Farah Usmani, a director at the UNFPA headquarters in New York, set about changing the stereotype of Indian Muslim Women. As a result of her efforts a book, Rising Beyond the Ceiling, documents the lives of successful Indian Muslim women. Credit: Twitter

By Mehru Jaffer
Lucknow, India, Dec 23 2021 (IPS)

It’s time the achievements of Indian Muslim women were documented to make their contribution to society visible, says international health and gender expert Dr Farah Usmani.

“The idea is to drive a new narrative about the inspiring life some of them lead today.”

Usmani was speaking to IPS in an exclusive interview in Uttar Pradesh (UP) – the largest state in India with a population of about 240 million, of which 44 million are Muslims. Half of the Muslim population in the state are women.

Usmani, a director at the UNFPA headquarters in New York, originates from UP. She wonders how such a large number of people have remained invisible in this day and age of technology.

She said that a chance remark made by a journalist in New York led her to start the Rising Beyond the Ceiling (RBTC) initiative in UP, her place of birth.

The male journalist told her that she was the first Indian Muslim woman he had spoken to in his life.

Celebrating the success of Indian Muslim women and the publication of a book, Rising Beyond the Ceiling were (back) computer science engineer Sameena Bano, and drone pilot Mohsina Mirza with (front) educationalist Dr Farzana Madni and biotechnologist Seema Wahab. Credit: Mehru Jaffer

Long after her meeting with the journalist, Usmani could not stop thinking of how millions of Indian Muslims remain unknown despite their creative contributions to society.

Colourful and inspiring images of countless Muslim women she knows flashed across her mind. She decided to share her troubling thoughts with other female friends and family members.

Usmani has over 25 years of experience in policy and programming leadership, focusing on women and girls and their reproductive health and rights. She reached out to like-minded women in UP, and within days a team of six professional Muslim women was formed.

The RBTC initiative is referred to as the team’s ‘COVID’ baby because it was initiated in early 2020 at the peak of the second wave of the deadly pandemic in India.

“Our brief was to work online and to scout and profile 100 Muslim women in UP. The purpose was to document the inspiring lives led by some Indian Muslim women,” Sabiha Ahmad, team coordinator and social activist, told IPS.

The idea of documenting the extraordinary lives of Indian Muslim women was born out of the urgent need to change the stereotypical narrative about women by women.

The team liked the idea of getting women to build an alternative narrative of each other by curating real-life stories of successful Muslim women in all their diversity.

The goal was to make these lives visible and drive a new narrative around Indian Muslim women. The result was a 173-page book. It documents the women from the state who drones and aeroplanes, weave carpets, serve in the police and army, write books and poetry, paint and bag trophies in tennis and snooker competitions.

There are profiles of politicians, trendsetters, doctors, entrepreneurs, and corporate professionals who met in Lucknow recently to celebrate the RBTC book and meet each other in person.

Usmani used her latest visit to Lucknow to release Rising Beyond The Ceiling formally. The directory details the lives of 100 Indian Muslim women whose inspiring stories shatter the stereotypical narrative a group perceived as primitive, veiled and suffering.

Faiza Abbasi, 47, contributor and co-editor, says the RBTC directory dares to write a different story. It is a step by women to celebrate each other.

“We come forward to highlight each other’s achievements and to take the road our grannies left untrodden,” smiles Abbasi.

Abbasi is an educationist, environmentalist, and outstanding public speaker with a popular YouTube channel. She recalls how her father celebrated her birth by distributing sweetmeats to family and friends. However, an elderly aunt questioned the festivities. The aunt asked why the energy and resources were being wasted, and a fuss made over the birth of a girl?

Not used to the relatively progressive environment of today, many women still hesitate to celebrate their achievements.

“We at RBTC want to celebrate and to learn to appreciate each other,” assures Abbasi.

The RBTC promises to branch out its research analysis and documentation to other Indian states to document the successes of Muslim women.

The work of RBTC is vital at a time when the majority of Muslim women in India are the most disadvantaged. Statistical and micro studies on Muslim women show that they are economically impoverished and politically marginalised.

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Sania Ahmed found her photograph uploaded on ‘Suli Deal’ auctioning app. Credit: Handout

By Sania Farooqui
NEW DELHI, Jul 16 2021 (IPS)

Ongoing online sexual harassment of Muslim women through ‘Sulli Deals’, an auctioning app hosted by GitHub, has been reported to the authorities – but not before it called untold trauma to the targeted women.

Cyber Cell registered the case in Delhi, India, despite GitHub having shut the open-source app Sulli Deals down. Sulli is a derogatory term that often used by abusive right-wing trolls for Muslim women in India.

Previously similar profiles and handles were found on Twitter and YouTube. These platforms were used to harass Muslim women using a similar ‘Sulli Deals’ modus operandi to auction pictures of the women.

Sania Ahmed, a media professional, realised her pictures were being auctioned and morphed online through ‘Sulli Deals’ on Twitter almost a year ago. Sania says she complained to Twitter about these handles, even tried to reach out to the police, but her complaints were ignored.

“When I first found it online, a handle on Twitter was bidding Pakistani Muslim women. When I called it out, that handle blocked me, but that incident was followed by horrible trolling, very graphic abuse, and posts. I knew about this ecosystem of trolls, and I had been complaining to Twitter, but it had not taken any action,” Ahmed told IPS in an exclusive interview.

“It was recently when a right-wing handle tagged me on Twitter that I realised that they had gone ahead and created an entire app, and they were bidding on Muslim women through it.

“I have received rape threats, acid attack threats and death threats. This was different because it wasn’t just about me anymore; there were so many other women involved. The fact that these men had downloaded all our pictures, imagine the kind of effort they were putting in,” Ahmed said.

Farah Mizra (name changed due to safety concerns), is another woman who found her pictures on the ‘Sulli Deal’ app, said in an interview with IPS. She was “in an absolute state of shock” for days when her friend told her the pictures were being used as ‘Sulli Deal of the Day’.

“I also found my friends’ pictures on that app, and my first reaction was to immediately report it to GitHub. There were twitter handles sharing screenshots from this app and tagging us, and I just spent that night incessantly reporting all those handles that were auctioning us.”

Online harassment creates anxiety about general safety.

“Online sexual harassment doesn’t take much time to reach women offline. They have my pictures. They have my name. They can easily get more information and details about me. I feel safe, neither online nor offline.

“These attacks are not random. The women are carefully chosen. We are all Muslim women. We have a voice and have been vocal towards many policies of the BJP government,” Mizra said.

According to this report by Plan International, “Free to be Online”, 58 percent of young women face online harassment and abuse on different social media platforms such as Facebook, Instagram, Twitter, WhatsApp and TikTok.

Anne-Birgitte Albrectsen, CEO of Plan International, in this piece, said: “In high and low-income countries alike, the report found that girls are routinely subjected to explicit messages, pornographic photos, cyberstalking and other distressing forms of harassment and abuse. Attacks are most common on Facebook, where 39 percent have suffered harassment, followed by Instagram (23 percent), WhatsApp (14 percent) and Twitter (9 percent).”

Geeta Seshu, a journalist specialising in freedom of expression, working conditions of journalists, gender and civil liberties, in an interview with IPS, said women face a range of online harassment which range from abuse to stalking to doxing and hosting platforms need to take responsibility.

“The ‘Sulli Deal’ auction is the latest manifestation of the extreme misogyny and fear of who speaks out. It is revolting and Islamophobic, and an attempt to intimidate and insult the dignity of women,” Seshu says.

“Organised groups use the internet to incite hatred and abuse. The delay in spotting and taking down objectionable content is inexcusable. If this app was hosted on GitHub, it needs to state clearly what its hosting guidelines are. I feel that the tech companies are aware of the problematic content. They do allow its circulation while they pretend ignorance or helplessness. For them, the more the clicks and eyeballs, the more the possibility of monetisation.”

Following these attacks on Muslim women, a group of more than 800 women’s rights organisations and concerned individuals issued a statement condemning the harassment and abuse.

“This is a conspiracy to target women by creating a database of those Muslim women journalists, professionals and students who were actively raising a voice on social media against right-wing Hindutva majoritarianism. The intention is to silence their political participation.

“This attempt to de-humanise and sexualise Muslim women is a systemic act of intimidation and harm. This is not the first time this has happened,” the statement says.

The National Commission of Women (NCW) took suo motu cognisance of the case and has written to the Delhi commissioner of police seeking a detailed action-taken report on the matter.

Hana Mohsin Khan, a commercial pilot, says she was targeted because of her religion.

Commercial pilot Hana Mohsin Khan was also targeted for taking issue with the ‘Suli Deal’ app. Credit: Handout

“I’m a Muslim woman. Even though I am not political, I am active on Twitter. All I did was support and Tweet against those ‘Sulli Deal’ Twitter handles earlier, and I guess they decided to go after me as well,” Khan said.

“I am not scared, this is not going to stop me from doing what I am doing, but the fact is they took my photo from Twitter, my username, and this app was running for almost over 20 days without our knowledge and that just makes me angry.”

Khan was among the women who went ahead and filed an FIR with the police, she tweeted, sharing a copy of her FIR and said, “I am resolute and firm in getting these cowards to pay for what they have done. These repeated offences will not be taken sitting down. Do you worse, I will do mine. I am a non-political account targeted because of my religion and gender.”

In a statement, Human Rights Watch flagged its concern towards the Indian government’s policies and actions towards its minorities.

“Since Modi’s BJP came to power in 2014, it has taken various legislative and other actions that have legitimised discrimination against religious minorities and enabled violent Hindu nationalism. The BJP government’s actions have stoked communal hatred, created deep fissures in society, and led to much fear and mistrust of authorities among minority communities.

“Prejudices embedded in the government of the ruling Hindu nationalist Bharatiya Janata Party (BJP) have infiltrated independent institutions, such as the police and the courts, empowering nationalist groups to threaten, harass, and attack religious minorities with impunity,” the statement says.

The internet has always held out the promise of democratic communication, says Seshu. For Muslim women and women who are marginalised and face discrimination in society, the internet can be empowering.

“The internet is regulated and censored by the state and by private internet companies. Organised groups use the internet to incite hatred and abuse. When no action is taken against these vigilante groups by either the state or by private companies, they jeopardise and end up destroying all democratic space.”

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By Baher Kamal
MADRID, Dec 3 2015 (IPS)

Of all over-written, under-reported issues and regions, the Middle East is perhaps one of the oldest, outstanding ones.

Baher Kamal

This is simply not accurate.

Firstly, because such an Arab World (or Arab Nation) does not actually exist as such. There is not much in common between a Mauritanian and an Omani; a Moroccan and a Yemeni; an Egyptian and a Bahraini, just to mention some examples. They all have different ethnic roots, history, original languages, traditions and religious beliefs.

Example: The Amazighs – also known as the Berbers – are an ethnic group indigenous to the North of Africa, living in lands stretching from the Atlantic cost to the Western Desert in Egypt. Historically, they spoke Berber languages.

There are around 25-30 million Berber speakers in North Africa. The total number of ethnic Berbers (including non-Berber speakers) is estimated to be far greater. They have been “Arabised” and “Islamised” since the Muslim conquest of North of Africa in the 7th century.

Secondly, because not all Muslims are Arabs, nor all Arabs are Muslims. Not to mention the very fact that not all Arabs are even Arabs. It would be more accurate to talk about “Arabised,” “Islamised” peoples or nations rather than an Arab World or Arab Nation.

Here are seven key facts about Muslims that large media, in particular the Western information tools, often neglect or ignore:

1. Not all Muslims are Arabs

In fact, according to the most acknowledged statistics, the number of Muslims around the world amounts to an estimated 1.56 billion people, compared to estimated 2.2 billion Christians and 1.4 million Jewish.

Of this total, Arab countries are home to around 380 million people, that is only about 24 per cent of all Muslims.

2. Not all Arabs are Muslims

While Islam is the religion of the majority of Arab population, not all Arabs are Muslims.

In fact, it is estimated that Christians represent between 15 per cent and 20 per cent of the Arab combined population. Therefore, Arab Muslims amount to just around one-fifth of all the world’s Muslims.

Arab Christians are concentrated mainly in the Palestinian Territories, Lebanon and Egypt, where they represent up to 13 per cent of the total population amounting to 95 million inhabitants according to last year’s census.

It is also estimated that there are more Muslims in the United Kingdom than in Lebanon, and more Muslims in China than in Syria.

3. Major Muslim countries are in Asia

According to the U.S-based Pew Research Center, this would be the percentage of major religious groups in 2012: Christianity 31.5 per cent; Islam 23.2 per cent; Hinduism 15.0 per cent, and Buddhism 7.1 per cent of the world’s total population.

Meanwhile, the Pew Research Center estimated that in 2010 there were 49 Muslim-majority countries.

South and Southeast Asia would account for around 62 per cent of the world’s Muslims.

According to these estimates, the largest Muslim population in a single country lives in Indonesia, which is home to 12.7 per cent of all world’s Muslims.

Pakistan (with 11.0 per cent of all Muslims) is the second largest Muslim-majority nation, followed by India (10.9 per cent), and Bangladesh (9.2 per cent).

The Pew Research Center estimates that about 20 per cent of Muslims live in Arab countries, and that two non-Arab countries – Turkey and Iran – are the largest Muslim-majority nations in the Middle East.

In short, a large number of Muslim majority countries are not Arabs. This is the case of Afghanistan, Bangladesh, Iran, Indonesia, Pakistan and Turkey.

3. Largest Muslim groups

It is estimated that 75 to 90 per cent of Islam followers are Sunni, while Shii represent 10 to 20 per cent of the global Muslim population.

The sometimes armed, violent conflicts between these two groups are often due to political impositions. But this is not restricted to Arab or Muslim countries, as evidenced by the decades of armed conflict between Catholic and Protestant communities in Northern Ireland.

4. Muslims do not have their own God

In Arabic (the language in which the sacred book, the Koran, was written and diffused) the word “table” is said “tawla;” a “tree” is called “shajarah;” and a “book” is “ketab.” In Arabic “God” is “Allah”.

In addition, Islam does not at all deny the existence of Christianity or Christ. And it does fully recognise and pay due respect to the Talmud and the Bible.

The main difference is that Islam considers Christ as God’s closest and most beloved “prophet,” not his son.

5. Islamic “traditions”

Islam landed in the 7th century in the Gulf or Arab Peninsula deserts. There, both men and women used to cover their faces and heads to protect themselves from the strong heat and sand storms. It is not, therefore, about a purely Islam religious imposition.

Meanwhile, in the Arab deserts, populations used to have nomadic life, with men travelling in caravans, while women and the elderly would handle the daily life of their families. Islamic societies were therefore actually matriarchal.

Genital mutilations are common to Islam, Judaism (male) and many other religious beliefs, in particular in Africa.

Likewise other major monotheistic religions, a number of Muslim clerics have been using faith to increase their influence and power. This is fundamentally why so many “new traditions” have been gradually imposed on Muslims. This is the case, for example, of denying the right of women to education.

As with other major monotheistic religions, some Muslim clerics used their ever growing powers to promote inhuman, brutal actions. This is the case of “Jihad” fundamentalists.

This has not been an exclusive case of Muslims along the history of humankind. Just remember the Spanish-Portuguese invasion of Latin America, where indigenous populations were exterminated and Christianity imposed by the sword, for the sake of the glory of Kings, Emperors… and Popes.

6. The unfinished wars between the West and Islam (and vice-versa)

There is a growing belief among Arab and Muslim academicians that the ongoing violent conflicts between Muslims and the West (and vice-versa) are due to the “unfinished” war between the Christian West and the Islamic Ottoman Empire, in spite of the fact that the latter was dismantled in the early 1920s.

This would explain the successive wars in the Balkans and the Middle East, for instance.

7. The “religion” of oil

It has become too common, and thus too given for certain, that oil producers are predominantly Arabs and Muslims. This is not accurate.

To start with, the Organization of the Petroleum Exporting Countries (OPEC) was founded in (the under British mandate) Baghdad, Iraq, in 1960 by five countries: Iran, Iraq, Kuwait, Saudi Arabia and Venezuela. These were later joined by Qatar (1961), Indonesia (1962), Libya (1962), the United Arab Emirates (1967), Algeria (1969), Nigeria (1971), Ecuador (1973), Gabon (1975) and Angola (2007).

And here you are: OPEC full membership includes: Ecuador, Venezuela, Nigeria, Gabon and Angola. None of these is either Arab or Muslim. They are all Christian states. As for Iran and Indonesia, these are Muslim countries, but not Arab.

Then you have other major oil and gas producers and exporters outside the OPEC ranks: the United States [which produces more oil (13,973,000 barrels per day) than Saudi Arabia (11,624,000)]; Russia (10,853,000); China (4,572,000); Canada (4,383,000, more than United Arab Emirates or Iran or Iraq); Norway (1,904,000, more than Algeria) and Mexico, among others.

Again, none of these oil producers is Arab or Muslim.

In short, not all Muslims are Arabs (these are less than 20 per cent of the total); not all Arabs are Muslims, and… not all Arabs are even Arabs!

(End)

Excerpt:

Puerto Rico’s religious leaders have called for debt relief of the Caribbean U.S. territory in the face of the 72 billion dollar liability that represents 20,000 dollars of debt for every man, woman and child.

In a statement issued Aug. 31, the clergy called on the U.S. Federal Reserve to intervene if Congress fails to pass bankruptcy protection to the financially-strapped island.

“This debt crisis threatens to push more of our people into poverty and put people out of work,” said San Juan Archbishop Roberto González Nieves, leader of Puerto Rico’s mostly Catholic population.

“The religious community stands with vulnerable people and we call for the crisis to be resolved in a way that protects the poor and grows our economy,” he added.

At a press conference in San Juan, leaders of the major religious groups laid out six principles to resolve the crisis.

“Puerto Rico’s religious leaders are fighting for the lives of their people,” stated Eric LeCompte, executive director of the faith-based development coalition Jubilee USA Network.

Jubilee USA Network is an alliance of more than 75 U.S. organisations and 400 faith communities working with 50 Jubilee global partners. Jubilee’s mission is to build an economy that serves, protects and promotes the participation of the most vulnerable.

LeCompte visited Puerto Rico in mid-August to advise religious and political leaders on solutions to the crisis.  “We need to get Puerto Rico’s debt back to sustainable levels and ensure that the island has a path for economic growth,” he said

Some of the hedge funds, arguing for cuts in Puerto Rico’s economic growth, were or are currently involved in debt disputes in Greece, Argentina and Detroit, Michigan.

