forgotten part of Islamic history.
Just as in the case of Christianity, the history on same-sex relationships in Islam is far more complex than some would have you believe.
First, we have to acknowledge that though same-sex relationships are timeless and gay people have existed throughout history, according to theorists, like Michel Foucault, homosexuality as an identity emerged alongside heterosexuality in modernity. Indeed, an argument can be made that homophobia itself is a predominantly modern fear tied to anxieties about masculinity within nationalist contexts. The Qur’an itself does not address homosexuality directly, but refers to specific practices.
When it comes to same-sex relationships, Muslims point to the infamous Qur’anic verses on the People of Lot (7:80-84), which some modern scholars — by projecting modern sensibilities on the verse — interpret as being a condemnation of homosexuality. Yet, other scholars point out the context of the verse in the Qisas Al Anbiya, a commentary and history on the lives of the Islamic prophets by Al Kisa’i, that relates the tale of Lot as a condemnation of the corruption festering in the people of Lot, whose bestial carnality led to rape and sodomy; i.e. it’s not a direct condemnation of sodomy.
In fact, the Qur’an actually supports diversity of desires when it
states that God created various mates for mankind (30:21). Furthermore,
the Qur’an uses homoerotic imagery to describe paradise as full of
eternally youthful manservants so attractive that “when you see them,
you’d think them as beautiful as scattered pearls.” (52: 24, 76: 19).
We must also consider the Prophet Muhammad’s life and how his wife, Umm Salama, had a gay or interest manservant, Hit. In addition to Hit, there was also Tuways and Al Dalal. These individuals, known as mukhanathum, were counted as companions of Muhammad, or disciples and friends. The mukhanathum even served as guardians of Muhammad’s tomb when he died.
Same-sex relationships and romance existed throughout the history of Islamic civilization from the 7th century on. The famed Persian poet Rumi and the father of Classical Islamic poetry, Abu Nawas, wrote verses extolling the beauty of young men. Indeed, in medieval Abbasid, Ottoman, and Safavid empires, the normative standards of beauty in works of poetry and art revolved around the youthful and desirable appearance of young men.
While women were absolutely praised, the normative standard of beauty focused primarily on a concept of youthfulness that was equated to vitality and desire. In many of the poems like those of Abu Nawas and Rumi and many others, this meant young men, but these young men were attributed with feminine qualities, highlighting the fluid nature of masculinity and femininity.
Caliphs like Al Amin in the 8th century Abbasid caliphate engaged in same-sex relationships, and it is written that the warriors of Abu Muslim, who overthrew the Umayyads, lay with their male pages. While periods of oppression certainly existed and scholars anxiously debated whether acts were permissible or prohibited, on the whole, Islamic civilization tended to be not only tolerant, but accepting of same-sex romances.
Textual evidence for same-sex relationship between women were not as widespread in the Arabic and Islamic literary tradition, but there is still ample evidence of the tolerance and even praise of same-sex relationships between women. For example, in the 10th century, Jawami al-Ladhdha or, Encyclopedia of Pleasure by Abul Hasan Ali, he relates a story of love and romance between two women, Hind bint al Nur’man and Al Zarqa.
Some periods of Islamic history were more accepting than others and
we should acknowledge that there was regional variation, but the
historical arc was significantly towards toleration. When famed 19th
century Moroccan scholar, Muhammad al Saffar traveled to Europe he was
surprised to find same-sex courtship repugnant to the Europeans in
contrast to its acceptance in the Islamic world. Indeed, that acceptance
of same-sex courtship and romance was used by European Christian and
orientalist writers as a sign of the supposed moral laxity of the
“orient.”
Same-sex relationships between men, for example, were depicted in art, including in these images (now in the public domain): 1) “Shah Abbas and Wine Boy”- 17th Century art by Muhammad Qasim depicting Safavid ruler, Shah Abbas with his lover and wine boy; 2) “Haft Awrang”- The Seven Thrones, an illuminated manuscript by 16th Century Jami. Depicts a male youth with his male suitors; 3) “Aqa Mirak” – 16th Safavid watercolor by Aqa Mirak Tabriz depicting two young princes and lovers (currently located in the Smithsonian) and 4) “Sawaqub”– 19th Century Ottoman depiction in Sawaqub al Manaquib depicting sexual relations between a man and his wine servant.
