File photo: The ‘King of Boxing’ crown will be presented to former US boxer Muhammad Ali at the 50th World Boxing Council convention in Cancun on December 3, 2012.Reuters / Victor Luis Garcia
October 1, 2021
New York (Reuters) – A rare collection of sketches and paintings by American boxer Muhammad Ali, who loved to draw between battles, will be auctioned in New York next week.
Most of the 24-piece collections are cartoonish, some signed and reflect Ali’s interest in religion and social justice, but some portray him in the ring.
“See, he was floating like a butterfly and stabbing like a bee!” Â»Reading the ball of a boxer knocked out by an opponent who raised his arm in victory.
According to Bonhams auctioneers, this painting, titled “Sting Like a Bee,” was created by Ali during the filming of the historic “Freedom Road” miniseries, which he starred in 1978. We plan to do so. get $ 40,000- $ 60,000 on the October 5th Sale.
Bonhams said that Ali’s passion for painting was little known, but that he liked to draw to relax after a fight or training.
“A lot of people are excited because no one knew he was an artist and no one knew the treasure of this work of art, so there is a lot of interest and excitement.” Said Helen Hall, director of popular culture at Bonhams.
The artwork for sale is from the Rodney Hilton Brown Collection, who created the art with Ali.
The former heavyweight world champion, who announced his conversion to Islam at the peak of his career in 1964, died in 2016 at the age of 74 after a long battle with Parkinson’s disease.
âThe Hungry Children of Mississippiâ in 1967 shows in shorts that âI wanted to fight just to fight to feed the poor black childrenâ.
âSome people mention the race riots in Los Angeles and Newark in 1965 and 1987,â Hall said. âOne of the paintings is dedicated to Islam. He recently converted. And some of them have brighter tones and are boxing related.
Other works include âAmerica: Big Jailâ and âWar in Americaâ from 1967 with presale quotes of $ 25,000 to $ 35,000.
(Report by Jill Serjeant and Angela Moore, edited by Rosalba O’Brien)
Dan Hooker’s MMA record consists of 21 wins and ten losses, while Islam Makhachev has an almost perfect CV with 20 wins and just one loss.
Hooker showed real character after agreeing to step into the Octagon to face Islam Makhachev on four weeks’ notice, just days after his victory over Nasrat Haqparast at UFC 266.
DAN HOOKER (@danthehangman) intervenes to face Islam Makhachev (@MAKHACHEVMMA) at UFC 267 in a month, by Dana White (@danawhite). Just fought at UFC 266, a week he had to fly from New Zealand to Vegas two days before the fight. What a savage, this guy.
Islam Makhachev was originally booked to fight Rafael dos Anjos. “The Hangman” came in almost immediately after the news of the Brazilian’s injury was announced. Hooker and Makhachev will face off inside the cage on October 30 at UFC 267.
The event will be marked by a light heavyweight title fight between current champion Jan Blachowicz and challenger Glover Teixeira.
Islam Makhachev comes off a spectacular UFC victory over Thiago Moises over ESPN: Makhachev vs Moises. After dominating the Brazilian for three rounds, the Dagestani specialist Sambo took a submission victory via a choke at the back.
Meanwhile, Dan Hooker fought Nasrat Haqparast on September 25. Hooker’s strike proved too heavy for Haqparast as the New Zealander claimed the 21st victory of his MMA career.
Makhachev is currently the UFC’s No.5 ranked lightweight. He has notable victories over Drew Dober, Gleison Tibau and Thiago Moises.
Mission accomplished. Move on to the next. I want to say thank you to all my fans all over the world # UFCVegas31
Hooker also has an impressive resume. The Kiwi claims victories over elite fighters such as Al Iaquinta, Gilbert Burns, Jim Miller and Paul Felder.
Dan Hooker wants a title if he beats Islam Makhachev
Dan Hooker has encountered several issues with visa authorities in New Zealand. The lightweight contender was in danger of missing his UFC 266 fight against Nasrat Haqparast. Hooker wants to make the most of his presence in the United States, thus fighting Makhachev on short notice.
Speaking to ESPN, Dan Hooker mentioned his ambitions for an immediate title in the lightweight division, provided he beats Makhachev. “The executioner” declared:
“I feel like it gives me a chance for the title. I think everyone is trying to skate [Islam Makhachev] in a title fight, and it’s mine if I beat it. I feel like I was feeling with the Michael Chandler fight when he went to a title fight. “
Fan of MMA? The only “location” you need to know is this!
China has appointed a new governor for Xinjiang where the ruling Communist Party is accused of carrying out mass detentions and other abuses against members of the Uyghur and other Muslim minority groups.
A former vice governor, Erkin Tuniyaz gained some notoriety for delivering a vociferous defense of Chinese policies in the northwestern region, particularly the use of facilities critics call detention centers but which China says are intended for vocational training and deradicalization and turning the region’s residents away from terrorism and extremism.
Tuniyaz, 59, is an ethnic Uyghur who studied economics and law and worked his way up through a variety of posts in Xinjiang. His appointment was announced late Thursday.
The region’s most powerful official is Communist Party Secretary Chen Quanguo, who is accused of overseeing the mass detentions and all-enveloping surveillance of minorities.
In his February video address to the United Nations, Tuniyaz said: “All trainees of these facilities had graduated” by October 2019 and now had “stable jobs and are living a normal life.”
The centers âeducated and rehabilitated people influenced by religious extremism and guilty of minor crimes in order to prevent them from falling victim to terrorism and extremism” and to protect citizens from infringement of their basic human rights, Tuniyaz said.
Observers say the camp system has been expanded with more permanent facilities, while ex-detainees say they were subjected to brutal conditions and political indoctrination intended to separate them from their traditional culture and religion.
Under the assimilation drive, the state has forced Uighurs to undergo sterilizations and abortions, an Associated Press investigation found, and in recent months, has ordered them to drink traditional Chinese medicines to combat the coronavirus.
Many in the camps have been sentenced in secret, extrajudicial trials and transferred to high-security prisons for things like having contact with people abroad, having too many children and studying Islam. People deemed less of a risk, like women or the elderly, have been transferred to a form of house arrest or forced labor in factories.
The following month, the BOS unanimously approved the new ordinance even though it greatly exceeded the Virginia Department of Health’s 100-foot cemetery buffer standard.
The lawsuit, which made national news, accused the new county of “overly restrictive zoning regulations” having “no legitimate health justification” and violated the law on religious land use and land use. institutionalized people by imposing “a substantial burden on the free exercise of religion.” “
But the BOS decided to fight him anyway.
“If the board wanted a 900 foot buffer, they should have changed the ordinance before WADA bought the property – or at least grandfathered their project,” we said. ‘last year. “Using a late zoning ordinance to block a draft law because a county official doesn’t like it is an abuse of government power, especially when it comes to a religious organization protected by the Premier Amendment. “
Vanuch and Falmouth supervisor Meg Bohmke both voted against approving the settlement agreement, even though the county had already spent more than $ 390,000 in legal fees to defend the county’s indefensible position.
Fortunately, a majority finally decided to stop the bleeding and accept the consequences of the board’s futile attempt to block a bill that would have generated little or no noise, air pollution or traffic by changing zoning rules along the way.
NEW YORK, September 30 (Reuters) – A rare collection of sketches and paintings by American boxer Muhammad Ali – who loved to draw between fights – will be auctioned in New York next week.
The 24-piece collection, many of which are cartoonish and some signed, reflect Ali’s interest in religion and social justice, but there are also some that illustrate him in the ring.
“Ref, it floated like a butterfly and stung like a bee!” reads the bubble of a boxer knocked out by an opponent with his arms raised in victory.
The painting, titled âSting Like a Bee,â was made by Ali in 1978 while filming the historic âFreedom Roadâ miniseries he starred in, Bonhams auctioneers said. It is expected to reach $ 40,000 to $ 60,000 at the October 5 sale.
Bonhams said that Ali’s passion for drawing was little known, but that he liked to draw to relax after a fight or training.
âA lot of people are excited because no one knew he was an artist and no one knew about this treasure trove of artwork. So we’re seeing a lot of interest and enthusiasm,â said Helen Hall, director of popular culture. at Bonhams.
The works for sale are from the collection of Rodney Hilton Brown, who worked with Ali on his art.
The former heavyweight world champion, who announced his conversion to Islam in 1964 at the height of his career, died in 2016 at the age of 74 after a long battle with Parkinson’s disease.
“The Hungry Children of Mississippi,” 1967, shows a character in shorts saying “I only wanted to fight to help you feed your poor black children.”
âThere’s one that refers to the LA and Newark race riots in ’65 and ’67,â Hall said. “One of the paintings is devoted to Islam. He had just converted. And then some of them have a lighter tone and relate to boxing.”
Other works include âAmerica: The Big Jailâ from 1967 and âWar in Americaâ which has a presale estimate of $ 25,000 to $ 35,000.
Reporting by Jill Serjeant and Angela Moore, editing by Rosalba O’Brien
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A controversial report
Your leader as well as your previous article on the Doing Business report of the World Bank and China gives a false impression of Kristalina Georgieva’s role (âWhy Georgieva Should Leave,â September 25; staff to change a global index â, digital editions, September 17). I was the senior manager overseeing the report in 2017. Her direction to me was clear: verify the numbers without compromising the integrity of Doing Business. I was convinced that China’s score was comparable to scores from previous years. Unlike your title, at no time did I feel any pressure from him. The Economist made a mistake.
SHANTA DEVARAJAN Georgetown University Washington, CC
The Free Trade section on the need for more housing took a binary approach to the problem by pitting public solutions against private solutions, with a strong bias towards the private sector (September 11). For example, he was referring to Singapore’s “public” housing. Land in Singapore was not nationalized, but acquired with fair compensation for public purposes. Yes, 80% of the population lives in this accommodation, but around 90% of adults also own their accommodation. The property is on a lease, usually for 99 years.
Most of the apartments were built by the Housing Development Council, offering grants to low-income people to buy their apartments. The more expensive apartments were built by private developers, but the lease model is the same and private development land is often owned by the state. Only 5% of the population own land or freehold properties, naturally the most expensive on the island. Despite this, some “public” apartments have changed hands for over S $ 1 million ($ 740,000) in resale markets. Some âpublicâ housing projects have even won international awards for their architecture.
ANDRE PURE London
The chronicle’s focus, on urban cores teeming with office buildings, implied that real estate investments and tax revenues could be negatively affected if jobs and people relocate due to the pandemic. The city-suburb dichotomy was overcome years ago. The challenge is to make the most of the assets and unlock the potential of a city-region.
As Jane Jacobs observed in the 1960s and Sir Peter Hall years later, urban problems generate innovation. When problem-solving cycles are blocked, as they often are by centralized and top-down policies, cities are less able to take advantage of their agglomeration effects (density, specialization, mobility and migration) in increasing innovations. the productivity. The climate transition and the growing scale of urban disasters call for a new paradigm. The paradigm shift that everyone was talking about after the 2007-09 financial crisis remains a work in progress. Typically, paradigm shifts take a good 20 years to materialize; we are halfway there.
You argued that supply chains adapt, not fail (âWhy Skippers Aren’t Scuttled,â September 18). This masks the extent of the problems in the global supply chain, and in particular the mistreatment of transport workers. Large companies with a network of local resources have been able to adapt, but two years after the onset of the current crisis and the pressure is now taking its toll. At best, it is blindly optimistic, and at worst thoughtless, to assume that fundamental market forces of supply and demand can remedy this.
Without workers, supply chains will shut down. But instead of protecting them, governments forced workers to stay on board ships for a year or more and were denied transit across borders. Unsurprisingly, we see a large number of them leaving the industry, which compounds the problem. If transport workers are not given an urgent priority, the tight supply chain we see in many parts of the world will only get worse, and we will all be wiped out.
GUY PLATTEN General secretary
International Chamber of Shipping London
While expatriates may no longer be needed (Bartleby, September 18), treating all countries the same goes against much of what The Economist reports so effectively each week: the idiosyncrasies that make countries dissimilar, and how to navigate them successfully through a commercial, economic or cultural lens. I lived abroad for several years, having studied business and the local language at school. While some business can and should be conducted by transient employees, retaining an expatriate sends an ongoing and positive message of communication to headquarters as well as to the local office. Supporting these relationships, especially between Asian cultures, is sometimes more important than the business transactions themselves.
GREG STROLLER Boston
Preserving Islamic sites
âBulldozer historyâ (September 4) reported on Arab states destroying old treasures. You barely mentioned Saudi Arabia, yet it has a long history of systematic destruction of religious sites, most of which are important to the mainstream Islamic faith.
Most notable was the destruction of religious shrines at the al-Baqi cemetery in central Medina, which housed the graves of the daughter and grandsons of the Prophet Muhammad, as well as other family members. Its demolition in 1925 was ordered by the Al Saud regime on the basis of their radical Wahhabi beliefs that shrines and graves should not be visited.
Despite repeated challenges from the mainstream Islamic community and offers to rebuild them, the Al Saud stubbornly restrict access to the now flattened sites, as they see this as a challenge to their Wahhabi way of thinking. It is a shame that the Saudi government does not view these sites as economic opportunities in the same way it thinks to promote sport and culture, helping to avoid sectarian disparities in Islam. It is surely a responsibility for those who call themselves the guardians of Islam.
SYED ZAIDI London
Your review of a book on the history of indexing suggests that search engines buy time to search for things (âThe Keys to All Knowledge,â September 4). Have you ever fallen into Google’s rabbit hole? In search of information on the dragon teeth of the North Downs, I emerged much later listening to the songs of the Jews of the mountains, via research on invasion, gunpowder, Nobel, Azerbaijan and more. Time, joy and serendipity.
HELEN EDWARD London
Your wonderful review reminded me of an index entry I once read in The Chemical Rubber Handbook:
Sea water; see water, sea
ELI GILBERT new York
This article appeared in the Letters section of the print edition under the title “On the World Bank, Housing, Supply Chains, Expats, Islamic Sites, Book Index”
In the normally quiet city of Xining, the capital of northwest China’s Qinghai Province, daily interactions between the city’s ethnic groups – Han Chinese, Hui Muslims, Tibetans, Turkish Salars and others – usually take place without conflict or fanfare.
But thanks to the city government’s controversial demolition of the entrance hall of the city’s famous Dongguan Mosque, one of the largest in China, the city finds itself squarely in the crosshairs of a nationwide campaign to render more Chinese Islam or “siniser” – in the official language, “guiding Islam so that it is compatible with socialism”.
The removal of the “Arabian-style” domes and minarets from the entrance gate to the mosque drew a reaction from local residents and even caught the attention of foreign diplomats. The story of Dongguan’s renovation signals the expansion of an ongoing crackdown on Islam in China, which has so far been widely adopted against Uyghurs and other Turkish Muslims.
On July 9, images of a notice from the Xining Municipal Government announcing the renovation of the entrance gate to the Dongguan Mosque circulated on social media sites such as Sina Weibo and Zhihu. Similar changes were enacted in the city’s other mosques – at least ten of which are in the central district of Chengdong alone. Twitter users in Xining documented and share images of these changes as they swept through the city.
The unhappy reaction from the local Hui Muslim community – which comprises 16% of Xining’s population – was palpable. On July 15, a woman wearing a hijab bowed down in prayer in the street outside the mosque, sobbing. Captured on video, the woman’s only protest spread online, inspire a cartoon which has gone viral.
But the protests turned out to be in vain. September 13 a tweet by Christina Scott, deputy head of the British mission to China, who was visiting the city, compared the photo of the building in a recent guide which showed its arabesque features, to the current state of the building, stripped of its dome and minarets .
The sinization of the Dongguan Mosque suggests a disturbing trend towards coercive, state-run assimilation of Muslim minorities by the ruling Chinese Communist Party.
The demolition of the front door came against the backdrop of a much larger crackdown on Islamic identity unfolding across China. The most notable aspects of this campaign took place in the region that China calls the Xinjiang Uyghur Autonomous Region as part of the so-called “People’s War on Terror,” a repressive campaign that criminalizes many aspects of behavior. religious daily. Turkish Muslims have been detained in concentration camps, sentenced to long prison terms and subjected to forced labor.
For Hui communities, this crackdown has resulted in the lockdown of expressions of faith not approved by the state. Internal party speeches have likened Islam to a “virus”. It is this mentality that prompts the regime to restrict overtly Islamic architecture in public spaces.
The Nanguan Mosque in Yinchuan underwent a similar transformation in 2020. Linxia Hui Autonomous County in Gansu removed loudspeakers (typically used to broadcast the call to prayer) and Arabic signs from mosques in June 2018. In December of the same year, three mosques in Yunnan were demolished, having been declared “illegal unregistered buildings”.
At the end of 2019, reports from Henan and Shandong indicated the campaign’s national expansion. Even shops and restaurants have seen their sinicized Arabic signage.
The symbolic importance of the Dongguan Mosque is hard to underestimate. Politically, the Dongguan have long represented power in the region. When I visited the area several years ago to research my next book, Pure and True: The daily Politics of ethnicity for China’s Hui Muslims, one of the people I interviewed called the neighborhood qu ‘it towered over from “the de facto Islamic capital of China”.