Two recent reports, one commissioned by a group of hedge funds which purchased the island’s distressed debt and the other authorised by Puerto Rico’s own government, suggest new austerity plans to pay off portions of the debt.

The reports note a range of “fiscal adjustments”, including reducing the minimum wage, education resources and healthcare costs. One of the principles promoted by the coalition of religious leaders is that any resolution to the financial crisis prevents further austerity plans.

The religious leaders raised concern over predatory hedge fund activity in their statement. Beyond the Catholic Church, other religious groups signing the statement include Methodists, Lutherans, Evangelicals, Pentecostals and the Disciples.

“As religious leaders, we see how desperate the situation is for Puerto Rico’s people,” said Reverend Heriberto Martínez Rivera, secretary-general of Puerto Rico’s Biblical Society and the leader of the religious coalition confronting the debt crisis.

“Too many of our people are already suffering from austerity policies and many brothers and sisters have left for the United States hungry for work and a better quality of life,” he added.

Beyond calling for debt relief and criticising austerity policies, the religious leaders’ statement asserts the need for greater Puerto Rican budget transparency and participation in future debt negotiations by people negatively affected by the crisis.

Edited by Phil Harris   

Women sport their national pride at the annual Somaliland Independence Day celebration on May 18 in Hargeisa. Advocates argue that a political quota would give women a greater say in their country's policy-making. Credit: Adrian Leversby/IPS

By Katie Riordan
HARGEISA, Aug 27 2015 (IPS)

Bar Seed is the only female member in Somaliland’s 82-person Parliament, but activists hope upcoming national elections may end her isolation.

Gender equality advocates in the self-declared nation are currently renewing a push for a quota for women in government that has been over a decade in the making.

“The public’s opinion is changing,” says Seed hopefully.

Somaliland, internationally recognised as a region of Somalia and not as an autonomous nation, nonetheless hosts its own elections and has its own president.  It is often hailed as a burgeoning democracy that circumvented Somalia’s fate as a failed state. But noticeably absent from the decision-making process – to the detriment of the country’s development, activists argue – are women. [Somaliland] is often hailed as a burgeoning democracy that circumvented Somalia’s fate as a failed state. But noticeably absent from the decision-making process are women

With only Seed in Parliament, no women in the House of Elders known as the Guurti, and two female ministers and two deputies, supporters argue that a political quota enshrined in law is necessary to correct this gender imbalance.

“Nobody is going to take a silver platter and present it to women. We aren’t being shy anymore, we are saying: you want my vote? Then earn it,” says Edna Adan, a former foreign minister in Somaliland and founder of the Edna Anan University Hospital, a facility dedicated to addressing gender issues such as female genital mutation (FGM).

Adan has witnessed the debate about women in government evolve over the years, playing out as a political game often filled with empty promises to appoint more women in positions of power.  A measure to enact a political quota has twice failed to pass Somaliland’s legislature, once shot down by Parliament and once stymied by the Guurti.

But Adan believes conditions have ripened for women to make a final push for a quota as they have become more organised and strategic in their lobbying efforts.

While some accuse advocates of “settling” for their current demand of a reserved 10 percent of seats – meaning women would only run against women for eight spots in Parliament – Adan counters that setting the bar higher at the moment is unrealistic.

In addition to pushing for this 10 percent clause in an election law that Parliament is slated to review and debate in the coming months, advocates are also lobbying political parties to have voluntary quotas for their list of parliamentary candidates for seats outside those exclusively reserved for women.

A disputed extension decision made in May that postponed Somaliland’s elections for president, parliament and local councils until at least the end of 2016 and as late as spring 2017 drew the ire of the international community and much of civil society including organisations backing a women’s political quota.  Critics say the extension calls into question Somaliland’s commitment to a democratic process.

But the extra time may prove to be a silver lining for quota lobbyists. It could give them leverage to force politicians to prove their adherence to building an inclusive government in order to appear favourable to their constituents and the international community by pushing for more women in government.

“Women have threatened the parties that if they don’t support us, then we will not support them,” says Seed, who is a member of the Waddani Party, one of Somaliland’s two current opposition parties.

However, she explains that parties often publicly support ideas and mechanisms that push for gender parity but have a poor track record of following through with them. In many ways they have not been obliged to because, historically, women have not voted for other women in meaningful numbers.

“So they know it’s a bit of any empty threat but some are frightened [they could lose female votes],” Seed adds.

Also standing in the way of women is Somaliland’s deeply entrenched tribal and clan system that overshadows politics. In order to win elections, individuals need the support of clan leaders who sway the vote of members of their tribe, explains Seed. But since men are viewed as the stronger candidate, women rarely received clan endorsement.

A woman’s position is also unique in that she often has claims to two clans, the one she is born into and the one that she marries into, though this rarely works to her advantage.

“If a woman goes on to become a minister, both clans would claim her, but if she asks for help, they both tell her to go to the other clan,” said Nura Jamal Hussein, a women’s advocate who is contemplating running for political office.

The Nagaad Network, a local NGO dedicated to the political, economic and social empowerment of women, has been the buttress of the push for a quota. Its current director, Nafisa Mohamed, says that convincing women – who, according to some estimates, are about 60 percent of the voting bloc – to vote for women will be crucial to defying the status quo.

Given the cultural and religious barriers that women contend with, that status quo will be incredibly difficult to change, she says. Mohamed counts small victories like a change in hard-line religious preaching that denounced women’s presence in politics. She says approaching spiritual leaders on an individual basis to garner their support has proved fruitful and that they are generally warming to the idea of women in government.

But the power of religion in shaping public opinion is still palpable.

Mohamed Ali has served in Parliament since it was last elected in 2005. He backs legislation for a quota for women in government.  But asked if a woman could be president, he says it would be contrary to the teachings of the Quran, a view shared by many that IPS talked to.

While he hesitantly admits that he may one day change his views, he says others would accuse him of “not knowing one’s religion” if he advocated a woman for president.

Critics have brushed the quota off as an import from the West and an unnecessary measure that is pushing for change that a country may not be ready to undertake. Some also question if it will genuinely result in its desired effect that political empowerment for women will trickle down to other aspects of life.

Amina Farah Arshe, an entrepreneur, believes that if there was greater focus on economic empowerment for women, more political representation would naturally follow.

“I hate quotas. I want women to vote for themselves without it,” she says.  “But the current situation will not allow for that so we still need it.”

Edited by Phil Harris   

Patricia Gualinga (right), a representative of the Serayaku community in the Amazonic part of Ecuador, told the Summit of Conscience for the Climate in Paris: “We’re here because we want the voices of indigenous people to be heard”. Credit: A.D. McKenzie/IPS

By A. D. McKenzie
PARIS, Jul 24 2015 (IPS)

“We received a garden as our home, and we must not turn it into a wilderness for our children.”

These words by Cardinal Peter Turkson summed up the appeal launched by dozens of religious leaders and “moral” thinkers at the Summit of Conscience for the Climate, a one-day gathering in Paris earlier this week aimed at mobilising action ahead of the next United Nations climate change conference (COP 21) scheduled to take place in the French capital in just over four months.

“The single biggest obstacle to changing course [over climate change] is our minds and hearts” – Cardinal Peter Turkson, an adviser for Pope Francis’ encyclical on climate change
“Our prayerful wish is that governments will be as committed at COP 21 as we are here,” said Turkson, president of the Pontifical Council for Justice and Peace and one of the advisers for Pope Francis’ encyclical on climate change, released in June.

With the theme of “Why Do I Care”, the Summit of Conscience drew participants from around the globe, representing the world’s major religions – Buddhism, Christianity, Hinduism, Islam and Judaism – and other faiths and movements.

Government representatives also joined activists from environmental groups, indigenous communities and the arts sector to call for an end to the world’s “throw-away consumerist culture” and the “disastrous indifference to the environment”, as Turkson put it.

“The single biggest obstacle to changing course is our minds and hearts,” he said, after pointing out that “climate change is being borne by those who have contributed least to it”.

The summit was used to highlight an international “Call to Conscience for the climate” and to launch a new organisation called ‘Green Faith in Action’, aimed at raising awareness about environmental and sustainable development issues among adherents of different religions.

Participants drew up a letter that will be delivered to the 195 state parties at COP 21, signed by summit speakers including Prince Albert II of Monaco; Sheikh Khaled Bentounès, Sufi Master of the Alawiya in Algeria; Rajwant Singh, director of an international network called Eco Sikh; and Nigel Savage, president of the Jewish environmental organisation Hazon.

Voicing the concerns of religious groups and faith leaders, the letter is equally a reflection of the challenges faced by indigenous communities, who made their voices heard in Paris, describing attacks on their territories and way of life by the petroleum industry, for example.

“We’re not some kind of folkloric tradition, we’re living beings,” said Valdelice Veron, spokesperson of the Guarani-Kaoiwa people of Brazil, who delivered her speech in traditional dress.

She and other indigenous delegates spoke of their culture also being decimated by the practice of mono-cropping, where large soybean plantations are causing ecological damage.

“We’re here because we want the voices of indigenous people to be heard,” Patricia Gualinga, a representative of the Serayaku community in the Amazonic part of Ecuador, told IPS.

“We share all the concerns about the climate and we too are being affected in many different ways,” she said.

Ségolène Royal, the French Minister for Ecology, Sustainable Development and Energy who spoke near the end of the summit, said the participants’ appeal was “first and foremost, an appeal for action”.

“Climate change should be considered as an opportunity – for business, technology, [and other sectors],” Royal said. “We need to pave the way together.”

Three participants at the Summit of Conscience for the Climate stand together for a photo. Credit: A.D. McKenzie/IPS

For Samantha Smith, leader of the “Global Climate and Energy Initiative” at green group WWF, the Summit of Conscience reflected a “really big and unprecedented social mobilisation” of civil society, which she hopes will continue beyond COP 21.

“When I read the latest climate science report, it keeps me awake at night. But when I see the mobilisation and the strength of the conviction, I’m optimistic,” Smith said in an interview on the sidelines of the summit.

“Now is not the time to focus on where we disagree. Now is the time to work together,” she added.

But not everyone is invited to the same table – the alliances do not necessarily extend to companies in the fossil fuel industry, said Smith.

“When I say that we need to be united, it doesn’t mean that we need to be united with the fossil fuel industry,” Smith told IPS. “That is an industry which has contributed vastly to the problem and so far is not showing a very substantial contribution to the solution.”

The business sector, including oil producers, held their own conference in May, titled the Business & Climate Summit. At that event, which also took place in Paris, around 2,000 representatives of some of the world’s largest companies declared that they wanted “a global climate deal that achieves net zero emissions” and that they wished to see this achieved at COP 21.

Then at the beginning of July, hundreds of local authority representatives, civil society members and other “non-state actors” took part in the World Summit on Climate & Territories in Lyon, France.

There, participants pledged to take on the “challenge” of keeping global temperatures below a 2 degree Celsius increase “by aligning their daily local and regional actions with the decarbonisation of the world economy scenario”.

The scientific community also held their meeting on climate this month at the Paris headquarters of the U.N. Educational, Scientific and Cultural Organisation (UNESCO).

At most of these conferences, French president François Hollande has been a keynote speaker, reiterating his message that the stakes are high and that governments need to show commitment to reach a legally binding, global accord at COP 21, which will take place from Nov. 30 to Dec. 11.

“We need everyone’s commitment to reach this accord,” Hollande said at the Summit of Conscience. “We need the heads of state and government … local actors, businesses. But we also need the citizens of the world.”

Even as he delivered his speech, another conference on the climate was taking place – at the Vatican, with the mayors of about 60 cities meeting with Pope Francis to formulate a pledge on combating greenhouse gas emissions.

Mayors from around the world will meet again, in Paris during COP 21, through an initiative organised by the Mayor of Paris Anne Hidalgo, and by Michael Bloomberg, U.N. Special Envoy for Cities and Climate Change and former mayor of New York. Billed as the Climate Summit for Local Leaders, this meeting will be held Dec. 4 and should bring together 1,000 mayors.

A question that some observers have been asking, however, is how does one cut through all the grandiose and repetitive speeches at these incessant “summits” and get to real, sustainable action?

Nicolas Hulot, the “Special Envoy of the French President for the Protection of the Planet” and the main organiser of the Summit of Conscience, said he has faced similar queries.

“I’ve been asked ‘what is this going to be useful for’,” he said. “But a light has emerged today, and I hope it will light us up.”

Hulot sought to encourage indigenous groups and others who had travelled from South America, Africa and other regions to Paris for the event, promising them continued support.

“Don’t you doubt the fact that we’re all involved, and we’ll never give in to despair,” he said. “We want to make sure that everybody hears your message because we heard it.”

Edited by Phil Harris

The writer can be followed on Twitter: @mckenzie_ale

A boy, a sheep and a stunning mountain landscape – the three stars of 'Lamb', Ethiopia’s first entry in France’s prestigious Cannes International Film Festival, a film which subtly highlights gender issues, the ravages of drought and the isolation that comes from the feeling of not belonging. Credit: Courtesy of Slum Kid Films

By A. D. McKenzie
CANNES, May 22 2015 (IPS)

A boy, a sheep and a stunning mountain landscape. These are the three stars of Lamb, a poignant film directed by 36-year-old Yared Zeleke and Ethiopia’s first entry in France’s prestigious Cannes International Film Festival.

The film was warmly received at its premiere this week, with the director and cast receiving applause. It is slated for general French release later this year, Zeleke said.“I was raised by strong and beautiful Ethiopian women, such as my grandmother ... I think that’s what made me a filmmaker … It’s an homage to these beautiful Ethiopian women that shaped me” – Yared Zeleke, director of Lamb, Ethiopia’s first film at Cannes

Shot in the highlands and forests of northern and central Ethiopia, Lamb tells the story of nine-year-old Ephraim (Rediat Amare) and his beloved pet, a sheep named Chuni. The animal follows Ephraim around like a devoted dog, and plays the role of best friend, albeit one who can only say “ba-ah”.

When the film begins, we learn that Ephraim has lost his mother in an ongoing famine and, in order to survive, his father has decided to take him to stay with relatives in a remote but greener region of their homeland, an area of intense beauty but increasing poverty. Ephraim will have to stay there while his father seeks work in the city, not knowing when he can return.

The relatives are an intriguing bunch. There’s the strict farmer uncle who thinks Ephraim is too girly (the boy likes to cook), his wife who’s overworked and worried about her small, sick child, a matriarchal great aunt who tries to keep the family in line with a whip, and an older girl cousin – Tsion – who spends her time reading and with whom Ephraim eventually bonds.

Soon after arriving in their midst, Ephraim is told by his uncle that he will have to learn what boys do: he will have to slaughter his pet sheep for an upcoming traditional feast.

The news pushes Ephraim to start devising ways to save Chuni, and that forms the bulk of the storyline, while the film subtly highlights gender issues, the ravages of drought and the isolation that comes from the feeling of not belonging. Throughout it all, the magnificent rolling hills are there, watching.

We learn in passing that Ephraim is half-Jewish through his mother, whom the relatives refer to as “Falasha people”; but Zeleke says that this is not at all meant to signal division, because Ethiopians generally do not identify themselves by religious affiliation. In fact, the Christian relatives all seem to have admired the mother.

They attribute Ephraim’s skill at cooking to her teaching, and some of the most moving moments are centred on food – feeding and being fed by a loved one.

Yared Zeleke, 36-year-old director of ‘Lamb’, Ethiopia’s first entry in France’s prestigious Cannes International Film Festival. Credit: Courtesy of Slum Kid Films

The film is dedicated to the director’s grandmother, and another striking element is how sympathetically women are portrayed, although Zeleke told IPS that this was probably done more “semi-consciously” than on purpose.

“A lot of the writing process for me is intuitive,” he said in an interview. “But I was raised by strong and beautiful Ethiopian women, such as my grandmother whom I’m named after and who was known for her great storytelling. I think that’s what made me a filmmaker … It’s an homage to these beautiful Ethiopian women that shaped me.”

In Lamb, Tsion – played by the smouldering Kidist Siyum – is shown as smart and knowledgeable, but her love of reading is considered useless by the family because it does not get the back-breaking household chores done. Ephraim’s ability to cook and sell samosas on the market is seen as more helpful, drawing attention to some of the burdens of childhood in poor countries.

Tsion is eventually pushed to make a sad choice, leaving Ephraim more alone than ever, but the film ends on an upbeat note, with the possibility of acceptance. A simple and unforeseen act of kindness towards Ephraim by Tsion’s abandoned suitor might trigger most viewers’ tears.

As a first feature, Lamb is a glowing success for Zeleke, who grew up in central Addis Ababa and went on to study film-making at New York University, after a first degree in natural resource management and an attempt at a Master’s in agri-economics at a Norwegian university.

“I always wanted to work with Ethiopian farmers, and to tackle the biggest issue facing our country, but in the end, I made up a film about them instead,” he told IPS.

With his credible story and the feel of authenticity, the director shows that he knows his culture and people, while the loving attention to the landscape and the tight focus on his characters also reveals confidence and vision.

Members of the cast equally turn in a fine performance.  Amare Rediat is affecting and sincere as Ephraim, with his huge expressive eyes, and Siyum has a coiled energy that conveys the frustration of a bright girl expected to marry and “breed” quickly because that is her only fate.

Produced by Slum Kid Films – an Ethiopia-based company that Zeleke co-founded with Ghanaian producer Ama Ampadu and which works to support the country’s film sector – Lamb was shown in Cannes’ Un Certain Regard category. This section highlights daring, innovative, off-beat works, and Zeleke’s film certainly fits the bill.

Edited by Phil Harris    

*   This article is published in association with Southern World Arts News (SWAN).

View of Zahedan, administrative capital of the troubled Iranian Sistan and Balochistan region whose population “has decreased threefold since the times of the Pahlevis”. Credit: Karlos Zurutuza/IPS

By Karlos Zurutuza
GENEVA, Apr 17 2015 (IPS)

Nasser Boladai is the spokesperson of the Congress of Nationalities for a Federal Iran (CNFI), an umbrella movement aimed at expanding support for a secular, democratic and federal Iran. IPS spoke with him in Geneva, where he was invited to speak at a recent conference on Human Rights and Global Perspectives in his native Balochistan region.

Could you draw the main lines of the CNFI?

There are 14 different groups under the umbrella of the CNFI: Arabs, Azerbaijani Turks, Baloch, Kurds Lors and Turkmen … all of which share a common cause vow for a federal and secular state where each one´s language and culture rights are respected.

