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AMU MBA Student Ahmad Faraz awarded by TCS

AMU MBA Student Ahmad Faraz awarded by TCS | TwoCircles.net

AMU MBA Student Ahmad Faraz awarded by TCS
Submitted by admin4 on 30 March 2009 – 10:18am.

* Indian Muslim

By TwoCircles.net news desk,

New Delhi: Ahmad Faraz, an MBA first year student of Aligargh Muslim University AMU, has been awarded with “TCS Smart Manager Award”. As part of the award he wins a cash prize of Rs 25 thousand.

It is notable that Tata Consultancy Services invites students of management institutes from all over India to participate online in a “Case Study Contest” where in a business problem is given to them and they are asked to provide practical solutions to challenging business problems.

The students in large numbers from institutes such as IIMs, IITs, NITIE, NMIMS and etc. participate in the contest but only one gets the award.

TCS had advertised a case contest which was on a retail organization facing terrorist attack. Faraz had sent an analysis and solution for that one month back and has been awarded now.

Noteworthy, TCS contest has importance because it includes higher qualified personalities of the country such as NR Naryan Murthy, the chief Mentor of Infosys Technologies, Nitin nohria, the Associate Dean of Harvard Business School, S. Ramodarai, the CEO and M.D. Tata Consultancy Services, Omkar Goswami, the Founder and Chairperson of CERG advisory and Gita Piramal, the India’s foremost business writer.

Prof. Javaid Akhter the chairman of the department of Business Administration, Aligarh Muslim University congratulated Ahmad Faraz calling it as proud moment for all AMU members.

Map of Chinese Muslims

Map of Chinese Muslims

6 FEBRUARY 2009 NO COMMENT

The following map shows regions in China with large number of Chinese Muslims.

While other provinces and regions may not have that many Muslims but Muslims are nonetheless found in all parts of China. One of the reasons is because traditionally Muslims were involved in trade in China.

Brief Bio: Wang Daiyu is a doctoral student and the editor of the Islam in China webzine. He also maintains a blog on Islam and China.

Courting confidence

 

 

Ahllam Berri gets into the middle of the action for a rebound in game vs Godinez.

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Starting forward was hesitant to wear a hijab at first, but says it’s part of who she is now and her peers are supportive.

Updated: Thursday, February 5, 2009 5:35 PM PST

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If you didn’t know better, you’d think it’d take Ahllam Berri a littler longer than most players to put on her game face.

White Under Armour leggings and top: check.

Uniform: check.

Shoes: check.

Focused mind set: check.

White hijab: check.

“Hijab?”

Yes, the hijab — a traditional garment or head cover for Muslim women — has distinguished the starting forward from the rest of her teammates on the Laguna Beach High girls’ basketball team.

Make that, has distinguished the senior from all players on the court the past two-plus years.

“It takes me about five to 10 minutes to get ready for a game. That’s it,” she said. “It doesn’t take me that long to put on my head scarf. I put a head band on first, wrap the scarf around, tie it in the back, slip it down and pin it under my chin. I’ve gotten used to it. It’s simple, really.”

Berri, 17, has been wearing the hijab since she was 15. A Muslim girl, she said, starts to wear the headdressing when she turns 9.

“It is expected in the religion to wear it when a girl turns 9, but it is your choice,” Berri said. “My parents never pushed me to wear it, although my mom always reminded me that someday I would wear it.

“Now, it’s a part of who I am. I wear it all day at school and wear it when there are men not related to me are around. Even my male cousins cannot see me without it. I don’t take it off until I’m in my room at home.”

She said she can be seen most days on campus in jeans and a loose, long-sleeved shirt, wearing her head scarf.

Berri, born in Fountain Valley, moved to Laguna Beach before the start of her freshman year. She said she didn’t wear her head scarf her first year at Laguna Beach High due to insecurities.

“I wasn’t too sure about wearing it when I started high school,” she remembered. “I wanted to wear it, but I was just insecure about it. After my freshman year I decided, on my own, to start wearing it. I began to grow up personally and gained confidence. I came into my sophomore year wearing it, without warning anyone at school. When kids at school saw me, they asked questions like, ‘why are you wearing that?,’ or, ‘how come you didn’t wear it before?’

“But everyone was really supportive and accepting. On a few occasions, I’ve even been asked by some teachers at school to speak to their classes, like foreign language and history classes, about my attire and why I wear it. That has given me the opportunity to tell people about my religion. It’s been a positive thing.”

When it comes to playing basketball, Berri — who averages four points and five rebounds a game this year — said the head scarf hasn’t been cumbersome.

“It has slipped a few times, but I just adjust it and get back to the game,” she said.

During her sophomore year on varsity, Berri was nearly unrecognizable facially for a stretch of the 2006-07 season, yet everyone still knew who she was. In addition to wearing her head scarf, she wore a protective face mask after fracturing her nose during a game.

“My teammates looked at me like I was crazy,” she said. “Everyone was telling me to take the mask off. It did look pretty crazy.”

Berri played varsity as a sophomore, then junior varsity ball during her junior year before earning a starting spot on varsity this year.

“I had no qualms about her headdress and actually thought it was a physical symbol of her dedication to herself, her faith and our team,” Laguna Coach Jon Hendrickson said. “We’ve had no questions from referees, or opponents, about it.

“It’s been a pleasure to coach Ahllam and see first-hand her dedication. She brings intensity and leadership. She is very committed to the team and her teammates. She’s gotten extremely better and we struggle when she is not on the floor. She is definitely an asset to our team, both on and off the court.”

