Streaming Ramadan TV to the World

Fatima al-Masri, a sales consultant in her 20s, grew up watching TV drama serials during Ramadan as a family tradition in Amman, Jordan. “We will be talking about it for hours, for days even,” she says. “You have no idea how much time we spend watching these shows, analyzing them. It opens up a lot of conversation.”

For nearly 2 billion people worldwide, the holy month of Ramadan is not just 29 or 30 days of fasting from dawn to sunset, prayer and charity. It is also a month of social gatherings and cultural events—including television dramas produced for the season.

As travel and public health restrictions have hampered in-person socializing during Ramadan both in 2020 and this year, social media and television have been playing greater roles than ever.

Now along with searching YouTube for advice on how best to fast or what to make for the day’s fast-breaking iftar,observing Ramadan also involves deciding among apps such as Ramadan Diet, Daily Dua or dozens more. It means picking out Ramadan-themed gifs to share on Whatsapp threads. And it means selecting which TV series to binge with the family—and the options are overwhelming. Traditional Ramadan programming powerhouses like Egypt and Turkey as well as ones in Saudi Arabia, Lebanon, Syria, Algeria and the UAE are all serving up ever-more sumptuous buffets of social dramas, cooking shows, music specials, comedies and religious programming.

Often described by Arab media experts as a sweeps season for the Middle East, Ramadan boosts TV viewership by up to 45 percent on traditional platforms, and YouTube has recently seen three-fold to four-fold Ramadan spikes. This is why Arabic-language networks so often premiere their top shows in Ramadan—from perennially popular prank shows like Ramez to cooking shows with popular Moroccan chef Assia Othman to Al Namous, a Kuwaiti drama featuring stories across social classes set in the 1940s and 1970s, and dozens more. 

“If you want to understand the region, you have to see it through its pop culture.”

— Joseph Fahim, film critic

While satellite channels have delivered programs like these to millions of Arabic speakers for decades, streaming platforms like Netflix and YouTube are now bringing even more to new audiences, particularly in Europe, North America and Asia, with subtitling in major world languages. 

Along with widened distribution and added viewership, streaming platforms and competitive programming are pushing producers to offer increasingly contemporary storylines and series shorter than a month’s worth of 30 episodes. Especially during the COVID-19 pandemic, Ramadan TV has offered a window on places viewers couldn’t travel to and also offered cultural insights.

“If you want to understand the region, you have to see it through its pop culture,” says Egyptian film critic Joseph Fahim. “A good way to start learning is through a show.”

First Ever "Introduction to Islam" Online Course Offered at UF

"Punish a Muslim Day” was supposed to be a thing. 

Letters distributed to homes, lawmakers, and businesses around London back in March encouraged individuals to “take action” against Muslims who have “made your loved ones suffer.” It offered a points-based system advocating for hurling verbal abuse, bombing or burning a mosque, or throwing acid in the face of a Muslim. The date was set for April 3. 

The Washington Post reported, “As April 3 approached, many took to social media to share their thoughts on the hate campaign. Some posts urged British Muslims to take care and look out for one another. Others were determined that the letters would not cause them to change their daily habits.”

Others responded on social media with counter-campaigns such as #PublishAMuslimDay or #LoveAMuslimDay. The counter-campaigns won the day, but the uncomfortable questions still remain: 

• How could such an advertisement not cause more general concern and outrage? 
• What kind of philosophies, postures, and politics lie behind such blatant and brutal hate? 
• Why would someone go to the trouble to print and distribute such a disturbing piece of mail in the first place? 

Islamophobia — the ignorant fear and hatred of Islam and Muslims, often leading to anti-Muslim rhetoric and possibly anti-Muslim actions — is the root cause of such flagrant hate and viscous verbosity. 

By definition, Islamophobia is fueled by ignorance and misunderstanding of Islam and Muslim communities. It’s also fueled by “Orientalism” — the representation of Asia, especially the Middle East, in a stereotyped way that is regarded as embodying a colonialist attitude. These attitudes help fan the flames of anti-Muslim rhetoric, Eurocentrism, and racism in the U.S. and abroad. 

If you know me, a lot of my efforts and work are aimed at combatting Islamophobia and Orientalist imaginings of Islam and Muslim communities. It’s in that spirit that I have helped develop an online “Introduction to Islam” course for the University of Florida. It’s the first of its kind. 

The course provides an overview of basic Islamic beliefs and practices through an examination of Islamic history, law, and an array of theological orientations as articulated in the traditions of teachings of various traditions. The course also examines Islamic practices in the contemporary period and thereby exposes students to reflect on the realities of religious everyday life and religious change. The course aims to give the students the ability to critically analyze the impacts of Islamic beliefs and values on social and cultural practices, and the formation of institutions, communities, and identities. The course also aims to challenge students to grasp the complex relationship between the discursive traditions of a major world religion as well as the ambiguities of some key terms of Muslim religious thinking.