Nasser Boladai, spokesperson of the Congress of Nationalities for a Federal Iran (CNFI), an umbrella movement aimed at expanding support for a secular, democratic and federal Iran. Credit: Karlos Zurutuza/IPS

The CNFI is meant to be a vehicle for all of us as there are no majorities in the country, we are all minorities within a multinational Iran. Today´s is a regime based on exclusion as it only recognises the Persian nation and Shia Islam as the only confession.

Which poses a biggest handicap in Iran: a different ethnicity or a religious confession other than Shia Islam?

Iran’s population is a mosaic of ethnicities, but the non-Persian groups are largely located in the peripheries and far from the power base, Tehran.

Elements within the opposition to the regime claim that religion is not an issue and some centralist groups would support a federal state, but not one based on nationalities. The ethnical difference is doubtless a bigger hurdle in the eyes of those centralist opposition groups as well as from the regime.

Iran appears to have been unaltered by turmoil in Northern Africa and the Middle East region over the last four years. Is it?

In 2007 we had several meetings in the European Parliament. Our main goal was to convey that, if any change came to Iran, it should not be swallowed as happened with [Ayatollah] Khomeini in 1979.“Islamic extremism of any kind, no matter if it comes from the Ayatollahs or ISIS [Islamic State], cannot solve the people´s problems so both are condemned to disappear” – Nasser Boladai, spokesperson of the Congress of Nationalities for a Federal Iran (CNFI)

In May 2009 there were demonstrations against the regime in Zahedan before the controversial elections but the timing could not have been worse for a change. Mir-Hussein Moussavi was leading the so called “green movement” against [incumbent President Mahmoud] Ahmadineyad but he had no real intention of diverting from Khomeini´s idea.

Among others, the green movement failed because the people´s disenchantment was funnelled into an electoral dispute, but also because that movement did not include the issue of nationalities in its programme.

However, the changes in North Africa and the Middle East will have a positive psychological effect on the Iranian psyche in the long run in the sense that they can see that a tyrannical system cannot stay forever.

Islamic extremism of any kind, no matter if it comes from the Ayatollahs or ISIS [Islamic State], cannot solve the people´s problems so both are condemned to disappear.

Hassan Rouhani replaced Mahmoud Ahmadineyad in the 2013 presidential elections. Was this for the good?

Not for us. Since he took power there have been more executions and more repression. Rouhani is not only a mullah; he has also been a member of the Iranian security apparatus for over 16 years.

The death penalty continues to be applied in political cases, where individuals are commonly accused of “enmity against God”. Iran´s different nations´ plights have not yet been discussed. They have often promised language and culture rights, jobs for the Baloch, the Kurds, etc., but we´re still waiting to see these happen.

You come from an area which has seen a spike of Baloch insurgent movements who seemingly subscribe a radical vision of Sunni Islam.

It´s difficult to know whether they are purely Baloch nationalists or plain Jihadists as their speech seems to be winding between both in their different statements.

However, insurgency against the central government in Iran has a long tradition among the Baloch and we have episodes in our recent history where even Shiite Baloch were fighting against Tehran, an eloquent proof that their agenda was a national one, completely unrelated to religion.

Paradoxically, Tehran is to blame for the rise of Sunni extremism in both Iranian Kurdistan and Balochistan. Both nations are mainly Sunni so they empowered the local mullahs; they were brought into the elite through money and power to dissolve a deeply rooted communist feeling among the Kurds and the Baloch.

Khomeini just stuck to a policy which was introduced in the region by the British. They were the first to politicise Islam as a tool against Soviet expansion across the region.

You once said that Iranian Balochistan has become “a hunting ground”. Can you explain this?

It´s a hunting ground for the Iranian security forces. Even a commander of the Mersad [security] admitted openly that it had been ordered to kill, and not to arrest people.

As a result, many of our villages have suffered house-to-house searches which has emptied them of youth. The latter have either been killed systematically or emigrated elsewhere.

The fact that our population has decreased threefold since the times of the Pahlevis speaks volumes about the situation in our region.

Human Rights Watch has further documented the fact that the Baloch populated region has been systematically divided by successive regimes in Tehran to create a demographic imbalance.

Less than a century ago, our region was called “Balochistan”. Later its name would be changed to “Balochistan and Sistan”, then “Sistan and Balochistan”… The plan is to finally call it “Sistan” and divide it into three districts: Wilayat, Sistan and Saheli.

How do you react to the claims of those who say that Iran also played a role in the creation of ISIS, similar to Tehran’s backing of Al Qaeda in Iraq to tear up the Sunni society and prevent it from sharing power in post-2003 Iraq?

The theocratic regime in Iran indirectly supports extremist religious forces and, at the same time, manipulates them to control and deter them from becoming moderate and uniting with moderate religious, liberal or democratic forces in Iran.

The Iranian and Pakistani governments cooperate in the building and using of the extremist groups to first, create controlled instability in Balochistan, and second, to create false artificial political dynamics in the form of Islamic extremists to obstruct and distort Baloch struggles for sovereignty and self-determination.

They also try to change the Baloch liberal and secular culture, which is based on moderate Islam, into an extremist version of their own creation of fundamentalist Islam.

Balochistan’s geopolitical location allows access to the sea, something that the Islamic groups need. Balochistan’s division between Iran, Pakistan and Afghanistan enables the groups to communicate with each other across the borders and move to and from Pakistan, Afghanistan and Iran to the Arabian Peninsula and beyond.

With the support and tacit consent of both Iranian and Pakistani government, they also use the region to transport fighters and suicide bombers to the Arab countries and other locations in the world. From there, financial help is brought to extremist groups in Pakistan and Afghanistan.

Edited by Phil Harris    

Excerpt:

Social hostilities involving religion have declined worldwide, according to a new report released on Wednesday by the Washington-based Pew Research Center.

The latest data show that after reaching a six-year peak in 2012, the state of religious tolerance improved in 2013 in most of the 198 countries analysed in the report.

The share of countries with high or very high level of religious hostilities dropped from 33 per cent in 2012 to 27 per cent in 2013. However, a quarter of the world’s countries are still struggling with high levels of hostilities and government restrictions.

Acts of religious hostility range from vandalism, such as the ruining of religious buildings and the desecration of sacred texts, to violent assaults resulting in injuries and deaths.

The U.S. think tank’s study was measured on the basis of two indices, the Social Hostilities Index (SHI) and the Government Restriction Index (GRI). The first includes hostile actions from individuals, organisations or groups in society, like mobs or sectarian violence. The second keeps track of laws and policies that restrict religious beliefs and practices.

Following this distinction, while the share of countries with high or very high levels of social hostilities involving religion fell six per cent between 2012 and 2013, the share of countries with a high or very high level of political restrictions on religion only fell two per cent.

The share of countries with government restriction was 27 per cent in 2013 compared to 29 per cent in 2012. Most of those countries have discriminatory policies towards, and place outright bans on, certain faiths.

Overall, whether resulting from social hostilities or government actions, figures show a high or very high level of religious repression in 39 per cent of countries in 2013. Among the world’s 25 most populous countries, the ones with the greatest limitations were Myanmar, Egypt, Indonesia, Pakistan and Russia. China had the highest level for GRI and India for SHI.

In recent years, religious harassment of Jews increased, reaching a seven-year high in 2013. In that year, Jews were plagued either by government or social groups in 77 countries. In Europe, Jews were harassed by social groups in 34 countries.

The analysis was conducted in order to observe the extent to which governments and societies around the world impact religious beliefs and practices. It is the sixth in a series of Pew studies on religious hostilities, which are part of the Pew-Templeton Global Religious Futures project looking at religious change and its effect on societies around the world.

Edited by Roger Hamilton-Martin

Follow Valentina Ieri on Twitter @Valeieri

By Roberto Savio
ROME, Jan 12 2015 (IPS)

It is sad to see how a continent that was one cradle of civilisation is running blindly into a trap, the trap of a holy war with Islam – and that six Muslim terrorists were sufficient to bring that about.

It is time to get out of the comprehensible “We are All Charlie Hebdo” wave, to look into facts, and to understand that we are playing into the hands of a few extremists, and equating ourselves with them. The radicalisation of the conflict between the West and Islam is going to carry with it terrible consequences

Roberto Savio

The first fact is that Islam is the second largest religion in the world, with 1.6 billion practitioners, that Muslims are the majority in 49 countries of the world and that they account for 23 percent of humankind. Of these 1.6 billion, only 317 million are Arabs. Nearly two-thirds (62 percent) live in the Asia-Pacific region; in fact, more Muslims live in India and Pakistan (344 million combined). Indonesia alone has 209 million.

A Pew Research Center report on the Muslim world also inform us that it is in South Asia that Muslims are more radical in terms of observance and views. In that region, those in favour of severe corporal punishment for criminals are 81 percent, compared with 57 percent in the Middle East and North Africa, while those in favour of executing those who leave Islam are 76 percent in South Asia, compared with 56 percent in the Middle East.

Therefore, it is obvious that it is the history of the Middle East which brings the specificity of the Arabs to the conflict with the West. And here are the main four reasons.“We are falling into a deadly trap, and doing exactly what the radical Muslims want: engaging in a holy war against Islam, so that the immense majority of moderate Muslims will be pushed to take up arms … instead of a strategy of isolation, we are engaging in a policy of confrontation”

First, all the Arab countries are artificial creations. In May 1916, Monsieur François Georges-Picot for France and Sir Mark Sykes for Britain met and agreed on a secret treaty, with the support of the Russian Empire and the Italian Kingdom, on how to carve up the Ottoman Empire at the end of the First World War.

Thus the Arab countries of today were born as the result of a division by France and Britain with no consideration for ethnic and religious realities or for history. A few of those countries, like Egypt, had an historical identity, but countries like Iraq, Arabia Saudi, Jordan, or even the Arab Emirates, lacked even that. It is worth remembering that the Kurdish issue of 30 million people divided among four countries was created by European powers.

As a consequence, the second reason. The colonial powers installed kings and sheiks in the countries that they created. To run these artificial countries, strong hands were required. So, from the very beginning, there was a total lack of participation of the people, with a political system which was totally out of sync with the process of democracy which was happening in Europe. With European blessing, these countries were frozen in feudal times.

As for the third reason, the European powers never made any investment in industrial development, or real development. The exploitation of petrol was in the hands of foreign companies and only after the end of the Second World War, and the ensuing process of decolonisation, did oil revenues really come into local hands.

When the colonial powers left, the Arab countries had no modern political system, no modern infrastructure, no local management.

Finally, the fourth reason, which is closer to our days. In states which did not provide education and health for their citizens, Muslim piety took on the task of providing what the state was not providing. So large networks of religious schools and hospital were created and, when elections were finally permitted, these became the basis for legitimacy and the vote for Muslim parties.

This is why, just taking the example of two important countries, Islamist parties won in Egypt and Algeria, and how with the acquiescence of the West, military coups were the only resort to stopping them.

This compression of so many decades into a few lines is of course superficial and leaves out many other issues. But this brutally abridged historical process is useful for understanding how anger and frustration is now all over the Middle East, and how this leads to the attraction to the Islamic State (IS) in poor sectors.

We should not forget that this historical background, even if remote for young people, is kept alive by Israel’s domination of the Palestinian people. The blind support of the West, especially of the United States, for Israel is seen by Arabs as a permanent humiliation, and Israel’s continuous expansion of settlements clearly eliminates the possibility of a viable Palestinian State.

The July-August bombing of Gaza, with just some noises of protest from the West but no real action, is for the Arab world clear proof that the intention is to keep Arabs down and seek alliances only with corrupt and delegitimised rulers who should be swept away. And the continuous Western intervention in Lebanon, Syria, Iraq, and the drones bombing everywhere, are widely perceived among the 1.6 billion that the West is historically engaged in keeping Islam down, as the Pew report noted.

We should also remember that Islam has several internal divisions, of which the Sunni-Shiite divide is just the largest. But while in the Arab region at least 40 percent of Sunni do not recognise a Shiite as a fellow Muslim, outside the region this tends to disappear, In Indonesia only 26 percent identify themselves as Sunni, with 56 percent identifying themselves as “just Muslim”.

In the Arab world, only in Iraq and Lebanon, where the two communities lived side by side, does a large majority of Sunni recognise Shiites as fellow Muslims. The fact that Shiites, who account for just 13 percent of Muslims, are the large majority in Iran, and the Sunni the large majority in Saudi Arabia explains the ongoing internal conflict in the region, which is being stirred by the two respective leaders.

Al-Qaeda in Mesopotamia, then run by Abu Musab al-Zarqawi (1966–2006), successfully deployed a policy of polarisation in Iraq, continuing attacks on Shiites and provoking an ethnic cleansing of one million Sunnis from Baghdad. Now IS, the radical caliphate which is challenging the entire Arab world besides the West, is able to attract many Sunnis from Iraq which had suffered so many Shiite reprisals, that they sought the umbrella of the very group that had deliberately provoked the Shiites.

The fact it is that every day hundreds of Arabs die because of the internal conflict, a fate that does not affect the much larger Muslim community.

Now, all terrorist attacks in the West that have happened in Ottawa, in London, and now in Paris, have the same profile: a young man from the country in question, not someone from the Arab region, who was not at all religious during his teenage years, someone who somehow drifted, did not find a job, and was a loner. In nearly all cases, someone who had already had something to do with the judicial system.

Only in the last few years had he become converted to Islam and accepted the calls from IS for killing infidels. He felt that with this he would find a justification to his life, he would become a martyr, a somebody in another world, removed from a life in which there was no real bright future.

The reaction to all this has been a campaign in the West against Islam. The latest number of the New Yorker published a strong article defining Islam not as a religion but as an ideology. In Italy, Matteo Salvini, the leader of the right-wing and anti-immigrant Lega Nord has publicly condemned the Pope for engaging Islam in dialogue, and conservative Italian pundit Giuliano Ferrara declared on TV that ”we are in a Holy War”.

The overall European (and U.S.) reaction has been to denounce the Paris killings as the result of a “deadly ideology”, as President François Hollande called it.

It is certainly a sign of the anti-Muslim tide that German Chancellor Angela Merkel was obliged to take a position against the recent marches in Dresden (Muslim population 2 percent), organised by the populist movement Pegida (the German acronym for “Patriotic Europeans Against the Islamisation of the West”). The marches were basically directed against the 200,000 asylum seekers, most of them from Iraq and Syria, whose primary intention, according to Pegida, was not to escape war.

Studies from all over Europe show that the immense majority of immigrants have successfully integrated with their host economies. United Nations studies also show that Europe, with its demographic decline, requires at least 20 million immigrants by 2050 if it wants to remain viable in welfare practices, and competitive in the world. Yet, what are we getting everywhere?

Xenophobic, right-wing parties in every country of Europe, able to make the Swedish government resign, conditioning the governments of United Kingdom, Denmark and Nederland, and looking poised to win the next elections in France.

It should be added that, while what happened in Paris was of course a heinous crime, and while expression of any opinion is essential for democracy, very few have ever seen Charlie Hebdo and its level of provocation. Especially because in 2008, as Tariq Ramadan pointed out in The Guardian of Jan. 10, Charlie Hebdo fired a cartoonist who had joke about a Jewish link to the French President Nicolas Sarkozy’s son.

Charlie Hebdo was a voice defending the superiority of France and its cultural supremacy in the world, and had a small readership, which it obtained by selling provocation – exactly the opposite of the view of a world based on respect and cooperation among different cultures and religions.

So now we are all Charlie, as everybody is saying. But to radicalise the clash between the two largest religions of the world is not a minor affair. We should fight terrorism, be it Muslim or not (let us not forget that a Norwegian, Anders Behring Breivik, who wanted to keep his country free of Muslim penetration, killed 91 of his co-citizens).

But we are falling into a deadly trap, and doing exactly what the radical Muslims want: engaging in a holy war against Islam, so that the immense majority of moderate Muslims will be pushed to take up arms.

The fact that European right-wing parties will reap the benefit of this radicalisation goes down very well for the radical Muslims. They dream of a world fight, in which they will make Islam – and not just any Islam, but their interpretation of Sunnism – the sole religion. Instead of a strategy of isolation, we are engaging in a policy of confrontation.

And, apart from September 11 in New York, the losses of life have been miniscule compared with what is going on in the Arab world, where just in one country – Syria – 50,000 people lost their lives last year.

How can we so blindly fall into the trap without realising that we are creating a terrible clash all over the world? (END/IPS COLUMNIST SERVICE)

(Edited by Phil Harris)

The views expressed in this article are those of the author and do not necessarily represent the views of, and should not be attributed to, IPS – Inter Press Service. 

Excerpt:

Drawing for peace - a signature cartoon by Plantu

By A. D. McKenzie
PARIS, Jan 8 2015 (IPS)

“They are cowards who react to satire by going for their Kalashnikovs.” That was how renowned French cartoonist Plantu described the killers of 10 media workers and two policemen in Paris Wednesday.

One of the murdered journalists, cartoonist Bernard Verlhac who went by the pen name of Tignous, was a member of Cartooning for Peace, the organisation that Plantu founded with former United Nations Secretary-General Kofi Annan in 2006, following the protests sparked by the controversial Danish cartoons depicting the prophet Muhammad.

Tignous worked for Charlie Hebdo, the satirical French magazine that the murderers targeted.

According to police and eyewitness reports, two hooded gunmen entered the premises of the magazine and opened fire in the late morning. After they fled the scene, in a car driven by a third participant, 12 people were confirmed dead and at least 11 injured, some critically.“Cartoonists – Christian, Muslim, Jewish cartoonists – are scandalised and angry. And to express ourselves, we take up a marker and we draw” – Plantu, co-founder of Cartooning for Peace

Video footage, filmed from neighbouring buildings, showed the attackers killing an injured policeman as he lay in the road. On Wednesday night, the police presence in France’s capital city was huge as security officials tried to track down the attackers who reportedly had been identified.

French President François Hollande said in a public address that the killers would be brought to justice and “severely punished” for their actions. Appealing for unity, he said the attack was an assault on national ideals and freedoms, including freedom of expression.

Meanwhile, many French residents took to social media to express solidarity with the magazine’s staff, posting images with the words “Je suis Charlie” (I am Charlie), and thousands gathered on the historic Place de la Republique in Paris, and in several other cities in France.

The magazine had been a target for several years, since it published cartoons of the prophet Muhammad. In 2011, assailants firebombed its offices in the city’s 11th district, and its cartoons have been considered offensive by various groups over the past two years. Its cover this week featured the controversial French writer Michel Houellebecq, whose newly published novel “Soumission” portrays a future France living under an Islamic regime.

