The Challenges of Climate Change

In mankind’s  eagerness to ‘progress’ and ‘develop’ sight has been lost of the finite and delicate nature of planet Earth and of humanity’s place in it.  As a consequence the global climate has become unbalanced, leading to an increasing risk of floods, droughts and severe storms the world over.  In its 4^th Assessment Report, the Inter-governmental Panel on Climate Change (IPCC) projects that rising global temperature will cause increasing drought in mid-latitudes and semi-arid latitudes, increased water stress in many parts of the world, increased damage from storms, and coastal flooding affecting millions more people each year.

The commitment by G8 nations at the recently held summit in Rome to reducing greenhouse gas emissions by 80% by 2050 suggests that there is some serious concern about the effects of climate change such that nations are seriously looking at changing the way society meets its energy needs. 

Whilst the target is noteworthy, there are still a few outstanding issues that are yet to be resolved.  For example, in attempting to deal with developing the target, there has been no definite discussion on how this can be achieved.  In addition to this there are worries about the accountability aspect of such a long time frame. 

The political ramifications also have wide ranging consequences with many developing countries such as India and China unwilling to compromise their economic growth at the insistence of the Western governments.   So the long and short end of the discussion is that if the West wants an energy revolution from the developing world in order to combat climate change, it might have to fund it. 

Environmental campaigners are also concerned that many of the poorest nations who are the direct victims of climate change have not been involved in the current talks. The impacts of climate change are expected to affect disproportionately developing countries and the poor persons within all countries, thereby exacerbating inequities in health status and access to adequate food, clean water and other resources.    There are predictions that by 2080 an extra 600 million people worldwide could be affected by malnutrition. An extra 400 million people could be exposed to malaria. And an extra 1.8 billion people could be living without enough water.  It is expected that the amount that must be invested in order to avoid the worst effects of climate change is about 1% of the global GDP per annum.

Countries such as Bangladesh, Maldives and Sudan are very vulnerable and poverty is expected to increase and development to into reverse.  Bangladesh in particular is vulnerable  due to its low lying land and seeing increasing effects of climate change with the various cyclones and flash floods that have plagued it over the last couple of years.  One cant forget Cyclone Sidr which hit Bangladesh in 2007 and caused so much death and destruction.  Other cyclones have hit India and Myanmar in the past two years, the veracity being unprecedented.  Maldives is suffering from increasing sea water levels. 

Whilst these are responses to immediate problems, they are analgous to treating the wound with a bandage.  What is needed for effective long term sustainable development is to tackle climate change.

Climate change increases disaster risk in a number of ways. It changes the magnitude and frequency of extreme events6 (meaning that coping and response mechanisms and economic planning for disasters based on past vulnerabilities may no longer suffice) It changes average climatic conditions and climate variability, affecting underlying risk factors, and it generates new threats, which a region may have no experience in dealing with.

 If climate change adaptation policies and measures are to be efficient and effective they must build on and expand existing disaster risk reduction  efforts  And if disaster risk reduction approaches are to be sustainable they must account for the impact of climate change.

Faith Based Organisations, especially those inspired by Islam,  can use the basis of their origins to develop an effective response.  For instance by using Islamic teachings to offer an opportunity to understand the natural order to define human responsibility. In particular the concept of khalifah – vicegerents or representatives of God on earth and mizan – balance, can be used to reignite the  call to responsibility for the earth. The current environmental crisis is the result of long neglect on the part of humanity. The previous notion that human beings can behave with an idea of unlimited power towards nature is now questioned.   Thus these two concepts can be used to instill a move towards climate change adoption. 

Actions to address climate change falls under two broad themes:  preventing the worst extremes of it happening, and preparing for the inevitable effects that are already too late to prevent.  It is important that both of these are considered together.

There is a need to think seriously about the effects of climate change and more importantly about what can be done to address it.  The responsibility is collective  and not just dependent on government or Non Governmental Organisations.  It is the responsibility of all individuals to rise above their individuality and work towards the collective humanity.  There is no other greater responsibility than ensuring that climate change does not doom the world.

Amjad Saleem

References:

• DFID ‘Degrees of Separation – Climate Change: Shared Challenges; Shared Opportunities’, 2008
• Tearfund, ‘Linking Climate Change adaptation and disaster risk reduction’ , July 2008
• www.bbc.co.uk
• AMAN, ‘Consultation on Islamic Responses to Climate Change, October 2008

  

An Evening of Inspiration

It is not very often that one feels that they are a witness to a living moment of history. Last night was one of the rare privileges that I was accorded to see history in the making. I had the honour of attending the inaugural awards dinner for the Muslim Women’s Sports Federation (MWSF) held in one of the most iconic and prestigious places of sport, perhaps around the world, Wembley Stadium in the Bobby Moore Suite.

The evening was a rich cocktail for networking amongst senior people from the Football Association (FA), community leaders and journalists which bears testimony to the brilliant work of MWSF in establishing partnerships with some of the prominent mainstream organisations and individuals such as the Women’s England Football manager and the chief executive of the FA who was one of the prize givers. In it is a lesson for many Muslim organisations and community leaders who continuously strive for such recognition, but routinely fail in how to engage, develop and sustain such partnerships.

Ultimately though it was not only about celebrating the best of Muslim women athletes from the UK and across the world but shattering some age old myths about Islam and Muslim women with regards their ability. And this is where the crux of the evening goes to. Internally as well as externally, ‘experts’ line up to paint an ‘ideal’ picture of the Muslim woman in her practice, identity and appearance and how ‘constrained’ they are because of the way they choose to express their faith or the dress that they wear. We are told that Muslim women should or should not adopt certain lifestyles because this is the only way that they can get to express their equality. Yet what the MWSF awards evening proved was the exact opposite, that those Muslim women who are strong in their faith, identity and self assurance can develop the power to believe in themselves, and surpass their latent abilities to perform. Whilst award ceremonies like this are important for women in general, it is actually much more important for Muslim women, because for so long they have been pushed into a corner in terms of what they can and can not achieve. They have been told by many Muslims who have wrongly misinterpreted social and cultural practices into Islamic ideological and theological teachings that subjugate their rights and ability to express themselves freely. Equally there are many non Muslims who would think of nothing better than telling Muslim women that their faith, identity and especially the fact that wearing the hijab is oppressive and limits them in fulfilling their duties as women.

 Both spectrums are wrong as the only thing that can limit a Muslim woman is her ability, her belief in herself and her confidence in who she is. If she does or does not wear the hijab is of no consequence or even relevance. So the stories told by the award winners bear testimony to this. They see no obstacle from their belief or how they dress in getting to where they have got to or even proceeding further. They are trying to change the narrative and shift the paradigm from their own context, when it comes to Muslim women and more importantly it is being spearheaded by the youth.

Often the gatekeepers for the Muslim community have been accused of being elderly men, yet with MWSF, the baton is being held by young confident professionals who are equally proud of their heritage and faith but determined to contribute to this country. In this day and age we should not forget that women around the world still face a lot of problems and in particular the challenges for Muslim women are quite immense and that these awards are a drop in the ocean, but these awards and the work of the MSWF also remain pivotal in developing that sense of confidence in the younger generation that they count and are important. For young Muslim girls it gives them the space to be creative and the platform to excel. For the Muslim community, it should give them the confidence that the new generation of young Muslims are as strong in their faith and conscious of retaining their identity whilst engaging with the mainstream. For the mainstream non Muslim community, it should give them the confidence not to fear or feel sorry for these young Muslim girls but to understand that their faith and practice does not shackle them.

 A milestone was reached last night as Muslim women athletes announced their arrival in a grand fashion on the world stage, challenging myths, redefining narratives, correcting perceptions and shifting paradigms. In that moment of realising their achievements, I recall Bernard Shaw’s comments about ‘'Life is not a ‘brief candle.’ It is a splendid torch that I want to make burn as brightly as possible before handing it on to future generations' . MWSF and those who participated and won prizes last night are now the torch bearers of this new narrative.