Although the Breakers will have a tough season end next Tuesday, Berri said she has nothing but great memories of playing for the Breakers.

“I’m extremely glad that I played basketball here,” she said. “I have a real close bond with my teammates, and it’s been a great experience.”

Berri, who intends to study medicine at a four-year university, says her decision to wear the hijab a little more than two years ago has been educational.

“Wearing it has taught me about myself and about people, in general,” she said. “I realize that I’m stronger than I thought and wearing it actually has given me more confidence. It’s also made me want to be a better Muslim.”

Ahead of Iraq Deployment, 37 Korean Troops Convert to Islam

“I became a Muslim because I felt Islam was more humanistic and peaceful than other religions. And if you can religiously connect with the locals, I think it could be a big help in carrying out our peace reconstruction mission.” So said on Friday those Korean soldiers who converted to Islam ahead of their late July deployment to the Kurdish city of Irbil in northern Iraq.At noon Friday, 37 members of the Iraq-bound “Zaitun Unit,” including Lieutenant Son Hyeon-ju of the Special Forces 11th Brigade, made their way to a mosque in Hannam-dong, Seoul and held a conversion ceremony. 

Captain Son Jin-gu from Zaitoon Unit recites an oath at ceremony to mark his conversion to Islam at a mosque in Hannam-dong, Seoul on Friday. /Yonhap

The soldiers, who cleansed their entire bodies in accordance with Islamic tradition, made their conversion during the Friday group prayers at the mosque, with the assistance of the “imam,” or prayer leader. 

With the exception of the imam, all the Muslims and the Korean soldiers stood in a straight line to symbolize how all are equal before God and took a profession on faith.

They had memorized the Arabic confession, ” Ashadu an La ilaha il Allah, Muhammad-ur-Rasool-Allah,” which means, “I testify that there is no god but God (Arabic: Allah), and Muhammad is the Messenger of God.” 

Soldiers from Zaitoon Unit pray after conversion ceremony at a mosque in Hannam-dong, Seoul on Friday./Yonhap

Moreover, as the faithful face the “Kaaba,” the Islamic holy place in Mecca, Saudi Arabia, all Muslims confirm that they are brothers. 

For those Korean soldiers who entered the Islamic faith, recent chances provided by the Zaitun Unit to come into contact with Islam proved decisive.

Taking into consideration the fact that most of the inhabitants of Irbil are Muslims, the unit sent its unreligious members to the Hannam-dong mosque so that they could come to understand Islam. Some of those who participated in the program were entranced by Islam and decided to convert.

A unit official said the soldiers were inspired by how important religious homogeneity was considered in the Muslim World; if you share religion, you are treated not as a foreigner, but as a local, and Muslims do not attack Muslim women even in war.

Zaitun Unit Corporal Paek Seong-uk (22) of the Army’s 11th Division said, “I majored in Arabic in college and upon coming across the Quran, I had much interest in Islam, and I made up my mind to become a Muslim during this religious experience period [provided by the Zaitun Unit].”

He expressed his aspirations. “If we are sent to Iraq, I want to participate in religious ceremonies with the locals so that they can feel brotherly love and convince them that the Korean troops are not an army of occupation but a force deployed to provide humanitarian support.”

(englishnews@chosun.com ) 

How Israel brought Gaza to the brink of humanitarian catastrophe

Oxford professor of international relations Avi Shlaim served in the Israeli army and has never questioned the state’s legitimacy. But its merciless assault on Gaza has led him to devastating conclusions

A wounded Palestinian policeman gestures

A wounded Palestinian policeman gestures while lying on the ground outside Hamas police headquarters following an Israeli air strike in Gaza City. Photograph: Mohammed Abed/AFP/Getty Images

The only way to make sense of Israel’s senseless war in Gaza is through understanding the historical context. Establishing the state of Israel in May 1948 involved a monumental injustice to the Palestinians. British officials bitterly resented American partisanship on behalf of the infant state. On 2 June 1948, Sir John Troutbeck wrote to the foreign secretary, Ernest Bevin, that the Americans were responsible for the creation of a gangster state headed by “an utterly unscrupulous set of leaders”. I used to think that this judgment was too harsh but Israel’s vicious assault on the people of Gaza, and the Bush administration’s complicity in this assault, have reopened the question.

I write as someone who served loyally in the Israeli army in the mid-1960s and who has never questioned the legitimacy of the state of Israel within its pre-1967 borders. What I utterly reject is the Zionist colonial project beyond the Green Line. The Israeli occupation of the West Bank and the Gaza Strip in the aftermath of the June 1967 war had very little to do with security and everything to do with territorial expansionism. The aim was to establish Greater Israel through permanent political, economic and military control over the Palestinian territories. And the result has been one of the most prolonged and brutal military occupations of modern times.

Four decades of Israeli control did incalculable damage to the economy of the Gaza Strip. With a large population of 1948 refugees crammed into a tiny strip of land, with no infrastructure or natural resources, Gaza’s prospects were never bright. Gaza, however, is not simply a case of economic under-development but a uniquely cruel case of deliberate de-development. To use the Biblical phrase, Israel turned the people of Gaza into the hewers of wood and the drawers of water, into a source of cheap labour and a captive market for Israeli goods. The development of local industry was actively impeded so as to make it impossible for the Palestinians to end their subordination to Israel and to establish the economic underpinnings essential for real political independence.

