Beruflich Dokumente
Kultur Dokumente
MYATA
CONFERENCE REPORT
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Table of Contents
INTRODUCTION .............................................................................................. 1
BACKGROUND ................................................................................................ 1
SPECIAL THANKS .............................................................................................
CHAPTER 1
1.1 Title of the Conference ................................................................................. 4
1.2 Theme .......................................................................................................... 4
1.3 Goal / Main Objective .................................................................................. 4
1.4 Specific Objective ........................................................................................ 4
1.5 Expected Input ............................................................................................. 4
1.6 Expected Output ........................................................................................... 4
1.7 Methodology ................................................................................................. 4
1.8 Conference Content ...................................................................................... 5
1.9 Performance Indicator .................................................................................. 5
1.10 Workshop Material ....................................................................................... 5
1.11 Training Topics ............................................................................................. 5
1.12 Delivery Method ........................................................................................... 5
1.13 Challenges faced during the course of the Conference ................................ 5
CHAPTER II
2 An account of the Workshop ........................................................................ 6
2.1 Summary Speech by Hon. Muwulize Norman ..................................... 6
2.2 Official Opening Speech by the US. Ambassador ............................... 7
2.3 Paper Presentation By Eng. Omar Kalinge (Summary) ....................... 7
2.4 Paper Presentation by Mr. Yusuf Kajura ............................................. 9
2.5 Discussion by Faridah Kigongo ......................................................... 10
2.6 Closing Note by the Chairman – MYATA ........................................ 10
2.7 Group Discussion ....................................................................................... 11
CHAPTER III
Evaluation ........................................................................................................... 13
CHAPTER IV
4.1 Challenges and Way Forward ..................................................................... 13
4.2 Way Forward/MYATA Resolutions .......................................................... 13
4.3 Conclusion .................................................................................................. 14
ANNEX
1. Official Speech (in full) by His Excellency Lanier Jerry the US Ambassador
2. MYATA Chairman‘s Speech
3. Paper 1 – Is Enemity between the US/West and Islam a Myth or Reality?
By Eng. Omar Dawood Kalinge
4. Paper 2 – Exploring prospects of US/West – Muslim Cooperation by Mr.
Yusuf Serunkuma
5. Workshop in Pictures
6. Accountability
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SPECIAL THANKS
MYATA wishes to recognize the contribution of the following organizations, companies
and individuals towards the progress of the organizations and its activities.
E. Makerere University
F. Kampala University
G. Kampala International University
I. Makerere University Business School
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INTRODUCTION
Muslim Youth Against Terrorism Activities (MYATA) is a Ugandan-based human rights
and conflict resolution organization. It was initiated in 2007 by a visionary, Zziwa
Abubakar who serves as the speaker of Makindye Moslem Leaders Association for
Daawa and Development (MMLADD) an association comprised of more than seven
mosques within Makindye Division and also, the Secretary General of Salaam Mosque
situated at Kevina Nsabya Kampala Uganda. The organization MYATA has since grown
to include and involve professional youths of all religious backgrounds plus their elderly
mentors. Their overall mission and vision is to explore and promote ways and means of
enhancing good leadership, development, tolerance, unity in diversity and peaceful co-
existence.
Prophet Mohammed in his work preached one clear message, PEACE AND RESPECT
FOR ALL HUMANITY. As elite youth therefore, we believe its time we once again
clearly highlighted this message as the sole DOCTRINE of Islam.
The conflict Resolution Department is currently pre occupied by three main areas of
concern namely:
a) Inter-Muslims wrangles
b) Inter-religious cooperation
c) US/West-Muslim Relationship
BACKGROUND
After realizing that there is a steadily growing misconception that U.S/West and Islam are
at war and each one having a negative impression about the existence of the other inspite
of the similar values of human dignity, integrity, love, kindness, honesty, unity in
diversity and peaceful co-existence. War in the Middle East, Iraq and Afghanistan,
suicide bombings worldwide and other such terrorist activities all exhibit elements of a
growing misconception about the relationship between US/West and Islam (Muslims
worldwide). In many forums and media (popular media especially) there is a perceived
‗thinking‘ of hatred between the US/West and Islam. Continued promotion of this notion
has brought about erosion of human rights and values of especially the Muslim
community worldwide. It is in this respect that MYATA is working at building a
comprehensive framework for demystifying this unfounded belief and to ensure
restoration and consolidation the cherishment of common human values among the
affected communities. It is along this line that a meeting of minds was organized to
evaluate stakeholders thoughts and suggestions on this misconception and way forward.
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CHAPTER 1
1.1 TITLE OF THE WORKSHOP
The Title of the workshop was ―DEMYSTIFICATION OF A BELIEF THAT THERE IS
MUTUAL ENEMITY BETWEEN U.S./WEST AND ISLAM/MUSLIMS‖.
1.2 THEME
The theme of the conference was ―EXPLORING PROSPECTS OF MUSLIMS AND
US/WEST COOPERATION‖
1.7 METHODOLOGY
Through participatory and interactive policy, we have been able to meet with and make
consultation with various stake holders in this case the Moslem intellectuals, sheikhs,
opinion leaders and US/Western delegates in Uganda, who unanimously saw a need to
address all myths surrounding US/West-Muslims relationship and highlight the
MYATA‘s basic principles of Peace, Tolerance, Forgiveness and Reconciliation as
recommended in the noble Koran and the teachings of the Holy Prophet of Islam
Muhammad son of Abdullah.
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1.8 CONFERENCE CONTENT
Ideally, the workshop was designed to create a platform through which Ugandan Muslims
and US/West delegations in Uganda are able to address on several misconceptions
surrounding US/West-Muslim relation and help participants in assessing the degree of the
challenges hence forging a way forward for dialogue as a new trend in calling for peace,
tolerance and unity as the only way to achieving global peace.
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CHAPTER 2
Chief Guest : H.E. Jerry Lanier, Ambassador of the United States of America
He further said that there are always people opposed to the truth, peace and justice. He
mentioned Jesus who brought salvation to the people of Israel how he ended being hunted
crucified by his own people he had brought salvation. He ended his speech by thanking
the US mission in Uganda for having supported MYATA in organizing this important
symposium and requested for more support to the other activities run by the MYATA
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organization. He lastly asked MYATA to keep the spirit and intensfy these kind of
dialogues even out side Kampala.
He later invited His Excellence Lanier Jerry the US Ambassador to Uganda to officially
open the conference.
In his speech the Ambassador, thanked the MYATA organization for having initiated
this development and commented that it is the only way this world can be made a better
place to live in.
He further appreciated the theme of the conference saying that it is very important for
these two giants to compromise and reach an understanding of each other‘s opinion,
values and interests which can only be the hope to achieving lasting global peace.
He highlighted on the following points
a) We should stick and promote dialogue and mutual respect as a method in
resolving our differences than violence, and building walls around our small
enclaves is not the answer to global tension
b) .We must move beyond our differences and embrace our commonalities.
c) The U.S. Mission in Uganda remains committed to its strong partnership with
Uganda‘s Muslim community.
d) Tolerance is the key to building stronger societies and ultimately a more stable
and peaceful world.
e) We should respect the dignity of all human beings. It's easier to start wars than to
end them. It's easier to blame others than to look inward. It's easier to see what is
different about someone than to find the things we share.
f) The United States is one of the most religiously diverse countries in the world
where no law can be passed that infringes upon the rights of an individual to
practice his/her religion freely.
g) Islam is the fastest growing religion is US and needs to be understood from the
point of what it is not what Muslims do.
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cultural exchanges. The search for realities and the conscious separation of myth form
reality is what should pre-occupy us.
a) There is a pervasive view in the media today that Islam does not support co-
existence and pluralism.
b) Sadly, we often hear how difficult it is for non-Muslim minorities to live in peace
and harmony in Muslim countries. Violent extremists who misuse Islamic theology
to justify terrorist attacks have exacerbated prejudices against non Muslims and
today many people think that Muslims do not believe in pluralism and diversity.
c) Islam as preached in the Qur‘an and exemplified by the life of the Prophet
Muhammad and his companions accepts, celebrates and even encourages religious
diversity
d) We must also acknowledge, however, cultural and social realities in many Muslim-
majority societies have led to violations of the rights of non-Muslims in
contemporary times.
e) Muslim and non-Muslim coexistence are not confined to a specific time or place,
but are meant to be applied in all times and places.
f) The Prophet‘s treatment of the "People of the Book", in this case Jews,
showed religious tolerance as well as prudence. The constitution established the
pattern for the future relationship between Muslims and non-Muslims, specifying
non-Muslim citizens as equal partners with Muslim inhabitants.
