Cloud Atlas

Summary 

Cloud Atlas was one of the more intriguing shows that I have seen in a while. I couldn’t have picked a better movie to represent into to sacred texts. The movie consisted of six stories, which happened over the span of centuries. It starts off with a lawyer, Adam Ewing, who upon stranded on an island finds transportation from an odd doctor with a hunger for gold. Upon the ship, he discovers that a slave had boarded as a stowaway and expects help from the lawyer. The slaves reasoning for reaching out to the lawyer is that they are the same. The slave, Autua, believes that he and Adam Ewing have a common soul. Fortunately for Adam, helping to prove Autua was an equal to him and the rest of the crew, ultimately saved Adams life. Autua saved Adam from the gold hungry doctor who was sickening Adam to get to his gold. The next scene consisted of a young musician named Robert Frobisher. He was employed under a very famous, but played out composer. With the help of Robert, the composer was able to once again create magnificent symphonies. Sadly, when Robert began to create his own works, the composer tried to pass it as his. Ultimately, in an effort to leave with his masterpiece, Robert shot the composer. This was purely accidental. Robert did not have intentions on shooting the man, in some way, the man bought it upon himself. The next scene took place in the 70s. It’s main character was Luisa de Rey, a writer, who stumbled upon the most interesting story of the time. She meet the lover of Robert (from the previous story), who handed her evidence that a nuclear power plant was unsafe. In the end, she is able to expose the unsafe nuclear power plant for what it really was. The subsequent story was of an old gentleman named Timothy Cavendish. He was a man who brushed into the wrong company. As a result, Timothy was forced to seek refuge from his brother. This coupled with the fact that Timothy had an affair with his sister-in-law put him into an inescapable nursing home. The later story was about Sonmi, a genetically engineered woman, who was made to serve a restaurant. She ended up relinquishing her role as a slave, and she became an activist for human rights (rights for all humans, regardless of origin). The sixth, and final story was about a post-apocalyptic society. In this society, the people praise Sonmi as if she were a god. Occasionally there would be an advanced civilization called the Prescients who go down to earth to study the post-apocalyptic people.

           

Analysis 

Cloud Atlas is a relevant movie to this class because it addresses the three questions that guide our studies, as well as, mimic certain religions that we have studied. It mimics Buddhism and Hinduism with the concept of reincarnation. To do this, Cloud Atlas shows that the entire universe is one continuous flow. Through the connections in the movie (the fact that actors play multiple characters, and the connections between the stories), it shows that you and I are apart of a constant reoccurrence. This happens because, on par with the religions we have studied, the universe has no boundaries, we may occur in the present, then the past, then the future, then the past again.

            Dharma as well as karma was presented in the movie. It appeared that the characters that went against dharma, and continued to do so in subsequent lives, always ended their story in a terrible fate. This bad karma seemed to build up as the characters when from life to life. This progression also happened to the characters that did follow the dharma; however, they were better off. A quote from Sonmi perpetuates the understanding of dharmic values; she says,  “our lives are not our own”. This quote shows that the decisions we make not only affect only what we perceive to be ourselves, they also affect every single thing around us- how we affect others around us, ultimately affect us.   

            The class questions that cloud atlas address are what makes a text sacred, how do we know what sacred texts mean, and what do sacred texts do. The answer to the first question is that the community makes a text sacred. The need for equality in Neo Seoul created the justification for the text. It just so happened that this need was perpetuated over a span of centuries. The Second question is answered by faith. Blind faith was incredibly apparent in the movie. One example is when Robert Frobisher’s lover trusts Luisa Del Rey with classified information. Another example is when Goose blindly trusts lady Sonmi. The third question is answered by showing the before, during, and after scenes of Lady Sonmi’s oracle. By showing this, we saw the transformation of characters as they progressed in the movie.

            Overall, I really enjoyed Cloud Atlas. It is the type of movie that reveals an deeper meaning, every time it is watched.

Cloud Atlas

Cloud Atlas is a 2012 film that depicts six interrelated stories of people starting in the nineteenth century to the year 2321 (post-apocalyptic). All of these short stories reveal the hardship of the human life by illustrating the struggles of each the characters. The movie begins with a foreshadowing of the seventh story that is during the post-apocalyptic era in which Zachry is telling these six stories to his grandchildren.