Gaza is a classic case of colonial exploitation in the post-colonial era. Jewish settlements in occupied territories are immoral, illegal and an insurmountable obstacle to peace. They are at once the instrument of exploitation and the symbol of the hated occupation. In Gaza, the Jewish settlers numbered only 8,000 in 2005 compared with 1.4 million local residents. Yet the settlers controlled 25% of the territory, 40% of the arable land and the lion’s share of the scarce water resources. Cheek by jowl with these foreign intruders, the majority of the local population lived in abject poverty and unimaginable misery. Eighty per cent of them still subsist on less than $2 a day. The living conditions in the strip remain an affront to civilised values, a powerful precipitant to resistance and a fertile breeding ground for political extremism.

In August 2005 a Likud government headed by Ariel Sharon staged a unilateral Israeli pullout from Gaza, withdrawing all 8,000 settlers and destroying the houses and farms they had left behind. Hamas, the Islamic resistance movement, conducted an effective campaign to drive the Israelis out of Gaza. The withdrawal was a humiliation for the Israeli Defence Forces. To the world, Sharon presented the withdrawal from Gaza as a contribution to peace based on a two-state solution. But in the year after, another 12,000 Israelis settled on the West Bank, further reducing the scope for an independent Palestinian state. Land-grabbing and peace-making are simply incompatible. Israel had a choice and it chose land over peace.

The real purpose behind the move was to redraw unilaterally the borders of Greater Israel by incorporating the main settlement blocs on the West Bank to the state of Israel. Withdrawal from Gaza was thus not a prelude to a peace deal with the Palestinian Authority but a prelude to further Zionist expansion on the West Bank. It was a unilateral Israeli move undertaken in what was seen, mistakenly in my view, as an Israeli national interest. Anchored in a fundamental rejection of the Palestinian national identity, the withdrawal from Gaza was part of a long-term effort to deny the Palestinian people any independent political existence on their land.

Israel’s settlers were withdrawn but Israeli soldiers continued to control all access to the Gaza Strip by land, sea and air. Gaza was converted overnight into an open-air prison. From this point on, the Israeli air force enjoyed unrestricted freedom to drop bombs, to make sonic booms by flying low and breaking the sound barrier, and to terrorise the hapless inhabitants of this prison.

Israel likes to portray itself as an island of democracy in a sea of authoritarianism. Yet Israel has never in its entire history done anything to promote democracy on the Arab side and has done a great deal to undermine it. Israel has a long history of secret collaboration with reactionary Arab regimes to suppress Palestinian nationalism. Despite all the handicaps, the Palestinian people succeeded in building the only genuine democracy in the Arab world with the possible exception of Lebanon. In January 2006, free and fair elections for the Legislative Council of the Palestinian Authority brought to power a Hamas-led government. Israel, however, refused to recognise the democratically elected government, claiming that Hamas is purely and simply a terrorist organisation.

America and the EU shamelessly joined Israel in ostracising and demonising the Hamas government and in trying to bring it down by withholding tax revenues and foreign aid. A surreal situation thus developed with a significant part of the international community imposing economic sanctions not against the occupier but against the occupied, not against the oppressor but against the oppressed.

As so often in the tragic history of Palestine, the victims were blamed for their own misfortunes. Israel’s propaganda machine persistently purveyed the notion that the Palestinians are terrorists, that they reject coexistence with the Jewish state, that their nationalism is little more than antisemitism, that Hamas is just a bunch of religious fanatics and that Islam is incompatible with democracy. But the simple truth is that the Palestinian people are a normal people with normal aspirations. They are no better but they are no worse than any other national group. What they aspire to, above all, is a piece of land to call their own on which to live in freedom and dignity.

Like other radical movements, Hamas began to moderate its political programme following its rise to power. From the ideological rejectionism of its charter, it began to move towards pragmatic accommodation of a two-state solution. In March 2007, Hamas and Fatah formed a national unity government that was ready to negotiate a long-term ceasefire with Israel. Israel, however, refused to negotiate with a government that included Hamas.

It continued to play the old game of divide and rule between rival Palestinian factions. In the late 1980s, Israel had supported the nascent Hamas in order to weaken Fatah, the secular nationalist movement led by Yasser Arafat. Now Israel began to encourage the corrupt and pliant Fatah leaders to overthrow their religious political rivals and recapture power. Aggressive American neoconservatives participated in the sinister plot to instigate a Palestinian civil war. Their meddling was a major factor in the collapse of the national unity government and in driving Hamas to seize power in Gaza in June 2007 to pre-empt a Fatah coup.

The war unleashed by Israel on Gaza on 27 December was the culmination of a series of clashes and confrontations with the Hamas government. In a broader sense, however, it is a war between Israel and the Palestinian people, because the people had elected the party to power. The declared aim of the war is to weaken Hamas and to intensify the pressure until its leaders agree to a new ceasefire on Israel’s terms. The undeclared aim is to ensure that the Palestinians in Gaza are seen by the world simply as a humanitarian problem and thus to derail their struggle for independence and statehood.

The timing of the war was determined by political expediency. A general election is scheduled for 10 February and, in the lead-up to the election, all the main contenders are looking for an opportunity to prove their toughness. The army top brass had been champing at the bit to deliver a crushing blow to Hamas in order to remove the stain left on their reputation by the failure of the war against Hezbollah in Lebanon in July 2006. Israel’s cynical leaders could also count on apathy and impotence of the pro-western Arab regimes and on blind support from President Bush in the twilight of his term in the White House. Bush readily obliged by putting all the blame for the crisis on Hamas, vetoing proposals at the UN Security Council for an immediate ceasefire and issuing Israel with a free pass to mount a ground invasion of Gaza.