It should be noted that the term "minority" has no place in Islamic law. Nor does it have a
place in Sharia (a legal system based on Islamic principles) and jurists have never used
the term.
The most outstanding components of Islamophobia hence the causes to the problem are as
follows;
1. Islam is seen as a monolithic bloc, static and unresponsive to change.
2. Islam is seen as separate and 'other'. It does not have values in common with other
cultures, is not affected by them and does not influence them.
3. Islam is seen as inferior to the West. It is seen as barbaric, irrational, primitive and
sexist.
4. Islam is seen as violent, aggressive, threatening, supportive of terrorism and
engaged in a 'clash of civilizations'.
5. Islam is seen as a political ideology and is used for political or military advantage.
6. Criticisms made of the West by Islam are rejected out of hand.
7. Hostility towards Islam is used to justify discriminatory practices towards
Muslims and exclusion of Muslims from mainstream society.
8. Anti-Muslim hostility is seen as natural
9. The life of an Arab is less valued compared to the life of an American or
European
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WAY FORWARD
Let‘s give dialogue the first priority as recommended by the advisory group on public
diplomacy for the Arab and Muslim world advocate in their October 2003 document:
―Changing Minds Winning Peace. United States should put more effort in public
diplomacy to meet the national security threat emanating from political instability,
economic deprivation, and extremism especially in the Arab and Muslim world‖.
There is always a problem where much of the discussion about Islam and Muslims are
directed almost entirely at the Arab and Muslim world that lies in the Middle East. This is
erroneous. Muslim communities are to be found scattered all over the world, some living
in minority situations, like in Uganda
It may not be right to say that US/West and Muslims are in a crisis but there is tension,
deeper than perhaps before. It is not right for us to say that the West-Muslim relation has
hit a dead end and that we cannot make mend it. The Muslim world is extremely
amorphous being that you can only define it as a culture, a civilization.
United States of America has been a power of great progress in science and technology, it
has been a great power in innovation, education and creativity, and has been hailed as the
caretaker of democracy. And so has been the Islam; it has given hope to the desperate and
given regulation on life to generations throughout history. Both America and Islam are or
at least should be forces of peace, growth and opportunities
.
He focused on what are the possible causes of this tension. He is opposed to the idea that
the cause of all this is the ―clash of civilization‖ as discussed by scholars, media
personalities and politicians.
WAY FORWARD.
a) Full scale and immediate withdrawal of US troops and those of its allies from Iraq,
Afghanistan and Pakistan.
b) US should tame Israel on its aggression towards the defenseless Palestinians and
encourage the two state solution with unwavering commitment.
c) US should apologize to all victims of war and focus on the rehabilitation process.
d) USA should leave and give the internal tribal conflicts a chance to conclude by
themselves
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e) US should pacify its intended aggression on another Islamic republic of Iran. All
countries should be given equal opportunities in uranium enrichment for energy
production.
Human beings from all religious backgrounds need a unified human standard that respects
human life and does not differentiate between acts of injustices against innocent people,
whether carried out by individuals or governments, whether they are Muslim, Christian,
Jewish, or followers of any other creed.
He said that Muslims are the actual victims of protracted terrorism activities under the
disguise of ―war against terror‖, new World order, and Search for Weapons of Mass
Destruction (SFWOMD)
He also said that it‘s irrational for one to generalize all Americans or people from the
West as enemies of Islam and Muslim. Put reason first before making a decision.
He further said that the essence of this workshop is to demystify the highly steered
negative perceptions towards Islam-US/West relationship and hopefully by Allah‘s Grace
and Wisdom, these two creating and form the Right World Order that moves on the
wheels of Justice, Peace, Love, Tolerance, and Reconciliation.
He said that each side has allot to learn about from each other if we are to have hope in
mending, repair US-Muslim relationship.
He expressed his optimism basing on calmness and a discipline showed by both sides
which really opens hopes for a better world.
We should learn to listen to what don‘t impress us much as we want others also to listen
to what we have to say because it‘s the only way we can apprehend one another.
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He concluded his speech by appreciation the US governments‘ spirit and willingness to
listen to Muslim views and opinions and requested for the respect and honoring of the
views expressed by both sides during the course of the dialogue. He further thanked the
US mission in Uganda for the grant given in respect to supporting organize the
conference.
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Group 4 - What should US/West do to improve US-Muslim Dialogue?
a) Israel-Palestinian conflict should be handled with immediate effect. US should
stop its full support to Israel oppression in form of depriving Palestinians from
enjoying their freedom through blockade, expansion of settlements in the
occupied lands of the Palestinians and allow a two state existence.
b) US should stop its policy of divide and rule where Muslims are made to fight one
another.
c) America should apologize with immediate withdrawal of its troops from Iraq,
Afghanistan and Pakistan and pay ransom to the families of the victims.
d) US should respect and promote justice in US and whole over the world.
e) US should respect Islam and appreciate its message and also put an end to funding
anti-Islamic projects e.g Salman Rashid,Al-Furkan fake Quran publications.
f) US should respect the sovereignty of other countries and leave them decide on
their future and policies.
g) US should stop its stereotype of generalizing Muslims as Terrorists.
Group 5 - What does the World stand to benefit out of the US/West-Muslim
cooperation?
a) World shall stand to appreciate and apprehend one another.
b) Islamic doctrines shall be understood hence minimization of misperceptions about
Islam and Muslims
c) This shall promote freedom of worship
d) Economic prosperity throughout the world and development of new forms of
technologies.
e) Justice shall prevail hence attaining global Peace.
f) Freedom of traveling shall be encouraged hence limit Visa restrictions.
ISLAM/MUSLIMS IN US
a) Muslims are Terrorists
b) Muslims are inferior compared to an American.
c) Islam is a threat towards the US/Western democracies.
d) Muslims are resistant to change-conservatives.
e) Islam does not respect Women rights and women are considered inferior to man.
f) Islam is pro violence and is against international peace.
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CHAPTER 3
EVALUATION
The training on the whole was a success. On average it achieved 85% participation out of
which 30% were University Muslim student‘s leaders, 32% participants‘ Muslim leaders
including representatives of Moslem civil society movements, Imams, Sheikhs and Emirs
and 23% from other Human right organizations.
CHAPTER 4
b) The principle of humanity should always be promoted. All lives are equal and
Important before God even the least that of a pagan.
c) The state of Israel should stop and end entirely its siege expansions of illegal
settlements and occupation in Palestine and Gaza in particular and follow the 2005
truce allowing Gaza people to enjoy their freedom and make decisions about their
future.
d) The case with Iraq and Afhaganistan, US and its allies should withdraw their
armies and leave the indigenous people to decide on their fate without the
US/western interference.
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e) All friends of humanity and Human rights activists in Uganda and elsewhere in
the World should always stand firm, focused on principles of justice and condemn
all acts of Human rights violation.
f) The US should re-address its foreign policy and end its greed and selfish motives
of exploiting resources in the Middle East.
g) Condemn all acts of terrorism whether by individuals or states of all religions and
ideologies. George Bush is as guilty of terrorism and Osama bin Laden is.
j) Think positive: not all negative publicity is bad: actually more and more people
are converting to Islam globally, but even more in the West, the more Islam is
demonized in the media
o) Both Muslims and Americans should end the urge for rage, prejudice and revenge
and drawback to peaceful conflict resolution
4.3 CONCLUSION
Our Creator is one and the same. The God of the Muslims is the same God of the Jews
and the Christians and all the other religions. God does not permit one group the killing of
innocent people of the other religions. The blame should always lie with the culprits and
not the religion they claim to adhere to. Not everyone who calls himself a Muslim is a
good Muslim much as not every one who thinks of himself as an American is a good one.
We all need one another for a better living through highlighting on our common values
than focus on what divides us.
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Annex
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His Excellency Lanier Jerry the US Ambassador to Uganda gave his
Official speech that opened the floor for the platform of dialogue.
I want to thank the chief guest of today‘s symposium, the Honorable Norman Ibrahim
Muwuliize, for his kind remarks. I also want to thank MYATA, the Muslim Youth
Against Terrorism Activities, for working with the U.S. Mission to organize this event.
I am happy to be here to show the U.S. Mission‘s support for a National Symposium to
eliminate misperceptions between the U.S. and Muslim communities, and to stress the
importance of frank dialogue between our two communities. Muslims and Christians
account for over fifty percent of the world‘s population. If we can achieve peace between
those two groups, that‘s half the world at peace.
