Demystifying Shari'ah

The conference held at the Islamic Center of New England in Sharon, on Saturday, March 31, was appropriately named as "Demystifying Shari'ah" - a word not many were familiar with until a few years ago, a concept so charged today that it fiercely divides communities and send chills down spines.

The aim of the conference was to educate the audience in a spirit similar to what President John F. Kennedy had famously said, "…a nation that is afraid to let its people judge the truth and falsehood in an open market is a nation that is afraid of its people."

The full-day long program ended with dinner as per tradition of the Islamic Center of New England – some of my friends find the spicy food served at the ICNE reason enough to attend any event there, so I was hoping that combined with the topic's popularity (or notoriety?) would draw a big crowd. I am thankful to those who came, though I did not see many unfamiliar faces and felt an opportunity for sharing concerns and seeking answers seemed lost. I assumed many were either held up by prior commitments or by the inability to overcome their fears – or perhaps, simply, the advertising efforts needed more work!

Read full article at  Sharon Patch

Futile Efforts

“We can help train an army, we can help equip an army, we can help build facilities for the army, but only the Afghan people can breathe a soul into that army.” Lt Gen. Karl Eikenberry, former Commander, Combined Forces Command – Afghanistan( CFC-A)

The decade long War on Terror in Afghanistan seems to be coming to a close – or at least scaling down to a limited presence of foreign forces from active combat to a supportive role by 2014. Understandably, there is both hope and apprehension not only for the Afghanis but also the most affected neighboring country of Pakistan, and the US whose terrorism-related pursuits have resulted in its investment of enormous manpower and material resources into the Afghan quagmire. However, a strong and independent Afghanistan is crucial to the security of the region. That requires, among other things, a successful transition of responsibility for primary security to the Afghan National Army (ANA).

Afghanistan has a long history of interruptions in political process due to tribal rivalries and violence, and external invasion and occupation, and existence of tribal militias goes back much longer than the presence of the ANA. The country’s history of resistance against foreign invaders and internal insurgencies also goes side by side with other crippling issues of gender discrimination, illiteracy – only 28% of Afghans can read and write. (UNICEF, 2008) – its ranking of174/178 countries on the global Human Development Index, and its status of a leader in illegal opium production supporting 90% of global production (UNDP, 2007). All these issues do not contribute to a promising picture. 

In 2002, realizing that bringing ANA back on its feet would be crucial to bringing any form of stability in the future of the country, the US and NATO began training and organizing the ANA. Now, having achieved some major objectives of the War on Terror (WoT), and with exit strategies of NATO and the US forces for 2014 in place, building ANA’s capacity has assumed more importance. Over the years, NATO and the US trainers faced numerous challenges due to post-Soviet era chaos and the violence and insurgency resulting from WoT,  including working with non-existent infrastructure, navigating traditional ethnic rivalries and crippling levels of illiteracy, widespread drug abuse, and ineffective role played by the central government.

Clearly, no quick solution was possible. So, work began despite these serious inadequacies. A report titled, “It’s Starting to Look a Lot Like an Army” (LA Times, 2006) quotes Commander Leppert talking about the difficulty of the job, “We are building an airplane while the airplane is flying.”  While praising the hard work of the Afghan troops, the report described how the “Afghan commanders and soldiers complain of poor pay, faulty weapons, ammunition shortages and lack of protective gear. US trainers, while praising Afghan soldiers for their bravery, complain of slovenly appearance, lack of discipline, petty theft, mistreated equipment and infiltration of the army by Taliban spies or soldiers who sell information.” Several incidents have surfaced over the years where infiltrators were caught trying to gain access to information and some officers were caught for arms trafficking. The ANP has been implicated in massacre of civilians (Matthieu Aikins, The Atlantic), and the Afghan Local Police in killings, rape, abductions and illegal raids (Human Rights Watch Sept 2011). That makes the job of preparing an effective and respected army even harder.

Despite the challenges, and while the overall perception of security has declined periodically, ANA is generally seen in a positive light by the general population. An Asia Foundation (2006) opinion poll also supports that view, stating that 87% of Afghans still support the ANA because they see it as an alternative to other more corrupt government forces. NATO trainers applaud small successes of ANA and find it satisfying that ANA is now somewhat prepared to play a significant role in actively participating in, and sometimes leading, military operations. Their participation helps NATO and US forces to carry out bigger operations. Partnering with the Afghan forces allows them to make contact with local populations while they conduct combat operations with insurgents. The importance of forming a relationship of trust with the local population through Afghan forces cannot be ignored as the exit for a major part of foreign troops draws near, while liaisons are needed for others who plan to remain behind in supportive roles for another decade. Over the years the supportive and leading role of ANA has been tested with leading combat and search/clearance operations successfully, though on a smaller scale. These successes however, do not predict a strong ANA in the near future. It is going to be a long haul.

In the post-NATO/US Afghanistan, ANA’s active participation has significant importance for Pakistan which needs that stability in its neighboring country to be able to send millions of Afghan refugees and insurgents back to their home country. With its own economic challenges growing bigger by the day, Pakistan is ill-equipped to support any longer these refugees it took in on humanitarian grounds firstly in the Soviet war of the 80s, and later amid insurgency and violence following WoT. The fallout from the WoT has crippled Pakistan’s security as well, despite international support and extensive internal efforts. Pakistan’s geo-strategic location offers economic dividends that Pakistan has not been able to utilize due to security concerns and Pakistan also needs that stability to be able to check Afghanistan’s opium production landing in Pakistan on its way to European markets, and destroying the youth of the country.