The first story takes place during the slavery period. Ewing is a business man who comes across a slave Autua and later goes against the norm to reject slavery. The second story is about a bisexual musician who is blackmailed by Ayrs who threatens to reveal his sexuality if not given credit for Frobisher’s work. Frobisher ends up killing Ayrs and then himself. The third story is about Luisa a journalist who is trapped in a conspiracy about a nuclear reactor. She is finally able to expose the plot. The fourth story is about Cavendish who is trapped in a nursing home because the gangster whose book he has published wants to get his money. However, Cavendish plans an escape. The fifth story is in the year 2144 about Sonmi-451 who is a clone about to be recycled (executed). She tells this secret information to the entire population before she is captured. The final story is about Zachry who is living after the destruction of civilization. He feels guilty about not saving his brother-in-law when he is killed by the chief. Zachry meets Meronym one of the last civilized people. Later, both of them go off to a new journey to the new world.

The Buddhist idea of karma is evident throughout the movie. The actions of the characters cause more actions. The mistakes that human beings make continue throughout time periods. The idea that the lives of characters are interwoven and bound to their previous lives is very much a Buddhist idea. The wheel of samsara continues until one can break free from the material world. We see Tom Hank’s multiple characters go through birth, reincarnation and bound by karma. The only way for his character to break free from his multiple lives is to attain salvation or nirvana. Thus, in the last story there is a transition from the old world that can be symbolic of the material world to the new world (nirvana). Zachry and Meronym break free from the old world as they journey off to a better life getting rid of their struggles.

This movie was very interesting and took a while to realize the overall Buddhist idea but was a great watch!

Cloud Atlas

What really stuck out to me as the large theme of this movie was how everything is connected.  From Ewing to Frobisher to Rey to Cavendish to Sonmi-451 and finally to Zachry and Meronym, the interplay of "souls" across time was extremely reminiscent of Buddhist philosophy.  Ewing's book acted as an influence on Frobisher's music and eventual Cloud Atlas sextet.  The story of Frobisher is then reawoken through findings of his letters to his lover Sixmith during Rey's journalistic digging.  At the end of her story she writes a book about Frobisher's life and the Cloud Atlas sextet.  The next story is of the publisher Cavendish.  After getting into trouble, he is seen reading Rey's book on Frobisher which hints at an influence on his life and eventual book on his adventures.  From here Cavendish's book/biopic film is seen by the clone Somni-451.  This leads to her being the proof that clones are equivalent to humans and shouldn't be treated as slaves (also connects back to slavery that had to do with the first story).  Before her ultimate demise Somni-451 is able to give a manifesto that reveals the truth.  The final story occurs in a post-apocolyptic world.  Zachry is part of a tribe that sees Somni as a holy figure.  Zachry ends up going with Meronym to the same broadcast center Somni used in order to send a message that ends up saving both of their lives and thus everything is connected.
    
I also saw a lot of examples of samsara in this movie.  The everyday suffering of life is present in each piece and is especially present when looking at all the desires each character has.  In addition, Tom Hanks playing two different characters made me think of the Buddhist/Hindu rebirth cycle. 

All in all I thought this movie was amazing.  I was captivated the whole time and it was exciting to be able to draw such connections to religion today as I watched it.

Cloud Atlas

            Cloud Atlas, the movie, is a series of six (with a foreshadowed seventh) interwoven stories from different eras that relate to each in some form or another. In watching this movie after taking this class, the Buddhist influences are clearly visible. One of the first ideas that stood out to me was the concept of samsara, or that idea that everything, while being independent, is still inter-related, or samsara. The rest of the concepts brought implied are more Buddhist based. Another major concept that was included in the movie that we discussed in class was the topic of cause and effect. Within each of the stories, starting from Ewing in California to the tribes in post-apocalyptic Hawaii, the then main character of the particular plot undergoes some form of transformation.

            After being saved from being poisoned, Ewing changes his views on slavery and the anti-African American sentiment; Frobisher realizes that the era that he lives in with never accept him or his music because of his sexual preference and commits suicide; Sonmi-451 broadcasts the true fate of “fabricants” before captured. Similarly, the other three threads of the story are enrapturing. The movie cycles between the threads fairly quickly and it took me possibly the first hour to actually realize what was going on.