But condemnation of the murders came from all sides of the religious and political spectrum on Wednesday. The French Muslim Council said the “barbaric action” was also an attack “against democracy and the freedom of the press,” while the Protestant Federation of France expressed “revulsion” and said the “hateful” acts could have no justification in any religion.

Irina Bokova, the director-general of Paris-based UNESCO, the United Nations cultural agency, said she was “horrified” by the attack. “This is more than a personal tragedy,” she stated.  “It is an attack on the media and freedom of expression.  The world community cannot allow extremists to silence the free flow of opinions and ideas.  We must work together to bring the perpetrators to justice and stand together for a free and independent press.”

Rights group Amnesty International said the attack was a “black day” for freedom of expression and a free press, while the European Federation of Journalists (EFJ) called the assault a “barbaric act of violence against journalists and media freedom.”

EFJ president Mogens Blicher Bjerregaard stressed that journalists today face a greater range of dangers and threats than ever before.

Last year, 118 journalists and media workers died for doing their jobs, according to the EFJ and other organisations, bringing the total to more than 700 deaths over the past decade.

On Nov. 2, the United Nations marked the first international Day to End Impunity for Crimes against Journalists. The organisation said that the majority of the killings “were deliberate murders committed in connection with journalists’ denunciation of crime and corruption.”

Charlie Hebdo’s recent cartoons had poked fun at the head of IS, or the Islamic State, and had even seemed to forecast an attack, saying that fighters had until the end of January to “present their wishes” – a reference to the French tradition of government ministers presenting their “voeux” to the press each new year.

From around the world, condemnation of the acts and condolences for the victims’ families were transmitted to France by heads of state and foreign ministers. But perhaps the most profound messages came from colleagues in the media world – cartoonists.

Plantu said that Cartooning for Peace, where staffers worked late into the evening, had received thousands of messages and drawings.

“We are angry,” he said on French television. “Cartoonists – Christian, Muslim, Jewish cartoonists – are scandalised and angry. And to express ourselves, we take up a marker and we draw.”

He said that Cartooning for Peace had been created for the very purpose of creating bridges between people, religions and regions and that cartoonists’ work was “stronger” than the “barbaric acts” committed by the “cowards” on Wednesday.

Plantu told IPS at a conference last year in the southern French city of Montpellier that the work of the non-profit organisation was important in promoting dialogue, understanding and mutual respect by using cartoons as a universal language.

At that conference, one of the featured participants was Tignous, who showed himself to be funny in both speech and drawing. As he and a journalist got lost trying to make it to the conference centre, he cracked jokes about his legs being too short to jump fences, but he ended up being the one to find the right direction.

Later at the conference, he produced cartoons that had the audience laughing out loud. For him, and other cartoonists, the work was about freedom to poke fun at extremists and political hypocrites.

At the creation of Cartooning for Peace, the founders said the initiative was meant to highlight the notion that cartoonist’s influence comes with a “responsibility to encourage debate rather than inflame passions, to educate rather than divide.”

According to commentators, Charlie Hebdo may have inflamed passions with its satire, but the killings on Wednesday seemed an attempt to end all debate, and to foster further division in France, where the extreme-right National Front party has been rising in popularity.

“The targeted assassinations were staged in order to establish terror and muzzle journalists, cartoonists but also every citizen,” Cartooning for Peace said in a statement. It added that the attackers would not have the last word because “art and freedom will be stronger than any intolerance.”

(Edited by Phil Harris)

By Mairead Maguire
BELFAST, Dec 18 2014 (IPS)

I recently visited Assisi, the home of St. Francis and St. Clare, two great spirits whose lives have inspired us and millions of people around the world.

St. Francis, a man of peace, and St. Clare, a woman of prayer, whose message of love, compassion, care  for humans, animals and  the environment comes down through history to speak to us in a very relevant and inspirational way.

Mairead Maguire

Today, in the 2lst century, as we the human family face increasing violence, we are challenged to admit that we are on the wrong path, and that we need to find new ways of thinking and doing things from a global perspective.

Peace is a beautiful gift to have in life, and it is particularly treasured by those who have known violent conflict, war, famine, disease and poverty.  I believe that Peace is a basic human right for every individual and all people.

Love for others and respect for their rights and their human dignity, irrespective of who or what they are, no matter what religion – or none – that they choose to follow, will bring about real change and set in motion proper relationships.  With such relationships built on equality and trust, we can work together on so many of the threats to our common humanity.“For the first three hundred years after Christ, the early Christian communities lived in total commitment to Jesus’s non-violence. Sadly, for the next 1700 years, Christian mainline churches have not believed, taught or lived Jesus’s simple message: love your enemies, do not kill”

Poverty is one such threat and Pope Francis challenges us to take care of the poor, and has declared his desire that the Catholic Church be a church of the poor and for the poor. To meet this challenge, we can each ask ourselves ‘how will what I do today help the poor’?.

Pope Francis also has spoken about the need to build fraternity amongst the nations. This is important because building trust amongst people and countries will help bring peace to our interdependent, inter-connected world.

Violence begets violence as we witness every day on our television screens, so the choice between violence and non-violence, is up to each one of us.  However, if we do not teach non-violence in our education systems and in our religious institutions, how can we make that choice?

I believe that all faith traditions and secular societies need to work together and teach the way of non-violence as a way of living, also as a political science and means for bringing about social and political change wherever we live.

A grave responsibility lies with the different religious traditions to give spiritual guidance and a clear message, particularly on the questions of economic injustice, ‘armed resistance‘, arms, militarism and war.

As a Christian living in a violent ethnic political conflict in Northern Ireland, and caught between the violence of the British army and the Irish Republican Army, I was forced to confront myself with the questions, ‘do you ever kill?’ and ‘is there such a thing as a just war?’.

During my spiritual journey I reached the absolute conviction that killing is wrong and that the just war theory is, in the words of the late Fr. John L. McKenzie, “a phony piece of morality”.

I became a pacifist because I believe every human life is sacred and we have no right to kill each other. When we deepen our love and compassion for all our brothers and sisters, it is not possible to torture or kill anyone, no matter who they are or what they do. 

I also believe that Jesus was a pacifist and I agree with McKenzie when he writes: “if we cannot know from the New Testament that Jesus rejected violence absolutely, then we can know nothing of Jesus’ person or message. It is the clearest of themes.”

For the first three hundred years after Christ, the early Christian communities lived in total commitment to Jesus’s non-violence. Sadly, for the next 1700 years, Christian mainline churches have not believed, taught or lived Jesus’s simple message: love your enemies, do not kill.

During the last 1700 years, Christians have moved so far away from the Christic life of non-violence that we find ourselves in the terrible dilemma of condemning one kind of homicide and violence while paying for, actively participating in or supporting homicidal violence and war on a magnitude far greater than that which we condemn in others.

There is indeed a longstanding defeat in our theology. To help us out of this dilemma, we need to hear the full gospel message from our Christian leaders.

We need to reject the ‘just war’ theology and develop a theology in keeping with Jesus’ non-violence.

Some Christians believe that the ‘just war’ theory can be applied and that they can use violence – that is, ‘armed struggle/armed resistance’ – or can be adopted by governments to justify ongoing war.

It is precisely because of this ‘bad’ theology that we need, from our spiritual or religious leaders, a clear message and an unambiguous proclamation that violence is not the way of Jesus, violence is not the way of Christianity, and that armaments, nuclear weapons, militarism and war must be abolished and replaced with a more human and moral way of solving our problems without killing each other. (END/IPS COLUMNIST SERVICE)

(Edited by Phil Harris)

The views expressed in this article are those of the author and do not necessarily represent the views of, and should not be attributed to, IPS – Inter Press Service. 

Excerpt:

“Never was there a greater need than now for all the religions to combine, to pull their wisdom and to give the benefit of that combined, huge repository of wisdom to international law and to the world.”

The words are those of Christopher Weeramantry, former judge at the International Court of Justice (ICJ) and its vice-president from 1997 to 2000, who was addressing a session on faiths united against nuclear weapons at the civil society forum organised by the International Campaign to Abolish Nuclear Weapons (ICAN) on Dec. 6 and 7 in the Austrian capital.

Former ICJ judge Christopher Weeramantry. Credit: Henning Blatt, Wikimedia

Weeramantry strongly criticised the argument of those who claim that nuclear weapons have saved the world from another world war in the last 50 years.

He pointed to the ever-present danger represented by these weapons and said that on many occasions it had been luck that had prevented catastrophic nuclear accidents or the breaking out of a devastating nuclear war.

Noting that nuclear weapons “offend every single principle of religion,” Weeramantry was joined on the panel by a number of different religious leaders, including Mustafa Ceric, Grand Mufti of Bosnia and Herzegovina, Ela Gandhi, granddaughter of Mahatma Gandhi and peace activist, as well as Akemi Bailey-Haynie, national women’s leader of the Buddhist organisation Soka Gakkai International-USA.

Although there often seems to be a gap between the positions of different faith communities concerning different issues, all panellists were very clear in pushing the moral imperative and declaring the similar values that are inherent to all religions.“The atom bomb mentality is immoral, unethical, addictive and only evil can come from it” – Mahatma Gandhi

According to Mustafa Ceric, it “is not the question of whether you believe, it is the question of whether we are going to wait and see the destruction of our planet.”

Ceric also stressed that the goals and values of humanity are defined by common moral and ethical standards and that the role of religious communities today is greater than ever. Faced with fear and mistrust in society, he said, they also have the responsibility to care for peace and security in the world.

Akemi Bailey-Haynie continued with an emotional statement from first-hand experience – her own mother was a survivor of the Hiroshima bombing in 1945.

“When nuclear weapons are considered a deterrent or viable option in warfare, it seems from a mind-set that fundamentally denies that all people possess infinite potential. No one has the right to take away a precious life of another human being.”

Akemi Bailey-Haynie, national women’s leader of the Buddhist organisation Soka Gakkai International-USA. Credit: SGI

For Bailey-Haynie, nuclear weapons serve no purpose other than mass destruction. They have devastating effects on human beings and the environment, and the possibility of nuclear accidents or potential terrorism cannot be ruled out, she said, adding that dialogue between people of different or opposing opinions is the beginning to achieve change regarding this issue.

“As a second generation survivor, I deeply feel the sorrow, as well as the outrage, born of not being able to yet live in a time when the most inhumane of weapons, nuclear weapons, have been banned,“ she concluded.

Desmond Tutu, Nobel Peace Laureate and former Anglican Bishop, sent a video message to participants to express his deep solidarity and support for ICAN’s civil society forum initiative.

He argued that the best way to honour the victims of the incidents in Hiroshima and Nagasaki was to negotiate a total ban on nuclear weapons to ensure that nothing comparable could ever happen again.

Two of the session’s speakers, Ela Gandhi and Mustafa Ceric, also attended the Dec. 8-9 Vienna Conference on the Humanitarian Impact of Nuclear Weapons.

There, Ela Gandhi delivered a speech in the spirit of her grandfather who, she said, would have joined the movement to abolish nuclear weapons if still alive.

As Gandhi had dedicated his life to teaching humanity that there is a non-violent way of dealing with conflict, he even condemned nuclear weapons himself in 1946 when he said: “The atom bomb mentality is immoral, unethical, addictive and only evil can come from it.”

Pointing out that the mere existence of nuclear weapons leads to similar armament of rival countries, Ela Gandhi warned that these nuclear arsenals could destroy a chance for future generations to survive and have a prosperous life.

The Conference on the Humanitarian Impact of Nuclear Weapons was the scene of intense and often emotional discussions among official representatives from over 160 countries, victims and civil society participants. Notably, both the United States and the United Kingdom were officially represented for the first time at a conference where their nuclear arsenals were subject to debate and criticism.

Religion played an important role at the conference, where many lobbying groups had religious backgrounds, and the opening ceremony was addressed by Pope Francis.

“I am convinced that the desire for peace and fraternity, planted deep in the human heart, will bear fruit in concrete ways to ensure that nuclear weapons are banned once and for all, to the benefit of our common home,” aid Pope Francis, expressing his hope that “a world without nuclear weapons is truly possibly.”

In a statement on behalf of faith communities to the final session, Kimiaki Kawai, Program Director for Peace Affairs at Soka Gakkai International (SGI), said: “The elimination of nuclear weapons is not only a moral imperative; it is the ultimate measure of our worth as a species, as human beings.”

He said that “acceptance of the continued existence of nuclear weapons stifles our capacity to think more broadly and more compassionately about who we are as human beings, and what our potential is. Humanity must find alternative ways of dealing with conflict.”

(Edited by Phil Harris)

Marvin Nafee, an Iraqi Christian who fled to Jordan to escape the Islamic State, prays for “the safe Mosul from ten years ago where everyone co-existed peacefully”. Credit: Areej Abuqudairi/IPS

By Areej Abuqudairi
AMMAN, Oct 31 2014 (IPS)

Watching videos and pictures on social media of the advance of the Islamic State (IS) inside Syria made it all seem far from reality to Iraqi Marvin Nafee.

“We did not believe it,” said the 27-year-old, “it seemed so imaginary.”

Only months later, his home city Mosul fell to the IS in two hours and he and thousands of Christians had to flee. Marvin made his way to Jordan, along with his father, mother and two brothers. “The Middle East is no longer safe for us. As Christians we have been suffering since 2003 and always feared persecution” – a 60-year-old Iraqi refugee

“There is nothing like peace and safety,” he told IPS from the Latin Church in Marka neighbourhood in Amman, which he has been calling home for the past two months.

In July, the IS  issued an order telling Christians living in Mosul to either convert to Islam, pay tax, or give up their belongings and leave the city. Failure to do so would result in a death penalty, “as a last resort”.

“Mosul is empty of Christians now. Everyone we know has left, except for a group of elderly in a care centre who were forced to convert to Islam,” Marvin said.

Since August, thousands of Iraqis have been streaming to Jordan through Erbil.

Caritas spokesperson Dana Shahin told IPS that 4,000 Iraqi Christians have approached the Caritas office in Jordan since August, and 2000 of them have been placed in churches.

Churches in the capital and the northern cities of Zarqa and Salt have been turned into temporary refugee camps, with families living in the yards and hallways.

In Maraka’s Latin Church, around 85 people share a 7×3 metre room. Children, elderly, men and women sleep on the floor with extra mattresses dividing the room to give them privacy. They use the cafeteria facilities to prepare meals using food items donated by Caritas.

“It was generous of Jordan to offer what it can, but this is not an ideal living situation for anyone,” says a 53-year-old woman, who gave her name as Um George.

Having been stripped of all of their possessions by the IS, most of them arrived in Jordan penniless and carrying little more than what they were wearing. “They [IS] searched everyone, including children, for money,” said Marvin’s 25-year-old brother Ihab. “We gave it all to them for the sake of safety,” he added.

The Islamic Charity Centre Society has provided pre-fabricated caravans to be used by families in the yards of churches, and a few families have been relocated to rental apartments shared by more than one family. Caritas provides basic shelter, food, medical treatment, and clothes. But a durable solution for these families is yet to be found.

“We are still evaluating their needs. Most of these families have fled with almost nothing,” said Andrew Harper, representative of the U.N. Refugee Agency (UNHCR) in Jordan. His organisation registered an average of 120 new Iraqis every day in August and September, with more than 60 percent citing fear of IS as their reason for fleeing Iraq.

Around 11,000 Iraqis have registered with UNHCR this year, bringing the total number of Iraqis in Jordan to 37,067.

Jordan has been home to thousands of Iraqi refugees since 2003, and many of these live in dire conditions, struggling to make ends meet as aid funds dry up.  

“Iraqi refugees remain on the margin of donors and institutions,” says Eman Ismaeel, manager of the Iraqi refugee programme at CARE International in Amman.

Unable to work legally, Iraqi families live in the poorest neighbourhoods of East Amman and Zarqa city. They struggle to pay rent and send their children to school.

The new influx of Iraqi refugees has introduced a new challenge for aid agencies operating in resource-poor Jordan, which is already home to more than 618,500 Syrian refugees.

“We have more refugees than we have ever had since the Second World War, but resources are dire,” said Harper. “We are challenged every day, but we hope to get through with international support,” he added.

Most of the newly-arrived Iraqi refugees interviewed by IPS said that they want to be resettled in Western countries. “The Middle East is no longer safe for us,” said 60-year-old Hanna (who declined to give her last name). “As Christians we have been suffering since 2003 and always feared persecution,” she added, noting that she and her daughters had been covering their hair to “avoid harassment”.

But resettlement “in reality is a long process and is based on vulnerability criteria,” said Harper, and thousands of Iraqis in Jordan have been waiting to be resettled in Jordan for years.

Back in Marka, Marvin points to a picture of his house back in Mosul stamped in red with “Property of the Islamic State” and the Arabic letter Nfor Nasara (Christians). A Muslim friend who is still in Mosul sent him the picture. More bad news followed from his friend, who emailed to say that Marvin’s house had been taken over by IS members.

Although he has lost hope that one day he and his family will be able see a glimpse of Iraq again, Marvin still has faith that prayers can bring peace back. “We always pray for the safe Mosul from ten years ago where everyone co-existed peacefully.”

(Edited by Phil Harris)

By Farhang Jahanpour
OXFORD, Sep 24 2014 (IPS)

When, all of a sudden, ISIS (Islamic State in Iraq and Syria) emerged on the scene and in a matter of days occupied large swathes of mainly Sunni-inhabited parts of Iraq and Syria, including Iraq’s second city Mosul and Tikrit, birthplace of Saddam Hussein, and called itself the Islamic State, many people, not least Western politicians and intelligence services, were taken by surprise.

Farhang Jahanpour

Unlike in the Western world, religion still plays a dominant role in people’s lives in the Middle East region. When talking about Sunni and Shia divisions we should not be thinking of the differences between Catholics and Protestants in the contemporary West, but should throw our mind back to Europe’s wars of religion (1524-1648) that proved to be among the most vicious and deadly wars in history.

Just as the Hundred Years’ War in Europe was not based only on religion, the Sunni-Shia conflicts in the Middle East too have diverse causes, but are often intensified by religious differences. At least, various groups use religion as an excuse and as a rallying call to mobilise their forces against their opponents.