We want to hear your thoughts. We won‘t always agree. Understanding our differences
through open and frank dialogue will enable us to move forward. I encourage all of you
today to be candid and constructive in your discussions. This will give both the Muslim
community in Uganda and the U.S. Mission a solid foundation to build on for the future.
I‘ve come here today to continue the vitally important dialogue that President Obama
began in Cairo last spring. The President went to Cairo to seek a new beginning between
the United States and Muslims around the world, one based on mutual interest and mutual
respect, and one based upon the truth that America and Islam are not exclusive and need
not be in competition. Instead, they overlap, and share common principles -- principles of
justice and progress, tolerance, and the dignity of all human beings. We must work
together to fulfill the aspirations that all people share — to get an education, to work with
dignity, to live in peace and security. That's what America believes in.
As many of you are aware, it is often very difficult to overcome our differences in order
to strengthen what we have in common. But I hope that through this meeting today, we
will begin to listen to one another so that, in the future, we will all have a safer and more
peaceful world for our children and grandchildren.
Most of you probably know that the United States was founded by individuals who were,
themselves, fleeing religious persecution in Europe. This initial group was followed by
many more waves of immigrants who sought freedom from religious, economic, and
political oppression. This history is important to understand because it frames the course
of political and social development in the United States.
In 1776, our nation‘s first leaders declared their independence with the statement, ―All
men are created equal.‖ And religious equality is specifically enshrined in the American
Bill of Rights. As the 1st Amendment says: ―Congress shall make no law respecting an
establishment of religion, or prohibiting the free exercise thereof.‖ Freedom from
religious persecution is at the core of what the United States is. Ultimately, freedom of
religion is the cornerstone of U.S. government and American culture.
President Obama noted in his Cairo speech that rather than oppressing Muslims, this
fundamental core value is the basis by which the United States has upheld Muslim rights
in the United States, such as the right of Muslim women to wear the hijab. He also noted
that Islam is the fastest growing religion in the United States today and that most
American Muslims enjoy above average standards of living.
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His conviction in the Cairo speech was that the partnership between America and Islam
must be based on what Islam is, not what it isn't. And I consider it part of my
responsibility as his representative to fight against negative stereotypes of Islam wherever
they appear. But that same principle must apply to Muslim perceptions of America. Just
as Muslims do not fit a crude stereotype, America is not the crude stereotype of a self-
interested empire.
The United States has been one of the greatest sources of progress that the world has ever
known. We were born out of revolution against an empire. We were founded upon the
ideal that all are created equal, and we have shed blood and struggled for centuries to give
meaning to those words -- within our borders, and around the world. We are shaped by
every culture, drawn from every end of the Earth, and dedicated to a simple concept: E
pluribus Unum -- "Out of many, one."
Moreover, freedom in America is indivisible from the freedom to practice one's religion.
That is why there is a mosque in every state in our union, and over 1,200 mosques within
our borders. That's why the United States government has gone to court to protect the
right of women and girls to wear the hijab and to punish those who would deny it.
The United States is one of the most religiously diverse countries in the world. We enjoy
that situation specifically because no law can be passed that infringes upon the rights of
an individual to practice his/her religion freely. In fact, culturally (and legally) it is not
acceptable to discriminate against someone based on their religion. No one can be denied
a job, or a place in school, or health care, or government assistance simply because they
are Muslim, Jewish, Hindu, or Christian.
All of us share this world for but a brief moment in time. The question is whether we
spend that time focused on what pushes us apart, or whether we commit ourselves to an
effort -- a sustained effort -- to find common ground, to focus on the future we seek for
our children, and to respect the dignity of all human beings. It's easier to start wars than
to end them. It's easier to blame others than to look inward. It's easier to see what is
different about someone than to find the things we share. But we should choose the right
path, not just the easy path. There's one rule that lies at the heart of every religion -- that
we do unto others as we would have them do unto us. This truth transcends nations and
peoples -- a belief that isn't new; that isn't black or white or brown; that isn't Christian or
Muslim or Jew. It's a belief that pulsed in the cradle of civilization, and that still beats in
the hearts of billions around the world. It's a faith in other people, and it's what brought
me here today.
Tolerance is the key to building stronger societies and ultimately a more stable and
peaceful world. Without tolerance for one another‘s differences, we will never be able to
address the challenges that keep our communities from the prosperity and health they
deserve. Interfaith dialogue and cooperation can reach into communities on an entirely
different level than governmental or other community-based organizations can.
Christians and Muslims; Jews and gentiles working together to alleviate poverty, build
housing, and provide health care are fulfilling not only the urgent needs of their
communities – but also the fundamental tenants of their faiths.
Dialogue and mutual respect is a more powerful tool than violence, and building walls
around our small enclaves is not the answer to global tension. We must move beyond our
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differences and embrace our commonalities. We have more in common than divides us.
I encourage you to use this opportunity to learn more about each other and the United
States. Only together can we build a better world for our children.
The U.S. Mission in Uganda remains committed to our strong partnership with Uganda‘s
Muslim community. I look forward to working with all of you during my three years as
President Obama‘s representative to Uganda. Thank you for the opportunity to talk to
you today and to open this important dialogue. We look forward to working with you and
hearing more about this important issue.
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MYATA Chairman’s speech
Your Excellency. Ambassador Jerry Lanier, Hon. Ibrahim Norman Muwulize,
distinguished Imams and Sheikhs, US embassy Delegation, Leaders of Muslim Student
Associations from various Universities, The representative from the ministry of Defense
(Lt Col. Mbanye), The representative of the Inspector General of police Major General
Kalekaihura (ACP. Chombe Amur), a representative from the Uganda Electro
Commission, representatives of various Muslim civil organizations and other Human
rights organizations, UHRC, HURINET, MPRTO, IRCU, INTERPRO, CDC Uganda,
BOU, UMSC, DIG, UMPRO, UWOPED, NCT and many others, protocol observed.
Ladies and Gentlemen, Assalam Alaikkum Warahmatul Llah. Peace be onto You all.
Ma God be glorified for having blessed us with an opportunity in being part of history
through this wonderful occasion of MYATA International Dialogue in which we vie for
finding viable sustainable solutions to the Global unrest.
Am privileged to talk before this honorable congregation on this historical day here at
Makerere University on a noble cause of devising means for a global peace, under the
theme ―Exploring Prospect of Muslim-US/West cooperation‖
I think every one has seen the need for more and more dialogues. We have much to learn
about one another if we are to have hope in mending, repair US-Muslim relationship.
This is a very sensitive and a significant topic which requires soberness and calmness if
we are to -reach a compromise. Am really very impressed by the calmness and a
discipline showed by both sides which really opens hopes of optimism for a better world.
We should learn to listen to what don‘t impress us much as we want others also to listen
to what we have to say because it‘s the only way we can apprehend one another.
The relationship of these two partners the US/West and Muslims is not yet at a dead end
but is about to and seriously need a very special prayer, miracles and designing a viable
strategic work plan in repairing and restoring the damaged relationship.
Islam is a universal message, the best of life and a solution to all global human problems.
None the less, Islam is being misbranded as a religion of terrorism, yet Muslims are the
actual victims of protracted terrorism activities under the disguise of ―war against terror‖,
new World order, and Search for Weapons of Mass Destruction (SFWOMD). Innocent
souls of Muslim women and children and un documented resources and properties in
Islamic countries have massively been destroyed in millions. Dramatically, the terrorized
is branded the terrorist once he puts resistance to oppression in form of self defense and
fighting for the Liberation and Freedom.
Traveling around the world today is a subject to whether you are or not a Muslim which
is clearly discrimination on the basis of religion. Immigration and Security policies
around the world today are more inclined to filtering people based on religion and many
have been stopped at the Airports, prevented from getting visas just because they are said
to have a name like that of a terrorist or just because they are carrying a Koran, or
wearing a t-shirt with Arabic scribbling, denied employment opportunities just because
they are Muslims. These and countless other factors are arising because of one simple
wrong ideology. ―If you are a Muslim, chances are very high that you support and/or
participate in acts of Terrorism.‖ This is expected to worsen if Muslims don‘t come out
to distance and disassociate Islam from all crimes against humanity. I really wonder if
seriously some one blessed with wisdom of at least knowing a little bit of Islam would
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come out to blackmail a religion that literally means peace and came to fight for the rights
of the under privileged in this case women, children, people with disabilities and above
all fight discrimination based on race, color and tribes. It‘s therefore a big challenge to all
Muslims to come out and demonstrate a true picture and a good conduct of a Muslim. I
have a believe that the people who despise Islam and Muslims are simply lacking
knowledge about Islamic doctrines but not necessarily meaning mutual hatred.