 ANA’s work in Afghanistan is not going to be easy after most of the coalition forces leave in 2014. If NATO and US make their exit without ensuring that the ANA is well-equipped and trained enough to exert a positive influence over the war-weary and traumatized population, the rewards reaped from their work so far might be lost entirely and the country might slip back into chaos as militias become more organized. While addressing ANA’s internal issues is extremely important to achieving any success with them,  it is also important to understand that unless poor governance, corruption and human rights abuses are addressed side by side, stability in Afghanistan will remain a distant dream. Ultimately, only “the Afghan people can breathe a soul into that army”.

 Published in SouthAsia as Futile Efforts, Feb 2012

All-American Americans

The home-improvement store, Lowe's, has pulled its advertising from TLC's "All-American Muslim," a reality series based on the lives of five American Muslim families from Dearborn, Mich.

Lowe's decision was prompted by the complaint of an evangelical Christian group known as the Florida Family Association, who threatened to boycott the company's products because they believed the show projected "propaganda that riskily hides the Islamic agenda's clear and present danger to American liberties and traditional values."

Lowe's customers are divided in their support for and against the decision, and protests have also started. Senator Ted Lieu has called the action "bigoted, shameful and un-American." 

This is a free country, one may argue. Lowe's is a private company and unless it is in breach of contract with TLC, it is entitled to making its business decisions independent of any outside influence or interference.

That would be a valid argument, except for a minor detail: Lowe's decision to withdraw its advertising from TLC's reality show is a direct response to the negative campaign against Muslim Americans by an interest group. Hence, it brings to surface a deeper debate – a debate about American liberties and consumer driven social order.   

So, what is this reality show called "All-American Muslim" about? Who are the "controversial" characters that are so out of favor with the Florida Family Association that they threaten their sense of civil liberties and traditional values?

A quick viewing of the pilot episode introduces one to the five American Muslim families. One couple deals with family drama while tying the knot, another welcomes their first baby; a third couple teaches their four children to balance religious and cultural identities, the fourth juggles an all too familiar balancing act of parenting and careers, and a fifth family features an independent and ambitious Muslim woman.

Their professions range from special education aide to respiratory therapist, federal agent, football coach and law enforcement – as diverse in their line of work as they are in the expression of their faith where hijab and low necklines make for an interesting contrast. What, one wonders, could be more representative of the American experience and less threatening to American liberties? "All-American Muslims" should really be called "All-American Americans," and the only controversy they may be accused of evoking is challenging the stereotype. 

When the producers at TLC conceived the idea of a show about American Muslims, it was likely to gain some good publicity and steady viewership, and challenging negative perceptions about a community that is openly vilified.

The five families featured in the show also aimed to discourage hate-filled rhetoric they encounter in public by allowing TV cameras into the privacy of their homes. A 2010 Gallup survey reveals that 63 percent of Americans acknowledge that they have "little" or "none at all" knowledge of Islam, and 53 percent have a "not favorable at all" view about Muslims. The FFA's complaint shows that many of us would rather continue to embrace their willful ignorance than welcome the opportunity to become better informed.

No matter how one analyses Lowe's decision, it comes out as irrational. Perhaps FFA and Lowe's should have read the 2011 Pew Research Study titled "Muslim Americans: No Sign of Growth in Alienation or Support for Extremism" to alleviate their fears. In the absence of solid evidence of the "Islamic agenda" that Muslims have been accused of, there can be no justification for FFA's insinuation.  

Business-wise, the decision seems unwise, and Senator Lieu speaks for many when he says, "As a consumer, I find Lowe's bigotry to be nonsensical."

When experts at Lowe's put their heads together to weigh their options, perhaps they should have done their research thoroughly.

According to the largest advertising agency in the U.S., JWT's 2007 study,  the combined annual disposable income from Muslim households in America is estimated at more than $170 billion, and for 70 percent of the respondents "brands play an important role in their purchasing decisions, compared to 55 percent for the average American." It is sad that Lowe's has chosen to embrace the bigotry purported by the FFA. Unless some steps are taken as redress, it is not hard to imagine where that disposable income will not end up.

Interest groups are at liberty to push for their agendas because this is a free country, but we have a civic responsibility to reject what damages societal harmony. To suspend rational thought and give others the power to exploit us leads to social chaos, and we inadvertently become enablers of hatred. That only makes for a fractured community, not a strong cohesive one. 

Published in Sharon Patch as  'All American Muslims' are Really All-American Americans Dec 2011

A Legacy of Hate

Op-Ed

It is time to heal ourselves now

A children’s coloring book recently published by Big Coloring Books, Inc., in St. Louis, titled,We shall never Forget - The Kids Book of Freedom has sparked much controversy of late. It claims to be a tribute to the victims of 9/11, but many are questioning its deeper agenda.

Responding to criticism, Wayne Bell, the publisher of the book, has denied it advocates anti-Muslim sentiment. He was quoted on Abc News as saying, “This book under no way… zero, zero… no way… mentions Islam or Muslims…it does not mention Islam in generalities...” He claims the book was “created with honesty, integrity, reverence, respect and does not shy away from the truth.” However, a cursory glance through the book makes one pause to consider the implications of the message it appears to advocate – albeit unintentionally, if we are to honor Wayne Bell’s words.

To begin with, the phrase ‘radical Islamic Muslim extremists’ appears ten times through the course of its 36 pages, and in one section the book claims: “These attacks will change the way America deals with and views the Islamic and Muslim people around the world…”, connecting all Muslims living in countries around the world to 9/11, and making no attempt to distinguish between the small minority engaged in promoting violence and the majority of peaceful Muslims worldwide. It might be true to say that the attacks have influenced the American foreign policy towards Muslim countries since 9/11, but the last decade has also brought to us the sad reality of how America has changed the way it deals with its own Muslim citizens, where despite assurances otherwise embedding of FBI informans pretending to be Muslim converts inside mosques are now old stories. This has been widely criticized as a counter-productive measure since it appears to treat all Muslims as part of the problem.