Ever since U.S. encouragement of Saudi and Pakistani authorities to organise and use jihadi fighters following the Soviet invasion of Afghanistan in 1979, to the rise of Al Qaeda and the terrorist attacks on Sep. 11, 2001, followed by the invasion of Afghanistan in 2001 and Iraq in 2003, and military involvement in Pakistan, Yemen, Somalia, Libya, Syria and elsewhere, it seems that the United States has had the reverse effect of the Midas touch, in the sense that whichever crisis the United States has touched has turned to dust.“Now, with the rise of ISIS and other terrorist organisations, the entire Middle East is on fire. It would be the height of folly to dismiss or underestimate this movement as a local uprising that will disappear by itself, and to ignore its appeal to a large number of marginalised and disillusioned Sunni militants”

Now, with the rise of ISIS and other terrorist organisations, the entire Middle East is on fire. It would be the height of folly to dismiss or underestimate this movement as a local uprising that will disappear by itself, and to ignore its appeal to a large number of marginalised and disillusioned Sunni militants.

In view of its ideology, fanaticism, ruthlessness, the territories that it has already occupied, and its regional and perhaps even global ambitions, ISIS can be regarded as the greatest threat since the Second World War and one that could change the map of the Middle East and the post-First World War geography of the entire region, and challenge Western interests in the Persian Gulf and beyond.

When Islam appeared in the deserts of Arabia some 1400 years ago, with an uncompromising message of monotheism and the slogan “There is no god but Allah, and Muhammad is the Prophet of God”, it changed the plight of the Arabs in the Arabian Peninsula and formed a religion and a civilisation that even now claims upward of 1.5 billion adherents in all parts of the world, and forms the majority faith in 57 countries that are members of the Islamic Cooperation Organization.

Contrary to many previous prophets who did not see the success of their mission during their own lifetime, in the case of Islam not only did Muhammad manage to unite the Arabs in the name of Islam in the entire Arabian Peninsula, but he even managed to form a state and ruled over the converted Muslims both as their prophet and ruler. The creation of the Islamic umma or community during Muhammad’s lifetime in Medina and later on in the whole of Arabia is a unique occurrence in the history of religion.

Consequently, while most religions look forward to an ideal state or to the “Kingdom of God” as a future aspiration, Muslims look back at the period of Muhammad’s rule in Arabia as the ideal state. Therefore, what a pious Muslim wishes to do is to look back at the life and teachings of the Prophet, and especially his rule in Arabia, and take it as the highest standard of an ideal religious government.

This is why the Salafis, namely those who turn to salaf or the early fathers and ancestors, have always proved so attractive to many fundamentalist Muslims. Being a Salafi is a call to Muslims to reject the modern world and to follow the example of the Prophet and the early caliphs.

When, in 1516-17, the armies of Ottoman Sultan Selim I captured Syria, Palestine, Egypt and Muslim holy places in Arabia, the sultan assumed the title of caliph, and therefore the Ottoman Empire was also regarded a Sunni caliphate.

Although not all Muslims, especially many Arabs, recognise Ottoman rule as a caliphate, the caliphate nevertheless continued in name until the fall of the Ottoman Empire after the First World War when the caliphate was officially abolished in 1922.

The fall of the last powerful Islamic empire was not only traumatic from a political and military point of view but, with the end of the caliphate, the Sunnis lost a unifying religious authority as well.

It is very difficult for many Westerners to understand the feeling of hurt and humiliation that many Sunni Muslims feel as the result of what they have suffered in the past century. To have an idea, they should imagine that a mighty Christian empire that had lasted for many centuries had fallen as the result of Muslim conquest and that, in addition to the loss of the empire, the papacy had also been abolished at the same time.

With the end of the caliphate, Sunni countries were left rudderless, to be divided among various foreign powers which imposed their economic, military and cultural domination, as well as their beliefs and their way of life, on them. The feeling of hurt and humiliation that many Muslims have felt since the fall of the Ottoman Empire, and the strong longing for its reinstatement, still continues.

To add insult to injury, before the collapse of the Ottoman Empire, Western powers, especially Great Britain, had promised the Arabs that if they would rise up against the Ottomans, after the war they would be allowed to form an Islamic caliphate in the area comprising all the Arab lands ruled by the Ottoman Empire.

Not only were these promises not fulfilled, but as part of the Sykes-Picot_Agreement on 16 May 1916, Britain and France secretly plotted to divide the Arab lands between them and they even promised Istanbul to Russia. Not only was a unified Arab caliphate not formed, but the Balfour_Declaration generously offered a part of Arab territory that Britain did not possess to the Zionists, to form a “national home for the Jewish people”.

In Winston Churchill’s words, Britain sold one piece of real estate (to which it had no claim in the first place) to two people at the same time.

The age of colonialism came to an end almost uniformly through military coups involving officers who had the ability to fight against foreign occupation. From the campaigns of Kemal Ataturk in Turkey, to the rise of Reza Khan in Iran, Gamal Abdel Nasser in Egypt, Muammar Gaddafi in Libya, the military coups in Iraq and Syria that later led to the establishment of the Baâthist governments of Hafiz al-Assad in Syria and Abd al-Karim Qasim, Abdul Salam Arif and Saddam Hussein in Iraq, and so on, practically all Middle Eastern countries achieved their independence as the result of military coups.

While the new military leaders managed to establish some order through the barrel of the gun, they were completely ignorant of the historical, religious and cultural backgrounds of their nations and totally alien to any concept of democracy and human rights.

In the absence of any civil society, democratic traditions and social freedom, the only path that was open to the masses that wished to mobilise against the rule of their military dictators was to turn to religion and use the mosques as their headquarters.

The rise of religious movements, such as the Muslim Brotherhood in Egypt, Ennahda Movement in Tunisia, FIS in Algeria and Al-Dawah in Iraq, were seen as a major threat by the military rulers and were ruthlessly suppressed.

The main tragedy of modern Middle Eastern regimes has been that they have been unable not only to involve the Islamist movements in government, but they have even failed to involve them in the society in any meaningful way.

This is why after repeated defeats, divisions and humiliation, there has always been a longing among militant Sunni Muslims, especially Arabs whose countries were artificially divided and dominated by Western colonialism and later by military dictators, for the revival of the caliphate. Even mere utterance of ‘Islamic caliphate’ brings a burst of adrenaline to many secular Sunnis.

The failure of military dictatorships and the marginalisation and even the elimination of religiously-oriented groups have led to the rise of vicious extremism and terrorism. The terrorist group ISIS is making use of this situation and is basing its appeal on the reinstatement of the caliphate. (END/IPS COLUMNIST SERVICE)

(Edited by Phil Harris)

Excerpt:

Jänschwalde open cast lignite mine, close to Atterwasch, Germany. Credit: Christian Huschga

By Melanie Mattauch
LUSATIA, Germany, Aug 20 2014 (IPS)

Johannes Kapelle has been playing the organ in the Protestant church of Proschim since he was 14. The 78-year-old is actively involved in his community, produces his own solar power and has raised three children with his wife on their farm in Proschim, a small village of 360 inhabitants in Lusatia, Germany.

Now the church, his farm, the forest he loves dearly and his entire village is threatened with demolition to leave space for expansion of Swedish energy giant Vattenfall’s lignite (also known as brown coal) operations to feed its power plants. Nearly all of the fuel carbon (99 percent) in lignite is converted to CO₂ – a major greenhouse gas – during the combustion process.“What we’re seeing today is the result of putting economic thinking at the forefront. Our mantra is to just continue doing things as long as they generate profit. We need to counteract this trend with ethical thinking. We need to do what’s right!” – Protestant pastor Mathias Berndt

For Kapelle, this is inconceivable: “In Proschim, we’ve managed effortlessly to supply our community with clean energy by setting up a wind park and a biogas plant. Nowadays, it is just irresponsible to expand lignite mining.”

The desolate landscape the giant diggers leave behind stretches as far as the eye can see from just a few hundred metres outside Proschim.

“It’s only going to take about a quarter of a year to burn the entire coal underneath Proschim. But the land is going to be destroyed forever. You won’t even be able to enter vast areas of land anymore because it will be prone to erosion. You won’t be able to grow anything on that soil anymore either. No potatoes, no tomatoes, nothing,” says Kappelle.

Some 70 km northeast of Proschim, Protestant pastor Mathias Berndt also sees his community under threat. His church in Atterwasch has been around for 700 years and even survived the Thirty Years’ War in the 17th century. Now it is supposed to make way for Vattenfall’s Jänschwalde Nord open cast lignite mine.

The 64-year-old has been Atterwasch’s pastor since 1977 and refuses to accept that his community will be destroyed: “As Christians, we have a responsibility to cultivate and protect God’s creation. That’s what it says in the Bible. We’re pretty good at cultivating but protection is lacking. That’s why I’ve been trying to stop the destruction of nature since the days of the German Democratic Republic.”

“Vattenfall’s plans to expand its mines have given this fight a new dimension,” Berndt adds. “This is now also about preventing our forced displacement.”

Berndt is currently involved in organising a huge protest on August 23 – a human chain connecting a German and Polish village threatened by coal mining in the region. He has also been pushing his church to step up its efforts to curb climate change.

As a result, his regional synod has positioned itself against new coal mines, lignite power plants and the demolition of further villages. It is also offering churches advice on energy savings and deploying renewable energy. The parsonage in Atterwasch, for example, has been equipped with solar panels.

Parsonage in Atterwasch with solar panels. Credit: Christian Huschga

Despite Germany’s ambitions for an energy transition, its so-called Energiewende, the country’s CO₂ emissions have been rising again for the past two years, for the first time since the country’s reunification. This is primarily due to Germany’s coal-fired power plants, and brown coal power stations in particular.

The Intergovernmental Panel on Climate Change (IPCC) has recently confirmed that it is still possible to limit global warming below 2° C. But there is only a limited CO₂ budget left to meet this goal and avert runaway climate change.

The IPCC estimates that investments in fossil fuels would need to fall by 30 billion dollars a year, while investments in low-carbon electricity supply would have to increase by 147 billion dollars a year.

As a result, more and more faith leaders are calling for divestment from fossil fuels. One of the most powerful advocates has been Nobel Peace Prize laureate and former South African Anglican Archbishop, Desmond Tutu, who recently called for an “anti-apartheid style boycott of the fossil fuel industry”.

Tutu’s call to action has been echoed by U.N. climate chief Christiana Figueres, who has urged religious leaders to pull their investments out of fossil fuel companies.

Protestant pastor Mathias Berndt. Credit: Christian Huschga

Many churches have taken this step already. Last month, the World Council of Churches, a fellowship of over 300 churches representing some 590 million people in 150 countries, decided to phase out its holdings in fossil fuels and encouraged its members to do the same.

The Quakers in the United Kingdom, the Anglican Church of Aotearoa, New Zealand and Polynesia, the United Church of Christ in the United States, and many more regional and local churches have also joined the divestment movement.

The Church of Sweden was among the first to rid itself of oil and coal investments. It increased investments in energy-efficient and low-carbon projects instead, which also improved its portfolio’s financial performance.

Gunnela Hahn, head of ethical investments at the Church of Sweden’s central office explains: “We realised that many of our largest holdings were within the fossil industry. That catalysed the idea of more closely aligning investments with the ambitious work going on in the rest of the church on climate change. ”

Meanwhile, from the frontline, pastor Berndt calls for putting ethics first: “What we’re seeing today is the result of putting economic thinking at the forefront. Our mantra is to just continue doing things as long as they generate profit. We need to counteract this trend with ethical thinking. We need to do what’s right!”

*  Melanie Mattauch is 350.org Europe Communications Coordinator

(Edited by Phil Harris)

Many pharmacies and herbalists in Egypt prescribe their own 'wasfa' (secret drug or herbal elixir). Credit: Cam McGrath/IPS

By Cam McGrath
CAIRO, Aug 10 2014 (IPS)

Magda Ibrahim first learnt that she had endometrial cancer when she went to a clinic to diagnose recurring bladder pain and an abnormal menstrual discharge. Unable to afford the recommended hospital treatment, the uninsured 53-year-old widow turned to what she hoped would be a quicker and cheaper therapy.

A local Muslim sheikh claimed religious incantations, and a suitable donation to his pocket, could cure the cancer. But when her symptoms persisted, Ibrahim consulted a popular herbalist, whose wasfa (secret drug or herbal elixir) was reputed to shrink tumours.

“I felt much better for a few months and thought the tumour was shrinking,” she says. “But then I got much worse.”

When she returned to hospital the following year, tests revealed that the tumour was still there, and the cancer had spread to her lymph nodes. Moreover, the herbal mixture she was taking had caused her kidneys to fail.“Successive [Egyptian] governments have done a poor job at both regulating the medical sector and educating the public on health issues, leaving Egyptians unable to afford their country’s two-tiered health care system vulnerable to ill-qualified physicians, spurious health claims and quackery” – Dr Ahmad Bakr, Egyptian health care reform lobbyist

Egypt is a “minefield” of bad medicine, says paediatrician Dr Ahmad Bakr, a health care reform lobbyist. He says successive governments have done a poor job at both regulating the medical sector and educating the public on health issues, leaving Egyptians unable to afford their country’s two-tiered health care system vulnerable to ill-qualified physicians, spurious health claims and quackery.

“Our health care system is deeply deformed,” Bakr told IPS. “It’s not just a matter of low funding and corruption, ignorance (pervades every tier of) the health system, from government and doctors to the patients themselves.”

He says Egypt’s lax regulation and poor enforcement has created room for unqualified doctors to perform plastic surgery out of mobile clinics, peddle snake tonic on satellite television, and dabble dangerously in reproductive health.

It is estimated that one in every five private medical clinics in Egypt is unlicensed, and thousands of medical practitioners are suspected of using false credentials or having no formal training.

“There are a lot of so-called doctors who practise medicine in Egypt,” says Bakr. “They mostly work out of small clinics, but you’ll even find them in the most prestigious hospitals.”

The incompetency goes all the way to the top.

In February, Egypt’s military announced it had invented a device to remotely detect hepatitis C – along with acquired immunodeficiency syndrome (AIDS), swine flu and a host of other diseases. The device, which is said to work by detecting electromagnetic waves emitted by infected liver cells, is based on a fake bomb detector marketed by a British con artist.

The military also claimed that it had invented a revolutionary blood dialysis machine that can cure hepatitis C, AIDS and even cancer in a single treatment.

“I was shocked when I saw these incredible claims were being made with barely any clinical evidence,” says Dr Mohamed Abdel Hamid, director of the government-run Viral Hepatitis Research Lab (VHRL). “With any new medical treatment you should perform peer-reviewed, double-blind clinical trials before announcing it.”

Critics say Egypt’s government contributes to a climate of medical irresponsibility. State media routinely exaggerates health threats and feeds public hysteria, while the knee-jerk reactions of government authorities – including high-ranking health officials – are coloured by popular sentiment and political motives.

Reacting to the global swine flu pandemic in 2009, overzealous parliamentarians passed a motion to slaughter all of Egypt’s 300,000 pigs.

There was no evidence that pigs transmitted swine flu to humans, nor had the virus been detected in Egypt. But officials, swayed by the Islamic prohibition on eating pork, appeared to seize the opportunity of a like-named virus to rid the Muslim-majority nation of its swine.

“The pigs were kept almost exclusively by poor Christian zebaleen (rubbish collectors), who used them to digest the organic waste,” says Milad Shoukri, a zebaleen community leader. “Thousands of families lost their livelihoods to this absurd decree, which had no scientific basis.”

Global pandemics such as severe acute respiratory syndrome (SARS), avian flu and the latest contagion, Middle East Respiratory Syndrome (MERS), have presented golden opportunities for Egypt’s myriad quacks and swindlers to fleece the uninformed masses.

“With each health scare we see the same patterns,” says Cairo pharmacist Amgad Sherif. “People panic and throw science out the window. The low level of education and high illiteracy among Egyptians makes them susceptible to believe even the most ridiculous medical claims.”

When a swarm of desert locusts descended on Cairo, enterprising charlatans took out ad space in local newspapers offering a “locust vaccine” to anxious citizens.

Not surprisingly, the injected serum, which turned out to be tap water dyed with orange food colouring, offered no protection against “locust venom”. But it did leave duped households poorer, and at risk of blood contamination or hepatitis C infection from jabs with unsterilised needles.

“The people doing this only care about getting money from people who don’t know any better,” says Sherif. “They know nothing about medicine and do not follow even the most basic hygiene practices.”

In one popular scam, people claiming to be state health officials troll low- and middle-income neighbourhoods offering costly “preventative medicine” for infectious diseases. The fake medical personnel, dressed in lab coats and wearing official-looking badges, administer bogus vaccinations to unsuspecting families.

“Sometimes they give people injections – who knows what’s in them,” says Sherif.

Health officials say the sham physicians create confusion that affects legitimate health campaigns, such as Egypt’s national door-to-door polio eradication campaign.

Egyptian authorities have also found themselves in a cat-and-mouse game with thousands of “sorcerers”, whose superstition-based folk medicine draws desperate working-class patients suffering physical and psychological ailments. The self-proclaimed doctors and faith healers are particularly difficult to catch, say prosecutors, because they tend to work out of rented apartments and advertise mostly by word of mouth.

An Egyptian judicial official told pan-Arab newspaper Al Arabiya that despite attempts to prosecute sorcerers for swindling and fraud, most cases are dropped when the sorcerers reach a settlement with their victims. “There is almost one sorcerer for every citizen,” he concluded.

(Edited by Phil Harris)

Which story line sounds the more credible – that linking the rebel movement ISIS (the Islamic State in Iraq and Syria) to policies pursued by Iran or that linking the Sunni extremist force to Iran’s adversary Saudi Arabia?

In June this year, fighters belonging to ISIS – a rebel movement that had previously established its foothold in the oil-rich areas of north-eastern Syria – succeeded in capturing Mosul, a city surrounded by oil fields in northern Iraq. Ever since, commentators in the world’s media have been speculating on the origins of the dreaded organisation’s military success.

It is admitted that the occupation of Mosul and vast tracts of the Sunni-dominated portion of Iraq would not have been possible except for the fact that ISIS forged a broad grassroots’ alliance expressing deep discontent by Iraq’s minority Sunnis with the policies of Iraqi Prime Minister Nouri Al-Maliki’s government. Nor would Mosul have fallen but for the dramatic desertion by top-officers of Iraq’s state army.

Peter Custers

Yet various observers have meanwhile focused on the political economy behind the advance of ISIS. Some experts from U.S. think tanks have discussed the likely sources of ISIS’ finance, pinpointing private donors in Saudi Arabia and other Gulf states. Other writers instead have connected ISIS’ reliance on black market sales of oil in Kurdish territory with Iranian exports of crude, described as “illegal”.

I propose putting the spotlight on the methods of war financing used by ISIS, but first it is necessary to highlight the movement’s complete sectarianism.