These cultural and social realities of same-sex relationships in Islam have been made subterranean in historical reflection. People who wish to push a singular interpretation of religion conveniently ignore these parts of Islamic history in favor of narratives hewn from their prejudices. While the historical existence of relationships between couples of the same sex is an irrefutable fact, these narratives are often swept under the rug and the history of tolerance is forgotten in favor of depictions of Islam as a homophobic and aggressive faith.
Make the jump here to read the full article
“Aqa
Mirak” – 16th Safavid watercolor by Aqa Mirak depicting two young
princes and lovers. (currently located in the Smithsonian)
Since the legalization of same-sex marriage by the U.S. Supreme Court on June 26th 2015, various religious groups have responded to the ruling. Muslim Americans, who themselves are a minority group in the United States, have struggled to find consensus.
Some have openly condemned the ruling. Others have urged a more hesitant acceptance of the court’s decision. Cognizant of the precarious position of minorities in the United States, Imam Suhaib Webb posted an online message where he encouraged a nuanced perspective that respected the ruling and supported it politically, while acknowledging the theological and ethical dilemmas for conservative Muslims. A group of Afghan American thinkers and activists on The Samovar Network took a more accepting stance when they held an online panel (via a Google hangout) and showed support for the ruling and the LGBTQ community as a whole.
Author, Reza Aslan and comedian, Hasan Minhaj wrote an open letter, published in Religion Dispatches, to Muslim Americans encouraging acceptance and tolerance, reminding Muslims that they too are a minority in the United States and should stand for the rights of their fellow minorities.
People were surprised by the letter and some have attributed the position of the authors to Western influence. Popular representations in America and Europe, tend to depict Muslims as staunchly against same-sex marriage. But I would point out that positions like Reza’s and others like him actually highlight a forgotten part of Islamic history.
Just as in the case of Christianity, the history on same-sex relationships in Islam is far more complex than some would have you believe.
First, we have to acknowledge that though same-sex relationships are timeless and gay people have existed throughout history, according to theorists, like Michel Foucault, homosexuality as an identity emerged alongside heterosexuality in modernity. Indeed, an argument can be made that homophobia itself is a predominantly modern fear tied to anxieties about masculinity within nationalist contexts. The Qur’an itself does not address homosexuality directly, but refers to specific practices.
When it comes to same-sex relationships, Muslims point to the infamous Qur’anic verses on the People of Lot (7:80-84), which some modern scholars — by projecting modern sensibilities on the verse — interpret as being a condemnation of homosexuality. Yet, other scholars point out the context of the verse in the Qisas Al Anbiya, a commentary and history on the lives of the Islamic prophets by Al Kisa’i, that relates the tale of Lot as a condemnation of the corruption festering in the people of Lot, whose bestial carnality led to rape and sodomy; i.e. it’s not a direct condemnation of sodomy.
2. “Haft Awrang”- The Seven Thrones, an illuminated manuscript by 16th Century Jami. Depicts a male youth with his male suitors.
We must also consider the Prophet Muhammad’s life and how his wife, Umm Salama, had a gay or interest manservant, Hit. In addition to Hit, there was also Tuways and Al Dalal. These individuals, known as mukhanathum, were counted as companions of Muhammad, or disciples and friends. The mukhanathum even served as guardians of Muhammad’s tomb when he died.
Same-sex relationships and romance existed throughout the history of Islamic civilization from the 7th century on. The famed Persian poet Rumi and the father of Classical Islamic poetry, Abu Nawas, wrote verses extolling the beauty of young men. Indeed, in medieval Abbasid, Ottoman, and Safavid empires, the normative standards of beauty in works of poetry and art revolved around the youthful and desirable appearance of young men.
While women were absolutely praised, the normative standard of beauty focused primarily on a concept of youthfulness that was equated to vitality and desire. In many of the poems like those of Abu Nawas and Rumi and many others, this meant young men, but these young men were attributed with feminine qualities, highlighting the fluid nature of masculinity and femininity.
Caliphs like Al Amin in the 8th century Abbasid caliphate engaged in same-sex relationships, and it is written that the warriors of Abu Muslim, who overthrew the Umayyads, lay with their male pages. While periods of oppression certainly existed and scholars anxiously debated whether acts were permissible or prohibited, on the whole, Islamic civilization tended to be not only tolerant, but accepting of same-sex romances.