Amjad Saleem

Why Should We Be Thankful?

Whether it is life or the matter, every aspect of creation is programmed to find its own balance for sustainability.

Those individuals who achieve balance in life are the happiest ones. Indeed, our happiness is directly dependent on fulfillment of our desires; lesser fulfillment yields discontentment.

So, the Buddha says, fewer the desires, lesser the sorrow!

Thanksgiving is a day to pull ourselves together and tie up the loose ends of life. Through the year we receive a lot of good from others in the form of words and actions, and many a times it is a one way transaction and remains incomplete.

For every good we receive, we have to offer our gratitude to the giver. Absence of a simple thank you creates an imbalance in the relationship and the spiritual energy. A mere thank you will tie the loose ends and restores the balance.

For every hurt we hurl on others, an equal amount of energy is depleted from us, and until we say sorry and repent genuinely, the energy balance remains low and the transaction remains incomplete.


For every action there is an equal and opposite reaction. As a spiritualist, I believe that for every wrong we do, an equal amount of energy is drained down from us and for every good we do, energy is recouped.

Life is a continual act of balancing between pain and pleasure. To lead a normal life, we have to maintain that equilibrium.

We are constantly receiving and giving energy, intake and output must be equal to have a healthy mindset. Otherwise, we are thrown off balance.

Ask Bill Gates whom God has blessed; he probably would say not enough! Ask the homeless, the answer would still be the same; not enough. Who has enough then?

Walk the Middle path, said Prophet Muhammad (pbuh), just have enough desires that you can fulfill them, happiness sticks with you. My mother used to say "don't stretch your feet beyond your sheet." In other words, stay within your means. Every faith and every family is enriched with such an advice.

More than any other holiday Thanksgiving brings Americans together despite their religion, culture or ethnicity. Everyone from an atheist to a Zoroastrian finds the time to be with family.

This particular tradition generates a sense of family cohesion. It's about catching up with each other, eating and watching the football game together. Indeed, it keeps the whole family together for most part of the day.

The bigger part of Thanksgiving is caring. It is a day to feel kindness towards those who are struggling with difficulties of life. It's a catalyst in uplifting our spirits and ought to bring out the best in us to relate with others.

Please carry a small piece of paper with you and whenever you find a quiet moment, make a list of all the people you want to thank. You will find a sense of relief in it.

Even if you don't call everyone on the list, you have already said your thanks by thinking about them. The tension of the action (good done to you) is released with your re-action of thinking about them or writing their name down and possibly calling them.

I thank every soul for contributing to my positive energy.

Mike Ghouse

Originally taken from here

Remembering Fred Shuttlesworth : The Fire Brand Preacher

Reverend Fred Shuttlesworth died as he had lived, fighting strongly yet always in the shadows. His death on October 5, 2011 was not only overshadowed by the passing of another transformational American icon, Apple founder Steve Jobs, but was also later overshadowed by the celebration of the unveiling of the Martin Luther King Memorial in Washington on October 16, a scene that is reminiscent of his confrontations with the charismatic civil rights leader.But those who knew Reverend Shuttlesworth say he was not out for recognition, and preferred to play the part of courageous warrior for the civil rights movement.

Yet, it was this blunt-talking preacher who braved beatings, bombings, and fire-hosings to propel the town of Birmingham, Ala., to become a beacon of the civil rights movement. In a magazine article in 1988, he famously declared his desire to shatter the walls of segregation in Birmingham and throughout the South, even if it cost him his life: “I tried to widow my wife and my children for God`s sake, because I literally believed that scripture that says `...whosoever will lose his life for my sake shall find it.` I had no fear, you understand.”

Many prominent African Americans believe that without Shuttlesworth, the civil rights movement would not have achieved as much. In fact, although not a household name, Shuttlesworth was as important to the movement as King was, acting as one of the two major axes of the Southern Christian Leadership Conference (SCLC). He led the campaign to desegregate Birmingham long before the arrival of King and was instrumental in bringing him to the city, which along with the town of Selma provided a backbone for the civil rights struggle. Despite being allies, there was a difference between Shuttlesworth and King, the former being a proponent for direct action and pushing towards confrontation and the latter being perceived as more conciliatory and someone who could better collaborate with white Americans. Nevertheless, the two of them together formed a dialectic that drove the movement forward.



Shuttlesworth's efforts were not without a price. By his own count, Shuttlesworth had been bombed twice, beaten into unconsciousness, and jailed more than 35 times.On Christmas night in 1956, Shuttlesworth was laying plans to lead a group into the white sections of buses, when approximately 15 sticks of dynamite exploded outside the parsonage. The blast destroyed his humble quarters, but he emerged unscathed. The next day he led 200 people onto Birmingham's buses.

With the bombing of the 16th Street Church by the Ku Klux Klan and the unleashing of police dogs and firehoses on demonstrators, the civil rights movement gained international prominence. The events led to the passage of the Civil Rights Act of 1964 and the Voting Rights Act of 1965 after the historic Alabama marches from Selma to Montgomery that year that Shuttlesworth also helped organize. These laws were the bedrock of civil rights legislation.

I never had the honor of meeting Shuttlesworth, but a few weeks ago, I visited Birmingham, Ala., and the Birmingham Civil Rights Institute (BCRI), where I encountered his story through people who had worked and marched with him and King. For me, as an outsider and non-American, the focus has always been on the legacy of King. This is what we are taught and this is what the media tends to portray. Yet as I learned more about the civil rights movement, I began to appreciate that the perseverance of the fight was due in part to Shuttlesworth’s humility. Despite being in the shadows, he remained determined to break through the barriers.

The story of the civil rights movement is characterized by the stories of individuals such as Rosa Parks, Myrna Jackson, King, and Shuttlesworth, all of whom sacrificed personal freedoms and privileges at great risk to their lives in order to improve the common good.

The story of Shuttlesworth in particular is one of a single man who stood up for principled change and persevered, in spite of the lack of public awareness. This lack of public recognition has since been rectified as his name is immortalized in Birmingham. A street is named in his honor, a statue of him stands in front of the BCRI, and three years ago, the airport was renamed the Birmingham-Shuttlesworth International Airport.

Shuttlesworth was the last of the civil rights movement's “Big Three,” alongside King and Reverend Ralph David Abernathy. His passing symbolizes the closure of a certain chapter of the movement, but by no means marks its end.

Since the 1960s, America has made enormous progress with regards to human rights, but there is still much to be done. The civil rights movement has new challenges to overcome, especially given the rise of anti-immigrant rhetoric and Islamaphobic sentiments. In addition, current international struggles, such as the Arab Spring and “Occupy” protests, are a testimony to the notion that the movement of people for civil rights and social justice is not dead, but perhaps has evolved into a different form. With the added advantage of social media, the movements now have the unprecedented ability to recruit and capture attention and mobilize for change more effectively than before.

Current protagonists would do well to look at the life stories of people like Shuttlesworth to understand not only the true sacrifices that are needed for success but also the humility and attitude in which to conduct their actions. What these stories teach us is that not only can change come from a single man, but also from individuals working together, striving to make a change collectively. This has to be done regardless of personal glory or ego. Ultimately, the ideal world is one in which we connect with other people, often beyond our immediate communities, and work together towards a single goal of fulfillment and well-being in an atmosphere of peace, compassion, and justice.

Amjad Saleem

originally published here

The English Riots - Where do we go from here?

The riots that have engulfed London and other major cities in the United Kingdom over the last week are finally receding in intensity but in the wake of the horrific scenes of violence, looting and arson that has left people shaken, the real issues look set to take centre stage especially as post mortems are carried out.