Soon after the occupation of Mosul, rebels blew up and bulldozed shrines and mosques in the city belonging to Shia Muslims. Pictures on the demolition of these buildings were circulated widely by the world’s mainstream media. Unfortunately, few Western journalists cared to draw attention to the role which destruction of shrines has played in the history of Islam.

Contrary to Catholicism, the veneration of saints at Sufi and Shia tombs and shrines basically reflects heterodox tendencies within the Islamic faith. On the other hand, Sunni orthodoxy and especially its Saudi variety, Wahhabism, either condemns intercession or, at the least, considers the worshipping of saints at tombs to be unacceptable. Islam’s minority of Shias, and its mystical current of Sufism, freely engage in such worship – and this throughout the Muslim world.“ISIS is … a ‘religiously inspired’ Sunni extremist organisation with an utterly secular objective: to control the bulk of oil resources in two Middle Eastern states in order to re-establish acaliphat, an all-Islamic state-entity guided by a central religious authority”

ISIS’ work of demolition in Iraq can in no way be equated with practices of Iran’s Shia rulers. Instead, they express the extremist movement’s affinity with policies long championed by Saudi Arabia. Ever since the founding of the Saudi state, numerous Shia and Sufi shrines have been rased to the ground at the behest of this country’s Wahhabi dynasty.

What does the political economy behind ISIS’ military advance in Syria and Iraq tell us about the organisation’s affinities? First, in one sense, the ISIS strategy might be interpreted as rather novel.

Whereas the extraction of raw materials is a war strategy pursued by numerous rebel movements in the global South – see, for example, UNITA’s extraction of diamonds in the context of Angola’s civil war, and the trade in coltan by rebels in the Democratic Republic of Congo – rarely has a Southern rebel movement succeeded in turning crude oil into its chief source of revenue.

Indeed, whereas ISIS originally relied on private funders in Saudi Arabia to build up a force of trained fighters, the organisation has consciously targeted regions in Syria and Iraq harbouring major oil fields and (in the case of Iraq) oil refineries. By laying siege to the oil refinery at Baiji, responsible for processing one-third of oil consumed in Iraq, ISIS hoped to undermine the state’s control of oil resources.

Further, some 450 million dollars was stolen by ISIS fighters from a subsidiary of Iraq’s central bank after the occupation of Mosul. This reportedly was all income from oil extraction. Some observers put the cash income which ISIS derives from smuggled oil at one million dollars a day!

ISIS is thus a ‘religiously inspired’ Sunni extremist organisation with an utterly secular objective: to control the bulk of oil resources in two Middle Eastern states in order to re-establish acaliphat, an all-Islamic state-entity guided by a central religious authority.

Yet though ISIS’ methodology of reliance on oil for financing of its war campaigns is novel for a rebel movement, such use of oil is not unique in the context of the Middle East. Ever since the 1970s, most oil-rich countries of the region have squandered a major part of their income from the exports of crude by (indirectly) exchanging their main natural resource against means of destruction – weapon systems bought on the international market.

And while Iran under the Shah was equally enticed into opting for this form of trade in the 1970s, – it is the Wahhabi kingdom of Saudi Arabia which all the way through from the oil crisis of 1973 onwards and up to today has functioned as the central axe of such a trade mechanism.

Witness, for instance, the 1980s oil-for-arms (!) ‘barter deal’ between the Saudi kingdom and the United Kingdom, the so-called ‘Al Yamamah’ deal, and the 60 billion dollar, largest-ever international arms’ agreement between Saudi Arabia and the United States clinched in 2010.

Forward to 2014, and an Iraq desperately struggling to survive. A section of the world’s media has already announced its impending demise, predicting a split of the country into three portions – Sunni, Kurdish and Shia. On the other hand, some commentators have advised that the United States should now change gear and line up with Iran, in order to help the Iraqi government overcome its domestic political crisis.

Yet the United States and its European allies for long, too long, have bent over to service the Wahhabi state. Even as Western politicians loudly proclaimed their allegiance to democracy and secularism, they failed to oppose or counter Saudi Arabia’s oppression of, and utter discrimination against, Shia citizens.

For over 40 years they opted to close their eyes and supply Saudi Arabia with massive quantities of fighter planes, missiles and other weaponry, in exchange for the country’s crude. Playing the role of a wise elderly senior brother, the United States has recently advised Iraq’s prime minister al-Maliki, known for his sectarian approach, that he should be more ‘inclusive’, meaning sensitive towards Iraq’s minority Sunni population.

But has the United States’ prime Middle Eastern ally Saudi Arabia ever been chastised over its systematic discrimination of Shias? Has it ever been put to task for its cruel oppression of heterodox Muslims? And has the United States ever pondered the implications of the trading mechanism of disparate exchange it sponsored – for the future of democracy, food sovereignty and people’s welfare in the Middle East?

*  Peter Custers, an academic researcher on Islam and religious tolerance  with field work in South Asia, is also a theoretician on the arms’ trade and extraction of raw materials in the context of conflicts in the global South. He is the author of ‘Questioning Globalized Militarism’. 

By Roberto Savio
ROME, Jul 11 2014 (IPS)

While the Third World War has not been formally declared, conflicts throughout the world are reaching levels unseen since 1944.

Of course, for the large majority of people throughout the world, news about these conflicts is just part of our daily news, but another share of our daily news is about the mess in our countries.

This is so complex and confusing that many people have given up the effort to attempt any form of deep understanding, so I thought it would be useful to offer ten explanations of how we succeeded in creating this mess.

Roberto Savio. Credit: IPS

1)   The world, as it now exists, was largely shaped by the colonial powers, which divided the world among themselves, carving out states without any consideration for existing ethnic, religious or cultural realities. This was especially true of Africa and the Arab world, where the concept of state was imposed on systems of tribes and clans.

Just to give a few examples, none of the present-day Arab countries existed prior to colonialism. Syria, Lebanon, Iraq, the Gulf Countries (including Saudi Arabia) were all parts of the Ottoman Empire. When this disappeared with the First World War (like the Russian, German and Austro-Hungarian empires), the winners – Britain and France – sat down at a table and drafted the boundaries of countries to be run by them, as they had done before with Africa. So, never look at those countries as equivalent to countries with a history of national identity.“Do not go with the tide ... search for the other face of the moon. And if they tell you that they know, well, just look at the results” – Roberto Savio

2)   After the end of the colonial era, it was inevitable that to keep these artificial countries alive, and avoid their disintegration, strongmen would be needed to cover the void left by the colonial powers. The rules of democracy were used only to reach power, with very few exceptions. The Arab Spring did indeed get rid of dictators and autocrats, just to replace them with chaos and warring factions (as in Libya) or with a new autocrat, as in Egypt.

The case of Yugoslavia is instructive. After the Second World War, Marshal Tito dismantled the Kingdom of Yugoslavia and created the Socialist Federal Republic of Yugoslavia. But we all know that Yugoslavia did not survive the death of its strongman.

The lesson is that without creating a really participatory and unifying process of citizens, with a strong civil society, local identities will always play the most decisive role. So it will take some before many of the new countries will be considered real countries devoid of internal conflicts.

3)   Since the Second World War, the meddling of the colonial and super powers in the process of consolidation of new countries has been a very good example of man-made disaster.

Take the case of Iraq. When the United States took over administration of the country in 2003 after its invasion, General Jay Garner was appointed and lasted just a month, because he was considered too open to local views.

Garner was replaced by a diplomat, Jan Bremmer, who took up his post after a two-hour briefing by the then Secretary of State, Condolezza Rice. Bremmer immediately proceeded to dissolve the army (creating 250,000 unemployed) and firing anyone in the administration who was a member of the Ba’ath party, the party of Saddam Hussein. This destabilised the country, and today’s mess is a direct result of this decision.

The current Iraqi Prime Minister, Nouri al-Maliki, whom Washington is trying to remove as the cause of polarisation between Shiites and Sunnis, was the preferred American candidate. So was the President of Afghanistan, Hamid Karzai, who is now virulently anti-American. This is a tradition that goes back to the first U.S. intervention in Vietnam, where Washington put in place Ngo Dihn Dien, who turned against its views, until he was assassinated.

There is no space here to give example of similar mistakes (albeit less important) by other Western powers. The point is that all leaders installed from outside do not last long and bring instability.

4)   We are all witnessing religious fighting and Islam extremism as a growing and disturbing threat. Few make any effort to understand why thousands of young people are willing to blow themselves up. There is a striking correlation between lack of development/employment and religious unrest. In the Muslim countries of Asia (Arab Muslims account for less than 20 percent of the world’s Muslim populations), extremism hardly exists.

And few realise that the fight between Shiites and Sunnis is funded by countries like Saudi Arabia, Qatar and Iran. Those religions have been living side by side for centuries, and now they are fighting a proxy war, for example in Syria. Saudi Arabia has been funding Salafists (the puritan form of Islam) everywhere, and it has provided nearly two billion dollars to the new Egyptian autocrat, Abdel Fattah el-Sisi, because he is fighting the Muslim Brotherhood, which predicates the end of kings and sheiks and power for the people. Iraq is also becoming a proxy war between Saudi Arabia, defender of the Sunnis, and Iran, defender of the Shiites.

So, when looking at these wars of religion, always look at who is behind them. Religions usually become belligerent only if they are used. Just look at European history, where wars of religion were invented by kings and fought by people. Of course, once the genie is out of the bottle, it will take a long time to put it back. So this issue will be with us for quite some time.

5)   The end of the Cold War unfroze the world, which had been kept in stability by the balance between the two superpowers. Attempts to create regional or international alliances to bring stability have always been stymied by national interests. The best example is Europe. While everybody was talking about Crimea, Ukraine and Vladimir Putin (who had been made paranoiac about Western encirclement, from the George Bush Jr. administration onwards) and how to bring him to listen to the United States and Europe, European companies continued trade in spite of a much talked about embargo. And now, Austria has quietly signed an agreement with Russia to join the South Stream, a pipeline that will bring Russian gas to Europe – so much for the unity of a Europe which has been clamouring about the need to reduce its energy dependence on Russia.

A multipolar world is in the making, but it has to be seen how stable it will be. In Asia, China and Japan are increasing their military investments, as are surrounding countries. And while local conflicts, like Syria, Iraq and Sudan, are not going to escalate into a larger conflict, this would certainly be the case in Asia.

6)   In a world more and more divided by a resurgence of national interests, the very idea of shared governance is losing its strength, and not only in Europe. The United Nations has lost its significance as the arena in which to reach consensus and legitimacy. The two engines of globalisation – trade and finance – are not part of the United Nations, which is stuck with the themes of development, peace, human rights, environment, education and so on. While these issues are crucial for a viable world, they are not seen as such by those in power. Conclusion: the United Nations is sliding into irrelevance.

7)   At the same time, values and ideas which were considered universal, such as cooperation, mutual aid, international social justice and peace as an encompassing paradigm are also becoming irrelevant. French President Francois Hollande meets U.S. President Barack Obama, not to discuss how to stop the genocide in Sudan, or the kidnapping of children in Nigeria, but to ask him to intervene with his Minister of Justice to reduce a giant fine on a French bank, the BNP-Parisbas, for fraudulent activities. The outstanding problem of climate control was largely absent in the last  G7 meeting, not to talk of nuclear disarmament … and yet these are the two main threats to the planet!

8)   After colonialism and totalitarian regimes, the key phrase after the Second World War was “implementation of democracy”. But after the end of the Cold War, democracy was taken for granted. In fact, in the last twenty years, the formula of representative democracy has been losing its glamour. Pragmatism has led to the loss of long-term vision, and politics have become more and more mere administration.

Citizens feel less and less related to parties, which have basically become self-centred and self-reliant.  International affairs are not considered tools of power by parties, and decisions are taken without participation. This leads to choices which often do not represent the feelings and priorities of citizens.

The way in which the bailout of Cyprus from its financial crisis a few years ago was treated in the European Commission was widely recognised as a blatant example of lack of transparency. Few people certainly make more mistakes than many …

9)   A very important element of the mess has been the growth of what its proponents, especially in the financial world, call the “new economy” – an economy that contemplates permanent unemployment, lack of social investments, reduced taxation for large capital, the marginalisation of trade unions, and a reduction of the role of the State as the regulator and guarantor of social justice. Inequalities are reaching unprecedented levels. The world’s 85 richest individuals possess the same wealth as 2.5 billion people.

10)   All this brings its corollary. It is not by chance that all mainstream media worldwide have the same reading of the world. Information today has basically eliminated analysis and process, to concentrate on events. Their ability to follow the world mess is minimal, and they just repeat what those in power say. It is very instructive to see media which are very analytical about national affairs and very superficial about international issues. The media depend largely on three international news agencies, which represent the Western world and its interests. Have you read anywhere about the gas agreement between Austria and Russia?

So, a final point: never be satisfied with what you read in the newspapers, always try to get additional and opposite viewpoints through the net. This will help you to look at the world with your eyes, and not with the eyes of somebody else who is probably part of the system which has created this mess. Do not go with the tide … search for the other face of the moon. And if they tell you that they know, well, just look at the results. So, be yourself and, if you make a mistake, at least it will be your mistake. (END/IPS COLUMNIST SERVICE)

Excerpt:

The war in Syria has brought back to the forefront the concept of ‘jihad’, with tens of thousands of fighters currently waging what they believe to be a religious war there.

On both sides of the religious divide, Lebanese militants have relied on similar arguments to justify what they perceive as a never-ending war of convictions, which poses great dangers in a region where self-identities are shaped by belief instead of citizenship.

On this cold morning, a cortege of vehicles headed by a car covered in coloured flower arrangements drives through the busy streets of Dahieh – a  bastion of Shiite Hezbollah – surrounded by militants carrying Kalashnikovs.

Every few minutes, a staccato of gunfire is followed by ululations, as men dressed in fatigues wave the yellow banners of the Party of God. “Labayka Ya Hussein”, says one militant, invoking Hussein whose martyrdom is a widely spread symbol among Shiites.Sunni and Shiite religious narratives used in the Syrian war are reminiscent of an enmity over 14 centuries old.

What appears like a wedding procession is in fact the funeral of a Hezbollah fighter killed in Syria.  Surprisingly, the funerals of Shiite Hezbollah fighters bear a striking resemblance to the “martyrs’ weddings” of Sunni jihadists organised in Palestinian camps in Lebanon or Jordan, during which confectionery and juices are generously distributed.

The strong similarities between funeral processions of Sunni and Shiite fighters killed in Syria and staged as celebrations underline the converging views on jihad of the two groups, at odds since the beginning of the Syria war in which Sunnis support the rebellion and Shiites fight alongside the regime of President Bachar Assad, a member of the Alawite community, a Shiite sect.

For both Shiite and Sunni jihadists, the fight in Syria was initially motivated by the desire to protect their fellow coreligionists. “We fight to defend the children and women being slaughtered by the Assad regime,” said Abu Horeira, a Lebanese jihadist from Tripoli who fought in Qussayr. In April 2013, Sayed Hassan Nasrallah, Hezbollah’s leader, relied on a similar analogy, promising to defend the Lebanese Shiite inhabitants of Al-Qusayr: “We will not abandon the Lebanese residents of Al-Qusayr.”

As the battles in Syria increased in intensity, the political discourse of jihadists in Lebanon further polarised, with religious motivations coming to the fore. “Religious arguments are often used to appeal to the masses,” says Shiite cleric Sayed Hani Fahs.

Lebanese sheikhs on both sides of the divide have relied on religious text to provide a rationale for their call for Jihad, which is mentioned over 150 times in the Quran, the sacred book of both Sunnis and Shiites.

“Jihad in Syria is an obligation for all Sunnis,” said Salafi Sheikh Omar Bakri, in a previous interview.  While Hezbollah has not officially called for jihad, fighters such as unit commander Abou Ali have reported that “everyone who goes to fight in Syria has received a taklif sharii (a religious command).”

Militants from the capital Beirut, the Bekaa and Tripoli, both Shiites and Sunnis, have answered the call to fight in Syria. “Early this year, at least 100 ( Sunni) men from North Lebanon were killed in Qalaat al Hosn, in Homs,” said a military source speaking on condition of anonymity. They belonged to Jund al Cham, an al-Qaeda style organisation.

On the other hand, security estimates point to the involvement of over 5,000 Hezbollah fighters in Syria. A source close to the militant organisation believes that at least 500 of its members have been killed in Syria.

“My place is secured in heaven if I die ( in Syria) and my family taken care of,” says Abou Ali, who has been deployed several times in Qussayr, Qalamoun and Damascus.  Abou Ali , like many other fighters from Hezbollah, argues that he is defending his community, his religious beliefs and his sect’s dignity.

Sunni and Shiite religious narratives used in the Syrian war are reminiscent of an enmity over 14 centuries old.  In several speeches, Hezbollah figures have revived fears rooted in the events that led to the Sunni/Muslim schism, invoking the protection of Shiite religious shrines, namely  that of Sayyeda Zeinab, to justify their involvement in Syria. Zeinab was the daughter of Imam Ali, who is revered by Shiites, and Fatima, who was the daughter of prophet Muhammad.

“There is no better satisfaction than dying fighting to protect the religious shrine of Sit Zeynab,” says another Hezbollah fighter on condition of anonymity. This discourse has been reinforced in many Shiite minds by scenes of beheading perpetrated by rebel groups.

In a recent interview with a Free Syria Army fighter on the Lebanese border of the Syrian Qalamoun region, the fighter , a secular man, admitted  that rebels often resorted to this tactic to make “an example of traitors”, regardless of whether they belonged to regime forces or to Hezbollah. For Shiites nonetheless, these beheadings are a stark reminder of the beheading of Hussein, Zeinab’s brother, during the Battle of Karbala.

Religious ideology has served as a magnet for both Shiite and Sunni fighters willing to give up their life for the Syrian “religious” cause.

A recent report by the International Centre for the Study of Radicalisation (ICSR) at King’s College in London put the number of foreign Sunni jihadists at about 10,000. The same can be said of Shiite fighters fuelling the war in Syria, which has attracted Shiites from Iraq, Lebanon and Yemen.

According to Michael Knights, an expert from the Washington Institute for Near East Policy (WINEP), a think tank that was spun off from the American Israel Public Affairs Committee (AIPAC), there are between 800 and 2,000 Iraqi Shiites in Syria which, including Hezbollah, would put the number of Shiite fighters at no less than 6,000 militants.

Armageddon ideology used in the Syria conflict has fanned Shiite-Sunni fires in Lebanon as well as across the region. Reducing the conflict there to a battle within Islam, as portrayed by jihadists on one side and by Hezbollah on the other, could portend a greater conflict that would wreak havoc in region where the Muslim divide runs deep, and religious identities prevail over nationalism.