However, it is so important to note rationally that the truth shall NEVER be friendly to
false, likewise justice to injustice.
It is in this context that MYATA organized this one day conference in effort to the
demystification of the highly steered negative perceptions towards Islam-US/West
relationship and hopefully by Allah‘s Grace and Wisdom, these two are obliged to create
and form the Right World Order that moves on the wheels of Justice, Peace, Love,
Tolerance, and Reconciliation.
So, human beings from all religious backgrounds need a unified human standard that
respects human life and does not differentiate between acts of injustices against innocent
people, whether carried out by individuals or governments, whether they are Muslim,
Christian, Jewish, or followers of any other creed.
God made all people equal and made the preservation of basic human rights, even for
captives of war, an obligation and a core principle of the Islamic law. This is the MYATA
point of view.
The Noble Qur’an teaches peace and harmony. It encouraging people to seek
peace and maintain it, the Qur'an states that the purpose behind the creation of
different tribes and various nations is to interact and know each other and not
to be a reason to fight each other. The Qur'an states in 49, verse 13, the
meaning of: *{O mankind! We created you from a single pair of a male and a
female, and made you into nations and tribes, that you may know each other.}*
Islam never limited peace and harmony to those who accepted the faith. On the contrary,
by establishing the principle of *{no compulsion in religion}* that was stated clearly in
the Qur‘an, Islam made peace a right for every one, whether affiliated with the religion or
not.
Most importantly, Islam was not a man-made invention, or an odd revelation! Islam in its
essence is the final message of God, which is a continuation of all the previous messages.
Thus, it contains all the values of peace and harmony as emphasizes in its teaching that
murdering an innocent human is like murdering the whole of humanity.
*{If anyone slays a human being — unless it be [in punishment] for murder or
for spreading corruption on earth —, it shall be as though he had slain all
humankind; whereas, if anyone saves a life, it shall be as though he had saved
the lives of all humankind}* (5:32)
The above verses do not lend any support to extremism or terrorism. And no Muslims can
believe that the killing of innocent humans can earn rewards in Heaven, as such killings
are categorically prohibited in Islam.
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It‘s irrational for one to generalize all Americans or people from the West as enemies of
Islam and Muslim. This is very wrong. What criteria did you use in measuring their
enmity and hatred? How do you explain several uprising witnessed via western media
CNN, BBC and others capturing live demonstrations on streets of these countries by their
own opposing and detesting their governments‘ foreign policies and wars in the Muslim
countries? How about millions of Muslims living in these countries?
It‘s high time we prioritize reasoning before making decisions in our life. Let us always
remember that every human has two sides like that of a coin; the bad and the good side.
The good side should always be the point of our focus as this brings mutual respect,
tolerance, peace and development.
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PAPER 1
There is no straight answer to this question. What we can say is that there are so many
myths surrounding these two cultures. Most of the myths are the consequences of
stereotypical messages largely portrayed in the Media and different cultural exchanges.
The search for realities and the conscious separation of myth form reality is what should
pre-occupy us.
GLOBAL REALITIES
Globally, it can be said that religious resurgence and democratization were two of the
most important developments of the final decades of the twentieth century. In many areas,
movements of religious revival coincide with and sometimes reinforce the formation of
more democratic political systems. In other areas, the two dynamics are in conflict
(Esposito, Voll, 1996).
In his 1984 article titled ―Will more countries become democratic?‖ Huntington
contended: ―… among the Islamic countries, particularly those in the Middle East, the
prospects for democratic development seem low‖ because ― no distinction exist between
religion and politics or between the spiritual and the secular, and political participation
was historically an alien concept.‖ (Huntington, 1984)
Many other Muslim intellectuals and activists argue otherwise. They insist that although
it may be a practice‖ foreign‖ to Muslims (under many regimes) the notion or concept of
democracy is not foreign to Islamic thought. Various principles of democracy such as
human rights, rule of law, justice, separation of religion and the state, religious tolerance,
equal rights for women etc, are inherent to the corpus of Islamic ideas. But they have to
be substantiated and actively promoted through educational reform and the creation of
social institutions that foster democratic consciousness and encouraging greater
participation of civil society in the political and religious realm (Heryanto, Mandal 2003).
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In reality, Muslims learned long ago to live with ethnic and regional diversity. Muslim
politics is not monolithic, but like politics in all civilizations, plural. From a sociological
perspective the differentiation of religious and political authorities was inevitable as the
Muslim community developed from a small, relatively homogeneous involvement into a
vast, multi-ethnic empire. From a religious perspective too, the separation was necessary
if the transcendent truth of Islam was not to be subordinated to the whims of all too
human rulers (Hefner, 2000). Besides, contrary to the widespread belief that Islam does
not allow the separation of state and religion, political power in most of Muslim history
was not wielded by a theoretic class and religion scholars developed the healthy habit of
holding themselves at a distance from government (Hefner, 2000).
The results of a comprehensive survey released by the Pew Research Centre in June 2003
are another proof that citizens of Muslim countries place a high value on freedom of
expression, freedom of the press, multi-party system and equal treatment under law. This
includes peoples living in kingdoms such as Jordan and Kuwait. In fact, many of the
public‘s polled expressed a big desire for democratic reforms than the public‘s of some
nations of eastern empire, notably Russia and Bulgaria. (PEW, 2003)
Today, the major challenge for democratization in Muslim societies remains whether
Muslim scholars and leaders themselves are able to create coherent theories and structures
of Islamic democracy that are not simple reformulations of western nations offered in
Islamic idioms. What the social and political contents of Islamic democracy consist of,
and how it is to be justified and realized was increasingly a centre issue to the project of
Islamic modernity throughout the Muslim world. ( Heryanto, Mandal 2003: 123)
For centuries the Muslim world has been blessed with the abundance of civic resources
(Hefner, 2000: 25), all elaborated in quite distinctive political and historical experiences.
That heritage may provide the necessary resources and historical support for modern
efforts to generate from within Islam itself the idea of commitment, ethically driven life
of active, participatory citizenship and a universal or global Islamic community.
(Heryanto, Mandal 2003)
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In an essay titled ―Islam and the nation in the Post- Suharto Era‖, Robert Hefner writes:
―Since the late 1980‘s the largest audience for democratic and pluralist ideas in Indonesia
have been, not secular nationalist, but reform-minded Muslim democrats. Nowhere in the
Muslim world have Muslim intellectuals engaged the ideas of democracy, civil society,
pluralism and the rule of law with a vigour and confidence equal to that of Indonesian
Muslims (Abuza, 2003: 68, quoting Hefner, 1999: 42).
His comments were based on the role that Islamic forces played in the pro-democracy
movement in Indonesia. When the authoritarian regime still rested on their laurels, the
world‘s two largest Muslim organizations, NU and the Muhammadiyah with their young
and progressive leaders such as Abdurrahman Wahid who later became president were
already at the forefront of Muslim intellectual efforts to forge an understanding of
democracy in an Islamic context. They argued that Islam should be the basis for the
country‘s democratic development and the building of civil society.
Going further than simply talking about the compatibility of Islam and democracy, they
pointed out the ways in which Islam supported human rights, pluralism representation,
gender, and equity, separation of religion and the state, as well as social justice. In their
thesis, which have cast much influence on more than 70 million followers, democratic
values are inherently rooted within Islam. Apart from research, they also engaged in very
practical ― democracy education‖ for rural, poorly educated and often marginalized
populations who had very little knowledge or experience with what democracy means,
and even less understanding of how to participate in democratic governance (Huong) ,
2005:9 quoting SAPC, 2004: 17-23).
When the time was right, resurgent Muslims were the single largest force in the pro-
democracy movement that brought authoritarianism to an end in 1998 (Hefner, 2000:18).
It was Islamic organizations that provided the bulk of the demonstrations against Suharto
(Abuza, 2003:68). And it was well known Islamists such as Amien Rais, Abdurrahman
Wahid and Nurcholish Madjid who emerged as the most prominent advocates of
democracy at the time. (Smith, 2005:100)
In global terms, however, the definition of ―democracy‖ is closely identified with major
elements of the political traditions of Western Europe and the United States. For many
social scientists, the western experience provides the basis for definitions of democracy.
Giovanni Sartori raises the question: ―When we speak of western experience, is the key
term ―western― or ―experience‖? In other words, can there be a non western path to
democracy? (Giovanni, 1968).
