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It's not generally known outside the circles of the preoccupied, but Muslims who can't get meat slaughtered according to the rules of halal, the Muslim equivalent of the kosher laws, are permitted by most Muslim clerics to eat kosher instead.
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Read More »Even with the surge of peace and cooperation in the Middle East, organizers of the first national conference on Muslims and Jews in North America last weekend might have expected problems. Surprisingly -- at least to anyone who has tried to cook for clerics who obey food laws -- none of these problems involved the menu. It's not generally known outside the circles of the preoccupied, but Muslims who can't get meat slaughtered according to the rules of halal, the Muslim equivalent of the kosher laws, are permitted by most Muslim clerics to eat kosher instead. "Everyone could resort to the ubiquitous tuna fish salad and lox and bagels and pita, anyway. It was fine," says A. James Rudin, the American Jewish Committee official who gave the keynote address. "Food is easy for Muslims and Jews." The rest should only be so easy. It takes a certain willing suspension of disbelief, and also of belief, to expect much from interfaith dialogue projects. Different religions, after all, reflect serious differences of opinion about the world. And yet interfaith dialogues and "multilogues" these days are in growing vogue, from the popularity of a new book called "A History of God" (written by an ex-nun who now teaches at a rabbinical college and is an honorary member of the Association of Muslim Social Scientists) to the arrival in New York of an opera about the Children of Abraham. American Jews and American Muslims have come late to these explorations because Mideast politics generated such emotion. Ever since the big handshake on Sept. 13, though, people who have been quietly trying to pursue a more religious and cultural Muslim-Jewish detente in this country have found themselves engaged in something quite trendy. The conference last weekend at the University of Denver's Institute for Islamic-Judaic Studies benefited from the trendiness. The event's organizers, Rudin and Denver professor Seth Ward, have each been dabbling in interfaith efforts for 25 years. But they were startled by the aura of warmth and good cheer that attended the lectures, and, perhaps more, by the absence of the usual nervous suspicion from their own communities. "You're not looking over your shoulder anymore," says David Zucker, a professor who took part, "and thinking ... who am I going to offend?" Zucker, who teaches at Denver's Japanese-run Teikyo Loretto University, might be considered a specialist in offensiveness. He delivered a paper at the conference on "Roth, Rushdie and Rage: Religious Reactions to 'Portnoy' and the 'Verses.' " An audience that could sit still, as this one did, for such a comparison must be awarded points in the struggle for tolerance. The paper attempted to link one of the signal cultural tragedies of recent years -- Rushdie's -- with a generation-old argument over Philip Roth's comic, irreverent and, for the time, shocking portrayal of middle-class Jewish life. Zucker managed to draw from this unlikely juxtaposition a few contrasts to keep in mind, one being that the many American rabbis who berated Philip Roth for obscenity, antisemitism and damage to Jewish interests were nonetheless from a culture that made them likelier to put up with it. Today's Muslims, though their views about the Rushdie fatwa were by no means monolithic, "are from a culture," says Zucker, "that has spent a lot fewer centuries in Europe."
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Read More »Food issues may seem trivial by comparison. But kosher and halal laws were the occasion for one of the first successful Jewish-Muslim political collaborations in postwar Europe, when, a decade ago, animal rights movements in Britain and Scandinavia passed laws that would have made kosher and halal slaughtering illegal. Joining to battle for an exemption from those laws on freedom-of-religion grounds, the small European Jewish and European Muslim communities formed contacts that have helped in current efforts to combat European racism. In this country's totally different political environment, food laws nevertheless manage to constitute a significant common interest, notably for the producers of kosher food in America: one-half the market for those products, Ward says, is Muslims demanding halal food in jails. Food laws reflect a larger force shaping this courtship, one that Middle East acrimony has long obscured: the close kinship of the cultures involved. The seeming unbridgeable political gulf between American Jews and American Muslims kept many from noticing they come from cognate religious civilizations that, among the observant, still betray a surprising range of resemblance -- from food laws to skullcaps to the juridical techniques used for interpreting scripture. That in turn intensifies what would be true regardless, which is that as minorities these groups often have political interests that overlap. Bosnia was the first high-profile foreign policy example of a domestic alliance that has been quietly noticing the uses of cooperation on such matters as public school prayer and pop-culture stereotypes. In strictly demographic terms, said conference participant Ihsan Bagby, Muslims in North America have reached about the mark that Jews were at in the 1880s: There are 1,000 mosques, about half a million people actively affiliated with those mosques, plus a large and hard to estimate number of secular and unaffiliated recent immigrants. More than half that growth has taken place since 1980. The rapid rise combined with widespread public ignorance about their background puts Muslims in a position familiar to previous waves of immigrants: at the start of the long, slow task of combating public stereotype. This time, leaders of both groups say, maybe, just maybe, the experience of American Jews can be of some help.
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Read More »Rudin, in his speech, urged scholarly reevaluation of what he called three "unexamined cliches" of the conversation: that Jews and Muslims, along with Christians, are all "children of Abraham"; that the interfaith Golden Age was Muslim Spain; and that Jews and Christians are respected in the Koran as "People of the Book." Here in the security of America, he argued, is the place to get past cliches and dig deeper for a true "theology of pluralism." He may be getting ahead of himself. If these are cliches to the educated folks already inhabiting the issue, there are probably many times that number for whom they are still radically unfamiliar claims about common ground with a religion still pegged too often as an alien, wholly "non-Western" force. Sure, differences exist, and many of them are serious. But if stereotypes can soften between Muslims and Jews, it may herald similar progress against the stereotypes directed at both from outside.
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