This course will lead students into an exploration of the basic history, contemporary expressions, concepts and phenomena, beliefs and rituals, communities and common experiences of Muslims across the globe. While such a course cannot amply cover the full extent of Muslim traditions across the ages and around the globe the expectation is that students engaged with this course will come away with a fuller appreciation for the richness and variety of Islam while also possessing a foundational understanding of its core concepts and practices.

As an academic study of the Islamic Tradition and the civilization(s) that it evolved this course is not one of Islamic theology per se (a religiously committed intellectual discipline). Instead, this is an academic investigation of this great religion, which will use an intellectually rigorous and critical lens that draws on history, sociology, anthropology and critical hermeneutics in our study. For those looking for a theology course that sets out to show that one religious tradition is superior to the others or has “the truth," this is not the class that you want. Also for those wanting to demonize the tradition, you too will find yourself challenged and confronted. This course aims to present a critical, but balanced, picture of Islam and Muslims across time and in the world today. 

If you are interested in taking this course as a UF student or want to learn more, take a look at the course syllabus or click HERE to find more information about registering for the course. 

It's time to change the way we talk about Islam -- you can't just blame the media

Terrorism. Violence. Extremists. Bombs. The list could go on.

These were some of the responses at a recent community action forum hosted by Welcoming Gainesville—a local organization seeking to create a space for immigrants to thrive in their new community—when participants were asked by Hassan Shibly, the executive director of the Council on American-Islamic Relations in Florida, what the first words were that came to mind when they heard “Islam in the media.”

When asked why, the crowd collectively concurred that the media over-reported instances where Muslims committed acts of violence, avoided calling non-Muslim violent extremists “terrorists,” and generally did a poor job of covering Islam.

What have we learned about Islam?

When I tell people that I study global Islam the reaction usually goes something like this:

“Ohhhhhhhh, that’s interesting.” 

Two or three beats pass…wait for it, then the shoe drops: “You know, I actually have a question for you. I’ve always wondered [INSERT QUESTION,  CONUNDRUM, OR NEWS SOUNDBITE HERE].” 

Islam is, unfortunately, a very hot topic of conversation. Sometimes, I wish I studied the most boring, obscure, and esoteric religious topic so that when I told people what I study they would say, “how interesting,” not really mean it, and then casually change the topic of conversation. But that’s just not the case. The questions keep coming. The headlines continue to splash across our screens. My area of study remains relevant. 

In truth, I relish the opportunity to talk to people about religion — especially global Islam. I learn much from my studies with Muslims and non-Muslims alike and enjoy sharing that with others via blogs, news pieces, and in the classroom. In that spirit, this semester I was honored to work alongside the legendary Dr. Gwendolyn Zoharah Simmons teaching the UF Religion Department’s Intro. to Islam course. 

At the end of the class I asked all of the students to reflect on three questions: 1) what is the single most insightful thing you learned this semester? 2) What is one thing you would tell someone who has yet to take this class? 3) What is one question you still have? 

What follows is a break-down of the TOP THREE things that students learned and would share with others outside the class (there was significant overlap) and the TOP THREE questions they still had. These reflections help us understand what is most relevant to the discussion of Islam that is going on in politics, social circles, and places of worship and devotional practice across the world. Furthermore, they act as a catalyst for further conversations and questions to be answered — both here and in those confabs you and I might have sometime when I tell you that yes, indeed, I study global Islam. 

“Oh, that’s interesting” you say? Let’s talk… 

Top Three Takeaways:

1) Islam is a big, diverse, unique, and complex global religion

You can say that again. Multiple students reflected on how their image of Islam coming into the class was overly simplistic. However, as they left the class students mused that they learned “about the diversity of the umma — the global Muslim community” and just how “deep, beautiful, and informative Islam is.” That student further said, “there are just too many specifics to list, this class has really opened my eyes.” Finally, striking the same chord, another student shared, “the complexity and breadth of Islam is something I had not recognized before.” 

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Check out this super-cool class of Intro. to Islam students...what a shame they had that dorky-looking TA up front. 

As Shahab Ahmed intimated in What is Islam? the main challenge in interpreting Islam is coming to terms with the considerable diversity of beliefs, practices, and postures of global Islam while simultaneously appreciating that there are shared principles which act as a cri de coeur for Muslims across the world.

The uncomfortable truth is that essentialized conceptualizations that say "Islam = violence" or "Islam = peace" are insensitive to the alterations and negotiations that characterizes lived Islam in interaction with myriad Muslim constituencies and non-Muslim actors throughout the world. 

An introductory class presents students with this complexity and invites them to capture not necessarily what Islam is or is not, but the many different ways that Muslims live, move, and believe in this world while learning to critically think about what this complexity means in the world we live in. 