Whilst a lot of ground is being examined as to what the causes were, very little in my opinion is being said about where to go from here. Yet unfortunately, in the debate in Parliament following David Cameron’s speech, MPs seemed to skirt around the issues of tackling the degeneration of moral values in society instead choosing to talk about policy, funding and policing. It was as if the proverbial elephant in the room was ‘how do we tackle moral decline?’

So maybe it is not up to the politicians to take the first step. Perhaps it is up to us as communities and society who will have to swap markets for morals in politics, business and community life. We have to rediscover the moral agency that will allow us to apply universal ethics and values to our daily lives. This is not something that can be enforced by a government, but is something that has to be internally generated before it can be lived. For this, we will have to go back to the basics to develop a shared language of morals, ethics and values, which will feed into respect and understanding.

In essence, we will have to rediscover a spirituality of commonality which will allow us to recognise the common space and substance amongst all doctrines that will provide the fuel for social change and trigger action for the unity of humanity. This shared language will enable us to develop a set of ideals that continue to stir our collective conscience; a common set of values that bind us together despite our differences; a running thread of hope that makes this improbable experiment of reconciling and rehabilitation of vulnerable communities possible. These values and ideals will have to be living, which cannot find expression on paper or monuments or in the annals of history books, but which remain alive in the hearts and minds of people inspiring us to pride, duty and sacrifice. These living values will have to help us to build on shared understandings and should be the glue that binds every healthy society.

People might scoff at the naivety of this statement but the point is that we have no choice. We have got to a position where something new needs to happen. For too long, narrow interests have vied for advantage with ideological minorities seeking to impose their own versions of absolute truth.

In order for this to happen, as many people have already been talking about, we need to engage: with each other, at different levels and ultimately with the authorities. The Bishop of London talked about nourishing relationships in order to develop an understanding of right and wrong. I would go even further to say that an extension of nourishing relationships and engagement is the concept of linking and partnership for mutual learning. What we need is a change of paradigm of the post Second World War twinning initiative between towns in England, France and Germany which was done as a means to prevent future conflict in Europe through international friendship and solidarity at community level. What we need now is the development of partnerships in solidarity between towns, local authorities, schools, hospitals, religious organisations, youth clubs to not only understand each other but to strengthen communities, add to social cohesion and contribute to personal and professional development through friendships made and work undertaken across the partnerships. Whilst this is needed within the UK, it is also a feature that this should be undertaken between the UK and counterparts in the Global South.

The concept of linking and partnerships are increasingly important to people (especially those with counterparts in the Global South) because with the increasing global nature of the workforce; movement of industries and companies; the narrowing of the information border and the gradually interdependency we as a globalised community seem to be becoming, people (especially the youth) in the UK need to understand the cultural contexts of other countries so that they develop the skills to be employed in far flung areas; they develop the skills to interact with each other and ultimately they develop the skills to respect one another. It increases not only community cohesion within the UK but will also contribute to social skills and global cohesion.

Within this spectrum of partnership and linking, we cannot disassociate ourselves from the role of faith. As we talk about the development of new morals, ethics, values and spirituality, we need to consider faith and the role that faith organisations will have in adding to this new narrative. Faith provides a narrative and a space in which one can start to explore some of these discussions of ethics and morals. In many of the smaller communities (especially the minority ethnic and immigrant communities), faith and faith organisations play a pivotal role in responding to the demands and pressures of the local community, where they operate with local knowledge to address specific community problems. They are highly active in many fields of social service, healthcare, education, human rights, youth development etc. They are self reliant, capable of harnessing the communities’ manpower, skills and resources. They serve very often as role models; variously taking a stand against corruption, developing infrastructure, delivering “sharp end” programmes and offering relief, healthcare and educational resources- where they would not otherwise be found. They are invariably unswerving in their zeal and commitment and many organisations work entirely voluntarily in a spirit of service.

We need to realise that each of us (with our own faith, culture and community spirit) bring something to the table. Only by coming together can we ever hope to move out of our silos and attain a much more cohesive community that better understands, respects and accepts each other. We need to collectively work such that breeding violence, hatred or disdain is illegitimate. We need to ensure that our youth are given accurate information about other traditions, religions and cultures. We need to encourage a positive appreciation of cultural and religious diversity and to cultivate an informed empathy with the suffering of all human beings.

Amjad Saleem

This is a summarised post of an article originally published here in the website of the Journal of Inter Religious Dialogue

A Hopeless Existence

In 1989, Mohamed Lateef had just got married and had taken ownership of a rice farm and was looking to settle down to a quiet life of farming and raising his family. That dream quickly shattered in 1990, when Lateef and 70,000 other members from the Muslim community were forcibly evicted from Northern Sri Lanka by the LTTE, only taking with them minimal possessions and limited amounts of cash with everything else being confiscated by the Tamil Tigers.

Without knowing where they were going, these desperate people moved south in whatever mode of transport they could find. Most of them trekked miles and miles, days on end with many perishing on the way. Eventually Lateef and the survivors found themselves in Puttalum, a town with a sizeable Muslim settlement. There they were received by the locals and housed in makeshift refugee camps.

Twenty one years on, and Lateef is still in Puttalum with his family, living in the makeshift refugee camp, in a coconut-leaf hut affording little respite to the elements, relying on daily wage earnings to support his family which has now grown to include 3 children, the oldest being 15, all born in the Saltern Internally Displaced People (IDP) camp in Puttalum.

“I don’t think about the past. It just makes me sick. There is no future for me to think about. I gave up thinking about the future a long time ago. I just think about the present and how I can give my family at least two square meals a day,” he says wearily.

This incident has been largely forgotten in the annals of the Sri Lankan conflict. Successive governments have failed to provide adequate reprieve and support for the displaced who find themselves in a political wilderness without much of a voice despite having representation in the government. Problems with education, proper shelter and sanitation plague the camps and so the displaced people are dependent on menial jobs or handouts from philanthropists or the government and humanitarian organisations. On top of this, it has also become a delicate commercialized, criminalized and corrupt political scene.

“Yes we get support” remarks A.B. Niyas, the camp leader of the Saltern IDP camp, cynically. “Every so often we get the refugee tourists, who come and see us, take photographs, give us some money, promise additional help and disappear.”

Puttalam still houses approximately 100,000 displaced persons across 141 welfare centres, from the five districts of the Northern Province. Over the recent years, Puttalam has also played host to some Tamil and Sinhala IDPs who have been driven away from their homes in Batticaloa and Trincomalee. The town is beginning to buckle under the pressure of hosting a large IDP population.

Recent incidents in the town have exposed these cracks. There is now a new fear that tensions between the area's original Muslim inhabitants, who have grown tired of the newcomers taking their jobs and, increasingly, buying their land, could lead to further crisis.

"We did all we could for them when they first arrived," says Naleer, an amiable businessman and Puttalum Resident. "But they're placing an unbearable strain on resources. They work cheap, so they've taken people's jobs. They take education, healthcare, too. They are supported by the government and INGOs on top of this. We do not get anything from them. The situation has created a lot of hate." Many critics go on to say that the refugees are perpetually in this situation of desperation without doing much to help themselves, since they know that there will always be sympathetic support.

This is a charge that M. Rahman, an activist from a local CBO set up by the displaced people refutes. “We just want to go back home. We don’t want to live anywhere else. We are from Jaffna or Mullaitivu. We lived side by side with our Tamil neighbors without much problem. We want to go back to that”

Until the 1990 incidents, the communities co-existed fairly harmoniously in the north. Eighteen years after the evictions, the displaced Muslims still speak affectionately of their old Tamil neighbours and given the chance would return back to their home towns. 34-year-old Fatima Shafeek, a mother of two, vouches for this. “I was born in Jaffna and that will always be my home. If I am given the chance I will go back“

After the Ceasefire Agreement was signed in February 2002, a number of these displaced families returned to their homes in the North only to find their houses occupied by displaced Tamils, or rebels, or destroyed. Those who stuck it out once again left back to Puttalum when the security deteriorated.