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and in the hereafter. This submission to the will of God means accepting His Word and
acting according to the path that it delineates for humanity. However, this does not mean
in any way the loss of individual freedom or surrender to fatalism.
According to Islam, the will and the Law of God are the essence of the messengers of all
God‘s chosen messengers, starting from Adam (the first human being created), through to
Abraham (Ibrahim) the father of monotheism, to Muhammad, the last of the long line of
prophets among others, Ismail (Ishmael), Is‘haq (Isaac), Dawood (David), Musa (Moses)
and Issa (Jesus). Muslims therefore accept all prophets and scriptures prior to Muhammad
and the Quran without discrimination.
The word Allah in Islam simply means the One and Only Eternal; Creator of the
Universe, Lord above all lords and kings. Indeed, the only unforgivable sin in Islam is to
believe in any deity other than Allah.
Islam seeks an ultimate sense of free will, one that frees humanity from the influence and
power of other human beings in areas of basic valuation that are not amenable to
empirical validation, while giving free freedom for application of human will otherwise.
This is the way Muslims would argue their faith (Liviga and Tumbo-Masabo, 2006:
129).
It is perhaps this quest for total freedom from man–made bondage of ideology, money
and power that puts Islamic civilization at odds with other man made systems unless a
form of dialogue is maintained and a common ground on the conduct of affairs of the
world is identified and pursued jointly with mutual respect.
Sadly, we often hear how difficult it is for non-Muslim minorities to live in peace and
harmony in Muslim countries. Violent extremists who misuse Islamic theology to justify
terrorist attacks have exacerbated prejudices against Muslims and today many people
think that Muslims do not believe in pluralism and diversity.
By contrast, history reveals that Islam — as preached in the Qur‘an and exemplified by
the life of the Prophet Muhammad and his companions — actually accepts, celebrates and
even encourages religious diversity.
It should be noted that the term "minority" has no place in Islamic law. Nor does it have a
place in Sharia (a legal system based on Islamic principles) and jurists have never used
the term. Rather, it emerged from Western societies, which use it to distinguish between
ethnic groups. According to Islamic principles, everyone who lives in a Muslim state is
entitled to enjoy the same rights of citizenship, despite the differences they may have in
their religion or population size.
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In 622 CE, when the Prophet Muhammad migrated from Mecca to Medina in the Arabian
Peninsula and started to build the first Muslim state, he ensured that its Muslim and non-
Muslim inhabitants could coexist in harmony. There was a substantial Jewish community
in Medina, and the Prophet proposed an agreement of cooperation — between Muslims
and the 11 Jewish tribes — called the Constitution of Medina, which Muslim historians
and scholars generally accept as the first written state constitution.
This constitution spelled out Jews‘ rights as non-Muslim citizens in the Muslim state. As
a result, the Prophet managed to establish a multi-faith political community in Medina
based on a set of universal principles. The rules set out in the constitution were meant to
maintain peace and cooperation, protect life and property, prevent injustice and ensure
freedom of religion and movement for all inhabitants— regardless of tribal
or religious affiliation. Allegiance to the community superseded religious identity, as
spelled out in the rules for joint defence: "each must help the other against anyone who
attacks the people of this document".
The Prophet‘s treatment of the "People of the Book", in this case Jews,
showed religious tolerance as well as prudence. The constitution established the pattern
for the future relationship between Muslims and non-Muslims, specifying non-Muslim
citizens as equal partners with Muslim inhabitants.
Almost 15 years later, when Muslims conquered Jerusalem from the Byzantines, Caliph
Umar Ibn al-Khattab granted its people, who were mainly Christians, safety for their
persons, property and churches. As well-known British historian Karen Armstrong writes,
"...[Umar] was faithful to the Islamic inclusive vision. Unlike Jews and Christians,
Muslims did not attempt to exclude others from Jerusalem‘s holiness".
Umar‘s assurance of safety to the people of Jerusalem stands as an important example for
leaders in multi-faith societies today, and history has proven that when these examples
were put into practice, non-Muslims were treated kindly and justly.
These examples of Muslim and non-Muslim coexistence are not confined to a specific
time or place, but are meant to be applied in all times and places. Today, for example,
Jordan's constitution guarantees freedom of religious belief. Christians in Jordan, who
form the majority of non-Muslims, enjoy by law nearly ten per cent of the seats in
parliament and have similar quotas at every level of government and society. Their holy
sites, property and religious practices are protected from any kind of interference by the
state.
We must also acknowledge, however, cultural and social realities in many Muslim-
majority societies have led to violations of the rights of non-Muslims in contemporary
times. Looking at Islamic history, however, demonstrates that the path towards mutual
understanding and tolerance does not deviate from the essence of Islam. On the contrary,
to revive the spirit of inclusivity, Muslim societies should look to the Qur‘an, and emulate
the model it lays out. (Maher, 2009)
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THE PROBLEM OF ISLAMOPHOBIA
What is Islamophobia?
The Runnymede Trust has identified eight components that they say define Islamophobia.
This definition, from the 1997 document 'Islamophobia: A Challenge For Us All' is
widely accepted, including by the European Monitoring Centre on Racism and
Xenophobia.
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The Swedish Muslim Association (Sveriges Muslimska Förbund) said in a statement that
they take the attack very seriously. The mosque in Malmö has reportedly been the target
of several cases of attempted arson over the last ten years. "These criminals are being
driven by islamophobia. The police must protect (Sweden's) mosques and their followers
against racist threats," Mahmoud Aldebe, head of the association, said.
The mosque was a thriving part of the community with 400 worshippers using it and
classes of children being taught there. The worshippers are now trying to find a new place
to worship as the new Mosque they have being building alongside the old one will not be
ready for use for several years.
"We urge law enforcement authorities to utilize all their resources to immediately and
fully investigate the vandalism at Masjid Al-Fatiha as a possible hate crime, especially
because of the nature of the vandalism," said Affad Shaikh, civil rights manager for
CAIR-LA.
Phyakul added: "For those who have committed hate crimes against people of any faith,
especially Muslims, they should know that they cannot silence us, shut us down or cause
us to go away. This is our country, and we are here to stay and we are willing to stand for
the truth and peace under any circumstances." CAIR press release, 13 December 2009
The first year business and computer undergraduate student had just left De Montfort
University, Leicester, library with his friend at around 8.30 pm when they were attacked
by around 10 white youths in Great Central Way, near the junction with Briton Street,
Bede Island. The two students, Ahmed and Umar, (not their real name as they wish to
7|Page
remain anonymous) saw the gang taunting and abusing a Muslim woman wearing the
hijab. She was with two other women who had gone ahead of her.
Ahmed told The Muslim News that he and Umar heard the gang tell the middle-aged
woman, "How do you like it if I walked in a balaclava. This is England. You should not
be wearing a scarf." They were concerned about what would happen to the Muslim
woman and so they waited. One of the white youths turned towards them and asked them
why were they were watching them. "I told them, 'Leave her alone'."
The woman tried to tell the white youths not to attack the students but they did not listen.
The white youths assaulted Ahmed and Umar, and began beating them. Ahmed fell down
and the gang continued to punch and kick him even after he was unconscious. They
"jumped" on his head and kicked his body. He was picked up and thrown on to the
ground.
Ahmed said the attack was "Islamophobic as they were talking about her scarf and when
they told me 'Where is your Allah' is to do with religion. How did they know we were
Muslims? We could have been Sikhs for all they know." Umar said the attack was both
Islamophobic and racist as they had also shouted "Pakis". He was "very angry" and said
he never experienced racism in East London where he was from. - Muslim News, 27
November 2009
Attacks earlier in the week left three students requiring hospitalization for severe facial
and head injuries as they were set upon by the gang shouting Islamophobic and racist
abuse including statements like "Get those Muslims" and "Paki" being used repeatedly;
they were subjected to a series of projectile missiles, including bricks, metal poles and
sign posts.