As always, mighty Israel claims to be the victim of Palestinian aggression but the sheer asymmetry of power between the two sides leaves little room for doubt as to who is the real victim. This is indeed a conflict between David and Goliath but the Biblical image has been inverted – a small and defenceless Palestinian David faces a heavily armed, merciless and overbearing Israeli Goliath. The resort to brute military force is accompanied, as always, by the shrill rhetoric of victimhood and a farrago of self-pity overlaid with self-righteousness. In Hebrew this is known as the syndrome of bokhim ve-yorim, “crying and shooting”.

To be sure, Hamas is not an entirely innocent party in this conflict. Denied the fruit of its electoral victory and confronted with an unscrupulous adversary, it has resorted to the weapon of the weak – terror. Militants from Hamas and Islamic Jihad kept launching Qassam rocket attacks against Israeli settlements near the border with Gaza until Egypt brokered a six-month ceasefire last June. The damage caused by these primitive rockets is minimal but the psychological impact is immense, prompting the public to demand protection from its government. Under the circumstances, Israel had the right to act in self-defence but its response to the pinpricks of rocket attacks was totally disproportionate. The figures speak for themselves. In the three years after the withdrawal from Gaza, 11 Israelis were killed by rocket fire. On the other hand, in 2005-7 alone, the IDF killed 1,290 Palestinians in Gaza, including 222 children.

Whatever the numbers, killing civilians is wrong. This rule applies to Israel as much as it does to Hamas, but Israel’s entire record is one of unbridled and unremitting brutality towards the inhabitants of Gaza. Israel also maintained the blockade of Gaza after the ceasefire came into force which, in the view of the Hamas leaders, amounted to a violation of the agreement. During the ceasefire, Israel prevented any exports from leaving the strip in clear violation of a 2005 accord, leading to a sharp drop in employment opportunities. Officially, 49.1% of the population is unemployed. At the same time, Israel restricted drastically the number of trucks carrying food, fuel, cooking-gas canisters, spare parts for water and sanitation plants, and medical supplies to Gaza. It is difficult to see how starving and freezing the civilians of Gaza could protect the people on the Israeli side of the border. But even if it did, it would still be immoral, a form of collective punishment that is strictly forbidden by international humanitarian law.

The brutality of Israel’s soldiers is fully matched by the mendacity of its spokesmen. Eight months before launching the current war on Gaza, Israel established a National Information Directorate. The core messages of this directorate to the media are that Hamas broke the ceasefire agreements; that Israel’s objective is the defence of its population; and that Israel’s forces are taking the utmost care not to hurt innocent civilians. Israel’s spin doctors have been remarkably successful in getting this message across. But, in essence, their propaganda is a pack of lies.

A wide gap separates the reality of Israel’s actions from the rhetoric of its spokesmen. It was not Hamas but the IDF that broke the ceasefire. It di d so by a raid into Gaza on 4 November that killed six Hamas men. Israel’s objective is not just the defence of its population but the eventual overthrow of the Hamas government in Gaza by turning the people against their rulers. And far from taking care to spare civilians, Israel is guilty of indiscriminate bombing and of a three-year-old blockade that has brought the inhabitants of Gaza, now 1.5 million, to the brink of a humanitarian catastrophe.

The Biblical injunction of an eye for an eye is savage enough. But Israel’s insane offensive against Gaza seems to follow the logic of an eye for an eyelash. After eight days of bombing, with a death toll of more than 400 Palestinians and four Israelis, the gung-ho cabinet ordered a land invasion of Gaza the consequences of which are incalculable.

No amount of military escalation can buy Israel immunity from rocket attacks from the military wing of Hamas. Despite all the death and destruction that Israel has inflicted on them, they kept up their resistance and they kept firing their rockets. This is a movement that glorifies victimhood and martyrdom. There is simply no military solution to the conflict between the two communities. The problem with Israel’s concept of security is that it denies even the most elementary security to the other community. The only way for Israel to achieve security is not through shooting but through talks with Hamas, which has repeatedly declared its readiness to negotiate a long-term ceasefire with the Jewish state within its pre-1967 borders for 20, 30, or even 50 years. Israel has rejected this offer for the same reason it spurned the Arab League peace plan of 2002, which is still on the table: it involves concessions and compromises.

This brief review of Israel’s record over the past four decades makes it difficult to resist the conclusion that it has become a rogue state with “an utterly unscrupulous set of leaders”. A rogue state habitually violates international law, possesses weapons of mass destruction and practises terrorism – the use of violence against civilians for political purposes. Israel fulfils all of these three criteria; the cap fits and it must wear it. Israel’s real aim is not peaceful coexistence with its Palestinian neighbours but military domination. It keeps compounding the mistakes of the past with new and more disastrous ones. Politicians, like everyone else, are of course free to repeat the lies and mistakes of the past. But it is not mandatory to do so.

• Avi Shlaim is a professor of international relations at the University of Oxford and the author of The Iron Wall: Israel and the Arab World and of Lion of Jordan: King Hussein’s Life in War and Peace.

Qatar: Future Muslim leaders seek fresh path

Tomorrow’s leaders? Maha al-Khalifa and Aalaa Abuzaakook, of Qatar, and Musa Syeed, of New York, met at the leadership gathering.
CARYLE MURPHY

‘No better time’ for change, say activists at this past weekend’s youth conference in Doha, Qatar.