Textual evidence for same-sex relationship between women were not as widespread in the Arabic and Islamic literary tradition, but there is still ample evidence of the tolerance and even praise of same-sex relationships between women. For example, in the 10th century, Jawami al-Ladhdha or, Encyclopedia of Pleasure by Abul Hasan Ali, he relates a story of love and romance between two women, Hind bint al Nur’man and Al Zarqa.
“Shah Abbas and Wine Boy”- 17th Century art by Muhammad Qasim depicting Safavid ruler, Shah Abbas with his lover and wine boy.
Same-sex relationships between men, for example, were depicted in art, including in these images (now in the public domain): 1) “Shah Abbas and Wine Boy”- 17th Century art by Muhammad Qasim depicting Safavid ruler, Shah Abbas with his lover and wine boy; 2) “Haft Awrang”- The Seven Thrones, an illuminated manuscript by 16th Century Jami. Depicts a male youth with his male suitors; 3) “Aqa Mirak” – 16th Safavid watercolor by Aqa Mirak Tabriz depicting two young princes and lovers (currently located in the Smithsonian) and 4) “Sawaqub”– 19th Century Ottoman depiction in Sawaqub al Manaquib depicting sexual relations between a man and his wine servant.
These cultural and social realities of same-sex relationships in Islam have been made subterranean in historical reflection. People who wish to push a singular interpretation of religion conveniently ignore these parts of Islamic history in favor of narratives hewn from their prejudices. While the historical existence of relationships between couples of the same sex is an irrefutable fact, these narratives are often swept under the rug and the history of tolerance is forgotten in favor of depictions of Islam as a homophobic and aggressive faith.
Make the jump here to read the full article
Same-Sex
Relationships & the Fluidity of Marriage in Islamic History (by Ali
A. Olomi) - See more at:
http://islamicommentary.org/2015/07/same-sex-relationships-the-fluidity-of-marriage-in-islamic-history-by-ali-a-olomi/#sthash.evhCQAj6.dpuf
Same-Sex
Relationships & the Fluidity of Marriage in Islamic History (by Ali
A. Olomi) - See more at:
http://islamicommentary.org/2015/07/same-sex-relationships-the-fluidity-of-marriage-in-islamic-history-by-ali-a-olomi/#sthash.evhCQAj6.dpuf
Today's Daily Dharma: Look to Life
Look to Life
I
don’t believe we should look to any metaphysical order on the far side
of experience nor to any metaphysical subject on the near side of
experience but simply, as it were, to life.
|
Thursday, July 23, 2015
Today's Daily Dharma: Wishing Others Well
Wishing Others Well
|
When
we really see, in our mind?s eye, a person we think we don?t like, and
instead of solidifying our reasons for hatred we honestly wish them
happiness, good health, safety, and an easeful life, we start to forget
what we thought we hated and why we felt that way in the first place. A
sense of equanimity toward everyone arises as we do this practice?we
feel compassion for those who were once invisible to us, and our
disregard and apathy morph into concern for their well-being and safety.
|
|
|
Wednesday, July 22, 2015
Via JMG: Obama Jokes On Daily Show: I'm Issuing Executive Order That Stewart Must Stay
The Guardian reports:
Barack Obama mocked foes, talked up his legacy and teased Jon Stewart in a nostalgic final appearance as president on The Daily Show, providing a bittersweet farewell for the old sparring partners. “I can’t believe you’re leaving before me,” Obama told his host, who is due to retire in two weeks after 16 years in the Comedy Central hot seat. “I’m going to issue an executive order: Jon Stewart cannot leave the show. It’s being challenged in the courts.”
The two men bantered on Tuesday night’s show over Iran, Donald Trump, lost opportunities and the “Hope” posters – gentle jabs rather than blows that yielded a fond, affectionate coda to the satirical news show’s prickly relationship with the president. Obama joked that critics of the Iran nuclear deal seemed to think that “if you had brought Dick Cheney to the negotiations everything would be fine”.
Stewart, who reflected liberals’ initial euphoria and later disappointment with the Obama era, noted his guest’s recent run of victories: “It appears that you’re feeling it a little bit right now. Do you feel like seven years in …” “I know what I’m doing,” Obama interrupted. “A lot of the work that we did early starts bearing fruit late. The way I’m feeling right now is, I’ve got 18 months.” He vowed to tackle climate change and fuel-efficiency standards before leaving.
Reposted from Joe Jervis
Subscribe to:
Posts (Atom)