MECCA, Saudi Arabia: As Shahidah Sharif, an African-American Muslim, joined millions of fellow pilgrims from around the world on the Haj this year, she felt a renewed connection. To her own “blackness,” she says, but also to humanity as a whole.
“When the human family becomes more important than just myself and my needs, nothing can get in the way of building relationships,” she told The Associated Press in Makkah. “It doesn’t matter if we have different faiths, different races, different nationalities, I can find something in common with you.”
For American black Muslims, this year brought a significant landmark, the 50th anniversary of Malcolm X’s death. A year before his assassination, Malcolm X underwent a transformative experience on the Haj, seeing the potential for racial co-existence after witnessing, as he wrote, pilgrims “of all colors displaying a spirit of unity and brotherhood that my experiences in America had led me to believe could never exist between a white and a non-white.”
This year’s Haj, which ended Saturday, came at a time when the debate over race in the United States is at its most heated in decades, with the Black Lives Matters movement arising after the deaths of a number of black men at the hands of police were captured on camera and seen widely by the public.
The AP spoke with a number of African-Americans about their Haj experience. For Muslims, the pilgrimage is not just a duty, it’s a moment to reflect on oneself and on community. It’s an intensely personal experience. In Islam, each pilgrim presents him or herself directly to God, seeking forgiveness of sin, while performing rituals that include circling the Kaaba. At the same time, it’s communal: more than 2 million pilgrims performing the same rites, underscoring unity and equality.
The scale is exhausting. The population of a city packs into tents, walks simultaneously from site to site in the desert in broiling heat for five days. A stampede this year that killed at least 769 pilgrims underscored the dangers of the crowds.
For the African-Americans who spoke to the AP, all those factors weighed on how Haj affected their faith and their sense of community back home in America.
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Sharif draws inspiration from Hagar, the wife of the prophet Ibrahim — Abraham, as he’s known in the Bible. In Islamic tradition, Hagar and her son Ismail — the Bible’s Ishmael — were left in the desert at what is now Makkah, and Hagar ran through the hills searching for water for her thirsty child until God opened the spring of Zamzam. Pilgrims re-create her search in a Haj rite.
For Sharif, the mother of two young children, it’s a lesson in sacrifice. “Who am I in this scheme of history that I can’t make a sacrifice for the greater good, in particular for our community?” she said. The Haj helps make her a better American, she said, by instilling her with compassion.
The 38-year-old Sharif and her husband, Suleimaan Hamed, run Haj Pros, a company based in Atlanta, Georgia, organizing Haj trips. This year they came with more than 30 African-Americans. Her parents were members of the Nation of Islam, but like Malcolm X, they moved to more mainstream Sunni Islam. Still, she says current activists can learn from the Nation of Islam of the 1960s.
“We need to remove the idea of seeking permission from someone to give us what’s inherently ours,” she said. “No one needs to validate who we are. We know who we are, and we’re inherently created by God.”
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“Pack your patience, and wear it,” Sharif’s husband Hamed always tells the American pilgrims he guides. Patience is key to dealing with the crowds. Another piece of advice: “Take off your American glasses.”
“We see everything through the lens of America, and those glasses are dirty. Everything’s racism, everything’s oppression,” he said. While he says this is the reality in the US, he says there are other cultural factors that could be at play in Saudi Arabia during the Haj.
For him, Haj provides a model in Abraham, who in Islamic tradition built the Kaaba. “All the lessons for life are in him ... how to build a community,” said Hamed, who is also the imam, or preacher, at the Atlanta Masjid mosque.
His final advice to pilgrims: Trust that God “has an experience for you as an individual in the midst of 3 million people ... He has something for you individually.”
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Praying in the Grand Mosque housing the Kaaba with people from all over the world, Jamila Rashid felt “how beautiful the human family is and that you’re all essentially human beings.”
But, she added, that can be “a little dangerous.”
“It can lull you into thinking that color doesn’t matter, that race doesn’t matter and that our goal should be to be color-blind,” she said. Everyone “has their own story ... their own struggle,” she said, “so if we as black people aren’t going to stand up and talk about the fact that our lives matter just like everybody else’s, who’s going to do that?“
She’s glad Americans are talking about race, though with so much of it on social media, she’s concerned how much depth it has.
She said a lesson must be taken from the earlier generation, when the civil rights movement had clear demands. “Okay, black lives matter, so what are we asking for?” she said.
Rashid describes herself as “a minority trifecta“: a woman, an African-American and a Muslim. She brings those perspectives into her work in Atlanta, as founding director of My World, a non-profit that teaches teens leadership skills and cross-culture citizenship.