The question put to the young Muslims gathered here from around the world went to the heart of today’s perceived clash between Islam and the West: “Do Muslims and non-Muslims share equal responsibility in taking steps to reduce Muslim extremism?”

The answer, delivered instantly through wireless voting pads, was crystal clear: Seventy-five percent replied “Yes.”

The verdict is worth heeding because of where it happened: At a conference of 300 progressive Muslim activists from 75 countries.

The “Muslim Leaders of Tomorrow Conference,” was meant to be a catalyst for social change in the Islamic world by inspiring the activists and giving them opportunities to network.

“We’re living in challenging times, and the plot for Muslims has been written by others,” said Daisy Khan, of the New York-based American Society for Muslim Advancement, which worked with the Cordoba Initiative and the United Nations Alliance of Civilizations to organize the event. “The time has come for Muslims to write their own plot, and to define themselves around the core values they believe in: pluralism, freedom, justice, creativity, and intellectual development.”

Participants included a Saudi businesswoman, a New York filmmaker, an Indian teacher, an Italian imam, a Dutch lawyer, an Egyptian writer, and Osama Saeed Butta, who informed his peers in a fine Scottish brogue that he will be running for a seat in Britain’s Parliament come the next election.

While some activists hold more conservative views than others, all are committed to pluralism as an Islamic value, Ms. Khan said.

Some were in a hurry to exert their influence. “I came because I wanted to know why it’s ‘Muslim Leaders of Tomorrow’ and not ‘Today,'” said Maha al-Khalifa, a student from Qatar.

The discussion sessions, which included the instant polling, tackled some of the thorniest questions facing Muslim intellectuals today, including: “Is there a crisis of religious authority in Islam?” Eighty-six percent said “Yes.” And “are there Islamic values that are in conflict with Western values?” Sixty-one percent said “Yes.”

Panelist Madiha Younas, of Pakistan’s International Islamic University, said she often encounters anxiety over clashing values. “Our people are worried about what will happen if our youth will start to live like the West.”

She added, to general approval from the floor, that “it’s not an Islamic value to have absolute freedom. Islam puts boundaries on you.”

Saudi-born attorney and Harvard University graduate Malik Dahlan led the conversation to a more theoretical level, stating: “It’s freedom that is the absolute value in Islam…. It is freedom not to submit [to God’s will] that gives value to submission itself.”

In smaller discussion groups, participants covered such topics as why Europe has more Islamist radicalism than the United States, Islam’s position on homosexuality, and the meaning of secularism.

When discussing who has responsibility for fighting Muslim extremism, the panelists steered clear of the polarization this subject normally provokes. Instead, they argued that both extremist interpretations of Islam and foreign policies of Western countries contribute to the radicalization of Muslim youth.

In fact, the impact of US policies in the Middle East was evident at the conference, where many participants were deeply upset, at times in tears, over the civilian death toll from Israel’s three-week military siege of Gaza.

“I get a sense of helplessness with this latest crisis,” said conference attendee Shaukat Warraich, director of London-based Right Start Foundation International, a community development nonprofit.

ASMA’s Khan said that after 9/11, Americans wanted to know why Muslims’ denunciations of the terrorist attacks were so muted. Although hundreds of Islamic religious leaders did condemn the attacks, they were not heard clearly because Islam has no central leadership, like Roman Catholicism’s Vatican.

Khan, then an architectural designer, gave up her career to promote a new generation of Muslim leadership, holding the first conference in New York in 2004 with 125 participants from North America. The second conference, held in Copenhagen in 2006, included Europeans. Doha, the third one, was global.

Participants had to be between 20 and 45 years old, committed to pluralism, and involved in some type of community advancement work, Khan said.

At its conclusion, the conference issued “An Open Letter to the World Leaders of Today From the Muslim Leaders of Tomorrow.” Noting that “with Barack Obama as the new US president, there is no better time for … positive change,” the letter demanded that leaders start implementing policies that promote development and human rights rather than war.

For now, the Muslim leaders who will receive copies of the Open Letter do not know much about Muslim Leaders of Tomorrow (MLT), as the project is known. The conference drew little international or regional media attention. But organizers said they are committed to building a global network of progressive activists in the Muslim world, an effort they say will take time.

Over 1000 Muslim Migrants from burma to thai tortured and drowned by Thai Govt

Photo 1 of 3
Thai army Colonel Manat Khongpan (L, with cap) during the processing of a group of refugees

BANGKOK (AFP) — Thailand’s premier insisted Tuesday that his country had respected the rights of boat people from Myanmar, saying reports that the migrants were mistreated and abandoned at sea were “exaggerated”.

Prime Minister Abhisit Vejjajiva also said that foreign tourists who reportedly witnessed the incidents may have misunderstood what the Thai army and navy were trying to do with the immigrants.

Survivors and a human rights group have accused the Thai military of detaining and beating up to 1,000 members of the Rohingya minority from Myanmar late last year, before towing them out to sea with little food and water.

“The government will take action against illegal immigrants. If too many of them come, it will affect the country’s security. However, the actions will not violate human rights,” Abhisit told reporters.

He said the issue of human trafficking networks should be addressed with neighbouring countries, and blamed the migrants for getting into distress on purpose as a tactic to get into third countries.

“Sometimes they sail on boats without engines or sink their ships so that authorities help them to get onshore,” Abhisit said.