            The central thought of the movie I felt, was related to rebirth, karma, and nirvana. Each of the different story lines was like a different section of an orchestra: the 1st violins, 2^nd violins, violas, cellos, basses, and piano. All sections were playing something completely different, but yet each section at one point or another, similar to Pachelbel’s Canon, played the same theme. The Cloud Atlas Sextet, composed in the timeline of Frobisher, accounted for the entire movie: 6 different voices all in harmony and disharmony with each other, like samsara. Each rebirth was a different story, and nirvana was attained when one’s purpose was complete and they were content- Sonmi-451.

            Overall, I really enjoyed the movie (when I actually figured out what was going on) and it was a great break after studying for finals.

            

Cloud Atlas

The movie, “Cloud Atlas” is an interesting and artistic discourse of major themes we’ve covered in this class. The most prevalent theme I can gather from this film is the effects of causality: everything in this universe is on a path that floats from action to action. From pre-colonial times, to the days of slavery, to modern, post-modern, and even to the aftermath of post-modern times, the same actors play roles within each time slot to assert their function as reincarnations.

            The white man on the ship moves past the social taboo of slavery and injustice to African Americans plaguing the western world and ends up leaving to help the abolitionist movement. Tom Hanks in the post-post modern world living on the island leads a simple life until he is brought to understand the true terms of his deity. The musician who creates the symphony “Cloud Atlas” realizes that the function of his vessel for his “self” is no longer useful in his time period. He realizes that because of his homosexual nature, which was not accepted in his time, he will be more accepted in another life. Trusting in reincarnation, he kills himself so that he will be happy with his partner in some other time. Sonmi-451 transcends her robotic function to a higher understanding of humanity, the world, and herself; essentially paralleling a rebirth in to a new, perfected identity to teach and impart her wisdom to help others transcend their self: “To be is to be perceived. So to know thyself, is only possible through the eyes of the other. The nectar of our immortal lives is in the consequences of our words, indeed…. (“Cloud Atlas” 137:00).

            Each story within the movie is a lesson of transformation; these people are able to move past the function of themselves and view of the universe in a bigger way. Cloud Atlas brings light to karma. It presents a story of how actions of individual lives impact others in the past, present, and future. Everyone is connected, and everything is connected. 

Cloud Atlas - The best film about Buddhism. Ever.

Shortly after seeing Cloud Atlas, I became somewhat of a spokesperson for the film. When I was home for thanksgiving, I think I told at least twenty people that they needed to go see the movie.

The most common response (I should have seen this one coming): “Yeah? What’s it about?”

Me: “Ummm….well, its like this story, or rather, a bunch of stories, where each actor/actress plays like 5 different characters in 5 different times and 5 different places.”

“OK…so what’s it about?”

Me: “It’s about how, like, everything is connected.”

This was more or less the best response I could muster. It’s a hard film to explain to someone who hasn’t seen it.

In spite of my inability to articulate why I liked the film so much or even what it was about, my enthusiasm invoked a curious response from my brother: “Sounds like Buddhism.”

He was right. The Wachowskis’ Cloud Atlas is a film about Buddhism. And it was quite possibly the best Buddhism-inspired film of all time (although I’m not sure how much that says in and of itself).

It has everything: The Wachowskis directing another masterpiece, a futuristic dystopia reminiscent of Brave New World, and Tom Hanks in a post-apocalyptic world where Lord of the Rings effectively meets a Cormac Mcarthy novel.

At one point, Zachry (Tom Hanks in the post-apocalyptic world) makes a comment that I think better encapsulates the central ideas of Buddhism than any other one sentence I’ve heard (I’m probably going to be a bit off with these quotes): “The forces of life begin long before we are born and continue long after we die.” This gets right at the notion of dependently originating life, death, and a lack of self. We live and we die. But there is still this idea of an eternal self (atman) in Buddhism, and this quote maintains this idea of some eternal force despite our lack of permanence.

I think the most profound parallel of Cloud Atlas to Buddhism comes when we think about the Four Noble Truths. As the Four Truths teach us, and as the film demonstrates, life is fraught with suffering. But this suffering can ultimately be ended, and nirvana can be realized.

Midway through writing this post, I had somewhat of an epiphany regarding nirvana in Cloud Atlas: Sonmi-451 achieves nirvana at the end of the film. After she reveals to the world that the clones like her are all killed and fed to the other clones, she is sentenced to death. Of course, she knew when she did it that her death was impending. But it didn’t matter. When asked what would happen if nobody believed her, she replied, simply: “somebody already does”. Sonmi-451 was completely content and at peace when she died. If that’s not nirvana, what is? 

I am using my freebie for this week.

One for the Muslim Brotherhood!