The region is home to countless businesses, restaurants and cultural resources. The mosque offers Arabic lessons and displays collection boxes for donations to charitable projects.
As a place of worship, Dongguan is the only Yihewani Mosque in Xining that holds weekly prayers on Friday afternoons. Up to 70,000 people attend in a typical week, spilling out onto the streets. During Ramadan, more than 2,000,000 people could gather for Friday prayers, with Eid celebrations drawing up to 3,000,000 people.
Friday prayers at the Dongguan Mosque were seen as prominent examples of cooperation between the local government and the mosque. The local government helped manage the crowds by sending traffic officers to direct heavy traffic on the street during prayers.
Although the entrance gate to the mosque, a recent addition built in the early 1990s, is by no means a âheritageâ element, it remains a visible cultural symbol at the heart of the community. The fact that it is stripped of the iconography that visually connects it to Islam is shocking. The emotional impact of this decision on community members will undoubtedly be significant.
The future of Islam
To date, sinization has encountered little resistance. In August 2018, in rural Weizhou County, east of Qinghai, the community’s Great Mosque demolition project sparked protests from the clergy. While the building was ultimately spared from total demolition, its “Arabian-style” architectural elements were sinized, its dome removed and remodeled with a Chinese-style roof.
During my visit in early 2016, the people of Weizhou expressed their pride in their mosque, a sign of their community’s rise to moderate prosperity from the depths of rural poverty. The 2018 protests expressed shock to residents that their symbol of successful cooperation with the state could be targeted for demolition.
As the sinicization campaign comes to the door of China’s most important and culturally important mosque, such feelings of discontent will only increase. By adopting aggressive normalization measures, the party threatens to undermine the stability it seeks to preserve. The demolition of the front door has sparked frustration and mobilization, suggesting that strong currents of dissatisfaction are running beneath the surface.
David R Stroup is Assistant Professor of Chinese Studies at the School of Social Sciences, University of Manchester.
A famous banditry baron from northwest Nigeria, Muhammad Bello, aka Turji, moved his headquarters from Fakai to Zurmi, Zamfara state, east of the local government area of ââIsa in the ‘Sokoto State.
Knowledgeable sources, who spoke to PREMIUM TIMES, said Turji may have anticipated “impending attacks” by the military at the request of the Zamfara State government.
The 27-year-old is a ruthless bandit operating in Sokoto and Zamfara states. He had repeatedly rejected state government peace accords.
The only time he said he was open to dialogue was when Kaduna-based Islamic cleric Ahmed Gumi visited his camp in Zurmi (Zamfara state).
Turji holds the father, mother-in-law and an uncle of the Speaker of the State House of Assembly, Nasir Magarya, whom he kidnapped alongside others about two months ago.
This newspaper had also reported how one of its commanders, Dan Bukkolo, had rejected, on behalf of Turji, the ransom money brought by the collaborators of the speaker.
Its new headquarters, according to several sources including a security one, is located between Tozai and Suruddubu.
A source said “just four kilometers after Tozai, before reaching Suruddubu, you will find his new headquarters there.”
The leader of Rundunar Adalci, a human rights group in Sokoto, Bashir Altine, said they believed Turji had moved his headquarters to escape the fury of the soldiers.
He noted that a recent decision by the Zamfara state government also affected them.
âThe backbone of the bandits, Turji, has moved his headquarters to the villages around Isa and the people in the area can’t do anything. With this relocation, he can attack Isa easily. For now, all the villages under the local government areas of Isa and Isa East are under its territory, âsaid Mr. Altine.
A security source in Katsina state, who requested anonymity, said many bandits were known to move and change headquarters.
âIt’s obvious. The security guards are giving them a hard time (the bandits) and you know they can’t stay in one place, hence the reason they are now switching sides. they stay too long in one place, we will attack them, âhe said.
Turji is on to something big
A source from Sabon Birni who lives in Sokoto said Turji needs to plan something big by moving to Tozai Forest.
âWhen you look at the situation, you will know that Turji and his commanders are getting stronger every day. We have learned that he has mended barriers with his main rival in the Shinkafi axis – Sabon Birni, Halilu Sububu. And even without Halilu’s support, Turji can attack any village, âhe said.
READ ALSO: Gang of Notorious Bandits Attacks Soldiers in Sokoto – Residents
The source added that the recent attack on a military and paramilitary camp in the village of Dama was carried out by bandits loyal to Turji and Sububu.
âBut it was run by Turji himself. He sent a message to the villagers who informed the soldiers. He was also sending a message to the military and other security personnel there that his attacks would now be fatal. “
Speaking on the reported relocation of bandits to Sokoto-Est, senator representing the area, Ibrahim Gobir, said the majority of the bandits moved to the local government areas of Sabon Birni and Isa as a result. military operations underway in the Zamfara axis.
Speaking in the Senate, Gobir said bandits have now infiltrated the area due to the lack of a major military offensive against them in the region.
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Court artist Elisabeth de Pourquery said he sketched out 150 lawsuits.
French court artist Elisabeth de Pourquery looked the self-proclaimed Islamic State terrorist intently in the eye and fixed an image she would capture for posterity.
Separated by a glass screen, she was seated a few meters from Salah Abdeslam, suspected of being the sole survivor of a commando of suicide bombers and gunmen who killed 130 people in a series of coordinated attacks in Paris in November 2015.
“What’s important is his aura and his eyes, those round, deep eyes,” de Pourquery told Reuters in his studio.
“You have this look that’s very deep, and very intense, which clearly shows a lot of fear. And that’s what you have to recreate with the brush.”
When Abdeslam removed his black mask on the first day of the trial and defiantly declared himself an Islamic State soldier, de Pourquery drew swift strokes with his watercolor brush.
Close enough to see the slightest expression etched on Abdeslam’s face, de Pourquery described the calculated behavior of the 31-year-old who expressed no remorse for the violence on the November night six years earlier.
“You could hear the tone of his voice. It was reasoned, thoughtful,” continued de Pourquery. “And it was almost freezing.”
Now, three weeks after the start of the trial, the artist and the accused were each getting used to the other’s presence, with the Franco-Moroccan nodding to her at the start of each hearing, she said. declared.
De Pourquery said he sketched out 150 trials, including that of the Islamist terrorists who attacked the satirical magazine Charlie Hebdo in early 2015.
Court hearings can last up to 10 hours a day, during which de Pourquery will sketch up to seven designs for the TV news.
It can be exhausting and emotional work, curled up in the same position for hours, focused on the emerging sketch but fearful of missing a brief moment that defines the hearing of the day.
âIt’s good to switch off and paint something else, a nice watercolor, the sea, the beach, something that has nothing to do with the trial,â she says.
After a sabbatical, he will resume teaching and research on global climate change
OK, environmental upheaval isn’t the only reason, maybe not even the main one. By then, he’ll have served as dean for eight years, and Pardee is thriving, which means he’s done the job he set out to do. And he would like to devote more of his energies to the classroom.
But global climate policy is a primary focus of Najam’s research, and there is urgency about it these days.
âIn many ways it’s a bad time for the environment, but it’s a good time to do something,â says Najam. âThe amount of attention he has now is off the charts. The desire to contribute at this time is there, when we can hope to have an impact because the political and social noise is there, the scientific urgency is there. So you say, “It’s time to roll up my sleeves and do my part too.” “
Najam, lead author of the third and fourth assessments of the Intergovernmental Panel on Climate Change, which won the 2007 Nobel Peace Prize for advancing public understanding of climate change for its science panel, is a widely recognized specialist in global climate change policy in country development.
Even setting climate change aside, Najam is eager to step down from administrative duties and, after a sabbatical, return to full-time research and teaching. âI’ve always insisted that what drives me is really the classroom and research, and I want to go back there before I have to be dragged outside,â he says with a smile.
Professor in the Faculty of Arts and Sciences of International Relations and Land and the Environment, he joined the BU in 1997 and was appointed inaugural director of the Pardee School in 2014. He was director of Frederick S. Pardee Center for the Study of the Longer at the BU. -Future range from 2007 to 2011.
Frederick S. Pardee (Questrom’54, ’54, Hon.’06) donated $ 25 million in 2013 to endow the Pardee School of Global Studies. Today, the school, headquartered at 121 Bay State Road, has 40 full-time or affiliate faculty members, more than 900 undergraduate and graduate students, five undergraduate majors, and eight minors. , and several graduate programs. Undergraduates can study International Relations, Latin American Studies, or Muslim Societies / Muslim Cultures, among others, while graduate programs include a Masters in Global Politics and dual degree programs corresponding to a Masters in International Relations with a law degree from the Faculty of Law or an MBA from the Questrom School of Business.
âAs the global nature of its mission becomes more and more important with each passing day, the future of the school improves accordingly,â wrote Jean Morrison, president of the university and director of studies, in a letter to the university community announcing Najam’s decision. âProfessor Najam was instrumental in all of this, and we thank him for his leadership.
âHe has been a community builder,â she said, âwhose emphasis on political leadership, intellectual rigor and collaborative partnerships has helped the Pardee School produce highly relevant research and programs. which advance its main mission of improving the human condition.
Najam says the school built on existing strengths at BU, such as international security and diplomacy. And he has developed in-depth expertise in the problems of countries in the South or in developing countries, and in growing areas of study in the field of gender and justice.
âWe consciously said we had to cover the whole world. You can’t have one person in every country, but certainly on every continent and every region, âsays Najam.
And in each area, Pardee’s expertise spans both traditional and new approaches, adding issues such as the environment and migration, expanding the usual geopolitical concerns beyond the military and diplomacy. “If you think about the way we talk about security, for example, we have Jack Weinstein [a professor of the practice of international security and a former Air Force lieutenant general] to people like Jessica Stern, [a research professor] who works on war and terrorism, to people, like me, who work on human security – water insecurity, climate insecurity, COVID. This morning I was giving a conference [remotely] at the National War College on Climate Insecurity.
What gives me pleasure is really class and research, and I want to go back there before I have to be dragged outside.
It is a necessary approach for a 21st century school of international relations that wants to tackle the big problems of the world, he says, which tend to have three characteristics: they are global, they are long term and they are interdisciplinary.
âIt’s a good time for school,â says Najam. âI think it’s a good place for new leaders to take the next step. My job was to create something.
âBefore you know it, you blink and it’s been eight years since the school was established and we’ve been recognized all over campus,â he says. âPeople no longer ask what Pardee is or confuse us with someone else. And our faculty is fantastic, so on the outside it’s much more recognized that Boston University has a school. international affairs People think we are much older than we are!
A national search is planned to find the next dean, and several faculty members will soon be appointed to a research advisory committee. It is hoped that the committee will complete its work by April 2022, with a new dean appointed shortly thereafter.
âNow is a good time for someone new to come in,â said Najam. âWe are doing well financially and in the quality of students, and in some ways not fully planned. The hope is that by the time I step down, the dark clouds of COVID are behind us. It would be a good time for a regeneration. So now is the right time to pass the baton on to the next person.
Muslimah’s Against Abuse Center (MAAC) opened in South Seattle in 2020 to help women facing gender-based violence. The organizers created the non-profit organization specifically to help other Muslim women of color and to provide healing circles, support groups and other resources to support women in various ways.
âThere is so much stigma around abuse within East African communities,â said Rahma Rashid, founder of MAAC. âOften these young women are humiliated by their religious leaders, their families and members of their communityâ¦ We are providing a resource that does not exist within our communities and that no one outside is providing.â
Rashid, from Somalia, founded the association after her own experience of abuse, which opened her eyes to the needs of women around her and in her community.
âI survived a long, abusive relationship and at times felt like there was nowhere to turn to when needed,â Rashid said. “I know if I had had a space like MAAC it would have made a big difference in helping me find the courage to leave my abuser.”
Based on her own experience, Rashid wanted to fill the void of culturally appropriate support for women in her demographic. Since not all abuse facilities and resources are familiar with cultural and religious practices, many Muslim women may feel left out in times of need.
Rashid said she had a client who was told by staff at a shelter to seek help elsewhere after asking for pork-free meal options.
âAt that point, my client felt neglected and embarrassed that he even had to ask for help,â Rashid said. âStories like this are not unknown to us. “
In addition to providing education on healthy relationships, awareness sessions for adolescents, and support groups focused on the prevention, treatment and healing of abuse, MAAC is open to Muslim women and girls of color who wish to discuss topics that may be taboo elsewhere, such as gender-based violence, mental health and the effects of COVID-19.
Rashid also wants MAAC to be a place that professionally supports Muslim women. In this vein, MAAC will be hosting a Muslimah Networking Night on November 20 from 4 p.m. to 8 p.m. at the Sea-Tac Community Center. The event is intended to connect Muslim professionals and provide young female students the opportunity to connect with potential mentors to encourage them as they continue their studies.
To register for the networking evening, participants can contact 206-556-2981. Tickets cost $ 25.
Elizabeth turnbullis a journalist with reporting experience in the United States and the Middle East. She has a passion to cover human-centric issues and to do so in a consistent manner.
?? Image presented by Alex Garland.
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The book begins with a question that whether man was made for the world or vice versa, it adds beauty to the introduction and makes the reader think for a while without turning the page of the book itself. Maulana had rightly responded to the same thing in different ways to make our awareness aware of life events. As we are all known to be alive, the question is why are we here and why without our own will we have returned to the place of origin. If so, why were we sent to face atrocities and hardships without any benefit? The same question will arise in our minds whenever we feel helpless in this way. But to understand God’s plan of creation, one must first know life which itself is a blessing and going back is more than that. Let us be on the neutral side of worldly life and the hereafter. If there won’t be a superpower to control anything, don’t you think things won’t work? Yes, because until we surrender to the Creator, the entire universe will be a fantasy.
As we all know, we live in an age of observational phenomenon, that without observing things through our senses, we cannot trust it. Terms like heaven, afterlife, hell, angels and other things are not visible to the naked eye, it becomes impossible to believe. But remember that human life is eternal, but God has divided it into two phases, one life here on earth (Before death) and the second life after death (After death). Why God created such a phenomenon is everything to test his believers if they will fit the criteria for goodness to enter the second phase of life where immortality is guaranteed. Human desires are innumerable and unsatisfied in the first phase of life, for this world is only a testing room, you must be obedient to the superpower no matter what position you occupy in this world.
So the book begins with God’s plan of creation and without being familiar with “SELF” no one will be able to become familiar with that same plan of creation. The man of this world is a unique creation. The plan of creation provides that man must pass a period of trial in this present imperfect world and after that, according to his acts, he will come into the right to inhabit the perfect and eternal world, another name of which is Paradise. .
Now coming to the era of the present formidable development in human realms, negative and unfavorable conditions still prevail there, but due to the absence of God’s plan of creation, we easily give up and respond negatively to situations and we prove that we are wrong in the sight of God to be failures in the examination which he has fixed for us. We must know that this life is only transitory. We were sent for a cause which was mentioned in the holy scriptures.
Now let’s move on to the most important topic “DEATH”. Everyone, whether religious or not, believes that one day death will overcome us. But at the final stage of this first phase of life, we are still tied to questions like what will happen to my children after I die? Who will take care of the family, and so on, regardless of the upcoming trip. It is all simply due to the feeling of no responsibility and low belief in the second phase of life. If only we realize that when we are buried we are in fact introduced into another world, we would be more worried about ourselves than the children. All because we are not serious about the afterlife. We think that when we die we just turn to dust, and how can we be resurrected? Second, the afterlife is not visible to us.
If we look at the physical body it is made up of tiny particles called cells and these cells are continuously destroyed in our daily life, but by taking food we replenish them. We can see in 10 years that our body cells are completely new and the old ones have been destroyed. We “ourselves” always remain the same, indicating that the other parts are immortal and that is the soul.
The last part of this amazing book is about “GOD-ORIENTED LIFE” and it is inasmuch as the earth is oriented towards the sun and remains subordinate it will live and this is the case with humans, we have to revolve around them. teachings of God and must meditate on the universe to find the symbols of the superpower Almighty God to strengthen our belief and work for the second phase of life to achieve the eternal quality of being obedient to Allah. Submission to God is the only way of life for humans and the universe.
Faheem ul Islam pursues Honors BA in Political Science at Aligarh Muslim University
For the 15th year in a row, Kingston City Council has proclaimed October Islamic History Month. Launched in 2007, Islamic History Month is a national celebration that aims to share the history, heritage and culture of Muslims with fellow Canadians.
The theme for Islamic History Month 2021 is Muslims and Indigenous Peoples: A Month of Mutual Sharing and Healing, Honoring Truth and Reconciliation, according to a statement from the organizers of Islamic History Month. For the second year, due to restrictions resulting from the COVID-19 pandemic, events have been moved online for virtual conferences and panel discussions. Organizers said it also allows people from across the country (and beyond) to connect to local and national events.
Local events are organized by the Islamic Society of Kingston (ISK) and Muslim Societies, Global Perspectives (MSGP, Queen’s University), and include the following events. Online events will be streamed live or shared on the Kingston Islamic History Month Facebook page.