“Sometimes the information is exaggerated. Reports said (military actions) were witnessed by tourists — it may be a misunderstanding by tourists.”

Witnesses have reportedly said that some of the detainees were beaten within metres of foreign tourists on a remote Thai island off the coast, while photos have shown scores of migrants tied up on a beach.

Nearly 650 of the Muslim Rohingya have been rescued in waters off India and Indonesia. Some of them told officials that they were beaten in Thailand before being set adrift in barges with no engines or navigational equipment.

A local human rights organisation that monitors the treatment of Rohingya says that up to 550 of the migrants are still missing at sea, while Indian officials have said they too fear for hundreds who remain unaccounted for.

Thailand’s power army chief General Anupong Paojinda earlier denied the reports of abuse.

“The army chief said the army has followed the request by the prime minister and is investigating the Rohingya case,” said Colonel Thanatip Sawangsaeng, a spokesman for a state security body.

“He said the army has followed the international standards and adhered to humanitarian principles,” Thanatip told AFP.

Rights groups say the Rohingya are stateless and face persecution from Myanmar’s military regime, forcing thousands into rickety boats each year to try to escape poverty and oppression and head to Muslim-majority Malaysia.

Thailand has for the past few years taken a harsh stance on Rohingya landing on its shores, in part to discourage further migration through Thailand.

Human rights groups and the UN refugee agency have called on the government to ensure that any Rohingya arriving in Thailand are screened to determine if they would face persecution if returned home.

Pamuk: Islam not irreconcilable with West

The Yomiuri Shimbun

This is the fifth installment in a series of interviews with leading intellectuals both at home and abroad about the present state of world affairs and potential solutions to challenges that face the world in 2009. The following is excerpted from an interview with author Orhan Pamuk, 56, winner of the 2006 Nobel Prize in Literature.

 

The Yomiuri Shimbun: Some say the 21st century will be a century of confrontation, namely, a “clash of civilizations.” Do you agree with that?

Orhan Pamuk: In a Harvard classroom, Samuel Huntington’s thought [of a “clash of civilizations”] is an interesting idea. There is some truth in it. But as it is represented by the international media, it has become an idea that only paves the way to more fights and more killings. The West kills more Muslims they are afraid of or embarrassed by and say, “It’s a clash of civilizations.” It is not a clash of civilizations. It is just killing people.

People with different origins, ethnic backgrounds, opinions, races, religions, even with a history of fighting each other, should and can live together. This is an ideal I believe in. You may say, “Oh, naive Orhan, they can only kill each other.” But I don’t want to believe that humanity is that bad.

I don’t think Palestinians and Israelis can live happily in the same street and kiss each other for at least another 50 years. But Kurds and Turks have been living [alongside each other]. If the Turkish government is wise, they can continue to live [side by side] for quite a long time. So what I believe sometimes may contradict what happened in history. Cynics do not have ideals. I have ideals. I believe that this is possible and that’s why I want Turkey to join the European Union, which has higher standards of respect for different cultures and multiculturalism.

You may say, “You are naive–look at your book ‘Snow.'” I have a character who lives through all these dilemmas. He naively believes, like me, in all these things and falls into politically bad situations. But I don’t want a cynic’s life.

The Ottoman Empire realized coexistence to some extent.

You can only run an empire with a sort of tolerance. Do not think that they were multicultural, like EU or American tolerance. They were totally different. It was inevitable. If you are running an empire, you have to be tolerant to minorities. What I respect most in the Ottoman Empire was that they did not impose Islam too much. They imposed Islam, but compared with [the extent that] the West [imposes its values], relatively less. An empire is always multiethnic.

There has been a long history of confrontation between Western and Eastern cultures. Istanbul has been a powerful symbol of that confrontation and coexistence.

Some people only point out the confrontations of cultures in their lives, give their energy to focus on confrontations. I always point out how harmoniously they come together. Some people go out and only see head-scarved girls and mini-skirted girls and the conflict. Some people go out and see how they do not notice each other and live in peace in the streets of Istanbul. It depends on what you want to see. But, yes, this is a country where all the contradictions are abundantly available and visible. Is that a bad thing or a good thing? Politicians, groups who want to get people’s attention through cultural difference, through secularism and conservatism, dramatize these things.

Turkey is more politically troubled than socially troubled. If there is a social problem, that is poverty–class distinction between the rich and the poor. But politically, the representatives of the secularists, who are heavily embedded in the state apparatus, secularists and the army, are clashing with the popular Islamic voters. And this clash is really harming the country. Both sides are responsible for it. And most of the time lower classes and women suffer from it. Islamic boys can go to universities, but women cannot if they wear head scarves. Islamist politicians go into the parliament and enjoy life, but women cannot if they wear head scarves. The suffering of lower classes is not represented in the media. Turkey’s first problem is that there is so much class difference between a very rich, leading bourgeoisie, making 50 percent of the national income, and the immense poverty. This real conflict is expressed through secularism, Islam and the army, and this kind of politics.

Turkey is a multicultural country, not politically but ethnically and religiously. But I do not only see these problems as East clashes with West. Only after September 11th was “clash of civilizations” set as a sort of a standard model for the world.

While more then 99 percent of the population is Muslim, the state is secular. Some say this secularism has reached its limit. Don’t you think this secularism is unnatural?

