Bibliographic record
Abstract
Abstract ‘Ashura, the tenth day of the lunar month of Muharram, is among the most significant days in the Muslim devotional calendar, especially for Shi‘i Muslims. On this date, in 680 ce, the Prophet Muhammad’s sole surviving grandson, Imam Husayn, along with numerous members of family and close companions, was killed at Karbala by a military force loyal to the Caliph Yazid ibn Mu‘awiyah. The martyrdom of Imam Husayn is commemorated annually, especially by Twelver Shi‘i Muslims, and has inspired the creation of diverse performative rituals and ceremonies (collectively known as azadari) that allow both for the discursive transmission of religious and ethical teachings and for affective displays of love, grief, and devotion that in many ways define the essence of the piety of Shi‘i Islam. Immigrant Shi‘i Muslims have carried these practices with them to North America from their countries of origins and adapted them to the new realities of life as minority communities within the United States and Canada. Like other North American Muslims, the Shi‘a exist as part of larger ethnic minority communities, largely from South Asia and the Arab world, surrounded by a majority population of primarily of European descent. They also exist as minority within a Muslim community that is mostly Sunni in terms of its religious identity. While North American Shi‘i Muslims share many ritual practices in common with their Sunni coreligionists, such as the daily prayers (salah), which are performed in Arabic and connect them with the larger ummah, they also maintain their own distinctive ritual practices of mourning for Imam Husayn, which are generally performed in vernacular languages and are specific to particular ethnic, geographic, or linguistic communities. These practices emphasize not only the distinctive qualities of Shi’i piety but also the vibrant ethnic and linguistic diversity of the immigrant Islamic community. While these rituals and narrative commemorating Karbala and Ashura set Shi’ism apart as a unique body of religious thought and practice, their emphasis on universal human values such as courage, self-sacrifice, loyalty, and compassion and a call for social justice provide them with an opportunity to reach out and find common ground with the larger American community.
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How this classification was reachedexpand
Full frame distilled prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. Learned from the 10,348 direct Codex labels and 10,348 direct Gemma labels. Candidate is the union of thresholded teacher heads; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels or direct frontier model labels.
Codex and Gemma teacher scores by category
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.000 | 0.000 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.001 | 0.000 |
| Bibliometrics | 0.001 | 0.000 |
| Science and technology studies | 0.001 | 0.002 |
| Scholarly communication | 0.000 | 0.000 |
| Open science | 0.000 | 0.001 |
| Research integrity | 0.000 | 0.002 |
| Insufficient payload (model declined to judge) | 0.000 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one teacher head, not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".