Having just turned 40, she says the pilgrimage builds her “spiritual muscles” for whatever comes next, so “I’m really able to perform my purpose, understanding that God does not give you more than you can bear.”
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At 66, Habeebah Muhammad Abdul-Wali has lived through many phases of the civil rights struggle.
When Martin Luther King, Jr. was assassinated in 1968, she marched in protests. She was in the Black Power movement. And in 1972, she converted and joined the Nation of Islam, though now she’s a mainstream Sunni.
She says “history is repeating itself” with the current protests in the US But, for her, there’s a difference: Back then, she saw greater seriousness, greater sincerity.
Seeing stories of young black men killed by police makes her stressed. “I just turn to Allah to give that calmness.”
Now on her first Haj, the retired school-teacher sought to “purge” herself of negativity and become a more patient, kinder person — “because I’m getting over the hill, now it’s my time. ... I want to try to be good, stop making frowns.”
She talked about the hardships of the pilgrimage, of sleeping one night outside on the ground, of sharing bathrooms with strangers. “Allah is showing me that everybody is not the same, so you have to learn to tolerate people.”
As she circled the Kaaba, she thought, “This is what Malcolm X must have experienced, seeing people from different walks of life ... and I just said ‘Wow, Allah chose us to be here in this circle of Islam.”
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Zainab Nasir wiped away tears as she spoke of her pilgrimage. “You’re going to have to excuse me because I’m very emotional with this.”
She compared it to a baby emerging from the womb. “I’m coming closer and closer to being reborn,” the 59-year-old from Oakland, California, said. “Inshallah, all my sins will be removed.”
Nasir has six sons and a daughter. She worries about her younger sons, aged 21 and 25. If they get stopped by police, she said, “they need to know how to react in a way that won’t get them sent to jail or possibly killed.”
One of her older sons, Yusuf, is with her on the Haj. “I’m praying that, you know, we will be the good example for my younger children.”
“Allah has given me a second chance ... So what am I going to do with this when I get home?” she said. She says she knows that, being human, she can always fall back into sin and will need God’s forgiveness.
“You fool yourself if you think ‘OK I’m changed,’ because you’re not. It’s a transition.”
The Haj journey of black Americans 50 years after Malcolm X
The Haj journey of black Americans 50 years after Malcolm X
Law and disorder as Thai police station comes under monkey attack
- The human inhabitants of Lopburi have long suffered from a growing and aggressive monkey population
- Thousands of the fearless primates rule the streets around the Pra Prang Sam Yod temple in the center of Lopburi
BANGKOK: in central Thailand said they barricaded themselves into their own station over the weekend, after a menacing mob of 200 escaped monkeys ran riot on the town.
The human inhabitants of Lopburi have long suffered from a growing and aggressive monkey population and authorities have built special enclosures to contain groups of the unruly residents.
But on Saturday around 200 of the primates broke out and rampaged through town, with one posse descending on a local police station.
“We’ve had to make sure doors and windows are closed to prevent them from entering the building for food,” police captain Somchai Seedee said on Monday.
He was concerned the marauders could destroy property including police documents, he added.
Traffic cops and officers on guard duty were being called in to fend off the visitors, the Lopburi police said on Facebook on Sunday.
Around a dozen of the intruders were still perched proudly on the roof of the police station on Monday, photos from local media showed.
Down in the streets, hapless police and local authorities were working to round up rogue individuals, luring them away from residential areas with food.
While Thailand is an overwhelmingly Buddhist nation, it has long assimilated Hindu traditions and lore from its pre-Buddhist era.
As a result monkeys are afforded a special place in Thai hearts thanks to the heroic Hindu monkey god Hanuman, who helped Rama rescue his beloved wife Sita from the clutches of an evil demon king.
Thousands of the fearless primates rule the streets around the Pra Prang Sam Yod temple in the center of Lopburi.
The town has been laying on an annual feast of fruit for its population of macaques since the late 1980s, part religious tradition and part tourist attraction.
But their growing numbers, vandalism and mob fights have made an uneasy coexistence with their human neighbors almost intolerable.
Lopburi authorities have tried quelling instances of human-macaque clashes with sterilization and relocation programs.
How a viral, duct-taped banana came to be worth $1 million
- Yellow banana fixed to the white wall with silver duct tape is a work entitled ‘Comedian,’ by Italian artist Maurizio Cattelan
- It first debuted in 2019 as an edition of three fruits at the Art Basel Miami Beach fair, where it became a much-discussed sensation
NEW YORK: Walk into any supermarket and you can generally buy a banana for less than $1. But a banana duct-taped to a wall? That might sell for more than $1 million at an upcoming auction at Sotheby’s in New York.