October 1: illumination of the town hall in green to commemorate Islamic History Month, from 6.30 p.m.
October 6: I am Al-Andalus: why can’t you see me? A dialogue between history and art on Muslim Spain with the artist @studentAsim (author of Tyer of Ties) and Professor Adnan Husain (Queen’s University), from 7:30 p.m.
October 14: Muslim in Kingston and Beyond: A Discussion with Murray Hogben on his book Minarets on the Horizon: Muslim Pioneers in Canada (moderated by Drs Shobhana Xavier and Adnan Husain), from 7:30 p.m.
October 19: Between Popular Spirituality and Islamic Mysticism: Locating Sufism in Canada with Dr. Shobhana Xavier (Queen’s University), from 7:30 p.m.
October 22: (provisional): How faith directs our work. Perspectives of Indigenous and Muslim Women (time and date to be confirmed)
October 26: Telling a story – Saving a life: a workshop on Islamophobia with the artist @studentAsim, from 7:30 p.m.
October 28: Reminders on the way: In conversation with Sheniz Janmohamed, from 1 p.m.
October 31: Young Muslims Speak to: Truth, Reconciliation and Islamophobia, hosted by Sawsan Mohammed (Kingston) and featuring Muslim high school students from across the country, starting at 5 p.m.
TBD: Healing the Wounds of Colonialism with Faith
For more information, visit www.facebook.com/IHMKingston, www.facebook.com/MSGPQU or www.kingstonmuslims.ca. For more information on this national initiative, please visit the Islamic History Month Canada Facebook page at: https://www.facebook.com/IslamicHistoryMonthCanada.
The Lewiston school committee has decided to remove the Jewish holidays of Yom Kippur and Rosh Hashanah from the school calendar as official school holidays. Lewiston schools were closed for those two days for the first time this fall after the committee voted last spring to add them. on the calendar. Monday night’s vote to revert to the old schedule was 5 to 4. The committee did not discuss the Muslim holiday of Eid, which has also been added as an official holiday this year. At least 40% of students in the Lewiston School District come from immigrant families, most of whom are Muslims. Superintendent Jake Langlais recommended eliminating Yom Kippur and Rosh Hashanah citing the results of recent surveys. He said 72% of people in the community who responded to the survey said they didn’t want to keep them as a school vacation. The staff were fairly evenly distributed and the students who responded were strongly against keeping it as a school vacation. The addition of vacation extended the end of the school year by two days. Langlais said there was no formal data on the number of students and staff celebrating Jewish holidays, but he estimates that this is a very small percentage of the school population. Committee members opposed to the elimination of public holidays argued that the department needs to be more inclusive. Langlais noted that even without schools being closed, students and staff can take days off for religious observation without penalty. David Allen, president of the Temple Shalom Synagogue Center in Auburn sent the following statement to WMTW in response to the committee’s action: âThe Temple leadership would prefer these Jewish holidays, Rosh Hashanah and Yom Kippur, to be recognized. However, since this doesn’t impact a lot of people, we certainly understand the board’s decision to have the school in session on these days. Of course, as one school board member said, if someone takes those days off, they should be able to do it without a problem or problem and that should be a written policy from the In addition, a policy like this- this should extend to ALL religions, not just Judaism. tic and that it is important to start the school year without too many days off. “Finally, we ask that tests, field trips and other special events not be organized on religious holidays, of any religion, so that students celebrating these holidays, who take days off, do not miss not.”
LEWISTON, Maine –
The Lewiston school committee has decided to remove the Jewish holidays of Yom Kippur and Rosh Hashanah from the school calendar as official school holidays.
Lewiston schools were closed on those two days for the first time this fall after the committee voted last spring to add them to the schedule.
Monday night’s vote to revert to the old schedule was 5 to 4. The committee did not discuss the Muslim holiday of Eid, which has also been added as an official holiday this year. At least 40% of students in Lewiston School District come from immigrant families, most of whom are Muslims.
Superintendent Jake Langlais recommended withdrawing Yom Kippur and Rosh Hashanah citing recent poll results. He said 72% of people in the community who responded to the survey said they didn’t want to keep them as a school vacation. The staff were fairly evenly distributed and the students who responded were strongly against keeping it as a school vacation. The addition of vacation extended the end of the school year by two days.
Langlais said there was no formal data on the number of students and staff celebrating Jewish holidays, but he estimates that this is a very small percentage of the school population. Committee members opposed to the elimination of public holidays argued that the department needs to be more inclusive.
Langlais noted that even without schools being closed, students and staff can take days off for religious observation without penalty.
David Allen, president of Temple Shalom Synagogue Center in Auburn sent the following statement to WMTW in response to the committee’s action:
âThe leadership of the Temple would prefer that these Jewish holidays, Rosh Hashanah and Yom Kippur, be recognized. However, since this does not impact many people, we certainly understand the Council’s decision to have the school in session on these days. Of course, as one school board member said, if someone takes those days off, they should be able to do so without a problem or problem and that should be a written policy of the school board. should extend to ALL religions, not just Judaism.
âWe certainly understand that extending the school year by a few days in June can be problematic and that it is important to start the school year without too many days off.
“Finally, we ask that tests, field trips and other special events not take place on religious holidays, of any religion, so that students celebrating these holidays, who take days off, do not do not miss it. “
Karachi: Former Pakistani captain Muhammad Hafeez was barred from the ongoing T20 national championship on Wednesday after contracting dengue and has also been made in doubt for the upcoming T20 World Cup in the United Arab Emirates. Hafeez, who will turn 41 next month, is now on treatment at his home in Lahore and it remains to be seen whether he will be in good shape in time for the ICC mega event, which kicks off on October 17.Also Read – ECB Apologizes To Pakistan And Promises Full Tour Next Year
“It depends on the severity of the dengue virus that one has contracted, but yes it is a disease that leaves a person quite weak and it takes about a month to regenerate the platelets and make a full recovery,” said a local doctor. Also Read – Inzamam-ul-Haq Suffers Heart Attack And Undergoes Angioplasty In Hospital
A reliable source from the Pakistan Cricket Board said the council’s medical committee is in contact with Hafeez and is closely monitoring his treatment and recovery. The Pakistani team for the World Cup is expected to leave around October 14 for the World Cup. Also read – BCCI official attacks Pakistan’s ‘old habit’ of dragging India’s name
Hafeez initially complained of food poisoning while staying at the team’s hotel in Rawalpindi for the first leg of the national championship, but when his condition did not improve he recovered. traveled to Lahore where he was diagnosed with dengue fever.
Hafeez is one of the oldest players in Pakistan after Shoaib Malik having participated in 55 tests, 218 ODI and 113 international T20. His recent form hasn’t been good, but he was considered an automatic selection for the World Cup after scoring a bunch of points in late 2019 and 2020 in the T20 internationals, with the former captain now retired from testing. and ODIs.
The International Cricket Council (ICC) has set October 10 as the deadline for nations competing in the World Cup to change their squads announced earlier this month. Teams are also allowed to have travel reservations with them in the tournament at their own expense, as the ICC foots the bill for only 15 players and eight officials for each team.
Hafeez was recently at odds with the PCB after being asked to prematurely terminate his contract with the Guyanese franchise and return home early after the Caribbean Premier League. The former captain was not amused by the situation as he was given a deadline until September 12 to return to Lahore or risk being dropped for the World Cup.
The board had previously given NOCs to all players to play in the CPL and report for the home series against New Zealand by September 17.
Tauheedul Islam Boys High School (TIBHS) has announced that it will be launching a sixth grade. The new sixth form of TIBHS âTB6â will be based at the school’s Sumner Street campus and will welcome students in September 2022.
The school, which was deemed outstanding by Ofsted, said that TB6 “will provide students with a comprehensive educational experience based on the school’s current leadership specialization and the ethics of the Islamic faith.”
Majid Ditta, Director of TIBHS, said: âThe launch of our new sixth form, TB6, is a natural progression in our school’s offering to our learners and which will lead to even better results in Stage 5 and greater opportunities for our students.
âWe benefit from the excellent practice of our sister school, Tauheedul Islam Girls’ High School and Sixth Form to build on, which over the years has provided a world class sixth class to their learners, achieving results. phenomenal. ”
In its first year, TB6 will offer core STEM-related subjects (science, technology, engineering, mathematics) including A-levels in biology, chemistry, physics, economics and mathematics, as well as a professional qualification in applied sciences BTEC .
Students will also have the opportunity to study AS levels in basic mathematics and modern foreign languages. The school intends to expand the range of subjects offered in the coming years as it seeks to expand its offering to more sixth-year students over a number of years.
Sixth grade students will have access to dedicated classrooms, a private study area and the TB6 lounge, as well as enjoying the school’s sports facilities.
The school will host an open house from 4:00 p.m. to 6:30 p.m. on Wednesday November 3 during which students and their families will have the opportunity to visit TB6 for the first time and meet school leaders and education Staff.
Federal Minister of Religious Affairs and Interfaith Harmony Sahibzada Noor-ul-Haq Qadri praised the Chinese government for ensuring the freedom for Muslims to perform religious rituals such as the Hajj and to observe holy months such as the Ramazan and other festivals.
Addressing a webinar titled “Xinjiang is a Beautiful and Unique Region” hosted by the Chinese Ambassador, he said China guarantees the protection of religious freedom to Muslims residing there through its laws. .
He said the people of Pakistan have a religious and cultural bond with the people of Xinjiang. There were some 24,000 beautiful mosques in the area which currently represent religious and ethnic harmony.
He praised the Chinese government for commending the standard translations of the Quran Pak, Sahih Bukhari into different Chinese languages ââfor the benefit of Muslims and for establishing an Islamic school in Xinjiang.
He expressed the hope that these facilities would help promote religious education and Islamic principles. The Pakistani people have a lot of love and devotion for China and the Chinese people. Pakistan has religious and cultural affiliations with the Chinese people.
The importance of China’s Xinjiang Province has increased dramatically due to its proximity to the China-Pakistan Economic Corridor (CPEC).
The economic and social development of Xinjiang, a beautiful blend of Central Asian and Middle Eastern culture, has improved the standard of living of its people. Senior officials from Xinjiang gave a detailed briefing on the socio-economic development of the local population.
The National Assembly, Vice President Qasim Khan Suri and Senator Faisal Javed also spoke.
Journalists’ lack of religious knowledge – and the inability of news programs to feature a wider variety of religious leaders – impacts the quality of coverage of major news stories and events in Australia.
Our new peer-reviewed article, Blessed Be the Educated Journalist, sheds light on the media’s limited understanding of the range of religions and religious traditions in Australia.
We focused on a specific case study of producers selecting talent for the ABC Q&A program. However, we argue that ABC journalists are not the only ones who have failed to improve their limited understanding of religions outside of Christianity and Islam.
The country’s religious landscape is changing: as Australians increasingly declare themselves to be non-religious (from 22% in 2011 to 30% in 2016), more than half (52%) of the general population still claims affiliation with Christianity. And minority religions such as Islam, Buddhism, Hinduism, and Sikhism are growing rapidly.
To responsibly report news in a country of religious âsuperdiversityâ, knowledge of all belief systems should likewise be superdiverse.
Read more: Yes, religion plays a bigger role in politics. But “secular Australia” has always been a myth
How reporting on religions has been flawed
Some well-funded projects have made substantial efforts to educate Australian journalists about Islam over the past 20 years, but there has been no equivalent education on other religions. And very few of these other religious leaders are ever featured in the news.
Change can be difficult for Australian journalists who are by nature a skeptical group unlikely to align with any particular faith. Journalists generally have a higher level of absence of religion than other people (70% said they had no religion in 2016, compared to 30% of the general population).
Read more: Explanation: What is Pentecostalism and how could it influence Scott Morrison’s politics?
And as newsrooms have shrunk, many have lost religious journalists and others with religious expertise who are capable of knowingly reporting on different faiths.
As a result, basic factual errors can creep into the reports. For example, the Pentecostal church the Prime Minister attends is Horizon, not Hillsong – they are different churches. And the religion predominantly practiced in the South Sudanese community is Christian and not Muslim.
Other times, the media lack balance when it comes to including a variety of religious leaders in their reporting. There is also often a lack of awareness of the need to include the voices of smaller religious and spiritual groups, such as Indigenous Spirituality, Mysticism, Animism, Bon and Wicca.
In recent reporting on the COVID crisis, some reporting has also lacked nuance and a more detailed understanding of people’s beliefs. This has led to generalizations and misconceptions throughout the community.
For example, Muslim, ultra-Orthodox Jewish, and Orthodox Christian communities have received negative attention for breaking COVID rules, without an adequate explanation of believers’ traditions or beliefs.
The narrative that religion is the sole cause of many problems can also be misleading, especially if the media plays a role in shaping this. The CBA’s Religion and Ethics Report recently reported on research dispelling the hypothesis that religion is a key driver of conflict.
Catholic perspectives dominated ABC panels
My (Weng) analysis of discussions of religions in the Q&A program from 2009 to 2013 revealed that Catholic perspectives dominated, while others were excluded.
These discussions also took place around important Christian dates or in connection with specific Christian topics, while other religious representatives played auxiliary roles. Discussions related to Islam also took place at times without Muslim representation and input.
I also asked why prominent atheists Richard Dawkins and Christopher Hitchens were key contributors to discussions of Australian religions in the program. This allowed them to shape, influence and strengthen the understanding of religions from their particular British colonial perspective.
Why is this important?
The news media continue to be important sources of information on religions, especially for those who are not part of a religious community themselves or who know a religious person personally.
Yet the rich diversity of cultures and religions in Australia has yet to translate into increased media representation or more informed reporting on religions.
Australian journalists are to be exposed to a wider range of faiths through training programs similar to the Reporting Islam project. Given the success of this initiative, the material could simply be reproduced to increase knowledge about other religions.
Read more: United is killing critical study of religion, and it will only make campuses more religious
Research shows that investing a little time in training can have a huge impact on the way journalists and journalism students think about and report on religion.
Our universities can do their part by maintaining religious studies programs instead of dismantling them in the face of budget cuts.
Religious studies are more critical than ever, especially in training those who shape the way others see the world, such as journalists and politicians.
Agra: Two boys in Aligarh who were allegedly discussing “converting to Islam” in a video that went viral were arrested by police under an unsecured section of the Indian Penal Code for “promoting enmity between classes â. An investigation later revealed that the two boys were minors and belonged to the Hindu community. Their families, shocked by the FIR against them, said the boys were grade 12 students and engaged in a “friendly debate” and that “someone complained unnecessarily”. The FIR was recorded against the boys in the video under section 505 (statements creating or promoting enmity, hatred or ill will between the classes) of the IPC, an unbonded section, in the post of Sasni gate police on Monday. The case was filed after the video went viral and a local BJP member approached police. In his complaint, Ram Gopal said: âI saw a video in which a boy threatens Hindus and asks them to convert to Islam. The video has created anger among people and the content can create religious enmity. ” In the video, a masked boy on his bicycle poses as a Muslim and another is a Hindu. Police investigation later revealed that the boys in the video were minors. âThey belong to the same community,â Circle officer Raghvendra Kumar said, adding that they had not been arrested because they were minors and âlegal proceedings are underway on this matterâ. The families of the two boys said they were taken aback by how quickly the case had escalated. The uncle of one of the boys, a member of the BJP from Hathras, said it was a “friendly debate” between them which had been misinterpreted. âThey would come back from their coaching lessons and discuss things. We’re going to approach the police because the boys didn’t mean harm, âsaid the uncle.
LOS ANGELES – For years Ariana Delawari, an Afghan-American activist and daughter of the former governor of the Central Bank of Afghanistan, has made âBe Gone Talibanâ a saying. But seeing the resurgence and change the US-recognized terrorist group has brought to her family’s home country of Afghanistan is something she and many other activists are using their platform against. social networks.
What would you like to know
Afghans around the world flaunt their colorful traditional clothing in opposition to the oppression and all-black dress imposed by now Taliban-controlled Afghanistan
Afghan American Women Like Ariana Delawari Use Their Platform To Advocate For Afghan Women’s Rights
Afghan Americans rally to welcome new wave of refugees entering country by volunteering, providing supplies and support
Ani Zonneveld, founder of Muslims for Progressive Values, explained that blankets in Muslim societies began as a means of leveling social classes and were later reinterpreted by religious leaders in its most extreme form of full body blanket. ‘a woman.
âHistorically, we have had several religions. We’ve had such a deep history and so I think people don’t know about our people, you know? That this fundamentalist group has taken the country but has no representation of history, âsaid Delawari.
As humanitarian efforts to help refugees continue, Delawari and other Afghan Americans are sending a reminder of their colorful culture around the world through the hashtag, #DoNotTouchMyClothes. This is an opposition to the oppression and all-black dress that the Taliban demand of women in the country.
âIt might seem like it’s just a dress or an outfit. But this is something so much deeper for us. It is about freedom and the preservation of our culture which risks being suppressed, âsaid Delawari.
This is why she and many others cling a little more to their colorful culture as the country and people overseas push back against the new regime. Ani Zonneveld is the founder of Muslims for Progressive Values. She shared that modest blankets for women originally started with social class.