 On a more personal level, Americans now view their fellow countrymen with suspicion and hatred. This has alienated huge sections of the society and pitted communities against each other which should have been working to buid relationships. Similarly, institutions that should be working in collaboration with each other to defeat violent extremism end up being in collision due to lack of trust. This situation has undermined the strength of the American society and created fissures in the beautiful mosaic of ethnicities, cultures and Faiths that America has always been proud to host.

The book also makes other observations that appear to be unfounded and based on conjecture, for example, “Children, the truth is, these terrorist acts were done by freedom-hating radical Islamic Muslim extremists. These crazy people hate the American way of life because we are FREE and our society is FREE.” The simple fact of the matter is that 9/11 and later acts were not carried out by individuals who hated the American way of life, but by individuals who have used their religion as an excuse to further their personal agenda. Terrorism is all about power and control, and terrorists of all affiliations use excuses to further their agenda, and gather support from the like-minded. A simple question we can all ask ourselves is, if the supremacy of Islam is the main motivation for these self-proclaimed defenders of faith, why do they continue to kill innocent Muslim men, women and children in staggering numbers in Muslim countries?  No one can refute the fact that the 9/11 bombing was carried out by individuals who were Muslim. We know they were Muslims because they believed themselves to be, and we have to accept how a person wants to define himself,  but why are we failing to make a clear distinction between them and the mainstream Muslims?

Perhaps the American nation needs to pause for a moment and try to make sense of the cacophony of messages it receives from multiple sources, each with its own agenda, and reflect not only on the immediate impact of the sad event of 9/11, but also the long term effects of the decisions they make today that will shape the lives of their future generations. The periodic resurfacing of hateful agendas may be the price of living in a free society, as a dear friend pointed out to me, but freedom also comes with responsibility – a responsibility for everyone, but more so for those who may not be on the receiving end of this campaign of hate but who believe in upholding justice and fairness for all. It is only when the silent majority stands up to deny anyone the opportunity to contribute to further disintegration of societal fabric that we will begin to heal.

The publisher’s claim, if we are to acknowledge as credible, that the book has already sold out of its first print run of 10,000 copies should be a cause of alarm for all of us. Can we hope that more parents will begin to make a conscious choice to not let anyone pass on a legacy of hate to their children? Can we, indeed, hope to leave a better world for our children based on tolerance and respectful engagement?

Let us say, “Enough!” and move on now. We owe our children a future full of hope, not regret. 

A version of this article was published in Sharon Patch as Divided, We Fall 

Human Kindness is Limitless

Feature

Volunteers serve as a catalyst for change in a society. It is important to provide a supportive environment to these selfless individuals and organizations so that they may contribute to true nation building.

The culture of volunteerism is inherent to many societies and supplements State functions. It is also an expression of the spirit of human compassion. Sometimes, however, it may be a response to the failure of State apparatus, prompting people to form support networks with friends and families in times of crises. Whatever the reason, societies at large benefit tremendously from selfless acts of devoted volunteers.

Volunteer work may be defined as work motivated not by material gains or external pressures, but by free will. It may include assisting the physically, socially or mentally disadvantaged in their everyday struggles, running literacy programs, and disease prevention and awareness campaigns etc. by contributing time, skills or resources. A question that often teases the mind is, how the idea of volunteerism takes root in communities in the first place, and whether it is dependent on the level of affluence in societies. A cursory glance at some aspects of developed and underdeveloped cultures around the world shows motivated people in all socio-economic groups, and sometimes more so in disadvantaged groups wherein the element of empathy plays an important role even when financial constraints paralyze action, and we find international charity organizations playing their important role by offering financial support to genuine humanitarian causes. 

In the US, the spirit of volunteerism is inculcated in individuals from a very young age, starting with pre-school children. By involving their parents in educational and fun activities at school, the community takes a teach-by-example route. As we go higher up the educational ladder, this trend is further seen to be strengthened when colleges encourage ‘Gap-year’ volunteer work experiences at home and abroad, taking up causes one feels passionate about, and learn valuable life lessons along the way. Needless to say, these programs benefit recipient societies tremendously as they enrich individual outlook.

The possibilities are endless when it comes to selecting one’s cause – from becoming a part of charities focusing on creating safe and supportive atmosphere for small children, to getting involved in pressing economic situations like provision of affordable housing for low-income families. When choosing social volunteerism as their passion, American citizens are never short of opportunities in their multicultural and multiethnic society. Social volunteerism helps develop a healthy pluralistic culture that focuses beyond religious, ethnic, and racial barriers and challenges misconceptions, thereby promoting social harmony. For example, the Sharon Pluralism Network working in a small town in Massachusetts helps bring “change at grassroots level in the society” through collaboration of seven town organizations “that partner together to support multicultural and interfaith understanding and engagement.”

This American spirit of volunteerism is extended to outside of the country as well, and has benefitted South Asian societies greatly. For example, the charity, CARE, has worked extensively in Pakistan, India, Sri Lanka, Bangladesh and Nepal to fight poverty and social injustice, running literacy programs and empowering women. CARE volunteers worked tirelessly in Pakistan during the 2010 floods alongside local volunteers to provide shelter, health and sanitation, and safe water facilities. Continuing CARE projects in India and Sri Lanka focus on disadvantaged children at orphanages and care centers, helping with teaching both life skills and handicrafts along with basic education, while also supporting the mentally and physically challenged. In Nepal, CARE projects work on special needs education and vocational training at orphanages. In Bangladesh, volunteer work focuses more on improving the local infrastructure that is perpetually caught up in a cycle of cyclones and floods. American volunteers have helped locals in building walls, drainage systems, playgrounds and clinics, and run educational programs that focus on health. Also, CARE projects have focused on food insecurity, maternal mortality, HIV prevention strategies, literacy, capacity building of communities etc.