The yellow banana fixed to the white wall with silver duct tape is a work entitled “Comedian,” by Italian artist Maurizio Cattelan. It first debuted in 2019 as an edition of three fruits at the Art Basel Miami Beach fair, where it became a much-discussed sensation.
Was it a prank? A commentary on the state of the art world? Another artist took the banana off the wall and ate it. A backup banana was brought in. Selfie-seeking crowds became so thick, “Comedian” was withdrawn from view, but three editions of it sold for between $120,000 and $150,000, according to Perrotin gallery.
Now, the conceptual artwork has an estimated value of between $1 million and $1.5 million at Sotheby’s auction on Nov. 20. Sotheby’s head of contemporary art, David Galperin, calls it profound and provocative.
“What Cattelan is really doing is turning a mirror to the contemporary art world and asking questions, provoking thought about how we ascribe value to artworks, what we define as an artwork,” Galperin said.
Bidders won’t be buying the same fruit that was on display in Miami. Those bananas are long gone. Sotheby’s says the fruit always was meant to be replaced regularly, along with the tape.
“What you buy when you buy Cattelan’s ‘Comedian’ is not the banana itself, but a certificate of authenticity that grants the owner the permission and authority to reproduce this banana and duct tape on their wall as an original artwork by Maurizio Cattelan,” Galperin said.
The very title of the piece suggests Cattelan himself likely didn’t intend for it to be taken seriously. But Chloé Cooper Jones, an assistant professor at the Columbia University School of the Arts, said it is worth thinking about the context.
Cattelan premiered the work at an art fair, visited by well-off art collectors, where “Comedian” was sure to get a lot of attention on social media. That might mean the art constituted a dare, of sorts, to the collectors to invest in something absurd, she said.
If “Comedian” is just a tool for understanding the insular, capitalist, art-collecting world, Cooper Jones said, “it’s not that interesting of an idea.”
But she thinks it might go beyond poking fun at rich people.
Cattelan is often thought of a “trickster artist,” she said. “But his work is often at the intersection of the sort of humor and the deeply macabre. He’s quite often looking at ways of provoking us, not just for the sake of provocation, but to ask us to look into some of the sort of darkest parts of history and of ourselves.”
And there is a dark side to the banana, a fruit with a history entangled with imperialism, labor exploitation and corporate power.
“It would be hard to come up with a better, simple symbol of global trade and all of its exploitations than the banana,” Cooper Jones said. If “Comedian” is about making people think about their moral complicity in the production of objects they take for granted, then it’s “at least a more useful tool or it’s at least an additional sort of place to go in terms of the questions that this work could be asking,” she said.
“Comedian” hits the block around the same time that Sotheby’s is also auctioning one of the famed paintings in the “Water Lilies” series by the French impressionist Claude Monet, with an expected value of around $60 million.
When asked to compare Cattelan’s banana to a classic like Monet’s “Nymphéas,” Galperin says impressionism was not considered art when the movement began.
“No important, profound, meaningful artwork of the past 100 years or 200 years, or our history for that matter, did not provoke some kind of discomfort when it was first unveiled,” Galperin said.
Palestinians turn to local soda in boycott of Israel-linked goods
- Chat Cola has tapped into Palestinians’ desire to shun brands perceived as too supportive of Israel
- The Palestinian economy’s dependence on Israeli products has made a broader boycott difficult
SALFIT, Palestinian Territories: In a red box factory that stands out among the drab hills of the West Bank, Chat Cola’s employees race to quench Palestinians’ thirst for local products since the Gaza war erupted last year.
With packaging reminiscent of Coca-Cola’s iconic red and white aluminum cans, Chat Cola has tapped into Palestinians’ desire to shun brands perceived as too supportive of Israel.
“The demand for (Chat Cola) increased since the war began because of the boycott,” owner Fahed Arar, said at the factory in the occupied West Bank town of Salfit.
Julien, a restaurateur in the city of Ramallah further south, said he has stocked his classic red Coca-Cola branded fridge with the local alternative since the war began in October last year.
Supermarket manager Mahmud Sidr described how sales of Palestinian products surged over the past year.
“We noticed an increase in sales of Arab and Palestinian products that do not support (Israel),” he said.
Although it does not supply Israeli troops in Gaza with free goods — as some US fast food brands have been rumored to — Coca-Cola is perceived as simply too American.
The United States provides enormous military assistance to Israel, aid that has continued through the devastating military campaign in Gaza that Israel launched in response to Hamas’s unprecedented attack of October 7, 2023.
Coca-Cola did not respond to a request for comment, but it says the company does not support religion nor “any political causes, governments or nation states.”
