Disorienting Encounters
...ed individuals collect in large baskets, is actually dried and utilized in fertilizer. In France, this is seen as a normal undertaking which is useful to farmers who grow crops with the help of fertilizer. In Morocco however, the interpretation is that of filth and disease as well as an insult to the communal way of life. This is evident in As-Saffar’s response to the sight of urine and excrement and is a testament to the idea that one’s culture shapes the perception of his or her assessment of another culture. All aspects of existence—including food, work, suffering, human relations, sexuality and marriage, education, the arts, and government—can be given religious significance. Many religions have detailed rules of purity that bear on every aspect of behavior. Religious cultures generally ascribe spiritual significance to all parts of their worlds. However, it is sometimes difficult to acknowledge or welcome ideologies that contradict with our beliefs, and this was experienced by As-Saffar as he traveled through France. During his voyage, he was appalled at French customs which were the cultural norm in France but defied Moroccan society’s traditional norms and values. While passing through the province of Marseille and its districts which include the city of Aix, As-Saffar and his companions were startled to see a cross made of wood standing on one side of the town square. He describes the cross which at its top has a smaller bit of wood made into the likeness of a crucified man, “What a sight it was! We were terrified to see it and thought that he was a criminal they had hung there, for without a doubt, whoever saw it [would think it] was a crucified man.” (As-Saffar, 108) When As-Saffar questioned the meaning of this symbol, he was told that the cross represents Jesus’ crucifixion and the deity which the French—as Christians—believe in. As a devout Muslim scholar, As-Saffar was conversant of the fact that Christianity accepted Jesus Christ as a holy being. However, the Quran simply states that Jesus Christ was a prophet and not the son of god—a contradictory claim to Christianity. Therefore, As-Saffar’s contrasting religious beliefs created confusion and turmoil as to how Christians can accept Jesus to be the son of god when the Quran clearly states that Jesus was a prophet that preceded Prophet Muhammad and that god does not bear any son or daughter. This is another piece of evidence that is attributed to the fact that one’s culture shapes the perception of his or her assessment of another culture. In this case, the institution of religion in a culture makes its impossible to be unbiased when contrasting with the practices of another religion because these very practices contradict one’s personal religious beliefs. Therefore, it is fair to say that one’s upbringing and religious affiliations can create an unbiased point of view when contrasting with another faith that contradicts ones belief system. Throughout the ages, mankind has evolved from a Neanderthal equipped with nothing more than the basic instincts of survival to the capability of space exploration. So long as mankind evolved for the better or worse, the knowledge that was acquired has also progressed. It is this basic knowledge that cultures share between each other to assist humanity as a whole. From mathematical and poetic contributions by the Arabs, to the philosophical prowess of the Greeks, sharing knowledge collectively has been customary and essential to our current status. Although As-Saffar’s attitude to what he saw in France was primarily disturbing, he was intrigued about many things as well. After all, this voyage was said to be “a transforming experience” as suggested in the translator’s introduction. What As-Saffar found intriguing was the speed at which everything was done in France primarily due to the smoothness of the roads. He articulates, “Speed is easy for them because of the smoothness of the roads and their excellent state of repair. This is a great concern of theirs and a guiding principle in all matters. Their roads are like the floor of a room, with no bumps, holes, brambles, or stones to be seen.” (As-Saffar, 93) In addition to the superb roads France had implemented, he was further intrigued by the signposts which were erected wherever the road divided. These signs which had writing on them not only indicated the direction but what conditions laid ahead. At the sides, chalk marked how much distance had elapsed in order for the traveler to calculate how much distance has passed as well as what conditions laid ahead. What intrigued him about the cunning organization shown by the French was incited by the fact that these roads showed little resemblance to the roads in Morocco. Although As-Saffar was very overwhelmed by the level of organization put forth by the French, he knew it would be very difficult to implement such a scheme in Morocco although the benefits to the transportation system and speed of everything would offer noteworthy results. As-Saffar’s comparison between French and Moroccan institutions and practices continues as he examines the bathing system. He was deeply shocked by the bathroom structure and describes it as a, “…kind of structure made of wood, which is their public bathhouse. Inside it are small rooms that are enclosed, each with a large tub that may be filled with hot or cold water, or both to make it tepid. Whoever wants to bathe enters there for it is their hammam, they do not have a hammam like ours.” (As-Saffar, 129) [Hammam=washroom] His perception of the French culture relative to his own, yet again, leads him to diverge and criticize French institution. In Morocco, bathing was a social outing and consumed much of the day. It was also performed in a vast open room as opposed to small rooms enclosed in a bigger space. Like many social events in Islamic tradition, the bathing ritual separated the males from the females although it was an engaging social experience for both sexes. In contrast, for one reason or another, the act of bathing in France was a private affair. In addition to bathing in an enclosed room, the doors were locked and if windows were present, they were shielded with a thin curtain which allows light to come through but keeps out unwanted observers. This example highlights how different cultures have different cultural norms; while being undressed and conversing was acceptable in Moroccan tradition, it was a social taboo in French society. As As-Saffar’s voyage continues, so does his comparison between French institutions and practices with those of Morocco at the time. While scrutinizing the general infrastructure of France, he found the well planned layout of the buildings and foliage to exceed his expectations and what he was used to in Morocco. One of the key aspects in culture is the architectural design and more importantly the purpose it serves beyond a form of dwelling. The aspects that define the space and its social role can be linked with the human needs and activities—both of which differ from one culture to another. As-Saffar was able to compare and contrast the French architecture he observed and relate it...