Pakistan is a land of contradictions. While its rich history of art and architecture stretches back to 5,000 years, the present state of weak governance coupled with threats of terrorism has rendered the country paralyzed on many fronts. However, challenged by the holes in sustained development efforts of the State, resilient Pakistanis continue to take up the roles of builders and sustainers with or without help from international humanitarian organizations. The Pakistan Centre for Philanthropy (PCP) ranked Pakistan as the sixth most philanthropic country in the world. In a 2004 study it noted that more than 200,000 Pakistanis volunteer their skills on a full time basis. This view is supported by a 2005 report by The Christian Science Monitor which states that, “Pakistan has one of the highest rates of philanthropy in the world… 58 percent of Pakistanis volunteer their time to needy causes, giving nearly $700 million a year in charity.” Judging from the success of the Shaukat Khanum Memorial Cancer Hospital of Imran Khan which was built solely on public donations worth $22.2 million, to one man’s dream, the Edhi Foundation, which is listed in the Guinness Book of World Records as the world’s largest volunteer ambulance service, benefits millions of people in need, this culture of charity is indeed intrinsic to Pakistani society even as it continues to face numerous challenges on a daily basis. Despite widespread corruption in many government departments, volunteer charity organizations are widely respected for maintaining transparency and creating an efficient and effective image of Pakistani volunteers.

Pakistanis living abroad, like Pak-Americans, also continue to support the less privileged in their country of origin. During the 2005 Earthquake and the 2010 Floods, they donated generously towards relief efforts. Many Pakistani-American organizations also contributed time, skills and funds for victims of the 2004 Asian tsunami and for victims of Hurricane Katrina, according to a report in US Dept of State’s The Washington File. Active humanitarian organizations among these included Association of Pakistani Physicians of North America (APPNA), Pakistani Association of Greater Seattle, Association of Pakistani-American physicians, The Council of Pakistan-American Affairs (COPAA) of Southern California, The Organization of Pakistani Entrepreneurs of North America (OPEN) etc. Many Pak-Americans contributed in individual capacities as well.

Conversely, for years American volunteers have also worked through charities and in their individual capacity in Pakistan in relief efforts during times of crises. While their contribution has been invaluable, an important feature of this contact is formation of bonds which go beyond the short period of actual contact and helps dispel misconceptions on both sides. An American volunteer, Dr Mary Burry, visited Pakistan for relief work during the 2005 Earthquake. The Christian Science Monitor later quoted her as saying, “Like most Americans, I had the idea that this is a pretty dangerous place to be…” and the experience “totally changed my concept of Pakistan.” Another American volunteer, Wesley Olson remarked, “I’ve been to eight or nine countries by now - and by far the nicest people I’ve met have been here.” In turn, Pakistanis were also deeply touched by the generosity and dedication of the American helpers.

When all sides prosper due to actions of a few, it is indeed a wonderfully simple way to bring countries closer together. Selfless volunteer work helps develop a culture of kindness and compassion by benefitting the most vulnerable sections of communities, enriching the giver as much as the receiver. It is simply an expression of human kindness that spreads outwards and envelopes everyone in its warmth.

Published in SouthAsia as: Human kindness is Limitless June 2011

Winning Hearts and Minds, the Right Way

Opinion

He might not have much influence on his country’s foreign policy, but he is surely the best ambassador any country could hope for

Pick up any newspaper, and you find Pakistan in the news more often than any other country – and usually not for the best of reasons. Fortunately, however, these days the news of corruption, bombs, beards and burkas is outshined by the hospitality and love ordinary Pakistanis shower upon an American helicopter pilot, John Bockman. His blog in a Pakistani newspaper, The Express Tribune, has been widely shared by his host country’s readers and is still drawing comments four weeks hence. He is part of a US humanitarian mission in Pakistan, delivering aid to the flood-ravaged areas.

Although the US remains the single largest donor of aid to Pakistan’s latest calamity-hit population, it still suffers from a huge public relations nightmare as far as its image among the majority of Pakistan’s population, or even the Muslim world, is concerned. Struggling to contain the negative fallout of some of their aggressive policies in this War on Terror, the US policy-makers and practitioners are hard-pressed to find effective measures to win hearts and minds of ordinary Pakistanis, and thereby curtail recruitment for terrorists. Although there are a variety of reasons quoted for this image deficit, including the oft quoted Bushism, ‘They hate us for our freedoms’, yet few believe that to be true because the bombs that drones drop with relentless frequency in the north-western areas of Pakistan drown out all other explanations and far outweigh aid and care packages.

The drone technology has been extensively used in the Northern areas of Pakistan to target militants in the last decade. It is a cause of serious concern for human rights activists around the world due to its high rate of failure, spilling more innocent blood than getting intended targets. A recent article by Johann Hari in the British newspaper, The Independent reported that the year 2009 alone saw 900 civilian lives in the tribal areas lost to this fearsome technological tool, and that according to David Kilcullen, who is a counter-insurgency expert and an adviser in the State Department, only two percent of those killed in Pakistan by drones are terrorists while 98% are " as innocent as the victims of 9/11".

These aggressive policies do not seem to have helped in curbing terrorism other than inducing some temporary setbacks to terrorists. They have also failed completely in winning hearts and minds in Pakistan for one big reason: ordinary Pakistanis are still struggling to differentiate between their benefactors and enemies. When terrorists blow up government buildings, hospitals, girls’ schools or markets killing innocent men, women and children, they claim victory against forces of evil while dismissing innocent blood as a necessary sacrifice in the path to their glorious goals. When drones unleash their unmanned power, often based on faulty intelligence on houses where families are sitting down to supper and blowing them to a million pieces, the Intelligence Agencies declare victory promptly if their target dies, and not a word of regret is uttered for other lives lost in collateral. Since there is no official acknowledgement of drone strikes by the US Government, no apology or sense of responsibility, nor modification of existing strategies is deemed necessary. Boosting recruitment and winning hearts and minds of terrorists? Absolutely. Ordinary people, not so much.