As for Lateef, what does he make of the situation? Well just ask his ten year old son Mujeeb where home is. He will reply that home is the coconut-leaf shanty in a camp in Puttalam.

So as the world celebrates World Refugee Day, 21 years on from when they were first evicted, the flame of hope needs to be reignited for these forgotten IDPs of Puttalum, to one day find resolution to their problems.

Amjad Saleem
----------

a slightly longer version of this was posted on Groundviews

Living with each other's differences

The story of the ‘The Imam and The Pastor’, is one that needs to be revisited to fully comprehend the concept of the need to move beyond the concept of a clash between each other to reaching out and developing an alliance with ‘the other’.

Emerging from the 1990s in Northern Nigeria after being in the frontlines of confrontations between Christians and Muslims which saw the killings of thousands in inter-religious warfare, Imam Muhammad Ashafa and Pastor James Wuye are two of the most unlikeliest of allies, forging new grounds with their Interfaith Mediation Center, responsible for mediating peace between Christians and Muslims in Nigeria's Kaduna state.

They both came out of the heart of the religious teachings of their communities (Imam Ashafa was once committed to the total Islamization of Nigeria and Pastor James to its total evangelization) and were sucked into the religious conflict, becoming bitter enemies, determined to kill each other. Pastor James recounts that ‘My hate for Muslims had no limits’ whilst Imam Ashafa says that ‘We had a zeal to protect and revive the glory of Islam’.

Joining rival militias and fighting against each other, the Pastor had his hand hacked off while defending his church against Muslims and the Imam had his spiritual adviser and two of his brothers killed by Christian extremists. Imam Ashafa recalled that time ‘ For 48 hours, we were killing and maiming each other. Each of us were fighting believing that we had to defend our faith’.

In 1995, a chance meeting between the two at a mediation conference held under the auspices of the Kaduna State Women’s Commission, saw them discovering a lot of commonalities between themselves. This started their journey towards healing and forgiveness. They each began to question the cost of violence, reverting back to their scriptures for guidance on common approaches. The culmination of this was the Interfaith Mediation Centre which has been described as a prototype of global conflict resolution. The journey has been a tough one. They were labeled as betrayers by their own people and when they visited each other’s religious institutions, they were met with suspicion. Their personal journey was equally tough. Moving away from hating each other was a hard one. The turning point for Imam Ashafa came when he heard a jummah khutbah about forgiveness and the example of the Prophet (PBUH) who forgave the Quraish upon the conquest of Makkah. For Pastor James, it took him three years to really overcome his hatred. He says that sometimes when they would be travelling together, even sharing a room, he was sometimes tempted to try and suffocate Ashafa in retaliation for the loss of his hand. However it was with the sickness of his mother and the support shown by Imam Ashafa that Pastor James began to really embrace the concept of reconciliation. He was further helped by the words of a fellow evangelist: ‘You can not preach to someone you hate. You must begin to forgive them for every hurt against you.’ The two men are now working together and more importantly helping to empower others to understand and rejoice in the commonality in the faith of others and to speak of those faiths with the respect they deserve whilst remaining faithful to their own religions.

The story of Imam Ashafa and Pastor James is one about the power of the responsibility placed upon the shoulder of the individual to take the lead in becoming a true citizen of the country and of the world, where he / she can rise above their narrow confines of individualistic concerns to face the broader concerns of all humanity and to redress the contradiction of society. This is not just something that should be left to the politicians or the institutions but really no one can be ruled out having a part in contributing. Ultimately the contradiction of society will be redressed when people come together confident in their universal principles; strengthened by their common values; defenders of pluralism in their society and respectful of identities of others, which means that they will take up the challenge of joining forces in a revolution of trust and confidence against the tide of discrimination and intolerance and poverty.
Their journey of forgiveness and reconciliation is about taking an individual responsibility to create a safe space for people to talk and share ideas. This safe space entails not only moving beyond victimhood but also being cognizant of the past (accepting and facing up to the past honestly)

The story of the Imam and the Pastor shows that strong ethical commitment in religious traditions can sharpen identity politics but more importantly can form the basis of inter and intra faith collaboration. Thus religious pluralism can not only lead to an absence of violence mainly due to better understandings and interaction but it opens a space for discussion, dialogue and engagement. In short, we must learn to listen closely to one another, not simply because it is polite, but because it is just possible that we might learn something important about ourselves, and build a better global village in the process. This is perhaps the greatest lesson we can get from the story of the Imam and the Pastor.

Amjad Saleem

This is an edited version of an article originally submitted for OnIslam. Please click here for the article

Understanding the Need to Talk

The moment was poignant. A Buddhist Monk in Sri Lanka addressing a group of religious leaders in Tamil. The meeting was held by the North East Interfaith Forum at the Mahatma Ghandi Centre in Colombo in January 2011 to discuss practical actions that religious leaders could take towards post conflict reconciliation in the country.

For a country that has been ill at ease with the close relationship between Sinhala nationalism and Buddhism, the feat of a Buddhist Monk being able to converse in Tamil should not be underestimated. Sri Lanka is emerging from a conflict that has been rooted in a difference of culture, language, ethnicities and ultimately religion. Ultimately it has been rooted in miscommunication and misperceptions.
Hence any steps towards reconciliation would have ultimately started with the need to address miscommunication and misperceptions. The acknowledgement of the need to speak in a common language (either one that is neutral or the language of the ‘other’) is a first step.

Though the conflict was not directly related to faith, because of the inter relationships between culture, ethnicity and religious belief, faith has ultimately become a theatre in which the conflict has played out (your faith intertwined with your ethnicity has often highlighted your support for or against the conflict). Thus the coming together of the religious leaders was symbolic in attempting to arrest the misperceptions surrounding the role of faith in causing the conflict. The role of the religious leaders should also not be underestimated because for millions of Sri Lankans, religious leaders hold an influential role in their lives. By gathering together to express solidarity, the religious leaders were conscious of the influence they could hold on others.

In their deliberations, the religious leaders touched on many issues of concern for them which they felt they needed to address. What was also significant was the realization to move away from just rhetoric and to address burning issues of concern between them.

The deliberations touched on 6 aspects that was felt to be important to the group:

1) The realization of the need to move from an atmosphere of clash to an atmosphere of alliance. In other words, the first step towards understanding and reconciliation is the need to take a conscious decision that the moment for conflict is over. If anything the transcendental moment of lucidity has meant that there needs to be an alliance to move forward.

2) The realisation of the need to acknowledge the 'other'. This in effect means that importance is placed on someone who is 'different' to you. The Buddhist Monk speaking in Tamil provided an opportunity to recognise Tamils as a significant player in this process.

3) The need to move beyond victimhood. Very often it is easy to play the victim and to say that everyone is against us. However this does not get us very far and we become isolated and distrustful

4) The need to take responsibility. Playing the victim means abrogating responsibility for one's actions and blaming everyone else apart from yourself in what has happened to you.

5) The need to create a space. This can not be underestimated, as a space opens opportunities for dialogue and starting the process of understanding each other. The space for discussions is what has somewhat been constrained in the past

6) The need to acknowledge the past. This is an important step as it gives credence and importance to every stakeholder. The past should not become a ball and chain for the future, but it should be understood in order for us to move forward but not allowing the negative feelings associated with the past to weigh us down.

These 6 steps are somewhat a progression in terms of ideas as they represent certain milestones in people's journey's towards reconciliation. The mere fact that religious leaders are now taking the initiative to get involved highlights how important reconciliation is for the country away from the political nuances of the corridors of power. The religious leaders had assembled to share a declaration of solidarity in calling for a new environment to establish village level action committees in order to address grass roots issues. As they deliberated over key action points, it was clear that they were united in one thing: the need to develop a new vision for the country.

This in itself needs support.