âThe mandate of the Quran to cover your chest was to level the classes or to remove the classes slightly. The real Muslim outfit is for Muslim women to cover themselves up completely, âZonneveld said.
It was from then that the various forms of blankets were created up to the most extreme blankets that Afghan women face today.
âThese are all designed basically in very vague and unappealing beige colors so that you become a uniform. It shifts your individual identity, âZonneveld said.
Delawari says it’s about women having the choice to choose what they want or don’t want to wear, to work, to have an education and to have the freedoms they were given during over the past 20 years.
âFor me, all of this is about preserving our culture, our freedom and our vibrancy and reminding the world how diverse we are,â said Delawari.
As the humanitarian and cultural crisis continues, Delawari and others stand up for the culture they love.
Delawari created the documentary “We Came Home” which portrays Afghan culture, music and people. The documentary is available for viewing on iTunes.
To donate, support or volunteer to help Afghan refugees, visit afgdiasporahub.com
WASHINGTON DC: The Indian American Muslim Council (IAMC) condemned the violent eviction campaign that began on September 20 in Assam, which aimed to drive mainly Bengali-speaking Muslims from their homes. Nearly 800 families were evicted from the driveway and four âillegally builtâ religious structures were demolished.
The raid took place despite the fact that 246 people had filed for a stay and a hearing scheduled for Tuesday had been postponed.
Council discussed videos of the incident showing police shooting civilians as they hid behind trees and huts, with two people confirmed to have died from the gunfire. One of the victims was Sheikh Farid, a 12-year-old boy. The other victim, Moinul Haque, was shot in the chest and beaten to death with sticks. Even after Haque’s death, a photographer at the scene was repeatedly caught on camera kicking and jumping on his body. His wife, children and parents have lost both their home and their family’s sole breadwinner.
“The violent eviction campaign in the Darrang district of Assam follows a pattern of state action against minority communities by treating them as ‘illegal invaders’,” Indian journalist Mahmodal Hassan tweeted to condemn evictions. Farid and Haque were both holders of Aadhaar cards, proof of both their identity and their right to live with them. The fact that they have been targeted as “illegal immigrants” shows that the BJP leadership in Assam is using the term as a smokescreen to inflict violence on Muslims.
The ADRIC has argued that the use of such terms fuels the Hindutva rhetoric that Muslims are foreigners in India. Under the Citizenship Amendment Act, Muslims are already under additional pressure to prove their citizenship through legal documents, despite the fact that families like Assam’s have lived in India for decades and these documents are difficult to obtain. . Even for those with papers, like Haque and Farid, identity cards do not guarantee protection against a discriminatory state.
“Today’s deportation campaign is a symptom of Narendra Modi and the BJP’s fixation on making Indian Muslims stateless in their own homeland,” said Rasheed Ahmed, IAMC executive director. âIf India is to remain a secular democracy, then it must move away from unilaterally declaring Indian citizens as ‘illegal’ and repealing discriminatory laws that lead to this scale of brutality. “
A number of visitors to the Temple Mount in Jerusalem’s Old City displayed Israeli flags on Monday, a banned gesture that angered Palestinians and the Islamic Movement linked to Ra’am.
Those who waved the Israeli flag on Monday morning during the Sukkot feast were briefly detained by police and escorted out of the holy site.
The Islamic Movement has warned the Israeli government against “the ongoing violations on the Temple Mount and the escalations against the holy al-Aqsa mosque by extremist settlers,” according to the Ynet news site.
The coalition Ra’am party is the political wing of the Southern Islamic Movement, an organization inspired by the Muslim Brotherhood.
âThe racist right recently attempted to exploit the al-Aqsa mosque for political ends. These violations have led to conflicts in the past, and could lead to conflicts if the phenomenon continues, âthe movement warned.
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“We have already declared it and we are declaring it again, al-Aqsa [mosque] is a red line, and for us it is the holiest shrine in this country, âthe statement from the Islamic Movement said.
“We will not allow any violation of its sanctity or any change in the status quo,” he added.
I am proud to say that I was arrested for opening a flag on the Temple Mount this morning. Sometimes you have to break the rules to do it right! Follow Yisrael Chai !!! ???????????????????????? pic.twitter.com/ATrLw3BXiE
The Temple Mount enclosure is considered the holiest place in Judaism as it is the site where the first and second Jewish temples once stood. It is also home to the Al-Aqsa Mosque, the third holiest site in Islam.
The Flashpoint site is an emotional epicenter of the Israeli-Palestinian conflict. Numerous rounds of deadly fighting in the decades-long conflict have erupted around her.
Israel captured the Temple Mount and the rest of the Old City and East Jerusalem from Jordan in the 1967 Six Day War and annexed it, but this allowed the Waqf of Jordan (Muslim trust) to continue to monitor the complex and other Islamic sites in Jerusalem.
Since 1967, a loose set of rules known as the “status quo” have governed day-to-day operations at the site. Any real or perceived change in the status quo can trigger violence.
Under this arrangement, non-Muslims are allowed to visit the Temple Mount but not to pray there.
Jews are allowed to enter in small groups for limited hours, but are taken by a predetermined route, are closely watched, and are prohibited from praying or displaying religious or national symbols.
For decades, religious Jews largely avoided visiting the site for religious reasons. Many prominent rabbis, including the country’s chief rabbinate, ruled after the 1967 war that Jews “should not enter the entire Temple Mount area” for the sake of ritual impurity and uncertainty as to what. at the exact location of the holy of holies of the ancient temple.
Prime Minister Naftali Bennett, who heads the right-wing Yamina Party, raised his eyebrows in July on the Jewish fast of Tisha Be Av when he said Israel was committed to protecting “freedom of worship” for the Jews in the compound. His office quickly issued a clarification stating that there was “no change” to the status quo.
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Keith de Lellis Gallery presents the photograph of Ozier Mohammed in the artist’s first solo exhibition in New York. Ozier Muhammad (b.1950) is a Chicago Pulitzer Prize-winning photojournalist who has documented the cultural events of black citizens around the world for more than four decades. The exhibit showcases Muhammad’s dedication to using photography as a means of telling the truth that explores racial issues across society and highlights the daily joys and conflicts of African and African American communities.
Muhammad is the grandson of Nation of Islam founder Elijah Muhammad, who mentored popular figures in the civil rights movement, including Malcom X and Muhammad Ali. During Muhammad‘s childhood he was surrounded by other influential figures such as Gordon Parks and Roy DeCarava. Parks was the first African-American photographer for Life magazine and DeCarava is one of the 20’s most famous photographerse century. Seeing photographs of Parks and DeCarava sparked Muhammad’s interest and inspired him to pursue a career in photojournalism.
Muhammad began his career in Chicago in the early 1970s as a photographer for Jet and Ebony magazines. Both publications were devoted to telling the complex stories of African Americans that were not covered by white-owned magazines. He began to travel to Africa in 1974 to report on the end of colonialism. In 1984, while working for Newsday, his involvement in reporting “Africa, The Desperate Continent” earned him a Joint Pulitzer Prize for International Reporting. Muhammad’s work has won other prestigious awards and scholarships. In 1994, he documented Nelson Mandela’s historic presidential victory to become South Africa’s first non-white president. In 1992, Muhammad became a photographer for The New York Times, where he then covered President Obama’s groundbreaking journey to become the first African-American president of the United States in 2008.
Muhammad’s work captures incredibly stimulating moments in black history and serves as an influential voice for his community.
The work of Muhammad, from Harlem, Kenya, is not much different from that of a cultural anthropologist. Throughout his career, Muhammad has taken an honest look at the world around him while recording moments in history. His work has raised awareness of the trials and triumphs that have been and continue to be experienced by Africans and African Americans. A photograph taken on her trip to Ethiopia shows an exhausted mother waiting outside a camp for internally displaced people in central Ethiopia run by Doctors Without Borders. In another photograph from the same camp, we see a severely malnourished young Ethiopian girl whose fragile limbs hang from a scale while under the care of doctors. Muhammad’s work documents both the difficult and poignant experiences that represent the lives of many black citizens around the world. The exhibit includes a photograph of a young boy as he happily plays his broken trombone through the streets of Harlem while another photograph shows a formidable line of Nation of Islam men as they gather in a public housing project in Chicago to help residents stop gang violence. Whether documenting world events or everyday moments in Harlem, Muhammad is dedicated to photographing his community with honesty and compassion.
Muhammad’s work is in the collections of the Art Institute of Chicago, the Bank of America, Haverford College, and the Z. Smith Reynolds Foundation. This exhibition will be on view at the Keith de Lellis gallery until December 4, 2021.
The Keith de Lellis Gallery is pleased to announce the portrayal of Pulitzer Prize-winning photojournalist Ozier Muhammad.
WARREN, Ohio (MyValleyTributes) – Jameel Musheer Muhammad, 73, of 2346 Stewart Drive NW, Warren, Ohio, left this life on Monday, September 20, 2021 of natural causes.
He was born September 8, 1948 in Warren, Ohio, son of Booker T. Williamson, Sr. and Ina Lee Baugh, resident in the area for ten years, coming from Warren.
Jameel worked at Packard Electric for 15 years as an assembler, before retiring.
He graduated from Warren G. Harding High School in 1966.
He was a member of the Nation of Islam and enjoyed socializing with his family and friends and attending jazz concerts.
He served honorably in the United States Army as a Private from 1969 to 1975, serving overseas in Vietnam during the conflict, receiving the National Defense Service Medal, the Vietnam Service Medal and the Campaign Medal. from Vietnam.
He is survived by two sons, Ameer (LaToya) Williamson of Akron and Tanner Muhammad of Columbus; one daughter, Mrs. Ashton Muhammad of Columbus; two brothers, Abdullah Muhammad and Raymond (Santonia) Williamson, both of Warren; one sister, Mrs. Carol Williamson of Warren; three grandchildren, Ameer Williamson II of Warren, Miss Jadyn Williamson and Tariq Williamson, both of Akron; a great-grandchild, Miss Gianna Williamson of Warren and a host of relatives and friends.
He was predeceased by his parents and six brothers, Robert Williamson, Ralph Williamson, Jack Williamson, Ronald Williamson, Bernard Williamson and Carl Williamson.
Funeral services will be held on Friday, October 1, 2021 at 12:00 p.m., with call hours from 11:00 a.m. to 12:00 p.m., at Sterling-McCullough Williams Funeral Home. Masks are mandatory and social distancing will be respected.
The misconception of ethnicity and religion has brought Jos, the capital of Plateau State, down from the high height of the tourist town of Nigeria to a terrible hotbed of “red spills”.
Today, many communities on the plateau face terrifyingly serious conflicts related to the ethnicity or religion that people are talking about.
Violent eruptions of ethnicity and religion have, over time, posed grave dangers for the people of the state, innocent commuters paying the ultimate price for a conflict they know nothing about. Worse, they are only involved because of their ethnicity, religion or cultural orientation.
The people of the state have dissenting views regarding ethnicity and religion to such an extent that they have become extremely intolerant of their opposing beliefs and values, so that predominantly Christian areas located in strategic locations are prohibited to followers of Islam and vice versa.
It will cost an earthquake to see, for example, members of the Hausa-Fulani Muslim majority supporting ideas emanating from the Berom tribal group, the overwhelming majority of which are Christians.
Clearly, no religious group is willing to sincerely embrace another in the state, making every minor disagreement capable of triggering palpable tension among the population.
As it stands, a number of places in the state are currently labeled as âno-go zonesâ. This means that they can only be inhabited by a certain group of people.
The growing level of hatred has led to the gruesome killings of numerous civilians and the destruction of property in recent years, which is certainly due to a misunderstanding of religious ideals and a misrepresentation of ethnic philosophies and values.
The Plateau is, for example, much less diverse than the Lagos or Rivers States where millions of Muslims, Christians, natives, settlers and foreigners of different faiths and cultures live together peacefully.
The Lagosians and the inhabitants of Port Harcourt have, despite their socio-cultural disparities, chosen to live in peace and never to be polarized along ethnic or religious lines.
It is instructive to note that the two cities are more developed, more integrated and much more pleasant to live in than Plateau, where lately, the inhabitants seem more determined to take revenge than to dialogue.
The conflict is contrary to the preaching of Islam and Christianity and very strange to the practice of any African tradition.
It is therefore high time that all the Muslims and Christians of the Plateau, the natives and the settlers understand that “we are all better than any of us” in order to put an end to the merciless killings and destruction.
In addition, Plateau authorities must do all in their power to restore the state’s declining glory as a “House of Peace and Tourism” and ensure that people harness diversity for the better. of all.
MAKKAH: Ten museums in Mecca have opened their doors to showcase Mecca’s unique identity throughout history.
The museums are home to some of the rarest artifacts, illustrations and collections that reveal the city’s human experiences.
They show how the people of Mecca have succeeded in shaping a wealth of human knowledge through various eras and the progress made after the birth of prophecy and its noble teachings.
Museums also contribute to cultural and humanitarian awareness with all their cognitive messages and shaping the lives of fathers and grandfathers.
The Culture Ministry’s Museums Commission told Arab News it is paying special attention to the Al-Zaher Palace Museum, hoping to reopen the museum to visitors as soon as possible after it is closed due to the pandemic. .
The director of the Mecca History Center, Dr Fawwaz Al-Dahhas, told Arab News that the museums have made extraordinary efforts to promote the city’s Islamic, civilizational and cultural heritage.
He added: “It is best if the efforts are united under the auspices of a national museum called ‘Mecca through history’, where visitors can expand on what they needed to know about Mecca.”
Al-Dahhas said the development of Al-Saqaf Palace in the Maabad district will combine heritage and culture through its restoration. When completed, it will become an Islamic museum.
In his book âThe Presidential Palace in Maabadâ, Al-Dahhas described the area of ââthe palace and its rooms still have their original furnishings and design.
Mecca history researcher Saad Al-Sharif said museums are essential for educating societies and advancing science and evolution. âA student can leave a museum knowing that they would like to become a scientist, leader, musician or writer,â he said.
The Architecture Exhibition of the Two Holy Mosques is one of Saudi Arabia’s most important museums and houses treasures and artefacts dating back over 1,400 years. Opened in 2000 during the reign of the late King Fahd, it contains seven main rooms showcasing Islamic civilization.
âThe knowledge of our society must be consolidated and presented through museums to form a harmonious cultural structure. Some museums teach what students don’t teach in the classroom, âAl-Sharif added.
The researcher said that tourists always look for museums in new countries because âwe believe that they are the real wealth of all people; the ancient collections of these museums are an important source for society, as well as economic, social and cultural support, as they offer a rich and different experience to visitors and express identity, existence and depth and authenticity of their culture of a person.
Al-Sharif said Saudi museums inspire enjoyment and illustrate a story they can only learn through museums and their evidence, tools, places and names.
Majdouh Al-Ghamdi, owner of the Human Heritage Museum, said Mecca’s museums complement each other and display their rare heritage artifacts to all visitors.
Its exhibits include household appliances used in Mecca before the introduction of electricity, a section on Saudi tribes, and exhibits on the role of the city’s inhabitants in the service of pilgrims and the history of ancient Madrasah Al. -Sawlatiyah, one of the oldest schools in the Arabia Peninsula.
It also includes Byzantine and Roman coins of all kinds and the Islamic dinar, silver and gold used in the Umayyad era. Visitors will also discover weapons such as cannons, knives, daggers, swords and guns.
Al-Ghamdi said museums offer comprehensive knowledge and satisfy those looking to have a passion for heritage. They feel satisfied with the historical depth and richness of Mecca in particular, he added. He said all of these museums seek to occasionally expand their exhibits by purchasing rare stamps, newspapers, cards, coins, guns, swords, old household items, spears and traditional clothing.
JAMILYA Muhammad, former general secretary of TT WoLF (Trinidad and Tobago Women’s League Football), died Monday morning after being ill for some time.
According to a post on their Facebook page, the TT Football Association (TTFA) wrote: âJamilya will be sorely missed, but her warmth, kindness and gentle spirit will be remembered forever. “
TT WoLF, also on its Facebook page, said: “She has worked countless hours and made many contributions to football through TT, and has helped move TT WoLF forward in many ways.”
This news came at a difficult time for the TT WoLF fraternity, as former secretary Claire George died of cancer in March, while former president Susan Joseph-Warrick suffered a stroke in April.
Muhammad, who received a sports management degree from the UWI / FIFA / CIES program, was a member of the TT fire department. She has also been a TTFA volunteer and a member of the Chips Sports and Cultural Club and the Royalty Basketball Academy.
Former TT WoLF President Sharon O’Brien said Monday: âJamilya was like a sister to me. We played netball together and then got involved in football together. She was secretary general when I was president. It is a great loss for the community, as a sister and a friend.
When asked what memory of Muhammad had marked for her, O’Brien replied, âHis strong and unwavering personality. Her desire for excellence, she has always been riding on that. She was a person who, when you see her doing something, she wanted it the best. This is how it always has been.
âWhen we were in the liming, (she was) fun to be around. She always had a serious face, but that doesn’t say anything about her demeanor.