A manager of the National Beverage Company, the Palestinian firm bottling Coca-Cola in the Palestinian territories, said the company had not noticed the return of many products from local stores.
There was however a decline of up to 80 percent in the drink’s sales to foreign-named chains, said the manager, speaking on condition of anonymity.
“The national boycott movement has had a big impact,” Arar said.
Ibrahim Al-Qadi, head of the Palestinian economy ministry’s consumer protection department, said that 300 tons of Israeli products were destroyed over the past three months after passing their sell-by date for want of buyers.
The Palestinian economy’s dependence on Israeli products has made a broader boycott difficult and Chat Cola’s popularity partly stems from being one of the few quality Palestinian alternatives.
“There’s a willingness to boycott if the Palestinian producers can produce equivalently good quality and price,” the head of the Palestine Economic Policy Research Institute, Raja Khalidi, said.
Khalidi said the desire for Palestinian substitutes has grown sharply since the war in Gaza began, but is stifled by “an issue of production capacity which we lack.”
A boycott campaign has been more successful in neighboring Arab states less dependent on Israeli goods.
In neighboring Jordan, the franchisee of French retail giant Carrefour, Dubai-based conglomerate Majid Al-Futtaim Group announced it was shutting down all its operations after activists called for a boycott.
Chat Cola’s Arar is proud of developing a quality Palestinian product.
Staff at the company’s Salfit factory wear sweaters emblazoned with the words “Palestinian taste” in Arabic and the Palestinian flag.
After opening the factory in 2019, Arar plans to open a new one in Jordan to meet international demand and avoid the complications of operating in the occupied West Bank.
Although the plant still turns out thousands of cans of Chat, one production line has been shut down for more than a month.
Israeli authorities have held up a large shipment of raw materials at the Jordanian border, hitting output, Arar said, adding he can meet only 10 to 15 percent of demand for his product.
As Arar spoke, Israeli air defenses intercepted a rocket likely launched from Lebanon, creating a small cloud in view of the plant.
But with war have come opportunities.
“There has never been the political support for buying local that there is now, so it’s a good moment for other entrepreneurs to start up,” economist Khalidi said.
Yoko Ono owns Lennon watch, Swiss court rules
- The highly rare Patek Philippe 2499 timepiece was given to the former Beatle on October 9, 1980 for his 40th birthday
- “Yoko Ono is the owner of John Lennon’s watch,” the Federal Supreme Court of Switzerland ruled
GENEVA: Yoko Ono is the rightful owner of a watch she gifted to her husband John Lennon shortly before he was murdered, Switzerland’s supreme court ruled Thursday after it resurfaced at an auctioneers.
The highly rare Patek Philippe 2499 timepiece was given to the former Beatle on October 9, 1980 for his 40th birthday, two months before he was shot dead.
The 18-carat yellow gold Swiss watch was stolen and passed through various hands before a collector took it to a Geneva auction house for a valuation in 2014. The auctioneers contacted Ono, who did not know the watch was missing.
“Yoko Ono is the owner of John Lennon’s watch,” the Federal Supreme Court of Switzerland ruled, as it dismissed the collector’s appeal against a judgment by the Geneva Cantonal Court of Justice.
Ono bought the watch in New York City in 1980 and had the back engraved with the inscription: “(JUST LIKE) STARTING OVER LOVE YOKO 10-9-1980 N.Y.C.”
Released in late October 1980, a few months after it was recorded, “(Just Like) Starting Over” was Lennon’s last single issued during his lifetime.
Lennon was shot dead outside the couple’s apartment building in New York on December 8, 1980. The watch was the last gift Ono gave Lennon before his murder.
The Patek Philippe was listed in the inventory of Lennon’s estate and was kept in a room in their apartment.
A Turkish man who had been Ono’s driver from 1995 to 2006, handed over the watch to an intermediate owner in 2010, along with 86 other items that had belonged to Lennon, court documents showed.
It was later handed to a German auction house, which sold it in 2014, for 600,000 euros, to an Italian collector living in Hong Kong.
The collector gave it to a Geneva auction house for a valuation later that year. They raised the alarm with Ono.
In 2018, the collector filed a court action seeking to establish his status as the watch’s owner, with Ono opposing the move.
In 2022 a Geneva lower court found Ono was the sole owner — a decision upheld on appeal in 2023 by the higher Geneva Cantonal Court of Justice.
The Italian collector then appealed to the Federal Supreme Court, which upheld the cantonal court decision.
The Supreme Court said it was not disputed that Ono had inherited the watch after Lennon’s death.