2) The basics are important

Even so, students also reflected that there is a unity that runs through the story of Islam since its inception in the 7th-century. Students appreciated learning more about Muhammad — the first Muslim and the living Qur’an, its history, the basics of the Qur’an and the Sunna — the traditions of the prophet, and foundations of Muslim theology, philosophy, and practice. 

As students could readily appreciate this course could only whet their appetites to learn more. As one student shared, “I learned so much only to realize I still know so little. This can’t be the end of my exploration.” Amen. 

3) Islam is not necessarily what you see/hear in the news or on social media

Overwhelmingly, students came away surprised about how the image of Islam presented in the public and in popular discourse is a distorted and inaccurate one. One student said, “I would invite people to learn more about Islam even if they think they know all about it from the news. The truth is — they don’t.” Some students made it personal and shared, “I didn’t know anything about this religion before I started” but “if you’re non-Muslim take this class to undue the popular ideas that are out there and wrong,” and “if you’re Muslim take it see how non-Muslims view your religion.” One student was unequivocal about this point and said, “don’t believe the media. The representations of Islam on social media are not accurate. Do your own research, take a class like this, and learn about Islam for yourself.” 

As a member of “the media” and an active agent on sites such as Facebook and Twitter I take comments like these personally. While I am invariably impressed with the quality, and creative, content that religion newswriters are able to produce on complex topics, there are occasionally weak stories, missed opportunities or the need for more nuance or critical insight — especially when it comes to Islam and specifically when it comes to broadcast news. 

My students tend to agree. I think we should listen. They spend a lot of time on those new-fangled-smart-phone-thingies and the way Islam is constructed, represented, and controlled via news and social media has significant implications for them Classes can help, but they cannot undo all the injurious images of Islam shared across media platforms.

Top Three Questions Lingering: 

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Our main text for the class. While it certainly has its weaknesses, it provided a solid foundation for discussion along with other resources and primary documents. 

With everything students learned, questions still lingered. The top three were: 1) Where, and how, does ISIS/ISIL/Daesh fit in? 2) Is global Islam still growing? If so, is it trending toward “fundamentalism” or “progressivism?” 3) What can we do to end Islamophobia? 

Behind each of these questions are real concerns. While students in this class felt they understood more about the religion as a whole they were still uncomfortable with how that matches up with the actions of Muslims who are part of ISIS, whether or not this is the future of the faith, and how others are going to treat Muslims based on popular misperceptions and media-fed monstrosities.

What next?  

As I told them at the end of the class, they are now “scholars of Islam.” Although there is much more to learn and questions needing continual conversation (hey, you can’t cover everything in one semester and you need to get a basic hold of the foundations before you can tackle more complex issues), these students now know more than at least 70% of the population…if not much more. 

Thus, the conversation must continue. We need to maintain the relevant discussion between people of multiple perspectives, faiths, and practices — Muslim and non-Muslim, in our local communities and across the globe. 

I was personally awe-struck by the sheer caliber of the students who took this class this semester. Their passion for the topic, the candor of their questions, and the effort they put into learning the material and discussing difficult topics was humbling. I can only hope that they are a vanguard for these exchanges. I also sincerely hope their learning does not stop there and they become ambassadors for peacemaking and religious literacy in a world all to often torn apart by identity politics (“us” vs. “them” mentalities) and flat-out ignorance. 

Now, to grade their finals…

The Spiritual Howcast: Islam 101

Matt Popovits is a pretty cool dude. He's a church planter, preacher extraordinaire, and a teacher who takes culture seriously. He's also asking, and tackling, some of the most real, difficult, and talked about questions in his podcast/videocast show "The Spiritual Howcast." 

This week Matt and I talked about "Understanding Islam." The 8-minute program takes you through some basics & introduces you to the world of Islam. More than anything else, it's a primer on how you can get to know Muslims beyond the headlines, the books, and the tracts and instead get to know the people of an "other" faith. 

Take a listen...

The Spiritual Howcast - Understanding Islam

Matt Popovits w/ Ken Chitwood

...or, if you're a real religion nerd like me, you can read the entire transcript of my responses below:

1. What are the origins of the Islamic faith? What does the word "Islam" mean?

First, a note about Islam. There is no single, monolithic, “Muslim world.” While we can speak of there being one “Islam” there are many “Muslim worlds” and/or “worldviews.” As Talal Asad said, “Islam is a discursive tradition” that emerges from multiple perspectives and discourses across its global 1.5 billion member population, often determined by local political, social, and cultural contexts which produce diverse communities of mystics, extremists, nominal Muslims, progressives, and more. 

So, what I’m saying here represents the vast majority of Muslims, but there may be some, or even many, who would take me to task on these statements or interpretations. 