Joel Warrick, speaking on behalf of his wife Sharon, said: âJamilya, Ms. Warrick and Claire (George) were the heavyweights in women’s football. Claire would take care of the day-to-day management of the devices, etc. Jamilya and Mrs Warrick would do all the behind-the-scenes stuff with the sponsors, all (business with) the TTFA.
âMrs. Warrick was in contact with her until about two or three days ago. She looked in a good mood, but regardless of her illness, it was as if the writing was on the wall. She was hanging on.
“We are sorry that she had to leave so early,” he added. âMrs. Warrick was in tears when I told her that. They were really close.
Posted on Sep 28, 2021 | Author Prof. Hamidullah Marazi
“The dowry has no place in Islam as it is known in its present form. Usually the bride and her parents or family are supposed to give a huge sum or various items to the groom or his step-daughter. family at the time of marriage, which is totally un-Islamic. All monetary and financial responsibilities for celebrating a marriage and related to household maintenance and burden-sharing for the upbringing of marriage and other children’s obligations after marriage are on the shoulders of the groom. It has been categorically said in a Hadith that if a man who intends to marry is not able to provide for his wife, he had better watch fasting. But if by dowry we mean the dowry and the gifts and all the precious articles which a groom provides to his wife, which is authorized in Islam and the man has no right to take them back in any way. case, except in the khulah when the woman wants to break off the marriage for very healthy and authentic. Otherwise, if the husband is poor and the wife is rich, he can extract money from his wife but must return it in due time.
Himanta Biswa Sarma took advantage of xenophobic Assamese nationalism to peddle a Hindutva agenda in the struggling northeast Indian state.
Government-authorized deportations in India’s northeastern Indian state of Assam turned deadly last week, as videos circulated of police shooting at villagers during an anti -expulsion which left two dead and more than 20 injured.
At least 800 families, almost all Bengali-speaking Muslims, have been evicted since last Monday in Darrang district, while four religious structures have been demolished in Sipajhar.
The drive itself is tinged with political nuances and plays with fire in a state of troubled past. Over the years, citizenship in Assam has been deliberately militarized to make Muslims âthe enemy withinâ.
The Assamese authorities justified the recent evictions by removing âillegal encroachmentsâ that would return land belonging to the native Assamese, whose identity and existence have been threatened by former foreign infiltrators.
âThe representation linking Muslim immigration from neighboring countries to Assam and population growth is not based on any data. It’s a narrative that has been politicized to create social tensions, âsaid AR Dutta, a researcher specializing in Assamese politics. TRT World.
As the ongoing displacement and institutionalized assaults on Muslims continue at a steady pace, this is the strongest warning yet against Assam heading towards a toxic communalism that continues to take hold. of India under the ruling BJP Hindu nationalist government.
And the head of state is a man who some claim has taken advantage of his societal flaws to serve his lofty political ambitions: Chief Minister Himanta Biswa Sarma.
In a state long known for its policy of jatiotabad (ethnonationalism), Sarma skillfully exploited deep-rooted Nativist anxieties to peddle a Hindutva agenda, as Assamese politics entered a new phase of Safranization after his election in May.
Yogi from the northeast?
Since the BJP came to power in 2014, it has felt the opportunity to consolidate a Hindu vote bank in a state where more than a third of its 35 million inhabitants are Muslim, and where a policy of otherness has been simmering for over forty years.
In a regime dominated by many tribal and ethnic groups, Sarbananda Sonowal became the very first chief minister of Assam’s BJP in 2016. Sonowal – a former president of the ethnonationalist All Assam Students Union (AASU) – was the figure figurehead that the BJP needed to make inroads with voters against “illegal Bangladeshis” to neutralize veteran Congress, then incumbent President Tarun Gogoi.
âWhen it first captured the state under Sonowal, the BJP’s strategy was to expand its footprint by expanding into the heart of Assamese by sprinkling Hindutva politics with jatiotabadi“said Dutta.
Dutta noted how effective the strategy has proven to be, with a large chunk of voters swayed through a powerful mix between the BJP slogan on the Indian mainland, Jai Shri Ram (Hail Lord Ram), with the Assamese nationalist Joi Aai Axom (Hail Mother Assam).
“At first, the BJP did not openly push its political ideology into a state that until now has been based on sub-nationalist sentiments more than any sympathy for a Hindutva project,” he added.
That would all change once incumbent President Sonowal is dumped in favor of Sarma as chief minister after the BJP won the 2021 parliamentary election.
Former AASU member and leader of the Congress party that once fiercely criticized Modi – branding then-Gujarat chief minister a “terrorist” ahead of the 2014 election – Sarma has changed allegiance politician in 2016, openly bending to the RSS and making his allegiance to the Hindu right known on social networks.
BJP’s decision to select Sarma was “no less an important development by the national party after the selection of saffron clad [Yogi] Adityanath in 2017 in Uttar Pradesh, âwrote Sangeeta Barooah Pisharoty of The Wire.
Much like the vitriolic Chief Minister of the nation’s most populous state, Sarma reaped electoral rewards by employing a “belligerent strategy that exposed the fault lines prevalent in the Assamese regime through communal rhetoric.” , said Dutta.
Safranize the Assamese diet
Sarma’s rapid rise to the post of chief minister is testament to his meteoric rise within the party, now the poster for the BJP’s agenda in the northeast.
Concerns over citizenship status have plagued displaced people in Assam since the implementation of the Assam Accord in the 1980s. These fears have only worsened after the passage of the controversial law on citizenship (CAA) and the National Citizens Register (NRC) by the Modi government in 2019.
Most Assamese were fiercely opposed to the AAC – which offers a fast-track path to Indian citizenship for undocumented non-Muslim migrants from Afghanistan, Bangladesh and Pakistan. The public believed the law would trigger a new wave of migration from Bangladesh and demographically overwhelm the state.
As Assam was rocked by anti-CAA protests in 2019, a large chunk of BJP executives and leaders, including Sonowal, stepped out of the spotlight. Sarma, on the other hand, insisted that the CAA would not threaten the Assamese people but would free them from the “invaders” – an unsubtle blow directed at Bengali Muslims.
Politically, the CAA’s defense of Sarma rested on the premise that Hindus in Assam should unite to preserve its indigenous culture. He would raise the rhetorical stakes ahead of the Assembly elections, describing it as a “war of civilization” in which only the BJP could “save Assam” from undocumented Bengalis.
Unsurprisingly, insidious statements about population control were also adopted. âIf their population explosion continues, one day even the lands of the Kamakhya temple will be invaded,â Sarma said, appealing to the fears of Assamese Hindus about a revered pilgrimage site.
Helping his stockpile after the onslaught of the Covid-19 pandemic was a perception that seeped into public discourse that Sarma had ‘saved’ the state from crisis due to his image as an effective administrator.
In addition, since his assumption of responsibility, the critics have tempered considerably. Mahesh Muktiar, an Assamese journalist from Guwahati, said TRT World much of the local media “amplified” his government’s messages.
In the early days of his tenure, Sarma began ticking off items on Hindutva’s wishlist, from plans to introduce livestock protection to the implementation of the “jihad of love” laws. Madrassas and Sanskrit schools were closed under the pretext of restricting religious education.
He also went to the Supreme Court for rechecking of the state’s contested NRC legislation.
Shortly thereafter, despite a court order, his government carried out a series of eviction campaigns to displace hundreds of predominantly Bengali Muslim families at the height of the second wave of the pandemic, announcing the extension of a temple on one of the plots of land that has been cleared.
The idea of ââAssamese exceptionalism, which postulated that the tolerant social fabric of the state was immune to the majority impulses of the Indian mainland, is no longer a feasible position with Sarma at the helm.
By merging Assamese nativism with a Hindu nationalist agenda, political and electoral lines have become increasingly blurred, Muktiar said.
Perhaps it was an inevitable development. MS Prabhakara, former Assam correspondent for The Hindu, declared that, in essence, “these movements of ethno-nationalism are not different from the Hindustva movements which are also animated by fear and hatred of the Other”, he wrote in 2009.
âIn many ways it was an easy transition. What is more surprising is that it took longer than it was, âadded Muktiar.
Kul Jamaat E Tanzeem, a group representing various Muslim organizations in the city of Pune, will hold a demonstration in front of the District Collectorate on Wednesday afternoon to protest the arrest of cleric Maulana Kalimuddin Siddiqui by the Anti-Terrorism Squad (ATS) of Uttar Pradesh September 22
By Nadeem Inamdar
POSTED SEP 27, 2021 20:28 IST
PUNE The Kul Jamaat E Tanzeem, a group representing various Muslim organizations in the city, will hold a demonstration outside the Collectorate District on Wednesday afternoon to protest the arrest of cleric Maulana Kalimuddin Siddiqui by the Uttar Pradesh anti-terrorism squad (ATS) on September 22.
The group announced the protest at a press conference held at Patrakar Sangh on Monday.
The group’s chairman, Zahid Shaikh, said: âThe arrest of Maulana Kaleemuddin Siddiqui targets Islamic scholars and clerics, as part of the right-wing policy of the UP government. His arrest is “undemocratic” and “unconstitutional”. The accusations of illegal financing and conversions do not add any grain of truth. We will vigorously protest the UP government and submit a memorandum to the district tax collector.
Azar Tamboli, a Muslim leader present at the press conference, said: âThe UP government has deliberately targeted religious scholars in view of the political dividend it wishes to reap in the future. However, we will raise our voices through the democratic mode of protest, so that such injustices against the Muslim community are stopped by the right-wing UP government. We demand that false complaints against clerics be withdrawn immediately. This incident is a pre-planned conspiracy, building a false narrative through propaganda for political ends. ”
Organizations that will participate in the protest include the Popular Front of India, All India Imam’s Council, Jamat-E-Islami E Hind, Muslim Foundation, Jamiat Ulema E Hind and Seerat Committee, among others.
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Hosting guest shows and events is a great career. The hosts are nothing short of celebrities and one of those men who is a star host in the making is none other than the UAE-born young man called Mirza Muhammad Shakeel. He was born on August 16, 1986 in the Middle East and raised in the UAE, Pakistan and the UK. He has learned a lot of things in life especially his father whom he calls as his mentor. Graduated in economics and sociology, he has always remained an effective communicator. His conversational style and cool language helped him make friends and influence people.
Soon he started to try something out by hosting different shows made by himself using platforms like Tik Tok. Today he has become the best host for different guests in the Middle East, with no less than 30 different shows in total. Currently engaged as an executive administrator at Gulf Medical University Ajman, UAE, he has already impressed local government with his skills. He got accreditation from the UAE Minister of Education, which says a lot about his accommodation skills.
Living in Pakistan and the UK gave him the chance to work with major media to host a few shows. He has worked with FM Sunrise Pakistan and Manchester Asian Radio, UK. In the UK he had the opportunity to work for a guest show on BBC, Lancashire, UK. This testifies to his expertise and experience in managing various shows. With his diligence and skills, he aspires to host big events like IPL. Being focused on his life and skills, he knows his destination and therefore leaves nothing to add more advantage to his personality and dexterity. He intends to go far in this area, hope to see him soon animate the biggest shows.
Kabul [Afghanistan], September 27 (ANI): Reacting to the Taliban’s new interim cabinet, Italian Foreign Minister Luigi Di Maio said on Sunday that it was impossible for the Islamic Emirate of Afghanistan to be recognized by them. Maio said at least 17 acting Taliban ministers are so-called “terrorists” and literally cannot recognize their government, the Khaama Press news agency reported. The Taliban have unveiled their interim government with Hasan Akhund, who has been under United Nations sanctions since 2001, at the helm. It has been almost 45 days since the Taliban took control, but has yet to be recognized by any nation in the world.
The Italian foreign minister said the Taliban are accused of human rights violations and added that the Afghan people should receive financial support from the international community, The Khaama Press reported. Maio also said the world must unite to prevent an influx of refugees that will destabilize countries in the region and terrorism in the country. His remarks come after Deputy Minister of Information and Culture and Taliban spokesman Zabiullah Mujahid said they will soon be recognized because they are in contact with the UN, The Khaama Press reported. Respect for women and human rights, the establishment of an inclusive government, not allowing Afghanistan to become a safe haven for terrorism are the prerequisites for recognition established by the international community. The Taliban have so far not implemented any of these measures but have promised to do so, The Khaama Press reported. (ANI)
Australia’s net migration rate has historically been one of the highest in the developed world, with the population growing by almost 1% per year in the decade leading up to the pandemic.
The idea of ââhome ownership, the Australian Dream of the Hills Hoist on the quarter acre block, is at the heart of integration and becoming Australia, and the goal of millions of new migrants who have come to Australia in recent years.
For brokers, being able to interact with this community is vital and understanding the unique situations that many have – both in terms of where they come from and what they do in Australia – is crucial in making the most of the opportunities. opportunities.
With that in mind, Australian Broker spoke to two experts who primarily deal with migrants and their unique circumstances.
Wally Ayad is Managing Director of Mortgage Providers, a Bankstown-based brokerage house, and Ijarah Finance, an Islamic finance company that provides halal-compliant loans to Muslims. Chris Zhang is a finance specialist and mortgage broker at MoneyQuest in Burwood, VIC.
âMost of our clients are from non-English speaking backgrounds (NESBs), a mix of the Indian subcontinent, the Middle East and South East Asia. There are also quite a few children of migrants, âAyad said.
How brokers can make the Australian dream come true
âWhat you will find with people is that there is a tendency to help each other, especially parents and siblings, there are a lot of gifts and family guarantee offers to help them. to enter the real estate market. There is encouragement from family and family units to help other family members buy property.
“There is a massive rush in the real estate market right now, not just in Sydney or Melbourne, but nationwide.”
âWe run a side business, not Islamic finance, called Mortgage Lenders, which has been around for 18 years. The level of Islamic finance inquiries from a non-English speaking background is significantly higher than the inquiries from our mortgage providers. “
âThere is a great movement from these communities to enter and solidify in the real estate market. Even with several properties: I have some that are up to their 10th property and more.
The importance of property in Chinese communities cannot be overstated, said Chris Zhang.
âThe Chinese think that property is one of the biggest investments of their entire life,â he explained. “It is like that in Australia, but the Chinese consider property to be the most precious thing in their life, pretty much, other than their family and their children.”
âHome and family are roughly equal. If you don’t have a safe place to stay that is theirs, they probably won’t have a happy family. The last thing they want to default on is a mortgage. They don’t want to lose it, because it’s so important.
Helping Chinese Real Estate Investors Understand the Australian Market
âWhen they come to buy a property here, they are happy to sell a property in China and come here and buy a place in Australia. They will spend their savings in China to find a property they want to stay in to make their families happy.
Finding loans for clients with an immigrant background naturally poses specific challenges. For Wally Ayad clients, this often convinces them that Australian financial institutions are strong across the board.
âWith our brand of non-Islamic finance mortgage lenders, you find a lot of people with NESB who were born overseas, and they prefer the big brands,â he said.
âThey trust CBA, they trust Westpac. Because they’ve been around for a long time and have a good brand. Even though they have a hunch that they may not have a good grasp of everything, they understand that the financial institution will be working in their best interests. The Big Four won’t rip them off.
âWhen you encourage them to use a lender they haven’t heard of, a small bank, or a credit union, they get shy. They say ‘where I’m from, you don’t trust people like that, they’re not big enough’. In Australia, they will trust the big institutions.
“Sometimes it’s because the parts of the world they’re from, the financial order may not be as well structured as Australia.”
Independent migrants struggle to make Australia’s dream come true
For Chinese customers, buying a home is a huge movement for the family and other aspects of it are involved.
âBack in China, it is very important to consider the school basin,â said Chris Zhang. âIn Beijing and Shanghai, properties near good schools are so expensive. It’s five to ten times more expensive than Australia.
“If a wealthy family moves from China to here, they want to buy a property and will invest more than the locals because they think it’s cheap.”
âThey invest money in their children, in a school zone like Glen Waverley or Doncaster in Victoria. That is why there is a Chinese community in this region. Compared to what they pay in China, it’s cheap.
Ayad deals with both traditional finance and Islamic finance, which circumvents a ban on Islam around interests. Its clients also face challenges in understanding the system and the nature of the work in which they tend to be.
âWith Islamic finance, a lot of them understand what interest is, and they understand how finance works in general, but they’re not very proficient in technical terms,â Ayad said.
âBoth conventional and Islamic: you find that even Muslims do not understand Islamic finance correctly. There is a general lack of education on what financial instruments are, how they are used and how they are applicable.
âAlong with migrant communities, there are a lot of them in the SME sector. Proof of savings can be difficult, and there are traditional ways to save where they save at home or with the family. There are a lot of gifts parents give to children: they will give them $ 100,000, but there is a good chance that they initially saved this money with their parents. Their parents took this money from them as savings.
âThere are internal family co-ops, which can be circles of hundreds of thousands of dollars that the family has also contributed, and they share it among their relatives. “
Islamic finance, migrants and the Australian real estate market
âThey say, ‘You need that $ 200,000, so we’ll give it to you,’ and that money is replenished over the months, and then they give it to the next parent. You see these family communities are very common in communities in Southeast Asia, Indonesia and Malaysia. I’ve seen that a lot.