Amjad Saleem

Politics of Aid

The ramifications of the BBC world service report on the distribution of aid during the Ethiopian famine in the early eighties, shows no sign of abating. With the very public clash between Rageh Omar and Bob Geldof taking place last week in the Guardian, Sunday newspapers carried articles of how Bob Geldof has demanded the heads of the BBC personnel involved with the report.

Understandably Bob Geldof is upset. For millions of us, he epitomised the efforts to save millions of starving women and children and probably put the whole concept of aid and international charity giving into a public arena. I know for me, it was one of the first instances which motivated me to get involved in humanitarian work and is one of the reasons I hold Bob Geldof in the highest of regards.

However, I feel that in this instance, he should not feel too bad. Of course the inference of the numbers actually making it to the recipients hands is something that does need to be investigated particularly as people gave in good faith, but the fact of the matter is that you cannot divorce aid from politics and that in some ways there is some element of truth to the reports. Having lived in Ethiopia, it was an open secret that some of ‘Live Aid’ was used by all sides in the conflict to sustain and prolong the war. And unfortunately, this is not and will not be first time this has happened. As many current and former aid workers will tell you, you have to deal and engage with this reality on the ground and sometimes, the engagement is about tacit support whether you like it or not.

The fact that aid agencies are ‘apolitical’ has been made even more difficult by the war against Saddam Hussain's Iraq in spring 2003 which was a striking example of the mixing of military and humanitarian action. As the United States administration made clear, the military campaign aimed at bringing down the regime was to be accompanied by the delivery of humanitarian aid to win the hearts and minds of Iraqi people and make them accept the occupying force thereby changing the whole rhetoric on humanitarian relief.

Thus the sad aspect is that despite the best intentions, undoubtedly aid will become involved in politics and if you are working in regions affected by war, the politics will be dirty. This is something that everyone (particularly donors) has to realise and come to terms with. The quicker that people understand that, the less pressure will be on humanitarian organisations and individuals to deal with the consequences.

So the question should be ‘when is it alright for this to happen and when is it not?’ This is where the confusion creeps in. There seems to be a mixed response to this internationally.

Agencies who used to work in the former ‘uncleared areas’ in Sri Lanka controlled by the Tamil Tigers will tell you that they had to deal with a separate administration, pay separate taxes and in effect had to prop up the LTTE administration despite the banning of the LTTE as a terrorist organisation internationally, if they wanted to get aid into the areas of need. Yet very few of them have been castigated internationally for doing so.

The story is very different for those organisations working in Palestine in particular Gaza. In this context organisations doing the same thing and working and dealing with different aspects of the Hamas administration such as hospitals or schools have been sidelined for supporting ‘terrorism’.

So there needs to be a change in the attitude and a consistency in approach. This is not about casting aspersions on the majority of humanitarian agencies who work without any agenda just trying to accomplish their mission of getting aid to the most neediest of people. They have to work under the most difficult and trying of circumstances and need to be supported. In recent times, despite the best efforts of ensuring transparency and accountability, aid organisations will inevitably face the challenge of working in politically complex situations. It is important for governments to ensure that these systems and regulations are in place to allow these organisations to work freely and fairly.

Ultimately aid doesn’t recognise borders and institutions and as such should be allowed to be as apolitical as possible not withstanding the political realities and complexities on the ground. Whilst the BBC report was disturbing and does need to be clarified, it does highlight the challenges faced by many people and organisations and highlights the need for the naiveté that exists in charity giving to be shed. Ultimately, Bob Geldof should take heart from this incident, that once again he has highlighted to the public the immense challenge in not only ensuring that money is raised and spent but that it is also intertwined with the political realities of the day. This education is invaluable and serves as a good reminder to all of us of the problems and challenges faced on a daily basis on the ground by those courageous aid workers forced to take difficult decisions. As such our support does not waver but in fact it grows.

Amjad Saleem

A Lesson in Compassion

Robin Sharma once said that 'every person that you meet every day is a teacher of sorts'. I never truly appreciated what he meant by that, until the other night, coming back on the tube, a young man in his early twenties threw up in front of me, just narrowly avoiding my shoe but making a mess on the floor around him. The people around him quickly got up and moved to the other side of the carriage or even into another carriage. Somehow, without thinking I followed them but felt uneasy. I looked back and saw this poor guy who was clearly feeling unwell and slightly embarrassed with his head down, vomit around him and on his clothes. For about 5 minutes he was like this as people entering the tube saw him and moved away.

That is until a lady walked in with her grocery shopping, saw the mess and young man and without a moment's hesitation, went down and sat next to him. She offered him a tissue to wipe himself off, spread her newspaper that she was carrying on the floor to cover the vomit and gave him a drink and a shopping bag in case the guy would throw up again. She then proceeded to talk to the young man and you could see his mood lift.

In that split second, I realised with humility that this lady and young man had taught me a valuable lesson. The lesson of compassion and love for a fellow human being. I became and still remain ashamed that I did not do what that lady did. To rise above the pettiness and arrogance of the material world and go to the aid of someone in need. This for me was the greatest test of spirituality than anything else.

You see most of us who are from one faith or another, boast about how great our faith is. We look down on others because they are somehow less religious than us. However what this lady did is a great lesson for all of those who profess to have faith and to be practitioners of that faith. We remain intellectually arrogant when we talk about the virtues of charity and caring that our particular faith preaches. However when push comes to shove, how much do we actually put it into practice? Of course, it is one thing to give in charity or volunteer for a good cause. Yet the true nature of realising our spirituality and closeness to the Creator is when unexpected circumstances arise and we are forced to react without any premeditation. This is the ultimate test of our closeness with the Creator and our strength in our faith. How do we react? Do we remember God? Do we act in a way that is pleasing to Him? In a saying of the Prophet Mohammed (peace be upon him) it is said that 'God will tell man on the day of Judgement, that I was ill and you did not look after me. Man will respond, how can you be ill oh God? to which God will reply, such and such of my servants was ill and you did not look after him' and so on.

This brings me to the second lesson that I learned that night. That is I finally understood the concept of compassion. I have been struggling with the concept of compassion ever since I heard about Karen Armstrong's Charter for Compassion. I could never truly reconcile the theoretical aspects of compassion as outlined in religious scriptures and daily practice. She says that 'Compassion impels us to work tirelessly to alleviate the suffering of our fellow creatures, to dethrone ourselves from the centre of our world and put another there, and to honour the inviolable sanctity of every single human being, treating everybody, without exception, with absolute justice, equity and respect'. What does this mean?

That night, that lady taught me the true meaning of compassion 'do unto others as you would like them to do unto you'. In that split second I recognised that compassion is about the ability to put ourselves in other people’s shoes and to “experience with” the other.

If we reconcile ourselves with religious scriptures like the bible for example, where we are reminded in Isiah 58 6-7 to loosen the bonds of wickedness and to undo the heavy burdens, to let the oppressed go free, to share your bread with the hungry, and that you bring to your house the poor who are cast out; when you see the naked, that you cover him or what the Prophet Mohammed (peace be upon him) said “You shall not enter Paradise until you have faith, and you cannot have faith until you love one another. Have compassion on those you can see, and He Whom you cannot see will have compassion on you”.

Then we see that a world which makes sense, is a world in which we connect with other people, often beyond our immediate communities and experience, and show them compassion and love with our neighbours.

The Prophet (peace be upon him) said that ‘no one is a believer if you go to bed whilst your neighbor is hungry’ “Feeding the empty stomachs 40 doors to the right and left' The parable of the Good Samaritan also addresses this tricky issue of “who is my neighbour”, concluding that it has nothing to do with belonging to the same community or ethnic group or class but everything to do with compassion and mercy.