With that said, it is generally agreed that Islam emerged out of the 7th century Middle East when Muhammad, the prophet, sought to introduce an uncompromising monotheism and belief in the one God’s revelation in the Arabian peninsula’s pluralistic and polytheistic tribal milieu.

Muhammad, influenced by Christians and Jews he met as part of the caravan trade, began to speak of his own revelatory experiences — which became the Qur’an — and began to teach of God’s long line of prophets, an ethical responsibility and accountability based on God’s revealed word, and a coming day of judgement. 

This message undercut the social, cultural, and political establishment of the day and Muhammad was run out of town, from Mecca to a town to the north called Medina. This sojourn is known as the hijra, or migration, of Muhammad and his followers. It was in Medina that the Muslim community was eventually founded and the term “Islam” initially used to describe the movement. The word “Islam” comes from the Arabic root “aslama,” which means “submission.” Particularly to God. 

2. In the Christian faith one is saved through the work of Christ on behalf of mankind. How is one "saved" in Islam? What is the "big idea" of the Islamic faith?

That’s a great question, but, really it’s a bit misguided to talk about “salvation” when it comes to studying other religions beyond Christianity. Each religion has different goals, different problems, different leaders, different texts and discussions. 

Of course, our tendency, as Christians, in studying world religions is to familiarize the “other” and the “strange” by making comparisons to our own theology and practice. It’s natural, it’s the oldest trick in the travelers trade. But, too readily familiarizing can obscure just as much as it reveals. 

What I’m trying to say is this — is “salvation” the right term for Islam? Is that the goal? I think your “big idea” terminology is a better way to go about this question. The big idea in Islam goes back to the root of the word itself — submission, or perhaps, “surrender.”

Islam, according to the Qur’an — its revealed holy text — and the Hadith — the traditions and teachings of the prophet Muhammad, is the “straight” or “right” path to surrendering themselves in all ways to Allah — the one true God. They do this through right practices such as prayer and alms, right beliefs such as in angels and the proper prophets, right living such as through the law, or Shariah, and right rituals such as fasting and the hajj, or pilgrimage, to Mecca. 

3. What, in your opinion, is one of the most common misperceptions that Americans, in particular Christians, have in regard to their Islamic neighbors?

Our viewpoint of Muslims is still largely driven by an inherited and compounded “orientalism,” or viewpoint that neatly, but errantly, divides the world up into “East” and “West” (orient and occident) as if one is civilized (the West) and the other uncivilized (the East). This is an artificial boundary we’ve created and it was laid out on the basis of the concept of creating a “them” to define an “us.” 

Part of this orientalist perspective on the world that artificially divides up God’s creation is to define the “Orient” and particularly the “Muslim world” as non-Western, premodern, and savage. 

We think of Muslims and our thoughts immediately turn to billionaires, bombers, and belly dancers. We dream up images, and consume them on TV, of horrors, harems, and turbaned horndogs. Meanwhile, we picture ourselves as middle class, peaceable, and respectable. 

The truth is that Muslims come in all shapes and sizes. They are rich and poor, peaceable and ready to anger (sometimes for good reason), male and female, liberal and conservative. 

We may think that all Muslims are “out to get us” with shariah, terror, or their lies, but in truth if you pursue relationships with Muslims you find they are some of the most hospitable people in the world, well-reasoned in their faith, and ready to enjoy your company and kindness. 

4. What benefit is there from a person of one faith taking the time learn about a different faith?

I always like to quote Max Müller, for all his faults, who said, "The person who knows only one religion, knows none.”

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Learning about another faith, and more importantly, forming friendships with people of different religions is SO important and vital in a world torn apart by misconceptions, forced divisions, and violence. 

While education and instruction are good, ending undue negative opinions and actions against Muslims — Islamophobia — will also require relationships, interaction, and experiential exchange between U.S. Christians and Muslim Americans. Not only are Christians compelled to do something by the commands of Scripture and the example of Jesus, but we are liberated to do so as well.  For followers of Christ, our identity is not wrapped up in our culture, our creed, our country, or our carefully constructed conception of the “religious other.” Instead, our identity is founded in Christ, and Christ alone. Indeed, it is an essential aspect of Christian faith that we, who were once far off — strangers, aliens, and outsiders — have now been brought near in Jesus. As the apostle Paul put it, “the dividing wall of hostility” has been broken down in Christ, “who is our peace” (Ephesians 2:11-22).

This message is immensely liberating. We, who are no longer defined by our animosity to God and our alienation from his family, likewise no longer need to identify ourselves by our opposition to the other. We are no longer enslaved to cultural constructions of antipathy such as Islamophobia. 

So we can look to the example of Jesus and pursue a course of hospitality, collaboration, and faithfulness with our Muslim neighbors and friends rather than worrying about security and/or persecution.