I was watching MSNBC the other day and they had a few different commentators from across the US and Middle East discussing the current conflict in Egypt. Most of them made unbiased, peaceful comments opposing a civil war. However, there was one person who thought and spoke very directly. Frank Gaffney, the former US Assistant Secretary of Defense, summed up the Muslim Brotherhood in saying, “My own experience and assessment is that what’s going to transpire in this revolution and every one you can think of  with the exception of baron, the people who prevail are  the people with the most discipline, the most organized, and the most ruthless, and with this case and we’ve seen up to this point, that’s the Muslim Brotherhood."

Ramadan seems to agree with Mr. Gaffney, “while perpetuating a historical relationship founded exclusively on the balance of power, on trauma and tension (96).  Almost listing the exact order he further says, “these  reflections  on  the  civil character of  the state (dawla madaniyya) and on the role of religious and  cultural  references (as ethical framework or as a reminder of  the ultimate goals  that  should inform action) must lead  to  the formulation of  clear  positions (111). This agrees with Gaffney’s point of emphasizing internal organization and disciple. Following the path of the One direction, helps to minimize other rational and in turn every one is more united. They show their power and perseverance in “not only the terminology it employs, but also in the substance of its ideology and the priorities it sets in its political commitment. After a nearly a century marked by obstacles and threats, how could it [not] revive Islam's social and political heritage (99)?  

Free Post

I am using my freebie tonight

andrew

Just Some Thoughts....

After this week’s discussion in class, I was left with many questions. The most prominent, and probably most difficult to answer, is the future of relations between the west and “political Islam.” Contrary to previous predictions, political Islam is flourishing, rather than fading. Despite fundamental ideological and political differences, can the West and East exist in harmony? Are we moving towards reconciliation, or further divergence? In either case, what can we do to ameliorate this troubled relationship? 

After participating in the discussion, I realized that one possible solution to this problem is education. As I sat and listened, I was shocked by how little I really knew about Islam. Though I could voice opinions and arguments, when I dug deeper my arguments were flimsy. Upon reflection, I realized that I have never taken a formal class on Islam, the Qur’an, or middle eastern politics until this year. All my information had been siphoned from various media outlets, including the Associated Press, BBC, and The New York Times among others. 

The root of intolerance and hatred lies in ignorance. Since the tragedy of 9/11, there has been a plethora of misinformation that has wrongly vilified the religion of Islam as a whole. In my opinion, we should work to educate our population about Islam, specifically targeting young children in elementary and middle school. After all, Islam plays an important role in social and religious politics. The fundamentals of Islam should not be an alien, esoteric, unapproachable concept. Rather, through their understanding, one can dispel past preconceptions, and open their mind to new ideas and viewpoints.

Though the idea of a theocracy initially seems illogical from the classical Western perspective, in the face of current crises, it seems more feasible. As stated by Ramadan in Islam and the Arab Awakening, “democracy is in a crisis.” In the 21st century, economic globalization has led to “the end of ideologies.” In this world where money moves faster than people, “the doctrine of free markets appears to be assuming the form of a new religion in the very heart of secularized order.” Objectivity triumphs over ideals, while “ideological instrumentalization clothes itself in the garb of the purest scientific observation.” In short, the world is a pretty messed up place. If democracy can’t fix it, maybe Islam can.

Islam provides the tools to create a society based on religion, and perhaps even a theocracy. The real challenge is whether nations can successfully blend religion and government, prayer and politics, without sacrificing the foundations of freedom and equality that all of its people are entitled to.

They are the SAME THING.

As Ramadan states, Muslims “emerge as subject of their own history,” meaning that they dictate their own future and society and have the right to develop and cultivate their government, without the influence or affects of others. (97) Their demand for “Islamic state” is just more than a religious transformation or isolation, but rather it derived from their struggle to have a state and it is logical to use Islam as a resource to separate away from colonialism. This Islamic state was a civil state “leading to independence.” (102) Many Islamist movements avoided the terms like secularization and secularism because of their negative connotations. However, Islamism and secularism are a false dichotomy because they both carry the same aspect; both are seeking for liberation, but both the Western and Islamic cultures have preconceived notions and ideas that we are blinded to see the true meaning and impetus behind each movements.