Germany
A man has been sentenced to life in prison after being convicted of murdering a pregnant
Egyptian woman in a German courtroom. The Dresden state court also ruled that
Alexander Wiens would not be eligible for early release. Wiens, 28, admitted stabbing
Marwa Sherbini to death at a court hearing involving them both in July. The crime
sparked outrage across the Muslim world. Egypt said justice had been served with the
sentence. Wiens, a Russian-born German citizen, had argued his action was not
premeditated. But prosecutors at the trial, which took place amid tight security, insisted
he was motivated by a "hatred of non-Europeans and Muslims." - BBC News, 11
November 2009
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The officers, who are part of the Territorial Support Group, deny racially aggravated
assault, threats and misfeasance in public office. - Channel 4 News, 12 October 2009
The attack, co-signed by local heads of Baptist, Anglican, Presbyterian and the
Evangelical Sisters of Mary churches, formed the spearhead of Camden City Council's
defence to a court challenge over its rejection of a development application for the
Muslim school. "Islam is not simply a private religion. It is driven by a powerful political
agenda, it is an ideology with a plan for world domination," the letter said. "The Quranic
Society application to establish an Islamic school in Camden is typical of a regularly
repeated pattern to form a beachhead in an area for the development of a sub-culture
which, for the most part, regards its own legal system as superior to the current Australian
law." - News.co.au, 22 April 2009
Italy
Italy could be the next European country to consider a referendum on the building of
Islamic minarets following the Swiss vote to ban the structures. Cabinet minister Roberto
Calderoli, of the xenophobic Northern League, said Italy should confirm its Roman
Catholic roots and hold a vote as soon as possible. Like the Swiss, Italian voters can have
a direct say on an issue if a minimum number of signatures are gathered calling for a
referendum. The League is expected to now start the process for a referendum, despite the
Vatican expressing unease over the Swiss vote. Calderoli said the Swiss decision was a
triumphant "yes to bell towers and no to minarets" that served as an important example
for other European countries losing touch with their Christian identities. Others within the
anti-immigration Northern League have called for a cross to be inserted on the Italian
national flag to symbolize the deep Christian roots of the country.
The Northern League have frequently made headlines for their views on Islam and
immigration, most notably during the Danish cartoon row in 2006, when Mr. Calderoli
wore a T-shirt emblazoned with one of the anti-Islamic images. They have also allowed
pigs to graze over sites where mosques were earmarked in order to make them unholy,
while recently, the Northern League was accused of racism after it emerged that a local
scheme to rid a town of illegal immigrants had been nicknamed "White Christmas." -
Daily Mail, 1 December 2009
Denmark
Extreme-right Danish People's Party (DPP), a key government ally, launched on
Wednesday, September 9, a massive ad campaign against the building of mosques,
reported the EuropeNews website." As a bolt from the blue and peaceful Danish summer
sky, the politicians of the Copenhagen municipality decided the other day to erect a grand
mosque in the middle of the city," the party said in a full-page ad published in several
dailies. The money will, among other sources, come from the terrorist regime of Iran, but
none of the other parties in the local government had any concern about that.‖
Copenhagen city council agreed on Thursday, August 27, to prepare a draft for a local
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plan for a mosque in the capital's northwest neighborhood. The DPP was the only party
that voted against the mosque, to be built by Shiites through private donations, will cost
between 40 million and 50 million Kroners (5.4 million and 6.7 million euros).
The DPP vowed to seek a referendum on the construction of mosques in the Scandinavian
country. Playing politics, the party linked the anti-mosque campaign to the upcoming
municipal polls. "The more representatives from the Danish Peoples Party elected at the
local elections on November 17th, the greater the resistance against the Islamist
strongholds, also in your city." – Islam Online, 9 September 2009
Belgium
Dutch-language public schools in Belgium will ban the wearing of Muslim headscarves in
classes, school officials in the Flanders region announced Friday. The ban affects 700
schools in the northern region of Flanders, including some in Brussels. It follows protests
after two schools in Antwerp this month joined other schools where the Muslim
headscarf, which covers the hair but does not conceal the face, is already banned. - AFP,
12 September 2009
UK even in Sports
A talented young boxer was banned from fighting in his debut bout – because of his beard
and religion. Mohammed Patel, who has the beard as part of his Muslim faith, has now
lost all motivation to box and is on the verge of quitting the sport. The 25-year-old was
due to fight in front of a packed house of 300 spectators at Bolton Lads and Girls Club's
annual boxing night, earlier this year – but a competition official told him he could not
take part unless he shaved. Mr. Patel, from Astley Bridge, said: "I was gobsmacked – I
didn't know what to say. When I saw the rule book, I thought, 'What can I do?'."The
Amateur Boxing Association of England (ABAE) rules state that fighters must be clean
shaven for health and safety reasons. There is an allowance for Sikh boxers, who must
wear a net – but the rule book makes no mention of any other religion. When Mr. Patel
arrived early at the club to weigh in for the bout last January, he was asked by the event's
OIC (Official in Charge) if he was Sikh. He said he was Muslim and was then told he
would have to shave if he wanted to take part. He refused and was not allowed to fight.
The promising boxer's plight has since been taken up by Inayat Omarji, from the Bolton
Council of Mosques (BCOM), who is now trying to force a change in the rules. He said:
"I was shocked. I spoke to the ABAE to ask them for the rule to be changed but we seem
to have got nowhere in 11 months. If the governing body doesn‘t accept the religion then
there‘s a big problem." - Bolton News, 8 December 2009
United States
A medical clinic in Dallas, Texas has sparked controversy after saying a Muslim doctor
applying for a job cannot wear her headscarf if hired. Dr. Hena Zaki of Plano, Texas said
Friday that she was shocked to find a no-hat policy at the CareNow clinic extended to her
hijab. "He interrupted the interview and said he didn't want me 'to take this the wrong
way,'" Zaki said. "Like an FYI." The 29-year-old doctor has called for an apology and a
change in CareNow's policy. The Council on American-Islamic Relations has criticized
the no-hijab policy, calling it "a blatant violation" of federal law. "It's obvious it's a
blatant violation," said the council's civil rights manager, Khadija Athman. "It's a very
straightforward case of religious accommodation. I cannot see any undue hardship on the
part of the employer to accommodate to wear a head scarf." CareNow Chairman Tim
Miller, however, has refused to apologize, saying in a statement that there is nothing
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wrong with the policy, which, according to him, "does not discriminate on the basis of
race, sex, religion, or national origin". - Press TV, 1 November 2009
Australia again:
Yasmeen Ali was attempting to enter Hastings District Court on Tuesday to support her
brother Carlos Manuel Brooking, 22, who was appearing for sentencing on a charge of
assault. Ms Ali, a 25-year-old mother-of-three, was asked by a court attendant to remove
her headscarf on entering the courthouse. She refused and took a seat. When she tried to
re-enter court after the morning break, she was blocked. She complained to the court
manager, who told her she could not enter wearing a headscarf because the judge, Geoff
Rea, had forbidden it. Her brother had earlier been put into custody after refusing to
remove a hat while sitting in court awaiting his sentencing, despite being requested to do
so by Judge Rea. Race Relations Commissioner Joris de Bres today called for reassurance
for the Muslim community. ''I can't imagine a nun being told to remove such attire, and
the same should apply to others who wear head coverings for religious reasons, such as
Muslims, Sikhs and Jews,'' he said. Judicial communications adviser Neil Billington said
the incident was the result of Judge Rea's "mistaken assumption of what was occurring in
the courtroom". "The judge required the removal of the woman because of her association
with [her brother] who had just been removed. The judge had mistakenly assumed that
her headgear was a demonstration of protest at the court." - Dominion Post, 3 September
2009
Netherlands
On Christmas day, a family doctor in Utrecht refused to allow a woman into his surgery
because she was wearing a niqab, or burqa. The 23-year-old woman had brought her baby
to see the doctor. The three-month-old child had diarrhoea and had not drunk for several
hours, a situation which is potentially dangerous in young baby. However, the doctor
refused to see the woman because she was wearing Islamic dress, with her face covered.
The Equal Treatment Commission confirmed it has received a complaint from the
woman, following a report in the newspaper AD. A spokesperson said the commission
would definitely be dealing with the complaint, as a GP provides a service and should not
refuse to see a woman on the ground of her religious expression. According to the
commission, this is the first time such a case has been reported. The woman has also
lodged a complaint with the GP's practice and the medical disciplinary tribunal. - Radio
Netherlands, 29 December 2009
Norway
Norwegian anti-immigration politicians in Bergen have promised to chase off Muslims
with pigs feet and squealing noises if Bergen's central square is used for prayers. The
leader of the Demokratene, an extreme Populist Party formed by outcasts of the populist
Progress Party, Vidar Kleppe, said Wednesday that he backed the remarks of city council
representative Kenneth Rasmussen. Rasmussen reacted with threats of porcine tactics
after Labour Party politician Jerad Abdelmajid said that the city's Muslims could take
their Friday prayers in Torgallmenningen, Bergen's central square, when they will be
without a mosque from March 31. Building of a new mosque is behind schedule.