It was to such a backdrop that John Bockmann landed at Chaklala Base in Pakistan more than a month ago. He received much warmth from Pakistanis, despite being part of a system that represents, for many of them, blatant aggression. Why he draws such a response, one may be forgiven for wondering. Is it because he brings care packages for them, instead of bombs? Smiles and shakes hands; hugs and thanks them when he receives offers of chai? Makes an effort to learn Urdu so he may converse with his gracious hosts? Recounts his experiences without bias, thereby challenging stereotypes about them? Acknowledges that their everyday concerns for peace are similar to his own or those of his people back home? Pledges to do all in his capacity as an individual for the cause of peace? Or, all of the above? The answer is really quite obvious. John Bockmann might not have much influence on his country’s foreign policy, but he is surely the best ambassador any country could hope for.

I want to tell him, and I am sure I speak for many when I say, “ John, you are a beacon of hope, a source of strength and an inspiration for all those who believe in building a fair and just world. Your experiences are unique in that they represent the best of what humanity has to offer in the worst of circumstances. You are also the face of America Pakistanis need to see more of in order to pull through the chaos that is their constant companion. Please don't forget this hospitality when you return home. Cherish this experience as a constant reminder of what you have accomplished that people in higher positions can aspire for but not achieve – making ‘brothers’ among strangers by respecting their culture, acknowledging their kind hospitality and returning their warmth with your own. Thank you, John.”

Wars are built on propaganda and shielding of truth so that neither side gets to see the humane aspect of the other – it makes the taking of innocent lives lighter on the conscience. Pursuing long term goals of peace takes patience, and understanding. Brute force can only result in temporary gains while fuelling the fires we need to quench. There has to be another way to defeat the evil of violence. We must find it. After all, a decade of hate hasn’t done us much favour.


Published: ASIA! THROUGH ASIAN EYES Nov10, 2010.

Park 51 - to be or not to be?

Opinion

Learning to live together peacefully again

The first time I heard about the plans for building a mosque at Ground Zero, I had immediately questioned the wisdom of such a move. However, since then, I have had a chance to ponder the deeper implications of this proposal as more details come to light, not the least of which is the fact that the mosque is actually a community center with prayer rooms for Muslims, Christians and Jews, and it is not at Ground Zero but two blocks away from it.

September 11, 2001 will be forever etched in our memories as the day when the world changed forever. The morning of 9/11 began for many like any ordinary Tuesday. For others, who left home with hasty goodbyes hoping to make it up later, it turned out to be a nightmare. A horrified world struggled to make sense of it as confusion, debris and death rained from the sky, while a group of bloodthirsty fanatics applauded. Sadly, as the twin towers collapsed, so did the world view as we knew it. Islam was suddenly thrust into the glare of international spotlight and scrutiny, and a new world order dominated by raw emotion took shape within hours that still continues to color our perceptions nine years hence.

The events that have ensued since 9/11 have also caused us to make many difficult choices, unfortunately many of which have resulted in more death, and fueled terrorism around the world. Consider this: if the little girl who had to grow up with a picture in the frame instead of a warm parental embrace in one part of the world questions her right to that protection, a little boy also mourns a family he lost in the middle of the night to the roaring sound of an unseen enemy that calls itself a freind. Who is responsible for their tragic share and the resulting changed perceptions? Meanwhile, a breed of fanatics swells their ranks around the world taking advantage of actions which reaffirm their stand of a world pitted against their religion.

The serious consequences of this linking of isolated radical phenomenon to mainstream Islam have resulted in detrimental effects evident on several societal levels in the US. On one hand, the American society has become increasingly insecure despite investing heavily in internal and external security, while on the other; alienation of huge sections of its own population is causing a systematic breakdown of societal cohesion – neither of which can help the cause of peace. On the global level, this means fuelling of further hatred and increasing acts of violence against innocent people, Muslim and non-Muslim, deemed guilty through perceived association.

What many patriotic non-Muslim Americans have failed to realize is that 9/11 has done more damage to mainstream Muslims across the world, and especially in the US, than any other single event in recent history. Not only have they not been allowed to grieve the deaths of beloved family members, friends and mentors, and fellow citizens whom they lost on 9/11, American Muslims are also urged to choose between their national identity and their religious preference – a choice no one should have to make in a land that prides itself for freedoms many in other countries can only dream about. Muslims and non-Muslims together must do their share to change this dangerous situation.

For their part, non-Muslim Americans need to stand with the majority of peaceful Muslim Americans - who are being isolated by the rhetoric of hate-mongers - in their endeavors aimed at promoting respectful engagement between different religious groups. They have to acknowledge that the true symbols of American power are the patriotic citizens of this country who have upheld the values their forefathers sacrificed their lives for. The constitution itself would be a useless piece of paper but for the willingness of Americans of all faiths, and no faith, to abide by it. If Americans were to lose that one value, there would be a Pandora’s Box of issues waiting in the wings to challenge everything their country stands for.

Muslims are not confused. They know who they are. Yet, they have not been able to help non-Muslims distinguish clearly between themselves and those seeking violence in the name of their religion. Judging from opposition to Park 51, even the second and third generations of Muslim Americans would seem to have failed to assimilate in their society since any perceived provocation from their community calls for their immediate ouster by their own countrymen. Or could it be because the hate-mongers in this society have been more successful in their manipulation of the psyche of post 9/11 non-Muslim Americans? Why does the average American not recognize that the revival of the ‘us vs. them’ politics and mass hysteria is merely a replay of previously applied strategies fulfilling selfish agendas, and can only result in undermining their strength as one people? Would closer contact between Muslims and non-Muslims remove misconceptions and bring some relief? If yes, can we turn this conflict into a teachable opportunity?