Final Blog

One of the topics that really stood out to me during our in class discussions was the idea of a truly perfect theocracy. During class, we established that there was a definite distinction between having a true theocracy, with a religion clearly stated in its constitution, and a country simply influenced by the morals and ethics of a certain faith or faiths. I think it's vital to look at this idea from both sides. Naureen mentioned that there have been some truly great theocratic empires in the past, including the Ottomans, the Umayyads, the Abbasids, the Fatimids, and so many more. Yes, all these empires thrived at one point or another and were able to supposedly maintain pluralistic ideals (Christians and Jews were not persecuted). Those empires would fail in the modern era, however, because they throve due to dhimmis, or taxes on non-Muslim citizens, which would cause an outcry if it was even thought about.

The idea of a theocratic country is possible, it's just not probable. Ramadan tells us that Shar'ia law is "a call for social justice" that aims to protect "the rights of children, women, and men to education" and other non-negative things (Ramadan 113). The theory itself is almost flawless. In practicality, human nature=greed. Greed in government=Arab spring part II.

Final Blog Post!

What I have been thinking about this week is if the was we educated secularly in the US is better or worse than the religious educations that children receive in Middle Eastern nations. In America, we tend to assume that everything we do as a nation is the right thing to do and all of our ways of being the the correct ways. But if the education of children can only be implemented by the secular government to a certain extent and if our children are not receiving adequate moral/spiritual guidance at home, how can we defend the use of secular education?

Like I said in class, the government and our school systems can only do so much for the youth of this nation. If a child receives no motivation or encouragement or guidance as to the importance of an education,  why would he/she want to pursue education? So in Middle Eastern nations where religious education is the preferred route of many families, children receive at least some guidance as to the moral aspects of life and more personal elements of existence. I guess my point is that, we can't blame Islamic education and automatically assume it is the wrong way to educate children when at least it gives them something to motivate them and help them in and out of class. On the other hand, when all a child learns is how to recite the Qu'ran, he/she is definitely being cheated of all of the other literature and material the world has to offer.

The subject of relationships between Islamic nations in the Middle East and secular Western nations is a touchy and complicated issue. I'm not sure if all of the problems associated with the tension between these two cultures will ever be solved, but I know that the only way to know is to continue discussing and moving forward.

     What I found interesting was the talk about the end of political Islam and how ambiguous such a statement is.  To begin with, the idea of all of Islam being represented by a small group is brought up again.  Ramadan says "Can it be termed political Islam when a tiny group of violent extremists that has no organized structure to speak of, no articulate political vision, kills innocent people in different
parts of the world?" (p.98)  This then leads to talk about the other end when he references the Turkish model and says that it could be considered to removed to be political Islam.  This showed me just how uncertain everyone is on what exactly defines political Islam and what should be incorporated in it.  With that in mind I'm compelled to think that talk of an end isn't logical because there is no clear cut thing that says the changes that have been occurring in Islamic communities puts them out of this ideology.  Instead I see it more as an evolution.

last blog post

     I think it's interesting that the concept of Islamism arose in very simliar circumstances to the American Revolution. The British were controlling Egypt and "eroding the culture and values" that proper Egyptians are supposed to have. Al Banna noticed this and in response to the British developed "the Muslim Brotherhood" which was meant to be a "religious and non-violent movement" (73) to restore muslim values back to the schools and other key places in Egypt. They were hoping to gain One nation under God, free from British rule. Now where have we heard that before? Under intense persecution some sects of the movement, somewhat inevitably, turned violent, however didn't we as well? American colonists didn't start off with the declaration of independence they started with peaceful (sort of!) assemblies, protests, and boycotts of British rule and after persecution from the British they turned violent. God was a big part of the American revolution as well, after all we were fighting for "unalienable rights endowed by our creator"weren't we? Now 300 years later America has, in truth, become far less religious than it started off to be, but who are we to fault muslim countries for wanting to maintain their religious integrity? Movements like the Muslim Brotherhood appear dangerous to Americans today, because they represent a lifestyle that we try to forget we abandoned. Now of course we have the right to do that if we so please due to our freedom of speech, press, and religion, but countries like Egypt should be allowed to be Islamist countries as well if they so choose. We shouldn't have the right to sit in America and tell them what we think they should and shouldn't do. It is one of their unalienable rights to pursue happiness and if this is the way they choose to do it then so be it. Now when the people actually in Egypt are protesting..... well that's an entirely different matter.

Education in the Muslim world

For my post this week, I would like to comment on the various ways Muslim countries can grow and become part of the "international stage," as posited by Ramadan in our most recent readings.