"I completely agree with Kenneth Rasmussen that Muslims having their Friday prayers
with their butts in the air in the city center is no solution. They can find other places,"
Kleppe told news agency NTB. Kenneth Rasmussen told newspaper Dagbladet's web site
that Bergen residents should hang up pig's feet and play pig squeals over loudspeakers to
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scare off Muslims, and claimed these tactics worked when he was a soldier for the United
Nations in Somalia and Lebanon in the 1990s. - Aftenposten, 28 February 2007
WAY FORWARD:
DIALOGUE BETWEEN MUSLIMS AND WESTERN DEMOCRACIES
This dialogue is likely what the advisory group on public diplomacy for the Arab and
Muslim world advocate in their October 2003 document: ―Changing Minds Winning
Peace: a new strategic direction for us public diplomacy in the Arab and Muslim world‖.
The group chaired by Edward P. Djerejian calls for a new strategic direction in US policy
towards the Muslim world.
The advisory group states at the outset that ―the United States today lacks the capabilities
in public diplomacy to meet the national security threat emanating from political
instability, economic deprivation, and extremism especially in the Arab and Muslim
world‖.
The report recommended that no public diplomacy actively be launched without as much
testing and research as possible and that programs be continually measured for
effectiveness.
The authors argued that the most effective programs of public diplomacy, the ones that
most likely to endure and have long-term impact are those that are mutually beneficial to
the United States and to the Arab and Muslim countries, emphasizing programmes that
build bridges and address the region‘s weaknesses, especially in education while at the
same time advancing the American message and building a constituency of friendship and
trust.
Quoting the Director of the Pew Research Center, the report records the uncomfortable
realization that ―…attitudes toward the United States, have gone from bad to worse‖ and
asserts ―hostility toward America has reached shocking levels‖. The advisory group
makes an almost undiplomatic indictment of America‘s foreign policy. ―We have failed
to listen and failed to persuade, we have not taken the time to understand our audience
and we have not bothered to help them understand us. We cannot afford such
shortcomings‖.
There is a slight problem though. Much of the discussion about Islam and Muslims is
directed almost entirely at the Arab and Muslim world that lies in the Middle East. This is
erroneous. Muslim communities are to be found scattered all over the world, some living
in minority situations, like in Uganda. To fully grasp the need for promoting
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understanding, the emphasis should be to engage ―Muslim communities worldwide as
opposed to ―engaging the Arab and Muslim world which is in itself important but
fundamentally inadequate. Muslims constitute 1.2 billion global inhabitants. Less than a
quarter of them, live in the Arab and Muslim world. It may be important at this time more
than ever before, that it becomes an objective of t Europe and the United States to
emphasize Muslim experiences outside the Middle East to present a more balanced
picture of the Muslim in a global context.
The study of Islam outside the Middle-East should represent an opportunity to deepen our
understanding of the Muslim world‘s diversity and to challenge unitary characterizations
of Islam‘s civilization identity. Equally important, given the tenor of our times, this
exercise would allow us to disengage Muslim politics from histories and circumstances
that owe more to the peculiarities of the Middle East than to Islam itself.
This approach may present the long awaited opportunity to bridge the gap between the
major western countries in their approach to the Islamic question. The victory of Hamas
in the Palestinian parliamentary elections in January 2006 points to a structural problem
of democracy promotion in the Middle East. With elected Islamists assuming political
posts in parliaments, municipal councils and governments, western democracies are
confronted with dealing with democratically legitimated political actors who are
considered to be anti–democratic by many observers. It is no wonder that uneasiness has
been the primary response in both the United States and Europe to Islamists‘ role as
political players in the region. Are Islamist parties part of the solution to the Middle
East‘s democracy deficit or part of the problem? Here, the debate in Europe and the US is
going on in different directions (Jacobs, 2006).
Europeans tend to explain the public support for Islamist parties with the wish for good
governance instead of with the wish for an Islamic political system. Most analysts in the
US draw different conclusions. In the US, Andreas argues, there is little understanding of
the European assumption that the way to democracy might be paved with Islamism (Ibid:
3). While most European analysts would opt for a strategy that gives Islamist parties a
chance to assume a political role, to moderate and to transform, most of their American
colleagues would rather make them fail as soon as possible (Ibid: 4).
He argued that the conflicts brought by diversified cultures should be solved through
dialogue.
His first principle is that all countries should have the awareness of globalization. When
facing global issues, all parties should consider the interests of the whole world prior to
their own.
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The second principle is to be aware of the diversity of culture. Ru thinks that all
civilisations and cultures have made a contribution to the world civilization and culture,
and each nation and country has the right to preserve and develop its own civilisation and
culture.
Ru‘s third principle is that mutual understanding and respect are needed in dialogues
between different civilizations and cultural communications. He argues that if the both
sides treated each other as rivals and potential enemies rather then equal partners and
friends, the dialogue and communication would hardly succeed. All parties should, on
the one hand, be proud of their cultures, but on the other hand be clear about their
shortcomings, so as to prevent self-worship.
The last principle, he said, is to admit and tolerate the gaps between different civilisations
and cultures.
Ru adds that today the world is facing a series of problems with resources, environmental
protection, anti-terrorism, population, drug smuggling and infectious disease. Therefore,
cultural dialogue and communication may not only increase mutual understanding, but
also help promote international cooperation and world peace.
The media would do well to recognise these principles and re-educate itself in this
important area on which the very survival of nations depends. Dialogue is the new,
logical and correct thinking. Those stuck in the old mode of confrontation, stereotyping,
cultural arrogance on one hand and denial, limiting and stifling of press freedoms on the
other will crash under the weight the new force of those determined to pursue open,
meaningful dialogue, through an unhindered press to achieve peaceful co-existence and
mutual understanding in the world.
Through stereotyped portrayals, the media reinforce existing patters of attitudes and
behaviour toward specific individuals, groups and institutions, especially minority groups.
This is a hindrance to dialogue and mutual understanding.
DeFleur and Dennis (1994) express the essential ideas of this theory:
In entertainment content, and in other media messages, for instance in the way social and
political journalism portray an event related to a specific group, the media can repeatedly
present us with negative portrayal of, of instance, a specific ethnic group.
Such portrayals are similar among various media- thus providing corroboration
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These portrayals provide constructions of meaning for media users, particularly for those
who have only limited contact with actual people of the stereotyped group.
Viewers, readers and listeners incorporate these meanings into their memories as
relatively inflexible schemata - stereotyped interpretations- they use when thinking about
or responding to any individual of a portrayal category, regardless of his/her actual
personal characteristics.
From the above, it is clear that stereotyping is one of the most dangerous forms of media
practice, which does not help in dialogue and mutual understanding. The media has
chosen to work with caricatures of people and groups instead of presenting the true
portrayals of them. The media has continued to sustain lies about people, misconceptions
about cultural groups thus fostering tensions in society.
BIBLIOGRAPHY
O‘ Sullivan, T, Hardley, J. Saudners, D, Montgomery, M, and Fiske, J, 1994 Key
concepts in Communication and Cultural studies, 2ed, London: Rotlege
Fourie J, Ed 2001 Media Studies Vol 1: Institutions, Theories and Issues, Lansdowne
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Exploring prospects of US/West-Muslim Cooperation;
Challenges and Opportunities by Yusuf Serunkuma
I want to thank the organizers of this conference. I also thank the distinguished guests
from the US embassy in Uganda for their time. I am greatly honored to have this
opportunity to speak at this conference.
It may not be right for me to say that we are in a crisis. Neither would it be right for us to
say that the West-Muslim relations have hit a dead end and that we cannot make a way
forward. But we must say tension is stiff and there is a call for urgency to do something.
The United States of America has been a power of great progress in science and
technology, it has been a great power in innovation, education and creativity, and has
been hailed as the caretaker of democracy, an arguably good form of social management
and growth. And so has been the Islam; it has given hope to the desperate and given
regulation on life to generations throughout history. Both America and Islam are or at
least should be forces of peace, growth and opportunities.
The assignment I do have here is to speak about the way the Muslim world and
Americans can exploit the opportunities between them—that is, if they exist. I must tell
you it is such a difficult task. It is easy to define the west, America, UK, France and
Germany, yet it is relatively not easy to define the Muslim world. You can speak about
the Muslim majority countries, but that is not comprehensive — the Muslim world is
extremely amorphous being that you can only easily define it as a culture, a civilization.
My topic underscores one silent fact; there is tension, deeper than perhaps before. And I
will not do justice to myself and perhaps to my listeners if I do not contextualize what
brings about this tension, which on one part I call anger and on the other, power.