Chinese customers tend to have the same issues with self-employed workers, as well as the different culture of borrowing and security in China.
âAs a broker, I find that often Chinese clients are wealthy enough to buy property directly,â Zhang said. âIn Chinese culture, the old story was that if you had something that wasn’t crowded, you could give it away as a loan and they would give you the money. “
âHere, income is more important for a mortgage and some do not understand it. They think that because they have a property worth $ 5 million, they can borrow $ 1 million from the bank. It’s a cultural difference they face, especially new migrants.
âI have to educate them and explain to them how it works in Australia. They need to have a stable income to pay off a mortgage and get money. “
âObviously, then you’re talking about paying off a home loan, there are a lot of self-employed people. I deal mainly with self-employed people, so I have to tell them how to pay taxes properly so that I can borrow more money to buy more properties.
Read more: ABC changes loan criteria for self-employed workers
President Biden recently declassified intelligence reports that found no direct link between the Saudi government and the 9/11 plotters. Yet until recently the Kingdom donated millions of pounds around the world that incited racism, advocated the exceptionalism of the Wahhabi faith, reinforced jihadist messages, and fueled hatred of other religions.
After September 11, Saudi authorities repeatedly promised and failed to change the books they donated to mosques and madrasas around the world. Although Human Rights Watch (HRW) reports that the Kingdom has finally revised its textbooks, removing most overt anti-Semitism and incitement to kill Christians, millions of previous toxic editions are still in use around the world, from Pakistan to Indonesia via Bradford. and Minneapolis.
Analysts suggest the recent revisions aim to make the Kingdom acceptable for foreign investment, following reports by U.S. intelligence services of Crown Prince Mohammed bin Salman’s complicity in the murder of journalist Jamal Khashoggi.
Saudi Arabia responds to Iranian revolution
After the Iranian revolution of 1979, Saudi authorities spent around $ 100 billion to disseminate the conservative version of Wahhabi Islam across the world, including to British institutions. Dore Gold claims that between 1982 and 2005, the Saudis spent around Â£ 75 billion worldwide on 200 Islamic colleges, 210 Islamic centers, 1,500 mosques and 2,000 schools, all of which teach an intolerant fundamentalist creed.
Parents in poor countries have jumped at the chance to send their sons to free schools. According to Mohamed Charfi, former education minister in Tunisia, the Saudi-backed madrasas in Pakistan and Afghanistan have played an important role in strengthening radical Islam there. Saudi institutions have trained thousands of teachers and preachers in their intolerant interpretation of Islam.
King Salman offered to build 200 Wahhabi mosques for Syrian refugees arriving in Germany, but not a dime to help with their resettlement or more basic needs. Yasmin Alibhai-Brown described him as the âTrojan Horse of the Saudi Secret Crusadeâ.
In Nigeria, at least 20,000 traditional Christians and Muslims have been killed by Boko Haram and Islamic State proxies. A Nigerian journalist (anonymous, for his own safety) said Saudi Arabia sponsored hundreds of fundamentalist imams, including ex-Boko Haram chief Mohammed Yusuf, who funded their studies in the Gulf and funded Nigeria’s intolerant Salafi Islamist movement. He underlines Nigeria’s political and economic ties with Saudi Arabia, warning that this has deadly consequences for those who reject Boko Haram ideology.
What was wrong with the Saudi textbooks?
The Kingdom’s pre-sanitized books teach that non-Wahhabis are polytheists who are heading for hell, regardless of their good deeds. Shia and Sufi worship of the prophets is “heresy”, while criticism of Islam is “apostasy”, deserving of the death penalty. Students should avoid friendship with members of other religions. They also encouraged violent and non-violent jihad against non-believers.
Among several passages now erased, there is a reference to Jews as apes and Christians as pigs. HRW reports that the Saudi committee’s website for publishing fatwas continues to proclaim that “hating infidels is obligatory because they are enemies of God and his messenger and enemies of Muslims.”
Among the new editions, Danielle Saroyan Ashbahian of the US Commission on International Religious Freedom says: âWe are encouraged that advocates of international religious freedom – including within the government itself – are making headway in Arabia. Arabiaâ¦ Some might say amazing progress. “
Nina Shea of ââthe Hudson Institute argues that textbook reform is only part of the problem. âCountless Sunni Muslim villages and urban neighborhoods in Africa and Asia have been indoctrinated into courses that inspire students to fight and kill the other religious, thanks to religious texts published by the Saudi government and to the policies of ‘export. Two years ago, one of the leaders of Al Azar, the large Sunni learning center in Cairo, told me that his institution still taught some courses from Wahhabi textbooks. Saudi schools in major Western capitals have long taught from these texts. Saudi Arabia must replace them everywhere and ensure that old editions are destroyed. It must replace them on the Internet. Riyadh must stop inciting, through its previous editions of textbooks, extremism and terror abroad, as well as at home.
Does Global Britain care?
There are 30 state-funded Muslim schools in England and Wales, and 180 private schools. The BBC has estimated that the unrevised textbooks are used by around 5,000 students in the UK. How many religious leaders in British mosques have studied in Saudi Arabia, even though the vast majority of British Muslims are not Wahhabis? Will the British government ensure that the old textbooks are replaced? What about online material? My attempt to get answers from the Saudi Embassy and via written parliamentary questions proved unsuccessful.
The Department of Commerce website says Saudi Arabia is the UK’s third-largest trading partner outside the EU. (Less discussed is the role of London’s âmoney butlerâ in managing the money of the Saudi royal family and Gulf sovereign funds). Yet the select Foreign Affairs Committee suggests trade policy should be coordinated with other UK priorities to avoid inconsistency in UK international policy. Considering the UK’s role in delivering the Saudi war in Yemen and handling Gulf money, what chance is there that our officials will soon be removing poisoned textbooks from UK institutions?
Rebecca Tinsley’s novel about Sudan, When the Stars Fall to Earth, is available in English and Arabic. See: www.amazon.co.uk/When-Stars-Fall-Earth-Africa/dp/0984512950
Key words: Saudi Arabia, Prince Mohammed bin Salman, Jamal Khashoggi, Rebecca Tinsley
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Islamabad [Pakistan], September 26 (ANI): The return of the Taliban to Afghanistan appears to have emboldened a radical leader in Pakistan, who has openly called for an “Islamic revolution” against the state.
Pro-Taliban leader Maulana Abdul Aziz, who is known for his irritating sermons, recently said: “The coming of the Taliban was an act of God.”
“The whole world has seen that they have defeated America and its arrogant power,” Aziz said, quoted by The New York Times. “It will certainly have a positive effect on our struggle to establish an Islamic regime in Pakistan, but our success is in the hands of God.”
Madrasas in Pakistan have long played a major role in promoting militant Islamic groups. The terrorists trained in these madrasas targeted neighboring countries including India and Afghanistan.
The Afghan Taliban movement was born in a radical madrassa in the border region of northwest Pakistan, and Lashkar-e-Taiba, a violent anti-Indian insurgency, was incubated in madrassas in the province of Punjab.
However, one of these local groups, also known as the Pakistani Taliban, has been targeting the Pakistani government for years and is still active in Pakistan.
The Red Mosque in Pakistan has acted as a bastion of religious defiance, a nerve center of radical Islamist preaching.
In 2007, the mosque and its neighboring Islamic seminary, or madrassa, for girls dominated the news when it became the site of a bloody siege by Pakistani security forces after a week of clashes with armed militants in inside the enclosure.
Since. Aziz has faced numerous criminal charges but has never been convicted.
Since last month, Aziz and his supporters have periodically hoisted a white Taliban flag on Jamia Hafsa’s roof, defying government orders. The third time, on September 18, police cordoned off the area amid growing concern among nearby residents. Veiled students stood on the roof, shouting taunts.
Pakistani officials fear that the Taliban takeover in Kabul will embolden these extremists to start another holy war at home.
A surge in religious fervor has sparked violent riots by a group seeking to crack down on blasphemy against Islam.
Aziz declined to say what steps he and his supporters might take now, only that they will continue the “struggle” to establish an Islamic regime in Pakistan. In the past, he has openly called for an âIslamic revolutionâ against the state. Some see the recent Taliban-flagged skirmishes as a bargaining chip in the group’s dealings with the government, as both sides wait to see what happens next in Kabul.
âMost people in Pakistan don’t approve of their approach,â a Muslim scholar said of Aziz and his associates, speaking on condition of anonymity to be frank. He said Aziz was “exploiting the moment” as well as his location in the capital. “The government cannot control this group,” said the academic, “but it should ask other like-minded groups to help it deal with them.”
In recent years, older students have acted as moral vigilantes, attacking music stores and kidnapping suspected prostitutes.
âWe are all soldiers of Allah,â Ghazi said, pointing a reporter around the facility. Sounds of buzzing recitation came from dimly lit classrooms, where girls of all ages leaned over low desks with their heads covered, memorizing the Quran. (ANI)
Let us know what you think and join the conversation at the bottom of this article.
Muhammad Bin Baharuddin, 23, covered his bedroom smoke detector with bubble wrap while staying in student accommodation in Edinburgh last year.
Bin Baharuddin, who studies biological sciences at the University of Edinburgh, had to be rescued from Elliot House by two workers after a fire broke out in his room.
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Fine: Muhammad Bin Baharuddin
The Malaysian was found on all fours, struggling to escape the room full of smoke and flames.
A subsequent investigation by the fire department revealed that Bin Baharuddin’s smoke alarm had been covered with “bubble wrap or duct tape” to prevent it from functioning.
The student was arrested and charged with reckless driving by police following the incident in July last year.
Bin Baharuddin pleaded guilty to a modified charge of culpable and reckless concealment of the smoke detector during his appearance in Edinburgh Sheriff Court last month.
Now Sheriff Chris Dickson has ordered him to pay Â£ 1,000 in compensation.
Tax MP Lyndsay Magro told the court that an Elliot House employee heard a fire alarm around 9:30 a.m. on July 29 last year and could smell smoke.
He and a colleague then went to Bin Baharuddin’s room and took him to safety while the building was evacuated.
Ms Magro said: âUpon entering and putting out the fire, the fire departments noted that the fire detector had been covered with something similar to plastic bubble wrap or duct tape.
âThe detector had been completely covered and the ability to detect smoke was hampered. “
Investigation into the fire found that the blaze had ‘started on a bed’ in the property and the damage was estimated to have amounted to around Â£ 1,000.
Bin Baharuddin, who suffered burns to his body and had to spend a night in hospital, was later arrested and charged by police.
He has pleaded guilty to guilty and recklessly covering a smoke detector with a plastic material to prevent the detector from operating in snowy danger at Elliot House, Hillside Crescent, Edinburgh on July 29 of last year.
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BWomen lame for the ills of the world can come across as a strange call to feminist action. But one idea that is gaining traction is that the dominant ‘white feminism’ in the US and UK is not only a driving force behind societal racism, but responsible for a host of other bad things, including war on terrorism to the hypersexualization of women. in popular culture, to the terrible abuses of power we see in international aid. This is part of a growing tendency on the left to seek out scapegoats at the cost of building the solidarity necessary for social change.
This is not to downplay the extent of racial inequalities in the UK, the way they affect women of color and the structural racism behind them. But it is quite a leap to move on from the observation that women are no more immune from racism than men to holding the feminist movement accountable for the plight of women of color around the world. A new book, Against white feminism, by Rafia Zakaria, makes precisely this case. To stack the argument, she stereotypes feminism beyond recognition as a superficial, consumerist and exclusionary movement dominated by selfish white women who care little to scrutinize male violence perpetrated by white men.
Feminism is a broad movement: seek it out and you will find superficial strands of it. But to reduce feminism to that alone is to ignore the British tradition of radical grassroots feminism that has united women of all colors and classes in the fight against patriarchal male violence. In one of the best-known examples, Justice for Women and Southall Black Sisters have worked together since the early 1990s to have long prison sentences overturned for women pressured into killing their violent partners as a result of the prolonged abuse. more horrible.
In the case of Kiranjit Ahluwalia, the Southall Black Sisters led with Justice for Women by their side. “It brought together women – black and white, young and old, professionals and survivors – in a wonderful moment of unity to highlight injustice and change things for the better,” said Pragna Patel, founding member of Southall Black Sisters. âThere were differences, but it was only through solidarity with each other that we could create change. The black feminist tradition has challenged feminism’s blind spots around race and class not in the interest of separatism, but to strengthen our collective movement. The women’s shelter movement provides similar examples.
The attacks on white feminism are the product of a larger divide in the anti-racist movement on the best path to social change. Is it by making well-meaning people who are unwittingly complicit in the reproduction of inequalities feel guilty and ashamed of their “white privilege”? Or by inviting them to feel a sense of shared injustice in a way that emphasizes common belonging to a movement, without obscuring the difference? Feminists like Zakaria fall into the first camp. But guilt and shame can make solidarity harder, not easier, to build.
The mainstream anti-racist left has a bad track record of dating dry women of color challenging misogyny within their communities for fear of upsetting cultural sensitivities. There are plenty of examples: Newsnight investigation which found that several Muslim councilors were pressured not to stand up from Asian Labor Party members, prompting the Muslim Women‘s Network to call for an investigation into systemic misogyny within the party which met with silence overwhelming; the defamation that Congresswoman Naz Shah suffered from local Asian men in her party; the negative response to anti-FGM activist Nimco Ali from his local Labor Party. The talk of white privilege makes this more than less likely, as it makes people more afraid of being culturally insensitive.
Indeed, reading the book of Zakaria, one gets the impression that white women cannot win, damned to speak only of their own experience, but reprimanded for getting involved in fights that are not theirs. . The irony is that radical feminism has often opposed the dominant left on this point precisely because it views the oppression of women as intercultural. Murder between intimate partners, female genital mutilation or forced marriage: all of this is patriarchal violence on the part of men, a universal female experience.
Not only that: Critics of white feminism bolster patriarchal forces by falling into the trap of Olympic privileges. We need an analysis of results by class, race, and gender to understand the extent of inequality, but it should never be overstated to imply that all white women are more privileged than women of color (think how it would be obscene to suggest that an 18 year old white woman leaving care could ever be considered more privileged than me).
Yet that is exactly what lazy polemics over terrible white feminism do: They allow men to use the fact that all white women are supposed to be high in the pecking order of privilege to tell women to middle age to keep quiet or, worse yet, accuse them of militarizing their abuse and trauma. It doesn’t help women of color either: it implicitly postulates that Asian men’s crimes against women are somehow inferior to white men’s crimes, because Asian men are also victims.
This is part of a larger trend on the left towards the divide, where attacking people with whom you share a lot in common is now seen as a commendable displacement activity for the Southall Black Sisters / Justice for Women approach for a change. real. It is telling that Zakaria chose not to engage in a book review by Joan Smith, the longtime domestic violence activist, instead launching a personal attack on her. “old and white“appearance.
âBe niceâ is not a platitude, it is a political slogan, because without kindness, how can we promote the solidarity that must be built, not demanded? Making well-meaning but flawed people feel bad about themselves can sell books, generate outrage, and give in to some people’s masochistic tendencies, but the only thing it will ever do is change the world for it. the best.
In 1962, a man asked then Egyptian President Gamal Nasser to make the veil compulsory for women. Nasser replied that for this he would need to fight a battle with millions of Egyptians.
In her book A Quiet Revolution, Egyptian scholar of Islam Leila Ahmad writes that in the early 1960s, the veil in the Muslim world had receded so much that Nasser took it for granted that only a handful of Egyptian women practiced it.
The tradition of the veil in most Muslim regions had started to decline from the 1930s. According to Ahmad, by the 1960s even women belonging to the “conservative lower middle classes” had started to shed it.
British historian Stephanie Cronin, in her book Anti-Veiling Campaigns in the Muslim World, writes that the unveiling was the result of a âmodernist gender discourseâ in the Muslim world. The speech was sparked by the impact of European modernity in the colonized regions. Local intelligentsias began to investigate the reasons for the decline of their civilizations and the rise of the one that colonized them.
The illustrations of female students in the textbooks accompanying the One National Curriculum imply that the hijab is an integral part of Pakistani society. But is it really?
Science, modern education, integrated economies fueled by industrialization and religious reform have been identified as the main drivers of Western ancestry. According to Cronin, Muslim nationalists wanted to offer the same to their communities. They immediately adopted the economic and social âmodernization modelsâ developed by the rising Western powers. One of the lessons learned from the modernist discourse on gender in Muslim regions was that economic progress in the modern world required an educated workforce that could not exclude women.
This meant that women had to attend educational institutions so that they too could be part of the workforce, alongside the men. This is one of the reasons why the tradition of the veil began to recede. Cronin writes that the modernist-nationalist governments of many Muslim countries have postulated that Islam is a progressive faith and that the idea of ââveiling is a metaphor to defend the modesty of men and women. Between the 1920s and the early 1970s, regimes in predominantly Muslim countries such as Turkey, Iran, Syria, Afghanistan and Albania actively discouraged the wearing of the veil.
In most of the other Muslim-majority nation-states where the veil was also in decline, regimes had left it up to women to decide, even if the need for them to get a modern education and enter the work was strongly emphasized.
