We are bombarded daily by imagery and visual representations. In a literate society, images form a reinforcement to the written word and illustrate concepts. However, in societies with low literacy or which employ foreign languages in concepts, images are paramount. This is the case with Islamic imagery.
Most Islamic followers do not speak Arabic, yet the Koran, Sira, Sura, and Hadiths are all written in a certain Arabic dialect. Translations are considered, by apologists and certain Islamic clerics, to take away from the Arabic “pureness” and are considered “inferior”. Many Islamic followers also hail from areas where literacy in general is low and literacy in Arabic is nonexistent. Thus, imagery flows through Islamic organizations as a means to identify and separate themselves.
The old axiom of “a picture tells a thousand words” is more meaningful here than almost anywhere else in the modern world.
The following is taken from a detailed report created by the Combating Terrorism Center at West Point. It is a research report titled “The Islamic Imagery Project“. All information taken is open sourced and free. Please look through the rest of the website for more information on various areas.
From the report’s Preface:
The study of Islamic imagery has heretofore been the exclusive domain of art historians and museum curators, with pre-modern art being the central area of interest. Thus, there is a palpable lack of information on modern imagery associated with political Islam, especially imagery that is produced by radical, and often violent, Muslim groups. Nowhere is the dearth of critical research more apparent than in the study of jihadi organizations. These organizations have had a brief but prolific history in the production and distribution of visual propaganda, and have arguably created their own distinct genre of Internet-based Islamic imagery. While the tragic events of September 11 highlighted the importance of understanding the ideology and methods of jihadi groups, the process of achieving this understanding is still at the early stages, and the remaining areas of ignorance are profound.
The current study on jihadi imagery, the first of its kind, is an important step in this process. Herein, visual propaganda is considered to be more than just a host for textual messages; rather it is treated as an expressive medium unto itself—one which communicates ideas just as effectively, and sometimes as explicitly, as the written word. We regard jihadi imagery to be a primary vehicle for the communication and diffusion of jihadi ideas, and an essential tool utilized by radical ideologues, terrorist organizations, and sympathetic propagandists, which plays to the particular religious and cultural experiences of their audience. Therefore, understanding how these images work, what ideas they convey, why they are employed, and what responses they may elicit, is vital to our struggle against the influence of jihadi organizations and the violence they create.
Crescents are VERY important in Islamic theoloical references as Islam evolved from a worship of moon dieties. The Moon is central to many Islamic images as it is a divine place. Some in Islam even call it the home of their god. A crescent moon or simply a crescent is described as follows:
The crescent moon is an important symbol of Islamic identity and may be used either as an abstract symbol or as a realistic representation of an actual moon. An abstracted moon is a more overt sign of Islamic identity than a photograph of a moon, as the abstraction evokes stronger notions of purity and religious piety.
The crescent moon can be used as an abstract symbol or as a representation of an actual moon. Both have similar meanings; however, the latter serves primarily as a symbol of Islamic identity, while also evoking notions of the divine and the afterlife. A more realistic image of the moon carries the same meaning, but it also evokes strong notions of purity and religious piety. The white crescent in the sky in the example provided below specifically alludes to the goal of martyrdom and the promise of heavenly paradise.
The green crescent, like the white crescent, carries the meaning of Islamic identity, purity, and religious piety as the white crescent; however, it is a more politicized reference to Islam. The green crescent evokes strong notions of the Prophet Muhammad, and thus further emphasizes the Islamic nature of the symbol. Because of this, the green crescent is viewed as a more overt, militantly Islamic and fundamentalist version of the crescent motif. It is an aggressively Islamic symbol, unlike the more passive white crescent.
The in-depth article goes into great detail on other imagery. I would urge those who do not understand why images are important to Islamics and the Islamofascists in particular to research the entire USMA website.
Just look at their political posters. Instead of, “I back Fred,” They would show a picture of Fred, with general symbols of what he represents.
Translation is important. Arabs might use the symbol of the sword to mean justice, while in the west the symbol could be mistaken for a symbol for war. This knowledge could be useful for U.S. troops to quickly show intent. For instance, flash cards with the images could be given out to the troops to be shown to people instead of the troops needing to bring a translator or to prevent mistranslation.
It is important to understand curtural symbolism. Those of us who grew up in the United States generally were exposed to European symbolism or, for those of Asian ancestory, Chinese symbolism. The number of people from Arab regions is quite small.
It is also important to realize that Arabs constitute a smal minority of the world’s Muslimpopulation. The largest predominately Muslim country in the world is Indonesia,with almost no Arabs at all.
Also, Iran is not an Arab country. It is Persian, with a different cultural heritage (mostly Babalonian – so read up on Gilgimesh if you want to understand their symbolism).