So where does this leave me with the lesson that I learnt that night? Compassion is about the grander things. it is about respecting and accepting the humanity of people. it is about doing something with no expectation of a return. I suddenly recalled a verse from the Qur'an (92:18-21) where God says 'Those who spend their wealth for increase in self-purification and have in their minds no favour from anyone for which a reward is expecting in return, but only the desire to seek for the Countenance of their Lord Most High, and soon will they attain complete satisfaction'. In an era of secularism, consumption and materialism, this is quite a difficult concept to fathom.

The third lesson I learnt? Every day, life will send you windows of opportunity. Your destiny will be defined by whether you choose to open the windows. Compassion is not about the big things. It is about the little things. It is about responding to whoever is in need, without a moment's thought, because they are in trouble and as a brother / sister in humanity, you have to help them. This ultimately is the teaching of all great scriptures.

Amjad Saleem

Will there be a ‘change’ in Sri Lanka?

On the 26th of January, Sri Lankans will be heading to the polls to elect a new President. Given the pre poll violence that has overshadowed the campaign so far, it is evident that this has not only been one of the most bloodiest elections in recent history but it is also evident that the results will be carefully monitored both local and internationally.

Yet the process of elections in Sri Lanka is a superficial attempt to paint a picture of democracy in action. For the last 60 plus years, the two main parties between themselves have held power with very little difference in policy, approach and effect. There has been a trend of ‘political upmanship’ where the main opposition party would wreck attempts by the party in power to ensure that the country would not benefit from decisive decisions made at critical junctures. As a consequence,when rival parties came to power, they tended to undo what has been done by the previous opposition government much to the detriment of the country.

Hence, this election rather than focussing on policies or issues or anything of substance, ability and reality, has boiled down to how many false promises, allegations and counter allegations can be made to convince the naïve voter. Support has thus been garnered based on much one can get out of each candidate, and so there have been crossovers and counter crossovers (from each party) like musical chairs, as ‘horse deals’ ensure that politicians and their supporters needs are met.

The politics of Sri Lanka is actually a Shakespearean comedy of errors. Where else would you find one of the chief architects of the final conflict pitted against its chief engineer? Where else would you find almost laughable unholy alliances? For example, you have the JVP, who are seen as a Sinhalese Nationalist party, pitted with the very party who brutally crushed them in the 1980s, against the very man and party they helped to bring to power in 2005. Then, the headlines were very different as President Rajapkase was accused of being a Sinhalese hardliner. Circumstances have now changed and former allies have become enemies and former enemies have become allies with accusations being thrown between the two sometimes bordering on the point of absurdity in some cases.

Yet this kind of unsubstantiated cross-vilifcation is not just the past time of the candidates and their key backers. It seems to be an affliction of the ordinary Sri Lankan who has the uncanny ability to pick up lies and spread them around, often adding their own creative spices to the mix. The result is a ‘Chinese Whispers’ game of immense magnitude.

There seems to be very little appetite for any intellectual analysis of the situation on the part of the general public, especially those that live in Colombo, which is as far removed from the realities of the country as it can be. Everyone is advocating for a change, tired of the cost that the conflict has inflicted upon the nation, tired of the corruption of the political system, tired of how Sri Lanka has become as a nation and society. But you dig a little deeper and you notice that frankly despite all the illusions of grandeur, nothing will change. Speaking to people in Sri Lanka, there are only two camps. Those who want the incumbent and those who want the main opposition candidate with very little room in between. There is not really a middle pat h or alternative and no avenue for a middle path, as the recent violence at the polls have shown. Those that advocate it are a silent majority on the sidelines. Yet dig further and you will find that people have absolutely no clue as to why one should vote for the incumbent or the opposition. ‘Well we need to get rid of Mahinda so that is why we want Sarath’ has been the most common argument that I have heard. ‘Mahinda liberated the country from war and Sarath is a traitor’ has been the other one. No one talks about the policies.What of their policies? How are they going to take the country forward?

Of course, because no matter who wins the presidency, he will have an uphill struggle on his hands. First there will be the task of resettling all the displaced people from the 20 years of war, and focussing on rebuilding the war torn north and east. There will be the task of ensuring a political solution to the grievances of the minorities in a way that ensures that the country moves forward after 20 years of conflict. There will be a need to contain the Sinhalese Buddhist elements who seem intent on hammering the Sinhala nationalist identity home. However more importantly there will be the task of arresting the moral and intellectual corruption that seems to not pervade the political scene but has also seemed to have trickled down into society as a whole. Yet neither of the main candidates has presented a clear proposal for the reconciliation and integration of the society.

This then begs the question; will there be a change if the main opposition candidate is voted in ahead of the incumbent? Whilst a new face will get into the driving seat, the vehicle and direction will be the same. The paradigm will not have shifted!

Therefore the concept of being ‘principled’ by picking either the incumbent or the main contender becomes laughable. Both these candidates and the parties and alliance they represent are two sides of the same coin and at this critical juncture in Sri Lanka’s history may not be able to offer anything of value for taking the country forward especially as it moves towards post conflict reconciliation and reconstruction. Picking either one of them would be at best, frantically grasping for a last minute consolation prize and it would be based on a limited understanding of the ground realities and ingrained prejudices. There will be nothing pure or principled about the choice.

If people want to make a principled choice and vote for ‘change’, then there will need to be a paradigm shift . Variations on the same old themes should not be the order of the day. They will have to make a radical choice on the candidate that they choose. There are 18 other candidates in the running, but are all dismissed, because they have no chance of winning. This is not the point. The point is that you vote for an alternative because you want this change without compromising your principles. Some commentators have even advocated to spoil the vote, if you can not find a decent candidate who voices the concerns of those without voice or those whose have been robbed of voice or have had their voices purchased . This might seem to some a bit extreme but under the circumstances in Sri Lanka, extreme measures are called for.

Regardless of who wins in the election, no one doubts that now is the time for reconciliation. Petty rivalries will need to be forgotten. Past grievances will need to be looked into and addressed. This requires the support of all concerned from within Sri Lanka and outside of it.

Amjad Saleem

Guest Blog: Why Interfaith Dialogue?

I saw two groups demonstrating against the Parliament of World Religions at Cape Town University in South Africa in 1999. One was of white Christians and the other of Indian Muslims. They were standing apart from each other despite their common cause against the Parliament. What probably inspired them to oppose the Parliament was also that which kept them away from each other.

After a couple of days, I noticed that they were standing closer to each other and even talking to each other. Ironically, it seemed like the Parliament had even forced its opposition into dialogue.

Silence may not kill, but dialogue definitely heals.

The two groups of protestors thought the Parliament was attempting to create a new faith. This was not true. Those of us who had convened in South Africa that day were and remain proud followers of our respective faiths. However, we also believe dialogue among faiths is essential for the benefit of all.

Almost daily, our news media hits us with a barrage of negative news about Islam and Muslims. This explains why a large number of Americans hold negative views about Muslims. This negative opinion is not just a statistical reality but it has some real life implications. But the poll that confirmed this dislike for Muslims in the United States also noted that there are a large number of Americans who continue to hold a positive opinion of Islam and Muslims. They are the people who have met a Muslim in real life. That is power of dialogue.

In Chicago, I have seen how interfaith conversations have led to churches, mosques, and synagogues working together for real civic change. Illinois used to ranked 47th among states in terms of healthcare. Today, it holds second place in the nation, thanks to the power of interfaith dialogue engaging each other in action.

The Parliament of World Religions is in essence a big conversation. About 8,000 people are expected to gather in Melbourne, Australia at our next meeting this December. They will spend one-third of their time sharing information about their faith -- honest, straightforward perspectives from believers, not pundits or detractors. They will spend the next third of their time talking about the state of their relationship with people of other faiths, interfaith that is. The last third of the time will be used to discover concrete ways to change the world with a focus on poverty, climate change, the rights of indigenous people, and peace.