Park 51 may turn out to be the litmus test future generations would evaluate the strength of the American nation on. There is every probability the proposed community center would turn out to be everything Imam Rauf proposes it will be – a center fully devoted to promoting moderate Islam to bring interfaith harmony in a society widely fractured by suspicion and hatred. However, the proponents and opponents of this proposal are well within their constitutional rights to express their views. They must respond to each other with patience till they are able to address and acknowledge each other’s legitimate concerns and rights as citizens of this country.

Whatever effort and time is put into resolving this issue peacefully would be well worth it simply because Park 51 is not about revenge; it is about learning to live together peacefully again.

A version of this article was published in the Radical Middle Way Sept 14, 2010.

Food for Thought!

Introducing Interfaith Action Inc.'s cookbook, Food for Thought. The cookbook cover - designed by Rachel Finklestein especially for the IFA - and the introduction that I wrote, reflect the sentiments of all those associated with this project in some way. This cookbook is a celebration of cultural, ethnic and religious diversity of Sharon that the IFA is proud to support.

One of the major inspirations behind writing or compiling a book is to serve as a source of recorded history. Whether it is a work of fiction or non-fictional narrative, the reach and impact of the written word transcends geographical boundaries and challenges the mind. Writing a cookbook is one such endeavor that aims to connect generations by passing on their recipes to the realm of timelessness.

All cultures have their own cuisine and etiquette, and sharing their favorite traditional foods enriches one’s outlook. As revealed in Food in Global History, by Raymond Grew, “Historians find in foods’ ties to economics, technology, commerce, and re¬ligion particularly satisfying evidence of how ordinary, daily activities are re¬lated to larger historical trends.” Cookbooks from different cultures have addressed this finding in a variety of ways.

Grew discovered that the first cookbook, called Kuchenmeisterey, was published as early as 1485, in Nuremberg. Moreover, early English cookbooks largely targeted a female audience, while the French encouraged “the culinary arts for the elitist male chef domain”. American cookbooks centered upon a married woman’s life revolving around cooking and serving meals to her family. Eastern cultures have also primarily focused on domesticity as a feminine trait, and cookbooks address the housewife who is skilled in the art of cooking as a ‘valued’ wife. A favorite saying in the East is: “The way to a man’s heart goes through the kitchen door”. However, financial concerns and the increasing role of the educated woman in the work environment have resulted in men becoming more actively involved in mealtime preparation.

Inside the covers of cookbooks, one discovers food and eating preferences of cultures from all regions of the world. Cooking and eating is not as simple an affair as one might think. Reflecting family preferences and cultural traditions, the home cook chooses vegetables or meat and selects grains, fruit or eggs spiced with hot or bland flavors. These foods undergo a variety of cooking techniques such as frying, boiling, grilling or steaming; or they may be preserved by smoking, salting, sugaring, steeping, pickling, drying, or soaking. A lot goes into the accomplishment of the end result we so eagerly consume! It is also interesting to note that many dishes made in different parts of the world have much in common, e.g. a rice dish which is a favorite in many countries is known by many different names, such as Biryani or Pulao (Pakistan, India), Jambalaya (US South), Bocumbop (Korea), Paella (Spain), Chau Fan (China), Pilaf (some countries of Middle East, Central Asia), Pilafi (Greece) Qabli Palau (Afganistan) and Risotto (Italy). All these dishes feature local produce and spices to give each their own flavorful characteristics.

Cultural etiquette also varies with region. Cultures may require that meals be eaten at a table, sitting around a floor mat, or standing at a counter. Some may recite a prayer of thanks at the beginning of a meal, others at the end. Diners may use cutlery, chopsticks or hands as implements. All signify adherence to preferred cultural or religious custom and provide a window into the heart of cultural history.

Since food has enormous potential for serving as an indicator of cultural trends, we spend hours researching online to find ways to enrich our eating experiences with a variety of ethnic foods. Living in Sharon, we have a wonderful advantage where we can take a trip into a foreign food culture without leaving our small town! To make this experience even more meaningful, a committee of volunteers from an organization in our town called Interfaith Action Inc. (IFA) has compiled this cookbook, Food for Thought. It consists of a rich blend of traditions and treats in the form of family favorite recipes from different cultures along with their anecdotal notes.

The IFA is known for encouraging Sharon’s cultural diversity to play an important role in weaving a sense of cohesion into our town and urging us to come together in many wonderful ways. We hope this cookbook will be another source of connection for a community that truly owns its diversity. The recipes included in this cookbook are followed by home cooks in not only the United States but also Cambodia, China, England, Greece, India, Iran, Ireland, Pakistan Portugal Russia, South Africa and Spain, to name a few.

Why the cookbook title, Food for Thought, you may wonder! This is not just a book. We chose this title so that as you prepare a dish for family or friends from our collection, you may reflect on the diversity represented by each recipe. Think of the tradition and the full range of cultural associations connected with every dish served to prior generations of the related culture. We hope you come out sated and enriched. Enjoy your meal!

The cookbook is now available for sale! Price for one book is $18 and for two or more, 15 $/book. Out of town shipping and handling charge, an additional $2. To order a copy, please contact Janet Penn at Interfaith Action Inc., P.O. Box 200, Sharon, MA 02067. http://www.ifaction.org/contact/

A Time to Reflect

Opinion

Is religious correctness stifling freedom of speech or free expression testing religious boundaries?

Multi-religious and multi-cultural societies have still much to learn by way of harmonious coexistence, not the least of which is finding a balance between freedom of speech and religious correctness.