It goes both ways, of course, many in Arab worlds do not understand American symbolism as well and misinterpret our comments and images.
It’s fascinating stuff, really.
Ok, Both comments are very good and I will try to comment on them in one post.
Gregory,
You are dead on with both accounts. There are flash cards, posters, and books of Iraiq/Afghan understood symbols used for each country. A lot of effort was put into learning (after it was almost too late) how NOT to offend in a culture where seemingly everything offends. In Iraq, they reciprocated with increasing warmth as we learned how to do this. I have never been to Afghanistan, so cannot comment on the success there, yet there has been from friends who were there.
A translator is still required especially with advanced concepts like “please do not turn on the new A/C unit until the power lines are strengthened” and other aspects of civil needs. Flash cards are nice for a few simple aspects, like first contact with civilians, but a good translator can save the unit’s lives.
Not only are symbols important, but words are. When we hear “peace” from the terrorists in their video and audio announcements, it is not “peace” in the Western sense, it is surrender or more accurately “submission”. Words and concepts mean many different things in the Middle East and the US Military are finally learning faster then their predecessors did (it took a lot of work to change our culture also).
Steve,
I tried to address that point in the second paragraph of the original post. Going even deeper, in Iran alone there are several sects/tribes/clans. The Kurds, Azeri, Pashdun, and Arabs also inhabit Iran along with a few others. All of these groups have different histories and objectives. Though some in Iran do long for the days of the Persian Empire. Xerxes is still revered in Iranian culture, as are others of the Persian Empire era.
Arabs and Turkmen, however, do not long for those days.
Symbols are the only thing which they can all relate too. These symbols then become meaningful and powerful in conveying ideas. Initially, some in the West thought these were just slogans with as little meaning as a bottle label. Thankfully we realized the errors of that and worked to enhance our knowledge base.
It is also true that many in the Arab, Persian, and insert region spheres also do not understand American culture either. I agree fully with that and as stated above in this reply, that cross culture sharing is a continuing process. It may help bring something close to a real peace in the area as much as any other factor. It was quite a shock to the Iraqis and Afghans that we were not what their more militant Imams said we were. The tales of what we supposedly were were funny, until you realized they were believed by some. We supposedly had tails, horns, ate babies, can see in the dark, our women had male parts, etc and so on. The most difficult thing for the Iraqis thus far, in my opinion, is to comprehend how many different cultures are withing the United States. Our huge land mass housing a diverse population are a little more than they realized.
I have also noted that may people in the Middle East and Europe do not understand the scale of distances in the US. Once I had some relatives from Germany visiting us in Philadelphia and they asked if they could take a quick ride up to Niagra Falls to take a look, just for the day!
I had to explain that it would take about seven hours to just drive there, another seven to drive back. They were amazed.
Of couse I have made similar mistakes: Once asking a friend who lived in Los Angeles if he ever drove “up” to San Francisco “for dinner”. He also had to explain the actual distance to me as well.
Then again, we in the US do not understand the scale of distances in Russia, or even Canada. Once, while in Toronto, I asked if I could drive up to see Hudson’s Bay. After my friend stopped laughing, he told me, “yes, if you have about twelve hours to spare, just to get there”.
I was stationed in Germany for 3 years (97-2000) and understand the statement. Shorter distances, plus the higher speeds of the autobahns, distort perceptions.
Of course, being able to go 100 miles in one hour distorted my sense of dimension after a while too.
Can any of you who are aqainted with islamic symbolism tell me what the gift of a sword means?
Th pope and pres. Bush both received them recently and now the pope is coming here for a talk with GWB. I have a few thoughts and would like to find conformation pertaining to the times we are entering soon. Thank you in advance, Mark Hoover
The sword gift to the Pope was a kind of shock, but is traditional in that area of the world. Swords are usually given as gifts to leaders per bedouin, and now Islamic customs. However, the gift of a sword was not meant as an insult, though showed lack of Ilsamic understanding of Christianity. The sword also forms an intrinsic part of Islam. It is present on many of their national, religious, and jihadist symbols (see the link in the article above).
It does highlight the huge differences between the two religions (Islam and Christianity) as the Pope would not make a gift of a weapon. Also, the fact that Christians did not respond with riots and burning down Mosques at what could have been an insult speaks volumes.
However, giving swords is a custom for meeting other leaders which is why President Bush also received one. Other state leaders from different nations have received swords.
The sword is the symbol of beheading – the message from an arab when he gives you a sword is from the koranus; he is offering to make piece with you (i.e., you surrender) but if you do not accept his terms, he is promising to infiltrate your tent, take the sword he gave you and cut off your head.