Climate change, hunger, and peace are issues that concern all of humanity. These challenges are also large enough to require focused attention from all religions and spiritual traditions. But how can faith help when people of faith are not in conversation with each other? Dialogue is crucial for the tremendous changes needed for humanity to move forward, especially today, where conflict and war have become a lifestyle for millions around the world. We cannot promise that we will resolve all of the conflicts. But we do believe that dialogue will reduce the chance of warfare and increase the possibility of reconciliation. It was a series of dialogues that Nelson Mandela started with his captors at Robben Island that convinced them of a brighter, apartheid-free future for both whites and blacks in South Africa.

Dialogue opens minds and the human touch opens hearts.

With open hearts and minds, the Parliament's participants will be returning back to their neighborhoods in our shared global village enriched with new experiences, new friendships, and new success stories after a joyful six-day long intensive listening and learning experience. Many of them will be making their personal commitments in writing on how they plan to change the world.

by Abdul Malik Mujahid for patheos.com
Imam Abdul Malik Mujahid is the Chair of the Council of World Parliament of Religions

Originally published here

The Dalai Lama

On closing the World Parliament of Religions on the 9th of December after 6 full days of deliberation, discussion and celebration, The Dalai Lama challenged the participants to put what they had discussed to action. In order for love and compassion to become a reality, he said that there would need to be a new type of 'secularism' - not a secularism that denies the importance of religion but one which respects the practitioners of all religions and of none.

'Beliefs may differ, but the core practices of love and compassion are common in all traditions' he concluded.

The Dalai Lama's comments put an end to a highly successful gathering where the theme was on coming together despite differences to show unity in common challenges.

This was my first time to see the man up front. There is a certain public persona that is built up around public people like him, but when you see him in person, you realise that this is a man of extreme humility, love and surprisingly humour. With his perceived innocence and ability to crack a joke, the man was able to win the hearts of all in the audience.

Amjad Saleem

Music as a source of inspiration

I have always been a fan of Zain Bhikha. His music is very soothing and inspirational. The best thing though is his humility and down to earth attitude. He is probably one of the Muslim world's biggest stars and icons

Yet I saw an entirely different side to him today. I saw him move an audience made up of entirely non Muslims singing (and even dancing) with him as he crooned his timeless classics mainly Muslim and South African songs. It was amazing for me to see him spread more information about Islam than any talk or conference I had been to. Some of the people I had seen moments ago being engaged in heated discussion about aspects of Islam with people outside the door, yet, this had all been forgotten .

As Zain sang songs in praise of God and His Final Prophet (Peace and Blessings be Upon Him), the audience followed suit, singing in tune with him.

At that moment, I realised that the power of music (and entertainment) such as what Zain was promoting was needed in order to break the walls of ignorance, promote dialogue and help with understanding

They just don't seem to get it

Over the last couple of days there have been a few protesters hanging around the convention centre. Their protest? Well it is not quite clear.

One group was against the concept of Islam or at least militant Islam. They had taken a misquote from the current Turkish Prime Minister in 1997 on moderate islam or the lack of it (the prime minister was arrested for this and subsequently recanted the statement before embarking in mainstream politics) and had 'intelligently' printed out posters that had been used by the UDC in Switzerland in their campaign to stop the building of mosque minarets. So they were walking around the convention centre waving posters showing muslim women in black niqabs overseeing the land of switzerland, painted with minarets in the shape of missiles. So you go up to the individual and try and engage him in conversation. Obviously the reason he is doing this is to spark some sort of response. You would think that right? Here's the thing, it hasn't been thought out very well since the moment that you try and engage in some polite conversation like 'so what are you protesting about?'or 'what do you know about islam?' , there is suddenly an air of resistance and confrontation. 'Well Islam is a fundamentalist religion and we have to expose this' comes the reply. The aptitude for dialogue and understanding suddenly thins out and when you ask 'what do you think this conference is about?', you are met with blank stares.

This was the same reaction I got when I approached a group of people protesting outside the conference centre about how 'Religion had failed and the only answer was with Salvation through Jesus Christ' or the group that was protesting 'how religion had failed and atheism was the only way' or the group that was trying to sell Bhagvad Gitas as Hinduism was the only way. You ask them all 'why do you think this conference is taking place?' and you are met with the same clueless expressions. Obviously they have come with a preconceived notion of what the parliament is about.

in fact another blog mentioned how in a similar conference in Johannesburg, two groups that were protesting ended up speaking together. So what they were protesting about and against, ended up bringing them together.

They dont seem to get the parliament. it is not about propagation of one's own faith and encouraging people to convert, but it is about enhancing one's understanding as well as improving your perceptions.

if these people had actually spent more time trying to attend the sessions than try and convince people of how bad the session was, they would have come to the conclusion that this type of conversation is in demand.

Amjad Saleem

Some Uncomfortable Realities

I guess it was bound to happen at some point during the parliament. Someone brought up the issue of Gaza and the issue of Israel vs Palestine in a panel discussion today and some of the jewish members of the audience took exception to what the gentleman said. It also didn't help that the gentleman who made the comments was a Muslim thereby adding fuel to a tense situation.

I guess in an event such as this, contentious issues will need to be developed, but the question is how can we talk about understanding each other's religions and spiritual viewpoints whilst negotiating the tricky contentious issues that people have?

So far no one has really discussed it or perhaps has wanted to discuss it. However, Anwar Ibrahim during a dinner to local Muslim leaders in Melbourne on the 4th of November was eloquent when he said that the success of the parliament would not be only judged by people coming together to celebrate views of commonality, but would be in the ability to intelligently and intellectually discuss contentious issues on a mature level whilst agreeing to disagree. This ability to discuss issues of difference, accept that difference and still move on, is tantamount to a mature attitude towards respect and understanding.

There are many issues that will fall into this category of contentious issues, whether it is political like the Israel / Palestine conflict or theological like the Sunni / Shi'a difference or the persecution of baha'is in Iran or any other issue such as the attitude of religions to sexuality discussions or the role of women. Whatever the case may be, it is imperative that the parliament allows for a free and frank discussion on these topics so that better understanding is obtained.

often it will be the case that consensus will not be arrived at, however it is also good to agree to disagree and then to work on the common issues in the hope of arriving to a consensus regarding disagreements.

Whilst the discussion on the Gaza issue in the end fizzled out with both sides having a coffee and agreeing to disagree, it does highlight the need to have these types of discussions in an attempt to shed greater light on contentious issues. The hope is to not to come to an agreement or resolution of the issue but more to understand each other's position

Amjad Saleem

The Feast

Well the parliament is truly underway and the colours, clothes and the variety of religious practices are truly an appetizing morsel for one starved of spiritual enlightenment.

Despite whatever faith one belongs to, being able to listen to some of these global spiritual leaders in whatever panel discussions they have been involved in has been for me akin to attending a banquet of some of the most richest foods. From this, I have taken concepts of meditation, diet, patience, non violence and how to truly understand the other person.

What has been refreshing has been to sit down and engage openly with people of different faiths in an attempt to find out more about our ignorance of each other. This has been one of the highlights of the event so far.

There are many questions people have of Islam for example which people have been coming to me about and some of them are genuinely due to a lack of knowledge. Hence it has been good to be able to sit down with them and talk to them about some of their fears.

Walking within the conference halls, it is not surprising to bump into Dr Hans Kung, Anwar Ibrhaim, Shri Ravi Shankar or a native American leader. These chance meetings and 5 minute conversations definitely make up for the time and cost of coming all the way to Melbourne.

Amjad Saleem

Setting the agenda for cooperation

The scene was as touching as it was poignant. A Jewish rabbi running across nearly half of the room to embrace his imam friend as they met for the first time in 5 years. Oh the fact I regeretted not having my camera to witness such a kodak moment.