Starting with the controversy aroused over two decades ago by Salman Rushdie’s ‘The Satanic Verses’, a trend was set into motion that continues to threaten social cohesion in many societies even today. The Danish Cartoon Controversy rendered the world even more divided on the issue of freedom of speech and religious sensitivity, and now the 200th episode of South Park has sparked off the latest debate on what is seen as religious correctness vs. freedom to ridicule. This is a debate that keeps coming back to haunt us and hence worth a few moments of our consideration.

South Park, an animated comedy series production of the American television network, Comedy Central, is a social satire depicting life through the eyes of four fourth-grade boys living in a fictional town in Colorado. Intended for adult audiences only, it is known for the use of crude humor and strong profanity while spinning some spitting satire. Some previous episodes have received criticism; including one titled ‘Bloody Mary’ condemned by the Catholics, and another on Scientology caused Tom Cruise to demand further reruns of the episode be cancelled.

The contentious issue of the depiction of the Prophet of Islam in the costume of a teddy bear, though now censored, has aroused reactions in the Muslim world ranging from quiet indignation to fatwas and threats made in the murky cyber world. With political correctness getting in the way of direct communication, one ends up trusting Newspaper websites and blogs to depict the public mindset. Queries range from questioning the sense of humor – or lack thereof – of Muslims, to why Prophet Muhammad remains beyond ridicule if Jesus and Moses have been targeted in earlier episodes with no threat of violence from either religious community. But, more importantly, a heated debate rages over where the concept of freedom of speech rests in view of the decision to censor the offending episode? Valid queries, all.

With the Satanic Verses and the Cartoon issue, the voices of reason within the Muslim community were silenced by those supporting retaliation with force, ‘Are you part of the Muslim community or not?’ – a version of the infamous Bush era theme of ‘with us or against us’. At that point, many peaceful Muslims would have liked to see some understanding for their sensitivities and hear from the non-Muslim or Western community, ‘We're sorry you feel offended and can also see why, given the high respect you accord your Prophet, but we believe in freedom of speech and cannot take away that right even from offending voices.’ Instead the message that came through was, ‘We have the right to abuse anyone we like, that's our concept of freedom of speech – accept it or leave."

This lack of sensitivity for religious concerns of Muslims at that time also alienated the reasonable voices to an extent by changing their indignation against the violent lot in their own community towards those supporting the offensive words and images. Everyone lost perspective. Groups of Muslims went on the rampage in a show of resentment, and a corresponding rise of sympathy and support was seen for the offending material from the proponents of free speech. Material which was probably doomed for the dustbins of time managed to etch an eternal plaque for itself in the annals of history, and continues to color our perceptions even today.

The South Park issue and the response to it are very similar to the Cartoon Controversy. The censorship seems to have taken care of the immediate threat to violence for now, but there is no guarantee future issues will be similarly contained, and whether that is the right solution in the long term. How much censorship a society used to unrestricted freedom of expression will tolerate, is also a question that will keep on urging us to face uncomfortable realities and make some uncomfortable choices. While religious correctness need not stifle freedom of speech, targeting religious sensitivities is also not the only form of humor one needs to learn to appreciate. However, the politics of violence will have to be shunned unequivocally.

Civilized protest is a right guaranteed to all, but no legal framework or religious code of conduct encourages violence. Muslims have every right to feel offended by attempts at humor at their cost and express their displeasure, but they must learn some peaceful and effective forms of protest. That might actually win them some sympathy, since most people of all affiliations still choose civility over the right to ridicule. Overt or covert references to serious consequences only produce hatred.

In this regard, Muslims need only recall the example of their beloved Prophet in terms of his response to ridicule and scorn during his lifetime to decide their own reactions to such provocation. The authenticated records of the Prophet’s life, the books of Hadith, depict the Prophet responding with kindness to people who openly ridiculed and abused him. He neither did himself, nor asked his companions to retaliate with force, but instead chose to teach by example of forgiveness. A Hadith from Sahih Al-Bukhari, establishes the same point: "And you do not do evil to those Who do evil to you, but you deal With them with forgiveness and kindness."

The basic message imparted by all major religions is of forgiveness and kindness. Some of us either have convenient memories or tend to overlook that important message to promote our own agendas. Isn’t it time to set our perspectives and priorities in order and learn to coexist peacefully to benefit the societies we inhabit?

Published: The Radicla Middle Way on May 17, 2010

The Right Choice

Opinion

Alienation of hearts and minds has the potential to strengthen the monster of violence we all despise.

Disturbing stories of violent acts committed by seemingly intelligent and stable individuals grace the media from time to time. Whether adhering to an all too common nihilistic ideology, holding personal grievances against former employers or disturbed by workplace harassment, these acts constantly challenge our perception of the world around us. A majority of people – whatever their religion, cultural background or affiliation – would probably never fully comprehend the motivation behind violent acts because these are consistently inconsistent with the basic values that form the fabric of civilized societies.

As communities big and small struggle to make sense of it, comments posted in blogs and newspaper websites give one a fair idea of the anger and calls for retaliation that acts of violence provoke, while at the same time there is much to appreciate in the saner voices urging for reason to prevail. Mainstream Muslims in the post 9/11 US are increasingly bewildered why they get so easily grouped together with the 'bad guys', the moment some untoward incident happens, in societies they have inhabited and contributed productively to for decades. In homogenous societies, it is perhaps relatively easy to draw a line between right and wrong and distance oneself form the less favoured position, but heterogeneous societies can come with a unique problem when ‘the good, the bad and the ugly’, so to speak, of any ethnic, religious or cultural group might find themselves labeled as one. Unfortunately, this also forms the basis for another form of what is now popularly known as 'collateral': the alienation of hearts and minds.