According to Ahmad, things in this regard began to change from the mid-1970s. The military defeats and distributive failures of projects built on the pillars of the model of economic modernization in various Muslim countries, saw sections of their population turning to forces that had been marginalized to be âanti-progressâ.
These were Islamist groups that had been sidelined by modernist nationalists. But now they had rich allies, such as the oil-rich Arab monarchies, especially Saudi Arabia. Saudi Arabia had often crossed swords with Nasser in its attempt to replace Egypt as the most influential power in the Muslim world.
In the aftermath of the Third Arab-Israeli War in 1973, the Saudi monarchy created an artificial oil crisis that saw billions of dollars pour into its coffers. Power elites in predominantly Muslim countries quickly moved into the growing orbit of Saudi influence as a way to save their positions eroded by social strife. Ahmad writes that the Saudi monarchy had built a university in Riyadh where young Islamist dissidents from various modernist Muslim regions were trained and then returned to their countries to preach the “Saudi version of Islam.”
Ironically, leaders who were once denounced by this version as “irreligious” but now rushing to the Saudi side have received millions of dollars from the Saudis. But with these largesse came certain conditions: all manifestations of “Western” and “Communist” ideas had to be dismantled; mosques and seminaries were to be built, controlled by ulemas approved by the Saudis; and formerly marginalized Islamist groups needed to be integrated into political institutions.
The integration of Islamist groups first began on college and university campuses. Islamist youth organizations have gained influence in Muslim countries. They had a new message: Islam alone could respond to the political, economic and spiritual aspirations of the people. The rejuvenated Islamists have shamed the people for having become spiritually weak “slaves to the West”.
Campaigns by Saudi-backed organizations have also ventured into cultural spaces. For example, hijabs were distributed among female students on campuses. All forms of the veil became the identifiers of a new generation of young Muslim women who, according to Ahmad, “asserted a different way of practicing Islam” (unlike the way their grandmothers and then mothers did. during the three decades of the âAge of Disclosureâ).
The new veil trend was aggravated by the 1979 Islamic revolution in Iran and reinforced by the growing influence of Saudi culture, first in the Middle East, then in non-Arab Muslim countries and, finally, among the diaspora. Muslim in the West. The era of unveiling began to be pushed back from collective memory, as if Muslim women had never given up the veil.
But resistance to the hijab continues to emerge from some groups of Muslim women. They remind those who apply it that the hijab was also part of various pre-Islamic cultures and that its physical application was not divinely ordained, as “misinterpreted” by its (largely male) performers. According to women’s groups, it should be a choice, not an order.
The hijab trend can also be seen as a product of hyper-occidentalism (an exaggerated perception of permissiveness in Western societies) and self-orientalism (dressing to signal “Islamic piety”, such as perceived by Western viewers). The so-called âspiritually bankruptâ West is still the public.
Recently, when textbooks accompanying the One National Curriculum – launched by the center-right government of Prime Minister Imran Khan in Pakistan – featured illustrations of schoolgirls wearing the hijab, many activists were quick to ask what century such had Muslim girls never wear the hijab? As one reviewer rightly pointed out, the practice of having young girls wear the hijab is a recent trend.
It is naive to believe that such images will encourage widespread piety. Instead, they can actually trigger a rather distorted understanding of the veil. This was experienced by one of the Pakistani cricketers Hasan Ali. When posting a photo of his baby girl on Twitter, one man replied (rather cleverly) that Hasan should “properly” cover the baby girl so she can get used to wearing the veil early on. Not normal at all.
Mumbai: Marine Lines’ iconic Islam Gymkhana will soon have a branch in idyllic Lonavla. At its 126th Annual General Meeting (AGM) on Friday, the proposal to develop the Gymkhana project at Sadapur in Lonavla was approved. Along with an Olympic-sized tennis, football and basketball court, the four-acre land on the banks of the Indrani River will also house jogging and cycling trails, among other facilities. âThe need for a Gymkhana outside the city was felt by many members. This will not only serve the members, but even help generate income for the Gymkhana, âsaid Islam Gymkhana President Lawyer Yusuf Abrahni, adding that existing members will also automatically become members of the Lonavla branch. It is billed as the perfect place for a getaway, as Lonavla will attract clients from Mumbai and Pune. Member and businessman Sabir Nirman said: “This will give a good opportunity to relax with family and friends on weekends as it is isolated, out of town, yet not very far.” Architect Rakhshan Khan claimed that the “world standard” is maintained in the construction of the Gymkhana. âThere will also be townhouses and apartments. Staying there will feel like you are in a five star hotel, with facilities like a concierge and room service, âKhan said. The first phase of the project is expected to be completed within the next two years.
TEHRAN – Iranian Intelligence Minister Esmail Khatib has warned American and Israeli bases in the semi-autonomous region of Iraqi Kurdistan that they will be subject to “active and aggressive” action if they try to fuel insecurity in the Islamic Republic.
“All counterrevolutionary elements and their supporters in the region must know that in the event of any disruption to the security of the Islamic Republic of Iran, they will face a decisive response from the armed forces and the security apparatus.” Khatib said on Friday, Press TV reported.
He urged the Iraqi authorities to expel the elements from the Kurdistan region and to disarm them as soon as possible.
Earlier this month, armed anti-Iran terrorists carried out activities in the northwest border areas. This prompted warnings from senior Iranian military officials.
Last week Iranian Armed Forces Chiefs of Staff Major General Mohammad Baqeri warned of the activities of anti-Iranian terrorist groups in the Iraqi Kurdistan region, stressing that they will be fully dismantled. if they commit malicious acts.
In remarks on September 6, IRG ground forces commander Mohammad Pakpour said that armed terrorist groups are using the territory of northern Iraq as a base to instill insecurity in areas bordering with Iran. Iran, warning that âthe continuation of this situation is not tolerable for us and we will give the necessary response to the terrorists.
On September 10, the IRGC ground force used suicide and combat drones as well as intelligent and precisely guided artillery to target terrorists in the rugged mountains of the semi-autonomous region.
Gen. Pakpour noted that Iran has frequently warned and informed KRG officials of steps taken by armed terrorist groups in northern Iraq to enter Iran and threaten the security of the country.
In his warning of September 6, General Pakpour said that these groups are affiliated with the imperialist front and foreign intelligence services.
He warned of an overwhelming response and called on residents of the region to distance themselves from terrorist positions so that they remain safe.
In September 2018, an Iranian missile strike on terrorist headquarters in the Kurdish region of Iraq killed 15 militants. Also in July 2019, the IRGC attacked suspected terrorists in Iraqi Kurdistan, killing and wounding several armed men.
Iran’s warning comes as more than 300 Iraqis, including tribal leaders, attended a conference in autonomous Kurdistan organized by a US think tank demanding normalization of relations between Baghdad and Israel, organizers said on Saturday. .
The conference took place on Friday and was hosted by the so-called Center for Peace Communications (CPC) headquartered in New York.
The CCP advocates for the normalization of relations between Israel and Arab countries.
Iraqi Kurdistan maintains cordial contacts with Israel, but the federal government in Baghdad has no diplomatic relations with the regime.
“We demand our integration into the Abrahamic accords,” said Sahar al-Tai, one of the participants, reading a closing statement in a conference room of a hotel in the Kurdish regional capital Arbil.
“Just as these agreements provide for diplomatic relations between the signatories and Israel, we also want normal relations with Israel,” she said, according to AFP.
“No force, local or foreign, has the right to prevent this call,” added Tai, head of research at the Iraqi federal government’s Ministry of Culture.
However, the Iraqi federal government rejected the conference’s call for normalization in a statement on Saturday and called the rally an “illegal meeting.”
The conference “was not representative of (the opinion) of the population and that of the inhabitants of Iraqi cities, on whose behalf these individuals claimed to speak,” the statement said.
The 300 conference attendees came from all over Iraq, according to CCP founder Joseph Braude, an American citizen of Iraqi Jewish descent.
They included Sunni and Shiite representatives from “six governorates: Baghdad, Mosul, Salaheddine, Al-Anbar, Diyala and Babylon,” extending to tribal leaders and “intellectuals and writers,” he told AFP by phone.
Other speakers at the conference included Chemi Peres, the head of an Israeli foundation established by his father, President Shimon Peres.
âNormalization with Israel is now a necessity,â said Sheikh Rissan al-Halboussi, a participant from Anbar province, citing the examples of Morocco and the United Arab Emirates.
Iraqi Kurdish leaders have visited Israel several times over the decades, and local politicians have openly called on Iraq to normalize relations with the Zionist regime, which itself supported a 2017 independence referendum. in the autonomous region.
President Muhammadu Buhari left New York after addressing the United Nations General Assembly (UNGA) on September 24.
President Buhari, who previously attended the opening session of the 76th UNGA, departed for New York’s JFK International Airport at 11 a.m. local time.
Foreign Minister Geoffrey Onyeama was present to bid farewell to the President; the Permanent Representative of Nigeria to the United Nations, Tijjani Muhammad-Bande; the Attorney General of the Federation and Minister of Justice, Abubakar Malami; the director general of the National Intelligence Agency (NIA), Ahmed Rufai Abubakar; the Nigerian Ambassador to the United States, Uzoma Ikechi Emenike, among others.
President Buhari arrived in New York on September 19 ahead of the UNGA General Debate which began on September 21.
On the sidelines of the 76th UNGA, President Buhari received the Director General of the World Trade Organization (WTO), Dr Ngozi Okonjo-Iweala, had a bilateral meeting with the President of Burundi, Evariste Ndayishimiye, and the Secretary General United Nations Deputy Amina Mohammed.
On the sidelines of the UNGA, President Buhari also had a bilateral meeting with the Permanent Representative of the United States to the United Nations, Ambassador Linda Thomas-Greenfield; the Prime Minister of the Netherlands, Mark Rutte; United Nations Secretary-General Antonio Guterres, among others.
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MULTAN, (UrduPoint / Pakistan Point News – September 25, 2021): Khawaja Muhammad Hussain was elected (unopposed) president of the Multan Chamber of Commerce and Industry (MCCI) while Khawaja Sohail Tofail and Naveed Chughtai were elected Senior Vice President and Vice President for the year 2021-22.
The electoral commission composed of Mian Fareed Mugees Sheikh along with other members Syed Saqib Ali and Khawaja Muhammad Hassan announced the results of the elections.
Aliya was elected against a special seat for a woman. However, the official announcement of their victory would be made at the General Assembly scheduled for September 30.
The members of the executive committee of the corporate and associate category have already been elected.
Speaking on the occasion, the newly elected President Khawaja Muhammad Hussain said his team will strive to ensure the economic and social development of the region as well as the improvement of business.
He said that every effort will be made to resolve the issues faced by the business community and that the voice of traders will be conveyed to senior officials.
He praised the efforts of the outgoing body led by Khawaja Salahuddin, in particular the corporate social responsibility (CSR) activities and ensured effective representation of the community of traders and CSR activities as well.
Newly elected MCCI Vice President Khawaja Sohail Tofail said the new body will do its best to solve the problems of the business and industry community through the South Punjab First Chamber platform.
On this occasion, outgoing president MCCI Khawaja Salahuddin, UDC Syed Iftikhar Ali Shah and other members were also present.
A sensational case of forced conversion was reported in the Agar-Malwa region of Madhya Pradesh, where a 31-year-old man filed a complaint against 2 people for having forcibly circumcised him with the intention of converting him to Islam.
In his complaint, the victim identified as Dashrath told police that he was working under the direction of one Dr Nasir Khan, a resident of Malikheda, who, along with his son, circumcised him against his will. He was threatened and intimidated into embracing Islam and even forced to offer namaz, Dashrath alleged in his complaint.
Describing his ordeal to the police, Dashrath said Dr Nasir and his son had banned him from going to temples altogether. Rather, he was forced to offer namaz and follow Muslim rituals. As a result of his complaint, a case was filed against Dr Nasir Khan under the Madhya Pradesh Religious Freedom Ordinance 2020.
Doctor and son forced their servant to embrace Islam, prevented him from visiting temples
Ranjit Singh, head of the Kotwali police station, said the accused in this case was a repeat offender and a case was pending against him in Agar district. The victim said he had worked under Dr Nasir since 2007 and quit his job once after being fed up with the harassment and intimidation he faced from the father-duo. son. Dashrath had then returned to his village, after which Dr. Nasir arrived at his home and begged him to return.
However, after a while, Dr. Nasir and his son Zubair began to pressure Dashrath to convert his religion. Nasir began to physically assault him. Nasir’s son Zubair also supported his father in his efforts to convert Dashrath to Islam. About seven months ago the accused had him circumcised. Circumcision is considered an important ritual in Islam, apparently aimed at improving cleanliness. The ritual dates back to the time of the Prophet Muhammad. According to tradition, Muhammad was born without a foreskin and is therefore strongly encouraged for all Muslim men.
He was even renamed Ashraf by the father-son duo. Then on September 23, Dashrath decided to put an end to his misery and went to the police station to file a complaint against his employer and his son. After learning of his complaint, the police filed a complaint against the accused and opened an investigation into the case.
Christian accused of forcing Hindu woman to convert to Christianity
It should be noted that just a few days ago a case of forced conversion of a Hindu girl was reported in Bhopal. A Christian boy has been accused of trapping a Hindu girl in a romantic relationship by hiding her religion. According to reports, when the girl got pregnant, she pressured the boy to marry her. It was then that the boy revealed that he was not a Hindu as he had described him, but that he was a Christian. Although he married the girl in an Arya Samaj temple according to Hindu customs, he then began to pressure the girl to convert her religion.
When the girl refused to change her religion, she was tortured. After that the girl victim went to the Kohefiza police station in Bhopal to file a complaint against her own husband. Police filed a complaint against the accused under the Member’s Religious Freedom Order 2020 and opened an investigation into the case.
In early September, the Taliban formed the Islamic Emirate of Afghanistan (IEA) and appointed 33 other ministers who have neither women nor traditional politicians from previous regimes. Instead, they named the world’s most feared and wanted ministers. Earlier in September, the Taliban announced a list of 17 other ministers in the Afghan interim cabinet.
Mullah Muhammad Hassan Akhund who is appointed Prime Minister of the IEA and co-founder of the Taliban is known to be a cranky religious dogmatic, is “considered one of the most unreasonable Taliban leaders”. Mullah Abdul Ghani Baradar, First Deputy Prime Minister, is related to Mullah Muhammad Omar, his brother-in-law by marriage to his two sisters.
He was shadow governor of Herat and Kandahar, commander of the central army corps and minister of defense in the last Taliban government. Molvi Abdul Salam Hanafi, second deputy prime minister, is a key member of the Taliban negotiating team in Doha, and served as education minister in the first Taliban government.
He then served as a military officer in charge of Jawzjan province after September 11. Hanafi ran a narcotics business for the Taliban in order to increase their income. In May 2020, Yakoob was appointed head of all Taliban military operations. This decision displaced Ibrahim Sadr, who was to become Minister of the Interior.
Alhaj Mullah Sirajuddin Haqqani, the Minister of the Interior has claimed responsibility for multiple suicide attacks in Afghanistan with dozens of civilians killed. Molvi Ameer Khan Muttaqil Mutaqqi, the Minister of Foreign Affairs was a member of the Taliban negotiating team in Doha. He was Minister of Culture, Education and Information during the first Taliban regime.
Sheikh Molvi Nurullah Munir, the Minister of Education was on the UN sanctions list. Mullah Khairullah Khairkhwa, Minister of Information and Broadcasting, is the co-founder of the Taliban and is said to have been trained as a clergyman at the Dar-ul-Uloom seminary near Peshawar in Pakistan.
He was arrested in Pakistan and ended up in the Guantanamo Bay prison camp. He was later released as part of a prisoner exchange and relocated to Doha. He is close to Bin Laden and Mullah Omar and is seen as a hard line supporter. Qari Din Mohammad Hanif, Minister of Economic Affairs, is one of the few members of ethnic minority groups to play a role among the Taliban.
He was Minister of Planning in the first Taliban government, then served on the Taliban Supreme Council. He was close to Mullah Omar and is a supporter of the hard line. Sheikh Noor Muhammad Saqib, the Minister of Hajj and Auqaf, was a member of the Taliban Supreme Council and head of the Taliban Religious Committee.
Molvi Abdul Hakim, Minister of Law, was the shadow chief justice of the Taliban, applying Sharia law. Mullah Nooruilah Noori, Minister of Border and Tribal Affairs, is seen as a hard line supporter.
Mullah Abdul Mannan Umer, Minister of Public Works, is Mullah Omar’s half-brother. According to Afghan intelligence officials, he was transferred to Karachi with a Pakistani passport and was living in a luxury villa in the Rayyan area. Mullah Muhammad Essa Akhund, Minister of Minerals and Petroleum was close to Mullah Omar. He was considered the third most important figure of the Taliban.
Abdul Baki Haqqail, Minister of Higher Education was governor of the eastern province of Khost and Paktika before September 11 and later deputy minister of culture. He would have played an important role in the revival of the Taliban network in the region from 2003. Najibullah Haqqani, Minister of Communication played an important role in the operations of the Haqqani network from 2008 by taking charge of all operations in the provinces of Kunar and Lagman.