“There is no difference between foreign jihadists and Hezbollah militants fighting in Syria, both  are practising political terrorism,” says Sayed Fahs, who believes the only hope for both communities resides in replacing sectarianism by citizenship.

By Bradnee Chambers
BONN, Mar 16 2014 (IPS)

They say religion doesn’t mix well with certain subjects, but in the case of conservation and religion this old rule of thumb doesn’t seem to apply.

Conservationists have been increasingly aligning with different religious groups to further their work, either by promoting conservation projects on the ground, or by working with religious groups to promote good conservation principles to their flocks of followers.

High in the Tibetan Plateau where some of the last snow leopards roam, Buddhist monks regularly send out patrols to ensure that the highly endangered cats are not taken by poachers. According to George Schaller, who works for a conservation group called Panthera, Buddhism has as a basic tenet – the love, respect and compassion for all living beings. For the last 3,000-4,000 snow leopards this is welcomed help to ensure their continued existence.Environmental organisations are increasingly seeing the advantage of working with different faiths to protect endangered wildlife.

In Indonesia, the most populous Muslim country in the world, Islamic clerics working with the World Wildlife Fund have issued a fatwa, a code of law under which violations are considered immoral and forbidden, to protect endangered animals. This fatwa could play an important role in protecting species such as the Asian Elephant sought after for its ivory, and even aquatic mammals such as dugongs, dolphins and whales.

Pope Francis, who took his name from the St. Francis of Assisi, the patron saint of animals and the environment, has on many occasions made strong statements on the subjects of climate change and nature protection. For example, upon meeting the Ecuadoran President, he is reported to have advised him to “take good care of creation. St. Francis wanted that. People occasionally forgive, but nature never does. If we don’t take care of the environment, there’s no way of getting around it.”

Some conservation groups say that there is still more to be done as there are links between the ivory trade and religious artefacts such as crosses and rosaries.

The Shembe Church of South Africa, officially a Baptist group but deeply immersed in Zulu customs, recently agreed to replace its leopard and animal hides seen as a symbol of wealth and prestige with faux skins.

Environmental organisations are increasingly seeing the advantage of working with different faiths to protect endangered wildlife. Most of the largest religions promote harmony with nature.

Christianity teaches that humans are meant to be stewards over God’s creation with a moral obligation to protect nature. Hindus believe that the Divine is everywhere and we are not separate from nature. Muslims have many elements in their religion advocating environmental protection. Over 80 percent of the world population follow one religion or another so the potential alliance is potentially very powerful.

In 1995, Prince Philip, the Duke of Edinburgh recognising the common goals between religion and conservation, founded ARC, the Alliance of Religions and Conservation. The group based in the United Kingdom works with religious groups to develop environmental programmes founded on their own core teachings, beliefs and practices. GreenFaith does similar work promoting social and environmental justice in the U.S.

The alliance between religion and conservation couldn’t come at a better time, because the threats to international wildlife have never been greater. The Convention on Migratory Species is one of the few global wildlife conventions in place; it protects species moving between countries, but finds its tasks increasingly difficult to carry out with regard to the most iconic animals in the world.

Big cats, dolphins, whales, sharks,  gorillas, elephants, bats, birds of prey and even monarch butterflies which have roamed the Earth for millennia are in danger either from direct threats such as poaching, illegal trade, overfishing, bycatch or loss of their habitat. Then there are indirect threats from climate change affecting their breeding and feeding patterns.

In the face of these threats unprecedented in human history, conservationists are exploring new avenues to protect these species. So why not religion? Conservation and wildlife organisations see the opportunity. Religion is not a threat to wildlife, but it could be a major ally for wildlife conservation because it can change and influence our fundamental values.

A question often asked is,why protect wildlife? Development can improve lives so why forgo it in place of killing off a few species? One can go through all the different arguments – its economic worth, its value importance for future generations or simply its beauty. But the powerful answer must be because it is part of our culture and therefore part of our beliefs and even our own identify. Once it’s second nature and part of a value system, no one will ever again ask the question why protect it.

Excerpt:

Nassir Abdulaziz Al-Nasser, Incoming High Representative of the UNAOC. Credit: photonews.at/Georges Schneider

By Pavol Stracansky
VIENNA, Mar 1 2013 (IPS)

The fifth global forum of the United Nations Alliance of Civilisations (UNAOC), founded to promote intercultural understanding and dialogue to bring civilisations closer, came to a close Thursday after two days of talks, at which world leaders restated their commitment to the Alliance’s ideals and pledged to build on the foundations it had laid to expand its work.

But the summit also heard of the challenges and threats to pluralism and diversity in a world with rising levels of intolerance and extremism, and that the Alliance, together with governments, media, civil society and the corporate sector, must work to overcome those challenges.

Incoming High Representative of the UNAOC, Nassir Abdulaziz Al-Nasser, spoke to IPS at the end of the conference about the Alliance and his aims as he leads the organisation over the next five years.

Q: During the forum you outlined the main aims of what you want to do with the Alliance. Do you believe that under your leadership the Alliance can effect real, meaningful and concrete change?

A: My new role as High Representative is a very challenging one, and while in the past I have held a number of very important posts, this one in particular is extremely important. My predecessor, President Jorge Sampaio, did a great job. But as I said during the forum, I want to upgrade the work that the Alliance has done until now and I have my own good ideas. But in the end we have to convince states, and civil society, academia, the private sector, international organisations, to collectively implement what has been agreed both here in Vienna, and at previous fora.

Q: A lot of mainstream media did not report on the forum. Is that a signal that the media is failing to address the Alliance’s ideals in some way and if so, does this mean that the Alliance has to find another way of getting its message across?

A: Media is very important for the Alliance. It is one of the key things we are focused on. But some countries have covered this conference in quite a big way. I come from Qatar and I saw that newspapers there had very large coverage of the forum. But all the speeches here at this forum, from the UN Secretary General Ban Ki-Moon, the President of Austria, Heinz Fischer, from me, and from other high level representatives of states, make it clear that the Alliance’s role is expanding, not decreasing.

Q: The forum heard a lot about the importance of education in dealing with prejudices, especially in the education of school children. Does the Alliance plan to work with national governments over their school curricula to build its ideas into school teaching at early levels?

A: The Alliance is going to work very closely with UNESCO. There are many initiatives in the world on this, such as the one launched last September by the U.N. secretary-general, ‘Education First’, and others. Education is one of the pillars of the Alliance’s work and we will work very hard with all agencies of the U.N. at national, regional and sub-regional level.

Q: A key theme at the forum was religious intolerance and religious extremism and how while it is perceived to be largely associated with Muslims, that there is plenty of extremism among Christians and other religious groups. This has helped fuel negative perceptions of Muslims. Do you see the Alliance having a role in correcting these perceptions?

A: The Alliance is here to serve the international community, not just one country or one religion, and the Alliance is about the idea of ‘one humanity, different cultures’. I will try my best to promote dialogue and cultural peace and try to engage with civil society because many of those organisations are religious and we can really listen to them and see how we can create cultural peace and bring people together through dialogue, creating harmony instead of division, and reduce intolerance and hatred. My job is going to be very challenging and I will do my best to implement what has already been agreed at our previous fora and what has been agreed here as well.

Excerpt:

A UN summit designed to promote tolerance, plurality and global inclusiveness of civilisations has opened with dire warnings of the threat of religious and ethnic intolerance – at the same time as many states that have ostensibly signed up to the UN’s ideals continue to enforce laws and practices restricting religious freedom, and implicitly marginalising communities.

The United Nations Alliance of Civilisations (UNAOC) includes more than 130 states and hundreds of thousands of NGOS across the world. It was created to foster cross-cultural dialogue and understanding in a bid to bring cultures and societies closer together.

And at the two-day fifth UNAOC Global Forum which opened in the Austrian capital Wednesday, UN leaders, including U.N. Secretary General Ban Ki-Moon and incoming UNAOC president Nasser Abdulaziz Al-Nasser warned of the dangers of intolerance and extremism turning diversity into a means to exclude certain groups.

Al-Nasser said: “We live today in a world of xenophobia, conflict and intolerance. In some societies culture is perceived as a source of division instead of a path to inclusion and peace…. and we see dangerous religious intolerance. In some countries, religious symbols are denigrated and literature burnt. We must work (to prevent this) and promote peace and tolerance.”

But while discussions began on the best forms of cross-cultural bridge-building, some participants were concerned about laws that many countries, including some of those who sent representatives to the meeting, retain on their statute books.

Rabbi Arthur Schneier, president of the Appeal of Conscience Foundation, said: “What needs to be done is for every state law of every state in the UNAOC to be checked to see if matches up with UN human rights charters.”

Religious leaders meeting at the conference told of how minorities in many countries across the world were facing continued problems, including the persecution of Christians in the Middle East and violence against Muslims, both by other Muslims and different religious groups. They talked of documented continued attacks on temples, churches, mosques and synagogues.

But they also warned of the scale of state support or sanctioning of religious oppression, either through laws or policy.

Brian Grim of the Pew Research Centre which researches religious freedom, said that in one-third of the world’s countries people faced high or very high restrictions on religion. He added that the Centre had identified a very strong correlation between certain types of government action to restrict religion, and social hostilities.

And those restrictions are often spread across borders, Grim said, citing an example of a Saudi Arabian man who fled the country over a tweet he sent which was considered blasphemous. He was detained in Malaysia and extradited back to Saudi Arabia.

“What we are seeing is the spread of one legal restriction on religion to another state,” he said.

Some countries are well known for their repressive religious laws. Saudi Arabia which has arguably the world’s strictest laws on the observance of Islam, and capital punishment for conversion to other religions and blasphemy, and outlaws the following of any other religions, has long been criticised by rights groups for repressively enforcing religious exclusivity.

But similar restrictions, if not quite as draconian, are applied in many other states. In Malaysia, often touted as a highly-multicultural and open society, the country’s constitution emphasises the elevated position of the Malay population and also states Islam as the country’s religion and that all Malays must be Muslims.

State policies have been designed to discourage non-Muslim religious activity and promote Islam, including the refusal of permission to build churches and temples for other religions, and not releasing land for burial sites for non-Muslims. Meanwhile, conversions to Islam can also be forced by law.

Malay and Islamic cultural traditions are also overtly promoted, implicitly to the detriment of the country’s Chinese and Indian people, which form more than 40 percent of the population, and who wish to retain their own cultures. Economic policies favouring the Malay community over others have also been brought in. In education and in certain professions, Malays are favoured through quota systems.

In Indonesia, the situation for minorities is perhaps worse. According to the Wahid Institute, in 2011 alone there were 93 government-instigated violations of religious freedom, up from 64 the year before, and there were documented cases of the closure of temples and churches and restrictions on the building of houses of worship.

Meanwhile, in Kazakhstan, which sent a high-level government representative to the Vienna UNAOC conference, a law passed in 2011 saw the number of officially recognised religions cut from 46 to 17. The law forced all religious denominations and faith-based NGOs to re-register.

All religious literature must be approved by a state body before it can be used and distributed while religious activities are banned from state institutions, secondary schools and universities. The law has been enforced strongly by police, and raids on mosques and churches have been widely reported.

The authoritarian regime in Astana said it brought the law in to guard against religious extremism, but Muslim leaders in the country have warned that by restricting religious freedom, the legislation may simply encourage extremism.

But it is not just in supposedly less developed or predominantly Muslim states where there is state-sanctioned religious intolerance.

In Switzerland, the construction of minarets has been banned, and that ban is now enshrined in the country’s constitution. In Austria, the host of the UNAOC summit, a similar ban has been brought in at regional level.

All of these states are members of the UNAOC and have signed up to its ideas.

But despite this, religious leaders at the summit were keen to stress that they had seen positive progress in addressing religious freedom in law.

Grim said: “While many countries do have high or very high levels of religious restriction, in three-quarters of the world’s countries we have registered governments taking some action to reduce religious restrictions.”

Others, meanwhile, said that despite the apparent hypocrisy of signing up to an alliance that condemns religious intolerance and exclusion while continuing to enforce repressive laws on minorities, it is the first step to bringing about meaningful change in promoting social inclusion.

Rabbi Schneier told IPS: “The fact that such countries have signed up to the UNAOC shows that they are, at least in spirit, in agreement with what we stand for. Things don’t change overnight, it’s an evolutionary process. In the U.S. we had discrimination against blacks, slavery. Now we have an Afro-American president for the first time, and we will one day have a female president. It takes time.

“By joining the UNAOC it is a first step, it is a way for a country to embrace the standards of the international community. “All we can hope for is that through joint efforts by those of us in the international community who believe in co-existence that eventually they will open up to this.” (end)

When Philippines President Benigno Aquino III delivered his annual state of the union address in July, he appealed to the country’s lawmakers to break a  deadlock on progressive birth control laws in this predominantly Catholic nation.

An estimated 15 Filipina women currently die from pregnancy-related complications every day – up from a daily average of 11 a decade ago – and many of these are teenagers from among the urban and rural poor, according to a government survey.

In the decade after the law was originally proposed, unintended pregnancies have risen by 54 percent, according to the government’s ‘Family Health Survey-2011.’  The bill seeks to addresses this situation by offering contraceptive options, reproductive health care and sex education in schools.

According to the survey, the maternal mortality rate (MMR) reached 221 deaths for every 10,000 live births during the 2006 – 2010 period, marking a 36 percent increase from the 162 deaths during the 2000 – 2005 period.

In early August, the President’s allies in the House of Representatives had occasion to cheer as lawmakers in the Congress voted to end the fractious debate that had trapped ‘The Responsible Parenthood, Reproductive Health and Population Development Act’ in a Lower House parliamentary committee.

But, as the reproductive health (RH) bill makes its way through the Senate and the House for amendments, its sponsors face filibustering by a vocal minority trying to delay passage of the bill before Oct. 15 when the term of the current Congress expires.

“The anti-RH forces know that at the moment the pro-RH forces are likely to have the majority, so their strategy is to prolong the parliamentary process,” Congressman Walden Bello of the Citizens Action Party told IPS in an interview.

“Once we get to mid-October, it will be very difficult to muster quorums to take up legislation since most members of the House will be busy campaigning for reelection (for next May’s election),” Bello said.

According to Bello, the strategy of the vocal minority – about 120 members in the 285-strong Lower House –  is to leverage the political influence that the Catholic Church wields in this archipelago of 96.5 million people.

“The anti-RH forces hope that some of the pro-RH forces will waver and decide against voting for the bill for fear that the Catholic Church hierarchy will tell their Catholic constituents to vote against them,” Bello said.

The clout of the Church is playing out in the  Jesuit-run Ateneo de Manila University where some 190 academics supporting the RH bill have been threatened with heresy proceedings, according to local media.

“The first principle of canon law is that we don’t allow teaching that is against the official teachings of the Church,” Bishop Leonardo Medroso told a local radio station in an interview. “If there is somebody who is giving instructions against the teachings of the Church, then they have to be investigated immediately.”

The Church has also backed street protests against the controversial bill and one “people power” gathering drew an estimated 10,000 people in the capital.

Arguments trotted out against the bill at such meetings include loss of family values in a ‘contraceptive society’ and state interference in what is seen by many as a religious domain.

“The RH bill has become a political question because of the role of the Church in opposing it,” says Harry Roque, professor of constitutional law at the University of the Philippines. “The influence of the Church is ever persuasive.”

“But the reality is that we need this bill,” Roque said in a telephone interview from Manila. “It is important for the President to do what is right. He is deeply committed to supporting this bill.”

To do otherwise would expose the Aquino administration to charges of  being remiss in meeting United Nation’s Millennium Development Goal (MDG)  of slashing by three-quarters the maternal mortality ratio (MMR) by 2015 against what it was in 1990.

Local women’s rights groups and U.N. agencies monitoring the country’s progress in meeting MDG 5 (one of eight goals) relating to maternal health and reducing the MMR hold that the Philippines is likely to miss the target.

“The first RH bill, which was proposed in the Upper and Lower House in 2001, was meant to “respond to the various RH problems in an integrated and rights-based fashion,” says Junice L. Demeterio-Melgar, executive director of Likhaan, a centre for women’s rights and health that is backed by a national network of grassroots activists.

“It specifically wanted to call attention to existing but essentially tabooed issues like adolescent RH, post-abortion care and sex education,” Demetrio-Melgar said.

“A law was needed to mainstream the integrated health and rights-based approach, as well as to override the devolution of the Philippines healthcare system,” she told IPS. “The bill was meant to institutionalise the department of health’s RH programmes.”

The non-passage of the bill has adversely affected lingering poverty in a country  where nearly 20 percent live below the U.N.’s 1.25 dollars-a-day poverty line.

“The richest women want 1.9 children and have two; the poorest women want four children but have six,” says Demeterio-Melgar. “Unintended fertility keeps families poor and families with more than three children have difficulty feeding their children and sending them to school.”

The recent visit by Abd al-Halim Murad, head of the Bahraini Salafi al-Asalah movement, to Syria to meet with Syrian rebels is an attempt by him and other Gulf Salafis to hijack the Syrian revolution.

Sadly, the Saudi and Bahraini governments have looked the other way as their Sunni Salafis try to penetrate the Syrian opposition in the name of fighting Assad, Alawites, Shia, Hizballah and Iran.

The Assad regime has pursued a sectarian strategy that has resulted in promoting violent “jihadism” in order to bolster his narrative that the opposition to his regime is the work of foreign radical Salafi terrorist groups. Despite Assad’s self-serving claims, violent Salafi activists are nevertheless exploiting instability and lawlessness in some Arab countries, Syria included, to preach their doctrine and force more conservative social practises on their compatriots.

Some Salafis do not believe in peaceful, gradual, political change and are actively working to undermine nascent political systems, including by terrorising and killing minority Shia, Alawites, and Christians.

Radical Salafis have recently committed violent acts in Mali and other Sahel countries in Africa, as well as in Nigeria, Uganda and Kenya. Salafis also have committed violent acts in the name of “jihad” in Egypt, Sinai, Syria, Iraq, Yemen and elsewhere in the Middle East.

As the Arab Spring touches more countries and as more regimes—for example, in Saudi Arabia, Bahrain, Sudan and the Palestinian authority—come under pressure from their own citizens, they begin to use sectarianism and promote radical elements within these sects for their own survival and regional posturing. Salafi “jihadists” are more than happy to oblige. Unfortunately, average Muslim citizens bear the brunt of this violence.

Where did modern day Salafism come from?

Since the late 1960s, when King Faisal declared exporting Islam a cardinal principle of Saudi foreign policy, Saudi Arabia has been spreading its brand of Wahhabi-Salafi Islam among Muslim youth worldwide.