For the first time, I understood the power of the parliament. Here was truly an opportunity to embrace one another and truly forge relationships with each other across the great differences that exist between us. So you had priests and others attending the Friday congregational prayers whilst you had ladies in Hijaab and Imams attending programs presented by Jains and Native Americans. All in this spirit of cooperation

Shri Ravi Shankar in the opening plenary said that we can not negate the other person just because he/she is different to us. We need to be able to embrace and learn from each other. This is perhaps the greatest power of the parliament. Perceptions can be remoulded and stereotypes can be broken.

The film 'New Muslim Cool' can explore how a Latino American musician can convert to Islam and face the numerous personal and societal challenges on this journey or 'Not in God's Name' can show you the journey of the Dalai Lama. All of these stories, equally poignant and relevant and needed to reaffirm that we are on the ame journey, perhaps in different vehicles travelling at different speeds.

Of course, there is an element of cynicism that often goes with events like this. Katherine Marshall eloquently talks about such a cynicism that arises from gatherings of this nature. However in the space of watching that rabbi and that imam embrace each other, there is perhaps the hope that the parliament can move beyond the notion of tolerance to respect, understanding, and friendship.

Of course in doing this, the parliament will have to work towards the tasks of preventing conflict by anticipating it and addressing root causes, negotiating peace, and helping to build peaceful societies in the aftermath of conflict. This means that at some point contentious issues within and between religions will have to be tackled as Anwar Ibrahim eloquently put it in a dinner the other night. We may not agree with points of view that are put across, but we should be able to discuss it in an atmosphere of openness and humility with a view to agree to disagree. This is perhaps the key feature to take across. Whether it is the issue of Israel / Palestine; freedom of religious expression in some parts of the Muslim world; the rights of the traditional native people in Australia / America / Canada that have been eroded or negated with the excuse of democratic plurality (I met a Native American who told me about some of the issues found on the reservations) or what is needed for a greater push towards eradicating poverty and ending world hunger

If the traditional religious interfaith traditions can lead to this spirit of agreement and disagreement,then I think cynics aside, great strides would have been made. Yet much more needs to be done. The people who have come to this parliament will need to carry the message forward to others and more importantly engage new members into this new movement to be part of the change to make the world a better place.

Amjad Saleem

Arrival Melbourne

Well I am finally down in Melbourne.

After about 24 hours of travelling (I think I lost a day somewhere), I touched down in Sunny Melbourne. With a great 21 degrees, it makes a change from the 3 degrees and rain that I had left in London.

If you have ever watched the TV program border security (about Australia's immigration and customs) you would not be surprised if I told you that I was slightly apprehensive when I first landed. Rightly so. I think this is one of the most stringent countries in terms of entering. They make you walk in between two white lines (reminds me of the test that police officers ask you to do if they suspect you have been drinking and driving) and then they get the dogs to sniff you. Of course, if you are like me and have spilt food over your clothes, inevitably the dog gets curious and you are 'taken aside' for questioning. Welcome to Australia!!!

It isn't bad though. It is their rules and regulations which you need to respect. I mean if you have ever watched the program, you would know about the scams that people pull to try and get into the country.

Someone once told me that Australia is just like the UK except that it is sunny. I am not so sure about that. Firstly, Australia is definitely much bigger than the UK. There is space here that you can see for miles and miles and the houses are definitely not crammed together. The suburbs remind me more of what you would see in the US and people are definitely more friendlier and chirpier (although it may be because the weather is so much more nicer). The only main issue is trying to overcome the 11 hour time difference with London, and trying to ensure your sleeping patterns are not messed up. My remedy for this is not to sleep immediately one lands, but to actually try and stay awake and ‘force’ your body to readjust to the time conditions in the new country even though it may be telling you that it needs to sleep based on UK time. Perhaps not the most healthy of approaches, but it kind of works. Except when you finally get to bed, you are either really shattered or you can’t really fall asleep. What makes matters worse is the phone calls that come in at 1 or 2 in the morning from people back home trying to reach you for something.

The problem sometimes with trips like this, is that you come in for work or a conference, end up spending most of your time at the conference or commuting from your residence to the conference hall, so you don’t really get to see the country or the city. So considering I had a day to kill, I explored Melbourne

Melbourne as a city is very interesting. It is a cross between London (especially when you take the river banks and cafes alongside), Singapore (with the high rise buildings and clean streets) and San Fancisco / New Orleans (with the trams running within the city).

The advantage though is that the city centre is relatively small so there is a possibility to walk all around it.

Close to the convention centre (where the conference is going to be held), you can see signs of preparing for the conference. The last minute touches are being made before the official opening on 3^rd December. With 3000 delegates from across the world, it is no doubt going to be an interesting occasion.

One of the focus of the conference this year will be special programs entitled the Islam 101 series, looking at correcting some of the negative perceptions about Islam and Muslims (from those outside of the Muslim community and within the Muslim community). Looking at what has recently happened in Switzerland, now more than ever is there a need to start a process of reaching out, listening, communicating and understanding in the hope that there can be some acceptance.

This is perhaps not the place to fully discuss the repercussions on both sides of the Swiss vote, but it is perhaps an occasion to explore the need for developing greater understanding, respect and acceptance. This has to be a two way process with a compromise being reached.

Fear and rejection is fuelled by ignorance and misperceptions. It is up to everyone to ensure that they play a part in dissuading these fears. There is a fear that Islam is not compatible with the western civilization and values. This is a fear that has also been fuelled by the actions and statements of people within the Muslim community as well. What is needed is there to be an open mind from all sides when discussing some of the core issues at the heart of this fear and rejection. One issue of course, is the feeling that Muslims can not become citizens of the west, they can not integrate. I think this is a misnomer. They are not only integrating but are contributing, living their daily lives as full fledged citizens of a multi cultural and pluralistic world. There are key issues that concern them as does everyone else such as education, health care, unemployment etc. These are issues that need to be addressed separately to other things. Of course, as new immigrants come into countries, there is a need by the Muslim community to talk within themselves and to contextualize responses to problems.

The first step though is the need for an open and frank discussion not fed by any agenda. Perhaps this parliament will offer the first steps in this direction.

Amjad Mohamed Saleem

Countdown to Melbourne

by Amjad Mohamed-Saleem

After months of speculating and preparing the countdown has begun to Melbourne 2009: The Parliament of Religion. To be honest I am not sure what to expect. The parliament started off in 1893 as an opportunity to bring together the world’s religious and spiritual leaders to a gathering where peace, diversity and sustainability are discussed and explored in the context of interreligious understanding and cooperation. Since then there have only been 3 (1993, 1999, 2004) parliaments held. The theme though is overriding. In the time of great strife, no more than ever, is the need for us to unite together in a spirit of respect, acceptance, understanding and cooperation.

To the cynics (and there are many when it comes to anything slightly religious and spiritual related) it might just be seen as a big talk shop with airy fairy words of togetherness and celebration that skirts around some of the burning issues that are at the heart of inter religious conflicts and discussions. Certainly the cost of the logistics of such an operation can raise people’s eyebrows. ‘why are you spending so much to fly halfway across the world to Australia to discuss interfaith?’ well there will be cynics no matter the case. To the ardent supporters, it is an opportunity to enhance and promote social cohesion amongst and within communities across the world. It will be an opportunity to learn (and in some cases un-learn) things about people who are different to us. It is an opportunity to send a collective message to the rest of the world that people of faith (and no faith) can co-exist and work for the betterment of the world, despite all that is said contrary to this.

I am of course nervous, since after just applying to do one presentation at the conference, i now find myself on 4 panel discussions. Two on subjects that are close to my heart and experience which is the role of inter religious partnerships in addressing development challenges, whilst two are about dealing with the roles of Muslims in the world, two topics that I can only speak from the heart and not as a scholar and academic, although I will be sharing the platform with scholars. More than anything i am looking forward to meeting all the different people who are going to be there and in particular learning about new traditional spiritual teachings (from different parts of the world)

I am not looking forward to the 24 hour flight from London to Melbourne!!!

Until Melbourne, God bless

Amjad Saleem