You are defending the argument of fundamental Islamists or fundamentalist secularists. There are fundamentalist secularists who think Islam is the problem, but I do not think so. There are also Islamic fundamentalists. Your opinion is valid and very popular in Turkey. But I disagree. Yes, Islam is a religion which does not stay in the private sphere. It is not only about personal beliefs, but also about how to run a country, about laws and governments. And the rules are in the traditions of Islam and Koran. But this is the argument of ultraradical secularists, which can only base its power on the force of the army. Many people like me think that most of the Turkish people believe at the same time both in a blend of secularism and a blend of Islam.

I believe in secularism. I believe that public life should not be ruled by the laws of the religion. But Islamic tradition is not like that. Up to now, public life in Turkey has not been ruled by the rules of traditions of Islam, but the rules of secularism. I am a secularist, but a liberal secularist. There should be a harmony between the people’s wishes and secularization energy. Turkey’s secularists should be also liberal. We have secularists who base their power only on the army. That damages Turkey’s democracy. Once in 10 years we have a military coup. In the last 10 years we have not had one, thank God. But every day, the army says don’t do this, don’t do that. I don’t like that. But it doesn’t mean you are an Islamic fundamentalist. I am also troubled by the raise of political Islam. So I am squeezed by two sides, but I don’t have to take a side.

Secularism is now combined with nationalism in Turkey. This combination has depressed ethnic minorities including Kurds, Armenians and Christians.

There is an obvious rise of nationalism in Turkey. There are many reasons for that. One is the anxiety of those ruling classes who think that if Turkey joined the EU, their interests will be damaged. Another is that, unfortunately, some part of the Turkish Army is upset about negotiations with the EU. Turkey’s improvement in democracy is developing in parallel with Turkey’s relationship with the EU. Some measures were taken by the previous and present governments, which I am happy about. More freedom of speech, more respect for minorities, more multiculturalism–unfortunately half of them are done just to enter the EU.

I made it clear for the last seven years that I am for Turkey’s joining of the EU. Some of my political problems that I suffer were due to that. But compared with the previous generations of Turkish writers, it is nothing.

I see the EU not as a cultural model, though I am more westernized than a regular Turk. I believe that Turkey should rely on its own traditional culture. In fact I wrote novels like “My Name Is Red” to highlight that culture. But I think politically and economically it would be good for Turkey. Politically, it will be good because there are some EU standards for democracy: free speech, respect for the human rights, minorities, et cetera. Secondly, I also believe that once you join the EU you are militarily under the umbrella of the EU. You don’t have to reserve so much money for military spending. Also, once you are in the EU, Kurdish separatists will be happier, too. Negotiations should go faster. But it is not going that way, unfortunately.

The EU is sometimes called a Christian club.

This is what conservatives in the EU say. Europe should decide whether EU is based on Christianity or based on “liberte, egalite, fraternite.” If Europe is based on Christianity, Turkey has no place in that. But if Europe is based on the secular ideals, Turkey, which has some land in Europe has a place.

It is not natural for Turkey to join the EU at all. But once it is achieved–I am now pessimistic, it does not seem to be [going to be] achieved soon–it will have a significant meaning. I know from the questions by Iranian and Arab journalists that the liberals and secular intellectuals of the Muslim countries are so much interested in and have so much hope because they also want to have secularism and liberal democracy in their countries. They also want to economically flourish and enjoy freedom and liberty, respect for private life and minorities in their countries. Turkey’s entry into the EU will have a strong impact on world politics, especially in the Middle East and Islamic regions.

Pamuk is a Turkish author and Nobel laureate whose representative works include “My Name Is Red” and “Snow.”

(Jan. 17, 2009)

Muslim Cham draw on inner strength

In a mosque fashioned from a condo unit in Santa Ana, Calif., Cham girls practiced writing the Arabic alphabet.In a mosque fashioned from a condo unit in Santa Ana, Calif., Cham girls practiced writing the Arabic alphabet. (Gina Ferazzi/los angeles times)

By Paloma EsquivelLos Angeles Times / January 18, 2009

SANTA ANA, Calif. – In the secluded courtyard of a weathered condominium complex, at the dead end of a graffiti-marred Santa Ana street, the Cham are busy preparing a feast.

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Banana trees grow tall in Santa Ana, shadowing crowded stalks of lemon grass and green onion. Severed bits of a cow slaughtered in conformity with Islamic law fill bright blue plastic tubs. Nearby, women sit cross-legged, chatting and laughing; their strong hands grind fresh ginger in stone mortars.

Centuries ago, the Cham ruled over their own kingdom, known as Champa, along the coastline of what is now Vietnam. They were maritime traders whose first religion was a form of Hinduism, but they later adopted Islam. Today they are a people without a homeland, their numbers a few hundred thousand. For centuries, they have been chased from place to place – from the highlands of Vietnam to the rivers of Cambodia and, in the aftermath of genocide, to the United States, where thousands have settled.

In the margins of each place, they have come together.

So it is in Santa Ana, where a hundred Cham families live in this worn Santa Ana complex alongside Hispanics, Laotians, and Cambodians. In the middle of one of the city’s most crime- infested neighborhoods, they have turned one apartment into a mosque and built a world centered on faith. In celebration, neighbors prepare feasts and share stories. In hardship, they share burdens, the cost of food, and the cost of burial.

As they have struggled to keep their community intact, the world has crept in. Some youths have turned to gangs and drugs. Others have packed their bags and fled. A few have drifted from the religion and language that shaped their youth. When the call to prayer goes out, the mosque is filled mostly with elders and small children, as if those in the middle disappeared.