At the time, Faisal intended to use Saudi Islam to fight “secular” Arab nationalism, led by Gamal Abd al-Nassir of Egypt, Ba’thism, led by Syria and Iraq, and atheist Communism, led by the Soviet Union.

The Wahhabi-Salafi interpretation of Islam, which has been a Saudi export for half a century, is grounded in the teachings of 13th century Islamic scholar Ibn Taymiyya and 18th century Saudi scholar Ibn Abd al-Wahhab. It’s also associated with the conservative Hanbali school of Sunni jurisprudence.

In a nutshell, the Wahhabi-Salafi religious doctrine is intolerant of other religions such as Christians and Jews and of Muslim sects such as the Shia and the Ahmadiyya, which do not adhere to the teachings of Sunni Islam. It also restricts the rights of women as equal members of the family and society and uses the Wahhabi interpretation to quell any criticism of the regime in the name of fighting sedition, or “fitna”.

Even more troubling, Salafis view violence as a legitimate tool to fight the so-called enemies of Islam without the approval of nationally recognised religious authorities. Any self-proclaimed Salafi activist can issue a religious edict, or “fatwa”, to launch a jihad against a perceived enemy, whether Muslim or non-Muslim.

Usama Bin Ladin did just that in the 1990s, which, of course, started an unending cycle of violence and terrorism against Muslims and “infidels” alike, including the United States and other Western countries.

Many of the radical Salafi activists in Mali and other African countries have received their religious educations at Imam Muhammad University in Saudi Arabia, the hotbed of Salafi Islam and one of the most conservative institutions of Islamic education in the world.

The Saudi government and some wealthy Saudi financiers have been spending significant amounts of money on spreading Islam through scholarships, local projects and Islamic NGOs, as well as by building mosques and printing of Korans and other religious texts espousing Wahhabi-Salafism.

Since the early 1970s, Wahhabi-Salafi proselytisation has been carried out by Saudi-created and financed non-governmental organisations, such as the Muslim World League, the International Islamic Relief Organisation, the World Association of Muslim Youth, and al-Haramayn.

Some of these organisations became involved in terrorist activities in Muslim and non-Muslim countries and have since been disbanded by the Saudi government. Many of their leaders have been jailed or killed. Others fled their home countries and forged careers in new terrorist organisations in Yemen, Morocco, Iraq, Somalia, Indonesia, Libya, Mali and elsewhere.

For years, Saudi officials thought that as long as violent “jihad” was waged far away, the regime was safe. That view changed dramatically after May 12, 2003 when terrorists struck in the heart of the Saudi capital.

Wahhabi proselytisation has laid the foundation for today’s Salafi “jihadism” in Africa and in the Arab world. Saudi textbooks are imbued with this interpretation of Islam, which creates a narrow, intolerant, conflict-driven worldview in the minds of youth there.

Unlike the early focus of King Faisal, today’s proselytisers target fellow Muslims, who espouse a different religious interpretation, and other religious groups. The so-called jihadists have killed hundreds of Muslims, which they view as “collateral damage” in the fight against the “near and far enemies” of Islam.

While mainstream Islamic political parties are participants in governments across the Islamic world, and while Washington is beginning to engage Islamic parties as governing partners, radical Salafis are undermining democratic transition and lawful political reform. They oppose democracy as understood worldwide because they view it as man-made and not God’s rule, or “hukm”.

And what to do about it?

The raging violence in Syria and the regime’s clinging to power provide a fertile environment for Salafi groups to establish a foothold in that country. National security and strategic interests of the West and democratic Arab governments dictate that they neutralise and defeat the Salafi project.

As a first step, they must work closely with Syrian rebels to hasten the fall of the Assad regime. This requires arming the rebels with adequate weapons to fight the Assad military machine, especially his tanks, bulldozers and aircraft.

Washington and London must also have a serious conversation with the Saudis about the long-term threat of radical Salafism and the pivotal role Saudi Wahhabi proselytisation plays in nurturing radical Salafi ideology and activities. A positive outcome of this conversation should help in building a post-Arab Spring stable, democratic political order. In fact, such a conversation is long overdue.

For years my colleagues and I briefed senior policymakers about the potential and long-term danger of spreading this narrow-minded, exclusivist, intolerant religious doctrine. Unfortunately, the West’s close economic and security relations with the Saudi regime have prevented any serious dialogue with the Saudis about this nefarious export and insidious ideology.

The writer is the former director of the CIA’s Political Islam Strategic Analysis Program and author of A Necessary Engagement: Reinventing America’s Relations with the Muslim World.

A child gets a measles shot at the Jalozai refugee camp. Credit: Ashfaq Yusufzai/IPS

By Ashfaq Yusufzai
PESHAWAR, Pakistan, Aug 14 2012 (IPS)

Measles outbreaks, which have killed at least 100 children in Pakistan’s militancy-hit border areas since May, have prompted calls by experts for better cooperation in territories adjacent to Afghanistan with international immunisation campaigns.

“The latest victims of this paediatric disease are children in the Mohmand Agency of the Federally Administered Tribal Areas (FATA) where nine deaths have been confirmed as a result of non-vaccination,” Dr. Anwar Shah, top health officer in the agency, told IPS.

Measles, a highly infectious disease, produces cough, high fever and distinctive rashes as symptoms.

Shah blamed unsettled conditions caused by Taliban militancy as well as poor public awareness of the value of vaccination for the outbreak of measles in the seven agencies and six border regions that make up the FATA and in adjacent Khyber Pakhtunkhwa province.   

“My eight-year-old son died of measles last month. He hadn’t been immunised,” Amir Rehman, a farmer in the Lakaro area of Mohmand Agency, told IPS over telephone.

Rehman said he had to take his three surviving children to Charsadda, one of the 25 districts of Khyber Pakhtunkhwa, to have them vaccinated against measles.   

In FATA’s North Waziristan, where the outlawed Tehreek Taliban Pakistan group banned oral polio vaccination (OPV) in June, an estimated 163,000 children are said to be exposed to poliomyelitis.

The result of the ban on OPV is that the FATA is now the only polio-endemic region in the world that harbours two strains of poliovirus, posing a threat to countries certified polio-free, according to the World Health Organisation (WHO) officials.

According to Asghar Ali, a WHO doctor, most of the FATA’s seven agencies have less than 45 percent vaccination coverage against the national target of 95 percent set by the ‘Prime Minister’s Emergency Polio Eradication Plan 2012’.

The situation is worst in the South Waziristan agency where the Taliban has ordered a ban on all vaccinations, leaving the children vulnerable not only to polio but also to measles and other infectious diseases.  

On Jul. 31, South Waziristan’s chief surgeon Azmat Hayat Khan issued a warning that the Taliban’s blanket ban could result in a measles outbreak and more deaths. “The problem is complex because apart from the ban on vaccination there is a shortage of vaccines,” Khan told IPS.

“Measles-affected children need to be admitted to hospital within 24 hours and this is not possible in the tribal areas where people lack transport or resources to move their children to facilities in KP,” Khan said.

Khan said that besides the 100-odd children known to have died of measles since May about 3,000 have been treated in hospitals.

“When unvaccinated children get measles, they need to be rushed to hospitals if they are to survive,” Muhammad Aman, a pediatrician at the Khyber Teaching Hospital in Peshawar, told IPS.

Dr. Jan Baz Afridi, top immunisation officer in KP, told IPS that additional vaccinators were being deployed in KP districts. “Our staff now visits villages and makes announcements from mosques over loudspeakers to encourage people to get all children up to 15 years of age immunised,” he said.  

Fawad Khan, FATA’s chief health director, said: “Law and order is another problem hampering the government’s effort to promote vaccination. We are looking to the government to ensure security of the health workers to carry out immunisation activities.”  

“Vaccine-preventable ailments do not discriminate between cultures, religions, borders or language,” Michael Coleman, communications specialist with the United Nations Children’s Fund (UNICEF), told IPS. “A small number of unvaccinated children could put at the razor’s edge the lives of thousands of children.”

In April, UNICEF joined WHO and the Centres for Disease Control and Prevention of the United States in launching a global strategy to reduce measles deaths to zero by 2015.

But the new strategy relies on high vaccination coverage and close monitoring of the spread of measles as well as rubella, using laboratory-backed surveillance and effective communication – grossly lacking in the FATA. 

Studies by the WHO, published in April, showed that accelerated efforts to reduce measles deaths had resulted in a 74 percent reduction in global measles mortality, from an estimated 535,300 deaths in 2000 to 139,300 in 2010.

The WHO study estimated that during the 2000-2010 period, measles vaccine had saved over 9.6 million children.

“Since April, we have immunised 8,000 children against measles in the Jalozai refugee camp (outside Peshawar), where people displaced by military action against the Taliban in FATA are lodged,” WHO’s Dr. Junaid Shah told IPS. “It is much harder to immunise children in the FATA.”  

Shah said that propaganda by the Taliban against oral polio vaccine had not only harmed the immunisation efforts in the FATA but was now proving to be a setback to global efforts to reduce deaths from measles.  

Oral polio vaccination in Peshawar. Credit: Ashfaq Yusufzai/IPS

By Ashfaq Yusufzai
PESHAWAR, Pakistan, Jul 9 2012 (IPS)

By ordering a ban on polio immunisation, in its strongholds along the Afghanistan-Pakistan border, the Taliban is holding up an ambitious global programme to rid the world of  the crippling childhood disease, say World Health Organisation (WHO) doctors.

“The Taliban’s ban on polio immunsiation in the Federally Administered Tribal Areas  (FATA) poses a serious threat to the global polio eradication effort as countries declared polio-free long ago could import the virus from Pakistan,” Dr. Khalid Khan, who works for the WHO’s polio programme in the FATA, tells IPS.

WHO leads the Global Polio Eradication Initiative (GPEI) which is supported by Rotary International, the Centres for Disease Control and Prevention in the United States and the United Nations Children’s Fund.

Since GPEI’s launch in 1988 the number of polio cases worldwide has dropped to over 99 percent and today only three countries, Nigeria, Afghanistan and Pakistan, are classified as polio-endemic.

But, of these remaining pools of the wild polio virus (WPV), the FATA is distinct for harbouring two  strains, WPV1 and WPV 3.

“FATA is the only polio-endemic region in the world which has  WPV1 and WPV3 types of polio virus, and as long as these remain in circulation anywhere they are a threat to children everywhere,”  says Asghar Ali, another WHO doctor.

In 1994, the WHO’s Americas region (36 countries) was certified polio-free, followed by the Western Pacific region (37 countries including China) in 2000. But, after a gap of nine years, several polio cases linked to the WPV1 strain surfaced in China’s Xinjiang province which borders Pakistan.

Similarly, the WHO European region (51 countries), polio-free since June 2002, suffered its first polio importation in 2010, underlining the threat from  the highly contagious virus.

According to the WHO, in the 2009-2010 period, 23 previously polio-free countries were re-infected with polio due to virus importation.

Ali told IPS that most of the FATA, which consists of seven agencies, was vulnerable because vaccination coverage is less than 45 percent vaccination when the target set by the ‘Prime Minister’s Emergency Polio Eradication Plan 2012’ is 95 percent.

The problem was worst in the North Waziristan and South Waziristan agencies of the FATA where the Tehreek-e-Taliban, or Pakistani Taliban, is entrenched.

On Jun. 15, the Pakistani Taliban imposed a ban on oral polio vaccination (OPV), saying that it was part of  a design by the United States to reduce Muslim populations. The Taliban in South Waziristan went a step further on Jun. 25 by ordering a blanket ban on an on all vaccinations.

“The latest ban in the two militancy-riddled FATA regions is a serious setback to eradication efforts,” Ali said.

The Taliban ban flies in the face of  a resolution by health ministers, meeting at the World Health Assembly in Geneva May 25, to complete total polio eradication as  a “programmatic emergency for global public health.”

“We have had troubles in the Khyber Agency, but as we were getting close to resolving the crisis there, this new blow to the programme from North and South Waziristan pops up,” Dr. Fawad Khan, director of health in the FATA, tells IPS.

Since the beginning of the year, there have been 22 confirmed polio cases in Pakistan, with 11 reported from FATA.

Khan recalled that in 2005, a 25-year-old Pakistani student in Melbourne tested positive for polio when he returned there after spending his vacation in Pakistan.  “Genetic sequencing showed the virus to be linked to the strain circulating in the Khyber Agency.”

“We recently started a short interval additional dose programme to ensure that the children who missed the routine campaigns get OPV,” the FATA health director said.

But, vaccination programmes in the FATA were fraught after a one-page pamphlet was circulated in South Waziristan agency on Jun. 25 by Pakistan Taliban chief Mullah Nazir Ahmad describing vaccination as a “sweetened poison being given to our children. The Americans use media, sports, vaccination and co-education to advance their agenda.”

The pamphlet warned that any department or organisation found involved in immunisation work “would be responsible for the consequences.”

The Taliban alleges that vaccination programmes are a front for espionage  and cites the case of Dr. Shakil Afridi, convicted for running a fake hepatitis immunisation programme to confirm the presence of Osama bin Laden in Abbottabad, where the Al-Qaeda chief was killed in a U.S. military raid in May 2011.

Afridi was sentenced to 33 years in prison by a tribal court for his role in helping the Central Intelligence Agency of the U.S. in tracking down bin Laden, wanted for the Sep. 11, 2001, attacks on U.S. soil.

“On the one hand they are killing innocent women, children and old people in drone attacks and on the other, they are spending millions on vaccination campaigns,” said the Taliban pamphlet.

The ban will impact an estimated 318,000 children in the North and South Waziristan agencies, said Tahseenullah Khan, coordinator of the National Development and Research Foundation (NRDF) which has been assisting the government in promoting immunisation in the two agencies.

Local religious leaders, who are members of the NRDF, had successfully addressed more than 6,000 cases of vaccination refusals by parents in both the agencies, but this time the situation is different,  Tahseenullah Khan said.

“This time, it will be difficult to convince the Taliban to allow vaccinations because they have also demanded cessation of drone strikes in exchange for lifting the ban,” said Dr. Aamir Khan of the government’s expanded programme on immunisation in the Khyber Pakhtunkhwa province.

Though most Lebanese take great pride in their national education system, deep sectarian rifts in public schools have made it impossible to ignore the political and religious fragmentation of society or its long-term impacts on youth. 

Sectarian rifts have seeped into most public schools in Lebanon. Credit: Mona Alami/IPS

“I do not want to send my daughter to an Islamic school, where she will be forced to wear a veil when she is (just) nine years old. I don’t want that type of lifestyle for her. I would rather scrape every penny I have to send her to a secular school, where she will have the opportunity to mingle with members of other communities,” Dallal, a Shiite resident of south Lebanon, told IPS.

Dallal’s dilemma is not uncommon in Lebanon, where the government officially recognises 18 different sects. Many other mothers living in areas dominated by one of the country’s many religious communities feel the same tension when it comes to their children’s education.

“There is also (segregation) between schools in the north and south, and east and west,” Mona Fayad, professor of psychology at the Lebanese University, told IPS.

Since the end of the 15-year civil war in 1990, different religious groups took root throughout rural areas, dividing society into pockets based on religious affiliation. The only exception is the capital, Beirut, where the historic presence of diverse cultural identities has fostered a higher level of tolerance.

Before 1975 most schools had a diverse student population but during the war, and the exodus of various religious groups, uniformity became the norm in rural public schools. For example, in some Shiite villages in the south, it is not uncommon for students to reach high school without encountering any members of the Sunni community.

Conversely, in Akkar, a bastion of Sunni Islam, Shiites are seen as alien entities and students from the two communities seldom mingle with each other.

“It is not (only) the education system that is at the root of the problem, but the segregation of communities at the school level,” Ali Demashkieh, founder of the NGO Teach For Lebanon, told IPS.

In an attempt to overcome religious hatred generated by years of rivalry among the various Lebanese communities, the 1989 Taif Accord included a special section proclaiming education should be uniform across the country in order to promote national unity. The Accord also called for the creation of a common history textbook for the whole country.

In 1992, a group of educators presented a curriculum they considered suitable for Lebanese of all backgrounds. “The book was published but its distribution to schools was suspended following political disagreements over its content,” Antoine Messara, one of several experts who worked on revamping the education system at the time, told IPS.

Now, over two decades after the end of the civil war, the state still allows Lebanese schools the freedom to use their own history textbooks. Experts like Demashkieh, are concerned that “too much leeway (sometimes) leads to very personal interpretations of history in certain schools”.

Consequently, some institutions are promoting a biased understanding of national history according to their religious affiliation, or the political views of the principal, experts say.

The recent controversy around attempts to scrap the words ‘Cedar Revolution’ from a national middle school history curriculum illustrates the issue. A ministerial committed decided to refer to the revolution, made famous by the one-million strong protests that forced the Syrian army out of Lebanon on Apr. 26 2005, as ‘a wave of demonstrations’, eliciting anger from the country’s politicians who took part in the rallies.

As a result of such disharmony over what constitutes ‘history’, many Lebanese children turn to their family for answers their teachers cannot provide, which worsens the situation.

“Much (historical) knowledge is transmitted through conduits – parents and other family members – and not through schools,” said Messara.

Schools are now also becoming more politicised along religious lines, which is evident in Hezbollah-run institutions, according to researcher Catherine Le Thomas.

“Hezbollah Islamic schools blur the sharp division that is sometimes made between ‘civil society’ and ‘partisan society’. (With) Hezbollah, or a major portion of the Shiite community, this distinction seems to have dissolved. Instead, we observe the establishment of a true ‘resistance society’, supporting the fight against Israel on the outside and promoting the party’s ideals and projects on the inside,” she wrote recently.

Further exacerbating the problem is the fact that Lebanese public schools demand fees for registration and books. In impoverished rural areas, many view religious schools as a more affordable alternative.

“It makes a huge difference for parents if they don’t have to worry about buying books or providing lunch for their children. Also, people who do not send their children to religious schools are perceived as outcasts in small rural societies,” stressed Demashkieh.

He added that many other problems plague the education sector. A 2007 study, for example, showed that primary education completion rates in Lebanon are lower than those in Jordan and Syria, with only 51 percent of students finishing the programme.

Fayad maintains that the education system could act as a powerful tool for fostering national cohesion if public schools integrate to allow students the social interaction necessary to build relationships with peers of other faiths and political backgrounds.

“Religious communities in Lebanon feel they are alone in their painful interpretation of the war,” she concluded. “But all of the 18 communities, with no exception, have felt the same pain.”

(END)