Power
The conflict or tensions and killings we see today, that culminated into the well known
9/11 have a long time history, which unfortunately is not well known. We have seen that
Muslims or people from the Islamic world have turned to mass killings, of people of
American descent or American ideologies in recent times. America has also responded
with a military strategy to weed the world of them — this is the renowned war on Terror.
Many scholars, media personalities and politicians have discussed this as a clash of
civilizations.
In Uganda for example, we live in a world where Muslims interact with liberated women,
who move partly clothed even on a cold day. This is called sexy and being in a designer
outfit. We live with these liberated women whose bodies attract phone and television
customers on billboards and screens. But I have not seen Ugandan Muslim fight these
women. The men, our colleagues and friends and neighbors have one wives, no Muslim
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has knocked their doors preach to them to become polygamous. We go to schools,
markets, and hospitals, where women and men mix freely, no Muslim have forced them
to live separated lives. I am sure all Muslims find or should find this wrong, but I don‘t
see them angry to fight and kill those who do not. The western world has legitimized
same sex marriages; no Muslim reacted by bombing them. We live peacefully within
Christian and secular neighborhoods who eat pork and spend most of their times in bars,
this has never made Muslims upset. These are some of the hallmarks of a civilization.
And every time they do not collide, you can never call this a clash of civilizations.
On the other hand, today we are seeing an escalation in the enforcement of democracy
onto nations. We are also seeing a branding and insulting of Muslims practices and
traditions, as backward, darkness, deadly. Christian pastors including the Pope have
attacked this civilization, but Muslims don‘t fight find this as offensive as to lead them
into a counter war. And an insult is not a clash of civilization, it is just being unfair.
A code of dress is being forced on Muslim women/girls in France and England. Yes,
many Muslims are upset with this, but it has not driven them to war. People will ask how
come Muslim majority countries like Iran force all women to cover their hair. Two
reasons explain this. Iran is an Islamic Republic, unless we are soon going to see the
Christian Republic of France or the Secular Republic of England or USA. But we are not
ready to see a Free Republic, mark this, a free republic where you stop one from dressing
the way they find fitting.
Second, no Muslim willingly loves to stay in a land where he/she is not free to practice
his religion: To stay in land that you do not call home is painful even when the place is
excessively rich. It could be America or France or Germany. Muslims leave their
countries and start finding lives abroad because their countries were under harsh times
from invaders who had left their countries safe and happy. Home is not safe because
France, Germany, or USA or a colonialist attacked it, imposed sanctions and made it
inhabitable, etc. This is not a clash of civilizations, it sheer unfairness.
This brings me to the other point of anger. Muslims are angry: Iraq, Afghanistan,
Palestine, and Pakistan are sores on the collective Muslim conscience. As part of the
tenets of Islamic civilization, Muslims abhor the site of disgrace to a family member,
even when he stays a million km away.
And the new age in everything; media, marriage, politics and productivity, has helped the
people see and judge the amount of unfairness from anywhere. Journalism and the
internet have brought a digital-world-watch dog; that has made the world not smaller, but
closer and easy to see and understand.
WAY FORWARD
Often, in times of conflict, efforts to stop violence come from not the victims, but from
the perpetrators of violence to reach a settlements, more so when it happens that they are
still more powerful, but not safe. After stopping violence, the most powerful will always
fight to find a way of subduing any intentions of revenge.
Having seen that the issues behind Muslim anger and perhaps the boost in terror attacks
as the occupation of Iraq, Palestine, Afghanistan by the west, they are therefore the
perceived perpetrators of violence.
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Of course Muslims, the apparent victims of western-perpetrated violence, believe they
never created themselves, and they believe there lives stand for issues larger than life
itself. They are therefore ready to die and to kill for the same reasons.
This should provide us with a dossier. We wouldn‘t wish to see the demise of the
contemporary Roman Empire. America has been profoundly helpful to the world,
recently in Haiti, Indonesia during the Tsunami, and in Africa through huge loads of aid.
America/west has the absolute power to reshape the world. Perhaps we can only help.
Right now America is broke and has tougher challenges at home. It is a broke superpower
surviving a recession. What many have wrongly called the global financial crisis even
when it excludes Thailand, Russia and Iran. Japan, China, and other European nations are
suffering because they allied with America on the war on Terror. For china, it has been a
passive funder.
America should invest in productive business at home and abroad and end the so many
wars it is engaged in. It has been buying allies and sending weapons. Wars were fought
against the Soviet Union, fought the proxy wars in Africa, and now are engaged in full
combat in three wars. This should just stop. One thing is for sure, America is not winning
the war in Afghanistan, and neither will it live Iraq a peaceful nation as it anticipates. It is
the natives of these countries that can bring peace to these countries.
Therefore, in Iraq and Afghanistan, America should start a full scale and urgent
withdrawal of combat troops. And, this is very important, should apologize. This is the
only way of abating any feelings for revenge. It is not right for Barack Obama to think
that just a withdrawal from Iraq will recreate friendships with orphans and widows:
Women who deliver on the streets and with wounded limbs; women who have been
denied the pleasure of privacy. America should apologize.
USA should leave and give the internal tribal conflicts a chance to conclude by
themselves. Then, it should lobby with the winner; create good trade and diplomatic
relations. Premature peacemaking should be avoided for long-lasting peace. Nations
should be given chance to sort there issues independent.
PALESTINE:
In December 2008, 1400 people died in Palestine in a systematically organized warfare.
The Goldstone report confirmed war crimes on this area, but public debate has been
hijacked away from this to something else. Food and medical aid to women and children
sleeping on the streets in makeshift tent is denied access. Is this fair? Isn‘t this genocide?
Can we not call this a weapon of mass destruction and should Muslims look and
celebrate?
But this is not a dead end. The world‘s single superpower can do something. Which I
think here it appeals to basic common sense. Israel and Palestine are realities in history
and any two state solution should be spoken about with unwavering commitment.
IRAN:
This is another Muslim country under attack form the west over its nuclear ambitions.
Akbar Salehi, the Iran Atomic Agency President said on Talk to Aljazeera that his
country is ready to stop uranium enrichment if it receives fuel for its reactor without
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conditions that are for the most part, illogical. Russia, Brazil and France have flouted
treaties agreed upon early enough over fuel delivery and are promising to deliver under
very outrageous conditions. America should be objective on this one.
There‘s a famous Igbo saying that however far a man can urinate, the last drop returns to
his feet. It happened in Kabul in the 1990s, and then in New York on 9/11. it is back to
Kabul and Peshawar and Kandahar, but where will the last drop be?
I will end with what Franz Fannon wrote in Black Skin, White Masks; Man is a yes…yes
to life, yes to love, yes to generosity. But man is also a no. No to scorn of man, No to the
degradation of man, no to the exploitation of man. No to the butchery of what is most
human in man: Freedom.
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THE WORKSHOP IN PICTURES
Chairman – Mr. Zziwa Abubakar Swinah Mr. Jerry Lanier – US. Ambassador in
addressing the workshop participants Uganda giving opening speech
Ms. Sahal Hussein – Deputy Counsel, US Mr. Aman Asiimwe – Head of Conflict
Embassy Resolution Department, MYATA
Hon. Muwulize Ibrahim Norman – MP. Eng. Omar Kalinge Nyago presenting his
Buikwe South paper at the conference
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Yusuf Kajura presenting his paper –
Faridah Kigongo one of the discussants at
―Prospects of Islam – US/West
the conference
Cooperation‖
OTHER PARTICIPANTS
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The US Ambassador receiving a gift from the Head of the Turkish Community in Uganda
MYATA calls for all forms of support towards this noble cause.
Any assistance can be remitted on the MYATA Account in Barclays Bank Uganda.
Account Name: MYATA
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ACCOUNTABILITY
Actual Budgeted
No. Item / Description Unit Cost
Budget Amount
1. Publicity
Radio One– 10 Announcements 15,000 150,000
Bilal Radio – 15 shots 15,000 225,000
Voice of Africa – 20 shots 15,000 300,000
Sub Total - Publicity 675,000 1,000,000
9. Preparatory Costs
Invitations & Correspondences
Eastern Region Item 150,000
Embassies Item 150,000
Business Community Item 60,000
Muslim Leaders Item 150,000
Muslim Civil Organizations Item 100,000
Educational Institutions Item 150,000
Media House Item 60,000
Other Human Rights and
Item 100,000
International Organizations
Sub Total – Preparatory Costs 920,000 250,000
Follow-up & General
10. Item 200,000 250,000
Communications
Grand Total 6,604,000 5,100,000
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