This alienation is something to be feared because when resentment against the individual who has committed a brutal act extends to envelop a whole community, not only does it incite hatred and threaten social cohesion, but it also has the potential to isolate the very people who can make a difference, as they grow increasingly tired of explaining themselves for the actions of those they have nothing to do with. While the generally accepted position for peoples of other Faiths inhabiting countries around the world regarding terrorism remains ‘innocent until proven guilty’, for Muslims it has become the opposite. Even though no other religious community is called on to accept responsibility for individual murderers within their fold, Muslims around the world are expected to do just that. That’s a heavy burden to carry; one that is starting to take its toll.

Since the tragedy of 9/11, there has been so much collateral in physical, emotional and psychological terms that the world may never go back to how we knew it. Tragedies have a way of bringing people together through the common experience of learning to piece together a shattered existence. Yet, 9/11 and its subsequent events have divided the world so sharply on religious lines that there seems to be no turning back unless a conscious effort to reverse the trend is undertaken through active engagement at every level.

This spirit of tolerance and engagement is not hard to find. It resides within us, and without. I – a Muslim living in the diverse society I now inhabit – have seen it and felt it, and there is no reason why it can’t be extended to and from others like me. I find it apparent in the welcoming smiles of the lovely women of my book club and the constant support of considerate friends who know and respect me for who I am rather than fit me into a stereotype; it is hiding in the thoughtful quotes selected by the librarian who talks to me about deeper truths of life, promoting a selfless existence; it shines through the little acts of care my colleagues at work show when they step in ever so quickly if they see me headed for a cultural faux pas my newness leaves me vulnerable to; it reaches out to me through the people who make an extra effort to learn to pronounce my name just right and share their thoughts on concepts of compassion and mercy, and it envelops me in its warmth when I stand with dedicated people so focused on seeing the vision of interfaith harmony materialize – this spirit of tolerance is indeed alive and well in the hearts of Americans of all Faiths and affiliations that I come across every day.

Is that an overly simplistic view? Am I missing something? Not really, for I have also experienced the unpleasantness of being seen as an extension of the bad news that comes from my part of the world so consistently these days – I have come across those who retreat as soon as they learn the name of my home country and those who, despite having some meaningful contact with me for over a year, have now chosen to walk away – still, I want to believe that the wonderful people around me are representative of the majority and may the few, who struggle with their fears and take refuge in generalizations, find their peace before it is too late to make amends.

History teaches us that the actions of a few have so often ruined the lives of many. But then, a few others have made all the difference. The cycle of violence and mistrust does not have to go on if we refuse to give in to our fears. It is hard, but ‘doable’ – as my American friends would say. All we have to do is make the right choice. Not tomorrow, but now. Choose to reach out. Choose to resolve. And choose to reunite. All it takes is an open mind, and a belief – yes, we can.

A version of this article was published in the ICNE Newsletter, March 26, 2010.

A Local Oasis in a World of Religious Strife

Opinion

Religious differences are generally acknowledged to be a major cause of social conflict in many societies and a serious contemporary issue plaguing relations among nations.

The concepts of religious toleration and liberty, despite being much talked about entities, are also found sadly lacking when many proponents of freedom and equality are invited to walk the talk. Yet, every now and then one is rendered pleasantly surprised.

A diverse mix of faiths resides in the small picturesque town of Sharon. One evening, while taking a stroll down the street, I passed by a synagogue. A banner displayed outside announced the celebration of 70 years since its founding. There was light music coming from inside, pleasant and non-intrusive, while a large number of cars parked outside bore witness to plentiful attendance. Having recently moved to the country, I began to wonder about the religious freedom extended to other faiths represented there. In a land criticized for persecution of its Muslim inhabitants since Sept. 11, the thought seemed to provoke a skeptical response.

However, a week later while attending a social gathering just a mile away, I stood corrected on more scores than one. A large number of Muslims, mostly of Pakistani origin, had gathered for a celebration. It was a pleasant affair. Men sat comfortably on one side, engrossed in discussions about gas prices and aspirations of their newly graduated offspring, while women and young girls dressed in bright traditional wear sat in the main hall around tables, chatting away or fretting over the rows of food which, as I was to appreciate later, had been cooked by the host and his friends – a huge step away from their traditional role! – in the kitchen next to the main hall. The hall overlooked a swimming pool, a basket ball court, and a school. I was also informed that a private organization called Interfaith Action Inc. coordinates with Muslims and peoples of other faiths in town to facilitate better understanding.

As I watched the scene of perfect social harmony, I became aware of a glaring inconsistency – the presence of non-Muslims. Inside the mosque. That’s right. The venue for the interfaith gathering was the central place of prayer for the followers of the Islamic faith, in the heart of the town. It was a place of not just religious assembly, but of social gathering for the whole family too – something entirely unheard-of back home. As I stood there marveling at the scene before me, the muezzin announced the call for prayer. Men and women formed neat rows to bow before their God while non-Muslim guests looked on curiously, sharing a quiet moment.

A quick flash of memory; another time, another place. Inside the Islamic Republic. A mosque – a place where the entry of a non-Muslim could invite serious consequences in some parts of the country; a place where a regular mosque-goer, for his dedication to his faith, might end up a statistic on the floor of a mosque in yet another suicide attack by a fellow Muslim. Perplexing thoughts. Why are non-Muslims discouraged from interacting with Muslims when blessings of interfaith harmony need to be propagated to improve the delicate global balance? Why is so much blood spilled in the name of a God believed to be ‘the Most Compassionate, the Most Merciful’?

It is perhaps only reasonable to conclude that religious differences do not necessarily form the basis for social conflict. It is the culture of intolerance and injustice that breeds hatred and violence. In societies that uphold social justice and religious freedom as a basic human right, religious differences can actually become a source of stability and provide successful multicultural and multi-religious social models for others to follow.

For many, it is clearly time for some serious introspection – but this small town certainly seems to have its priorities in order.

Published Sept 30, 2009 in The Patriot Ledger