What various elements can the Muslim states work on in order to grow and flourish? I believe education is foremost among the various reasons listed by Ramadan. Those who receive an education are more likely to stay off the streets, to obtain a job, to stay out of jail - etc, so on. An educated populace is more productive, as a whole. Education, however, is still hard to receive in many Muslim speaking countries. Women, in many places, cannot receive a full education. This, I believe, is a major problem - this leaves almost half of a country's population without an education.

In addition, many people drop out of school early and are left without an education at all. Some who receive an education are merely given a religious education - such as the little boy from the video we watched. He had spent his life memorizing the Qur'an at the expense of the rest of his education - thus, he was practically illiterate.

Of course, this is not the case for all the middle eastern countries or all of the people that live in them. But, I believe, it is a major problem that must be addressed if such countries are to emerge as leaders on an international scale.

Thoughts? What issues do you guys believe are the most important?

Is civil society possible in this case?

As the Muslim community grows, and as secularization becomes more common, it is important that either the two coincide or the Shari’a overcomes secularism. Regardless of what happens, Ramadan says that Muslims have to continue to be subjects of their own history. By this, he means Muslims need to have an active role in debates and current challenges, and that Muslims need to focus on how to raise themselves without too much influence from the West. It’s ironic that secularization is forced on MENA countries when the West used it as a way to gain freedom.

Ramadan advocates that all actions “bow before a structure of political ethics”. I assume, that because he says that this is done by making priorities and “cleansing the political sphere”, that he plans on unifying the Muslim world into one political sphere. He mentions that all of this happening will still allow civil society to exist. This is the part that puzzles me. How is a fully functioning civil society possible under a partially to fully secular regime? I can see how this might be possible if the Islamic state is synonymous to a civil state; however, I don’t see this as fully functional because an Islamic state is a very huge civil society that has the power to trump any other type of organization’s ideas and actions. 

Social Differences/Religious Differences

While reading Ramadan's Islam and the Arab Awakening, one paragraph struck me the most; it addressed the idea that in Muslim countries that Islam is not making its way to the common people. Since the "philosophy of Islam" states that "...humans beings can reach their full stature only through intellectual, spiritual, social and professional education", what is the reason for the alarming nature of states of educations in these Arab and Muslim societies?(Ramadan 114). This educational progression is necessary for a "genuine, tangible process of reform"( Ramadan 114). If Islam has been integrated into the political realm, should not the government be responsible to carrying the message of Islam to its citizens? The knowledge of gained through Islam transcends social barriers; one's social status or wealth should not inhibit access to such knowledge. These social boundaries such as poverty, I believe, have the possibility of leading to radical views of a religion. Some people unfortunate social situation's might led to a "false" interpretation of the a sacred text.However, one questions arises with such an idea? How exactly do we stop people from having such views? While a "universal" education might seem ideal what would be the decided perspective of teaching? Is a universal education necessary for societal progression, if not, is there a solution for differing perspectives to come into agreement? Thoughts?

One world, many problems

We touched in class on the differences in culture between the Western and the Eastern worlds. Ramadan does a great job seeing and explaining both sides. He states,

“The movement is now on record as preferring a “civil state,” according to its spokesman Fathallah Arsalane, a statement that confirms my argument that Islamist leaders seek to distance themselves from the notion of “secularism,” seen in the Arab world as shorthand for Westernization, while steering clear of the idea of the “Islamic state,” stigmatized by its cumbersome baggage of negative connotation” (104)

Ramadan notes the Islamic view that “secularism” is “Westernization”. Muslims in this case do not want to westernize, believing it devalues them as a people. The Arab world sees flaws in western society such as our shallow civic education and fake politicians. On the other hand, westerners see an  “Islamic state” as fundamentally bad. This state had “negative connotation”, and westerners often view them as overly religious terrorists.

            There is, however, a clear recognition of this dichotomy, a fundamental step in order to combat the problem. He notes a “movement” for a “civil state”, which avoids both of the extremes and seeks a middle ground.

In theory there is room for compromise and agreement, since both the east and the west desire social justice. While I might not always agree with the policies American government implements, I can state that I am proud we make a conscious effort to maintain a minimum level of wellbeing for everyone. Islam law is similar: “The shari’a must be seen above all a call for social justice, for respect of the rights of children, women, and men to education, housing, and employment, as well as personal fulfillment and well-being” (113-114). I think both sides can agree these goals are righteous and noble.