The Cantonal Court of Justice found that the watch “had been stolen by the former driver,” the Supreme Court said, adding that there was no evidence to show that Ono intended to donate “something as special as the watch,” with its particular inscription.
“Since it is a stolen item, the collector, now the appellant, could not acquire ownership of the watch” when he purchased it in 2014, and according to German law, this applies “regardless of whether or not the purchaser was in good faith as to the origin of the item.”
Lennon’s watch is being held by the Italian dealer’s lawyer, under an agreement that it can only be released to the owner designated by a state court.
It should therefore return to Ono, now 91.
Istanbul’s historic baths keep hammam tradition alive
- For centuries, hammams were central to Ottoman society, and while they fell out of use in Turkiye with the advent of running water
ISTANBUL: For centuries, hammams were central to Ottoman society, and while they fell out of use in Turkiye with the advent of running water, many are being restored to revive an ancient ritual bathing tradition.
Often featured in older Turkish films, hammam scenes are highly entertaining, with women not only bathing but enjoying these historical bathhouses as a place to socialize, eat, drink and even dance.
Last year, the 500-year-old Zeyrek Cinili Hammam — built during the reign of Suleiman the Magnificent by the celebrated Ottoman architect Sinan — reopened to the public after a painstaking 13-year restoration.
Alongside a functioning hammam, it also houses a museum explaining its history and the Ottoman ritual of bathing.
“The restoration somehow turned into an archaeological dig” that gave insight into how the hammam once looked, museum manager Beril Gur Tanyeli told AFP.
“Around 3,000 pieces of missing tiles were found which helped solve the puzzle of why this hammam was called Cinili” — Turkish for “covered with tiles.”
The beautiful Iznik tiles that once lined its walls were exclusively produced for the hammam, with no other bathhouse having such a rich interior, museum officials say.
Although most were damaged by fires or earthquakes, or sold off to European antique dealers in the 19th century, some are still visible.
The restoration also exposed several Byzantine cisterns beneath the hammam.
“Sinan the Architect is believed to have built the hammam on top of these cisterns to use them as a foundation and as a source of water,” Tanyeli said.
In ancient Rome, bathing culture was very important and it was “traditional for traders to wash before entering the city, especially in baths at the (city) entrance,” archaeologist Gurol Tali told AFP.
During the Ottoman empire, bathing culture had its golden age, with the ritual symbolising both bodily cleanliness and purity of soul.
In Islam, a Muslim must wash before praying, in an act known as ablution.
Hammams were also a place for celebrating births and weddings.
“Baths were used not only for cleansing the body but for socialising, relaxing, healing and even celebrating important life events,” with special rites for brides, soldiers and those who had undergone circumcision, Tali said.
Since households at the time did not have running water, hammams were an essential part of life until the 19th century, with census figures from 1638 showing there were 14,536 public and private baths in Istanbul, the museum says.
And that tradition has survived until today.
“You come here to get clean and leave handsome,” said Zafer Akgul, who was visiting one of the city’s hammams in the city with his son, telling AFP he visited often, particularly during religious feasts or for a wedding.
“We don’t want this tradition to die.”
That is where Istanbul’s ancient hammams can serve a bigger purpose, Tali said.
“Restoring historical baths in Istanbul and putting them to use may be the most effective way to transfer cultural heritage to future generations,” he said.
Another nearby bath house from the same era, the Beyazid II Hammam, underwent years of restoration and reopened as a museum in 2015.
One of the largest hammams in the city at the time, some historians believe it was where a notorious male bathing attendant, or “tellak,” called Halil plotted an uprising that in 1730 overthrew Sultan Ahmed III.
For Manolya Gokgoz, who does publicity for Cemberlitas Hammam, another 16th-century bathhouse built by the royal architect Sinan, the connection is more personal: her grandmother worked there as a “natir” — a woman’s bathing attendant.
“When I was two or three years old, I would go to the baths in the morning, wash and play by myself until the evening without getting bored,” she told AFP.
For Gokgoz, the tradition lives on — although mostly among tourists, which for her is a shame.
“In the past, we used to go to the hammam with our mothers and grandmothers. Now 70 percent of our customers are foreign tourists and 30 percent locals,” she said.
These days, the hammam experience — which lets bathers relax in hot, warm or cool pools alongside extras like massages or peeling — is quite expensive, with the basic service costing around $100.
Celebrities, both Turkish and international, often visit Cemberlitas, with the last being Spanish actor Pedro Alonso — the character Berlin in the Netflix hit “Money Heist” — who visited in September.
“Hammam is not a luxury, but a need,” Gokgoz said.
“Yes, it’s not like in the past because we have hot water at our fingertips, but we need to keep this tradition alive.”