On the day of the feast to celebrate the beginning of Ramadan and the end of the Islamic school year, one man finds himself wanting to rebuild his ties.

Nasia Ahmanth doesn’t properly speak Cham, which is related to Malay. He rarely attends mosque and can’t read the Arabic of the Koran. He rarely prays.

He was a baby when his father, El Ahmanth, led a village of Cham refugees in Santa Ana. But as the group put down roots, Nasia drifted, lured by the streets. By the time he was 17, he says, he was an addict, and speed was his drug of choice. As it raced through his body, he felt unstoppable, light, and creative at once.

He’s 30 and, he says, sober. He has a son and two years ago moved out of the neighborhood to distance himself from drug-using friends. Last year, though, when his father died, he found himself looking homeward, wanting to rebuild his ties to a community he feared was fading.

“I want my son to know what Cham is,” he said.

Nasia had just been born when in 1979 his family fled the Khmer Rouge’s brutal reign in Cambodia. They went to Thailand, then to refugee camps in the Philippines before landing in Southern California.

With a few hundred dollars in refugee assistance, his father rented an apartment in a neighborhood ravaged by shootings and drugs. He sponsored 10 families living in refugee camps in Thailand who had fled Cambodia, and before long those families were sponsoring refugees.

“You need to learn to walk before you can run,” Nasia’s father tells his three young boys.

Islamic warfare protects noncombatants, and manipulating terrorists are violating its laws.

VOICE OF THE DAY

A Muslim view

Islamic warfare protects noncombatants, and manipulating terrorists are violating its laws.

ANNANINA JOY GLOVER • JANUARY 16, 2009

Peace to you, dear readers. I was asked to write a reply to the letter written in the Dec. 19 Voices section (“Muslim reaction to killings sought,” by Bob W. Rush) asking for the Muslim community to respond to the terrorism/violence being perpetrated by so-called Muslim extremists.

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I am an American who has embraced Islam post-Sept. 11, 2001. Islam does not teach hate, violence or exclusivity of salvation. In fact, there are rules to Islamic warfare that protect noncombatants, their property and also a cease-fire if the people pursue peaceful relations. It does not matter if the people are Muslim or non-Muslim. The point of Islamic warfare is to establish justice in a land where people are oppressed and corruption abounds or defend one’s life, home and right to practice his religion. These laws are being violated by the terrorists; their attacks harm men, women and children who offer no violence or opposition to justice. Property is stolen or destroyed, crops wiped out and no peace treaties are welcomed. So ultimately what we have are rampaging murderers and political extremists pulling the strings, manipulating the emotional state of people to convince them that they are acting to serve justice.

Killing Spawns Resentment

It is hard for most Americans to understand what it is that has spawned such a resentment in people, until they are offered insight into a different life that is reality on the other side of the world. To us it is articles in the newspaper, images on television and counts of how many of our people have given their lives in what we believe is a fight for freedom, justice and liberty for all. But to many ordinary people who consider themselves to be patriotic, honest, hard-working folk of Middle Eastern nations, American military action or support of certain governments results in the death of children, friends and family. We know from experience that anyone who loses a child or a beloved family member in a violent way generally becomes embittered and blames what they perceive to be the source of the problem, whether it be drunk drivers, gang-bangers or military skirmishes.

After the attacks of Sept. 11, 2001, our government ordered an investigation and the report concluded that the primary motivation was U.S. military aid to Israel. No matter how bitter people might be or what terrible things have been done to them or their loved ones, it does not justify the actions the terrorists took. It certainly did nothing to improve the conditions of the people trying to live alongside Israel.

No Room For Hate

When politically minded people gather emotionally wounded people together and focus those feelings into hate, they can manipulate them to do anything, and by perverting scripture they believe they serve justice. There is no room for hate in the heart of any true believer of God, be they Muslim, Christian or Jew. When there is arrogance (racial or social) or hate, love for God cannot be. I do understand that Israel is a very sensitive subject, but I ask you to think about the country not for religious affiliation or historical events. There are international laws that designate certain human rights, and if a country does not comply with them, we do not support their governments. Israel’s military actions violate human rights laws, and have continued to do so for more than 20 years. Yet the U.S. gives more aid to Israel (in weapons and so forth) than any other nation (to my understanding ).

The most horrifying to me, as a woman, is the checkpoint that refused to allow a woman in labor to cross to the waiting ambulance until after she and her twins had died. The most disturbing fact about the weaponry being used is the so-called “rubber bullets” that are metal rounds coated in plastic and end up killing many children, even entering their brains.

I am not calling an end to Israel or reviling the children of Israel. I am simply saying that there is another side to the story and that some of the bitterness and resentment is based in reality. I believe if we truly want peace, people (Muslim, Christian, Jew, or other) are going to have to recognize the humanity in the other and strive for a common goal: the right to live and believe free from persecution.

If you disagree, please feel free to contest my words with credible sources. If you want to know what all Muslims must abide by, try reading a translation of the meaning of the Quran. Look for a way to prove me wrong. I, as a Muslim – one who submits my whole self to God – believe in: God, the Messengers, the Angels, the Book, the Final Day, that Islam is my guide and inviolate law, that there is no compulsion in religion, other religions must be respectfully disagreed with but not reviled and to treat people gently. Most of all, I believe on living by example; clean and courteous. Religion must be lived in every breath, every word and every step – a way of life.

Annanina Joy Glover lives in Springfield.