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Ginan Rauf's "Homecoming" |
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Written by Ginan Rauf
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Wednesday, 09 November 2005 |
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Page 1 of 3
Homecoming
by Ginan Rauf
Ramadan is a long time to reflect upon belonging and the human need to
belong to a community. Holidays tend to intensify feelings of human
solidarity or to accentuate countervailing states of alienation.
Thanksgiving dinners are often gatherings for strange familiars during
which one experiences the uncanny as described by Freud; one is both at
home and without a home; one is among family members and among
strangers in whom the strange-ness we think we know might unexpectedly
erupt. Yet there is also something predictable about these sudden
eruptions that we intuitively sense but often exile to the repressed
strangeness within ourselves.
Last weekend I attended a conference entitled "Toward A New
Enlightenment" sponsored by the Council for Secular Humanism on the
occasion of its 25th anniversary. It was something of a homecoming
tempered by the knowledge that homecomings are always fraught with
lingering discomforts. Exile simply is; it is an inescapable part of
the human condition and it propels our quest for comfort in an
increasingly bizarre world. Nonetheless, it was a spectacular
homecoming and for the first time in my life I experienced a truly
exhilarating sense of belonging. This- I thought to myself- is how
Malcolm X must have felt as he stood among other Muslims during the
pilgrimage to Mecca.
Then I recalled how many of my own religiously inclined friends
described that feeling of oneness that transcended boundaries of
difference. Their stories illuminated certain aspects of our experience
as secular humanists striving to build a global community and to
connect with those who share our basic world-view. Home- it seemed-
allowed one to experience the exuberance of belonging; it no longer
became necessary to explain oneself, to protest that ethical behavior
can exist independently of religious belief, to continually assert that
the supernatural world is of no consequence in one’s world-view, to
affirm the finality of death with calm acceptance, to insist that human
happiness on earth matters immensely since eternal bliss is an
unverifiable reality, to explain that environmental degradation is far
more frightening than divine wrath, to argue that the afterlife is of
no concern given the nightmare we may be bequeathing to posterity, to
interrogate the exact meaning of daraba in 4: 34!
Home, then, comes to look like the freedom to be oneself amongst a
community that celebrates the freedom to tread unknown paths while
remaining attentive to stubborn realities and human limitations. With a
sigh of relief one escapes the tawba narrative that looks upon all
doubt as a necessary stage on the road to recovery and regards
skepticism as a temporary aberration that shall pass!!!!!! ‘’
Read the sources. This is not true Islam’’, the orthodox whisper. The
whispers are attended by condescending nods and a patronizing assumption that more knowledge will miraculously lead to
faith. Tolerance is extended on the sly. One is made to understand that
discretion holds the social fabric together and returns wandering souls
to the fold.
To be perfectly honest life is a muddle and I doubt anybody has figured
out how to live and if guidance is so difficult to decipher then is it
any sort of guidance at all? Part of being human is going through the
muddle and trying to make life meaningful with the sobering knowledge that life may be meaningless. The onus is on us
folks. Within such a framework courage becomes one of the most
important virtues. Even if the book were infallible, our imperfect
apprehension of its infallibility makes guidance a muddle. Besides, submission is not my usual response to complex texts. The
Great Book has some great stories and one cannot overestimate how these
great stories have enriched the human imagination and provided
consolation during dreary dreary times and inspired humanity to think
through compelling questions through storytelling.
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Last Updated ( Friday, 11 November 2005 )
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