Najibullah is said to play an important role in organizing terrorist attacks and raising funds for the group. Khalil ur Rehman Haqqani, Minister of Refugees, has been described as a key fundraiser for the Haqqani Network, tasked with managing a network of shell companies in Saudi Arabia, Iran, China and Pakistan, with interests in the mining, transportation and construction.
Intelligence chief Abdul Haq Waseeq was released during a prisoner exchange in 2014. He is part of the Haqqani network. Molvi Ahmed Jan Ahmedi, head of administrative affairs, is a key commander of the Haqqani network. He acts as deputy spokesperson and advisor of the Haqqani network.
Mullah Muhammad Fazil Mazloom Akhund, Deputy Minister of Defense, has been held in the Guantanamo Bay detention camps in Cuba for 12 years. He is accused of having killed thousands of Shiite Afghans between 1996 and the end of 2001. He is accused of war crimes against the Shiite minority in Afghanistan, as well as of links with groups such as Al Qaeda. Qari Faseehuddin, head of the army, was involved in leading the Taliban forces in the attack on the remaining resistance fighters in Panjshir province. He seems to have been rewarded for having eradicated resistance in the Panjshir region.
Molvi Noor Jalal, Deputy Minister of the Interior, is a cousin of Najibullah Haqqani, the Minister of Telecoms. After being struck off the list by the UN, he worked for a Kabul-based NGO involved in conflict resolution. The list amply describes that the new cabinet ministers are intransigent, with some even on the US and UN terrorist lists. (ANI)
The RSS leader once again made a positive statement about Indian Muslims when addressing some Muslim intellectuals in Mumbai. This author has always maintained that only Mohan Bhagwat can tame the unconditional infantry of the Hindutva and initiate the perestroika of the Hindutva. Liberal academics are not yet impressed because of the inconsistency of Bhagwat’s statements and because some BJP leaders continue to make highly provocative statements. The recent reference to âabba jaanâ by the UP CM regarding the distribution of food was not only factually wrong, but was also a clear case of hate speech.
Bhagwat himself receives brigbats from Hindutva groups and activists. Bhagwat has also been criticized for his statement about Hindus and Muslims with the same DNA.
In his last speech, Bhagwat rightly criticized the British for sowing the seeds of communitarianism in India. He said the British had told Muslims that in a predominantly Hindu state they would be at the mercy with no power, position or influence. They also convinced Hindus of the dangers of staying with Muslims, who they say are extremists by nature. After 1857, the British adopted a systematic divide-and-rule policy. Lord Elphinstone said that “divide et impera was the ancient Roman motto, and it should be ours”.
The British realized that despite the exploitation of the peasants by the Mughals, people still regarded them as their own. Thus, they first encouraged enmity between Muslims and Sikhs and played down the cordial relationship between Akbar and Guru Amar Das. Second, the British twisted history to show how Muslim rulers have always discriminated against Hindus. To weaken the freedom movement, after 1870 and particularly after the formation of the Indian National Congress in 1885, the British changed their attitude of distrust towards Muslims and attempted to assert themselves as their saviors.
Modern Hindu-Muslim identities were a British creation, and the 1871 census contributed greatly to this. The British divided Bengal in 1905 to split Bengali nationalism and brought the MacDonald Prize communal with separate electorates, which ultimately led to partition. British officers pulled the strings from behind the scenes to facilitate Simla’s deputation led by the Aga Khan of 35 prominent Muslims and the formation of the Muslim League in 1906. Lady Mary Minto’s diary referred to a senior’s statement. manager who attended this meeting: âA very big thing happened today. A statesman’s work which will affect India and Indian history for many years to come. It is nothing less than the withdrawal of sixty-two million people from joining the ranks of the seditious opposition. “
Unlike the British and the Taliban, India’s Muslim rulers had shown tolerance and helped create the country’s composite and syncretic culture. Sharia law was not strictly enforced by Muslim rulers. The sovereignty of the king, rather than that of God, was the central concept of their art of government.
After the conquest of Sindh in 712, Arab rulers treated Hindus on an equal footing with âpeople of the bookâ – Jews and Christians. Hindu places of worship were protected, the subsidies given to Brahmins by the first Hindu kings were maintained, and Hindu priests received a share of the taxes. Likewise, there is no genuine evidence of large-scale forced conversions through state proselytizing activities. No authoritative source even tells us about the massive voluntary conversions of Sufi saints, as Muslims generally believe.
Although Islam forbids the worship of idols, the Delhi Sultanate did not hesitate to build Hindu temples. In 1353 Firoz Tughlaq built a sun temple in Gaya. Its Sanskrit inscription mentions the name of the sultan twice. During the reign of the Tughlaq (1320-1413), several Hindus were appointed provincial governors. During the Delhi Sultanate, the hugely important revenue department was largely in the hands of Khatri Hindu officers.
Akbar’s attitude towards non-Muslims can be deduced from the following decree he issued: “If a Hindu woman fell in love with a Mohammedan and changed her religion, she should be forcibly taken away and returned to his family. People should not be molested if they wish to build churches and prayer rooms, idol temples or fire temples.
The remarkable work of my teacher Athar Ali on the composition of the Mughal nobility proved with authority that in 1595, out of 279 Mansabdar, 47 (16.8%) were Hindus and up to 75 Shiites. During Jahangir’s reign, out of 172 major mansab holders in 1621, 17.4% were Hindus. During the reign of Aurangzeb ‘, the figure reached 31.06 percent. Even the Marathas included about one sixth of Aurangzeb nobles of 1,000 zat (horsemen) and above.
In 1584, Akbar issued a farmer ordering his officials not to allow the slaughter of animals during the 12-day Jain Paryushan festival in the vicinity of Jains. Jahangir, out of respect for Jain subjects, used to abstain from non-vegetarian food on these days.
The ruling elite of all religions oppressed peasants, looted and sometimes, for purely political reasons, destroyed religious places. But there was no state policy to promote hatred and hostility between Hindus and ordinary Muslims. Bhagwat is right. The British created this hostility. If the RSS is interested in true nation-building, it must lead the battle against communitarianism and prevent today’s dispensation from power from continuing the British divide-and-rule policy.
This column first appeared in the print edition on September 25, 2021 under the title “Why Mohan Bhagwat Is Right About The Raj”. The author is Vice-Chancellor, NALSAR University of Law, Hyderabad. Opinions are personal.
Many denominations have a lot in common, teaching “compassion, love, humility, service to the poor and needy” and “a sincere respect for God and a higher power,” the executive director of the Greater Milwaukee Interfaith Conference, Pardeep Kaleka, at an online hearing. Some also âshare similar doctrines, traditions and key figures. There is nowhere where this is clearer than when we look at the religions Judaism, Christianity and Islam. Followers of these three religions are also called âpeople of the bookâ, he added, âbecause they share a common heritage and a belief in the same Godâ.
Kaleka made the remarks by presenting the second of four programs held at Marquette University this academic year that brings together humanities experts, religious leaders and community members to explore transformative teachings and practices within the Islam and Christianity.
Thursday’s discussion, Bridges or barriers? Figures shared in Islamic and Christian traditions, considered to be key common figures between Islam and Christianity: Hajar / Hagar, Miriam / Mary, Ibrahim / Abrahim and Isa / Jesus.
Panel members were Janan Najeeb, Founder and President of the Milwaukee Muslim Women‘s Coalition; Rhonda Hill, director and co-founder of Race and Faith; Kaitlyn Daly, a PhD from Duke University. student and co-editor of Interfaith engagement in Milwaukee; Irfan A. Omar, Associate Professor of Islamic and Interfaith Studies at MU, and author and editor of numerous academic books on Islam and interfaith engagement; Andrew Kim, director of the Center for the Advancement of the Humanities at MU and Associate Professor of Theology at MU and author of several research papers on the theology of addiction and recovery, the ethics of virtue, and the theory of just war; Sameer Ali, an Imam from the Shia Muslim community of Milwaukee, a Muslim chaplain from MU and a palliative care chaplain. Kaleka served as moderator.
Learn from shared religious figures
The topic âbridges or barriersâ used in Thursday’s discussion is based on an investigative framework used by Dr. Rita George Tvrtkovic, a professor at Benedictine University in Lisle, Illinois, who was recently appointed by Pope Francis as consultant for the Pontifical Council for Interreligious Dialogue. In his book, Christians, Muslims and Mary: a story (2018), “She compares Christian and Muslim views on Mary at different times and in different places,” said Dr Irfan Omar. “We thought that would be a good way to look at the other numbers we’re looking at.” (Tvrtkovic participated in August in an interreligious dialogue about Mary (Miriam) with a Muslim scholar.)
Two people, a Muslim and a Christian, discussed Hajar, Miriam and Ibrahim. Then the whole panel chatted about Isa.
Hajar / Hagar: a lesson in free will and faith
Dr Irfan Omar explained that although Hajar lived long before the time of the Prophet Muhammad, she is considered an important spiritual figure in Islamic tradition. The hadith recounting his experience of being taken by Ibrahim with their infant son Ismail to Mecca and left there is a story remembered by Muslims around the world. His account of his response to this situation is a âteaching storyâ that shows his âagency and faith,â he said. It is commemorated each year by every Muslim who goes to the annual pilgrimage to Mecca, the Haj.
Quoting a translation by Father Thomas Michel, a Jesuit scholar of Islam, of the hadith of Hajar’s struggles, Omar continued: âAt that time, there was no one in Mecca, and there was no no more water. Ibrahim made Hajar sit down and he started to walk away.
Hajar asked, â’Ibrahim, where are you going, leaving us in this valley with nothing?’ â¦ Then she asked him: “Has God commanded you to do this?
âWhen Ibrahim replied, ‘Yes,’ Hajar said, ‘Then God will not neglect us.'”
Hajar had faith in God to take care of them and she also had free will, climbing the hills around them, hoping to find a passing caravan to give them water. His actions are imitated by the pilgrims to Mecca, who ascend and descend the hills seven times as part of their Haj. The angel Gabrielle comes and stamps her foot, then water gushes out, saving them.
“So what’s the moral of this story?” Omar asks. When Hajar learned that Ibrahim was acting in obedience to God, she responded with faith and trusted in divine wisdom, he said. “She didn’t just pray for a miracle and sit in one place … She animated her faith with action … to preserve life.”
She acted with humility, piety, free will and criticism, âhe said. âHis questioning of Ibrahim was not a simple question. It was a criticism. Omar said he believed Hajar’s story deserved more prominence.
Kaitlyn Daly said the lesson from Hagar’s story in Genesis chapters 16-20 is that God sees us. He is the God who sees the oppressed. Quoting Presbyterian Minister Jacqui Lewis, she said: God sees the homeless, the degraded, the dying women. Accordingly, the love of God calls us to expand our own understanding of the in-group and the exo-group and to consider concerns of social justice.
Miriam / Mary: a central figure in both faiths
âEvery Muslim learns from an early age to revere and love Mary and her son Jesus, and to believe in the miraculous virgin birth,â said Janan Najeeb. She noted that Mary is the only woman mentioned by name in the Quran and that her name is mentioned 34 times.
âMary is venerated not only as the mother of Jesus, but as a full light. She is recognized as a “Muslim” with a lowercase “m,” meaning “one who submits her whole life to the will of God,” Najeeb explained.
Explaining the Catholic perspective, Dr Andrew Kim said Mary was also conceived as Jesus “without original sin” and “called to a purpose deep in the divine plan.
âOne of the main teachings that Mary brings to those who suffer is the feeling of being divinely loved,â Kim said, quoting Luke chapter 1, verses 46-55.
Ibrahim / Abraham: A link
Rhonda Hill said that Abraham’s âradical yesâ to God when he was called to leave Hagar and Ishmael and sacrifice his son Issac impressed her. But she was even more moved by God’s âradical yesâ to us, she said.
She discussed the concept of being “saved by grace.” You cannot do enough good works to be accepted. We are accepted by the grace of God, âshe said. Abraham was able to enter into a covenant with God, “not because he did everything right, but because of God’s radical yes to establish a relationship with us.”
Chaplin Sameer Ali highlighted the âsacred landâ and âsacred spaceâ of Ibrahim’s story. âGod gave us a common space to talk about the rights of all human beings.
“The end result should be an honor to what our fellow human beings believe and to build bridges to accept each other.”
Isa / Jesus: Barrier or Bridge
âJesus takes the cake when it comes to the popularity of all of these people that we are discussing,â Omar said. âWe need a separate program to discuss Jesus,â he joked.
And, indeed, an hour of stimulating and engaging discussion of the other figures was followed by 45 minutes of discussion of Isa (Jesus). Many points of agreement and disagreement emerged. All agree that there is a lot to learn and that sharing each other’s understanding is enriched.
About the series
Inspired by the original Islamic-Christian dialogues Held in Milwaukee over four decades ago, an interdisciplinary team from Marquette University won a grant from the Wisconsin Humanities Council to bring together humanities experts, religious leaders and community members to continue interfaith conversations in four programs hosted at MU. Each aims to deepen the community’s understanding of how to examine and use faith and knowledge to promote the common good.
âBy exploring lessons learned from the group’s historic role, our conversations will reflect on new models of engagement between community and interfaith groups that pursue religious and social engagements during and after COVID 19,â Kim explained. “This project examines how the challenges faced by communities linked to the pandemic have been addressed by interfaith partners and aims to deepen understanding of how communities can promote non-violence, peacemaking, forgiveness and justice.
Future topics and tentative dates:
Hear stories of hope and resilience from activists and community leaders – Thursday 11/18/2021
Interfaith as Interdisciplinary: Reflections on Pedagogy – Thursday 02/24/2022
Since September 11, I have given over 120 public lectures on Islam to help our local community understand the second largest religion in the world. While I prefer to share the stories of the billions of everyday Muslims who care for their families and communities every day, motivated by their true love for the Creator, the audience’s questions tend to understandably focus on the tiny minority of Islamic extremists whose murderous ways light up our televisions at night. When we see images of Taliban capture Afghanistan or ISIS targeting civilians, it’s easy to get swayed by the idea that there is something fundamentally wrong with modern Islam itself.
Let us remember, however, that the resurgence of Islamic extremism has more to do with political and sociological forces than with spiritual ones. After studying the rise of religious extremism, I have come to the conclusion that extremism occurs more often in response to perceptions of abandonment, disrespect and abuse in places of instability than a sudden rediscovery of piety. The reality is that the infamous rulers of Islamic lands are harnessing the power of resentment in a population, masking their rhetoric in godly sounding language that distorts Islam and demands a mandate from God to mend their shattered world. The most recent events in Afghanistan reveal this trend and should provide a warning for the future.
The three main Islamic extremist groups in Afghanistan have different origins, but all come from times in Afghan history when chaos and injustice reigned.
Al-Qaeda’s roots It was in the 1980s when the foreign fighters known as the Mujahedin who had gathered to expel the occupying Soviet Union began to experience significant successes due in large part to training, weapons and support. American financial. However, when the Soviets began their withdrawal, American support for Afghanistan also waned, as it was no longer a central Cold War front. As American support subsided, a wealthy Saudi fighter, Osama bin Laden, turned his anger on America, spreading a message that America never really cared about Afghanistan but only wanted to exploit innocent Muslims so Americans don’t have to die fighting the Soviets. During a retreat to a place they called “The Base” or Al-Qaeda in Arabic, they hatched a plan to punish America both for abandoning Afghanistan and for exploiting the Muslim world in the goal of becoming the world’s only superpower. The result was the September 11 attacks and dozens of other attacks on American interests around the world.
The The roots of the Taliban are in the mid-1990s, when Afghanistan predictably fell into civil war after the Soviet-backed government collapsed in 1992. The Pakistani government saw an opportunity to stabilize its neighboring country by supporting a faction in the civil war, which shared tribal affinities with the northern Pakistanis. After field-testing various names, “taliban”, meaning simply “students”, was chosen as the name for the new movement that could restore peace, fight corruption and bring Afghanistan back to traditional values.
After years of tribal warfare, countless atrocities on all sides, and a long history of political instability, many Afghans hailed the prospect of stability under the Taliban – only to regret it later when such promises were made. accompanied by brutal and backward social restrictions employed by the Taliban retain power. To bolster domestic support, the Taliban government blamed the lack of financial support from the international community on their failed state.
After being ousted by America in 2002 following the invasion of Afghanistan, the Taliban reappeared as the most viable alternative to the corrupt US-backed Afghan government and the new force of foreign occupation, the US military. The Taliban’s plan was to outlive America and bring anti-imperialist sentiment back to power. No longer just students from the Pakistani border region, the Taliban have become an umbrella organization to carry on the long tradition of forcing foreign occupiers out of Afghanistan. Now they are in desperate need of international support if they are to succeed in stabilizing Afghanistan, but as Al Qaeda focuses on America, the Taliban’s interests lie only within borders. from Afghanistan.
A third group, ISIS, was born in the mid-2000s when an al-Qaeda splinter group in Iraq and Syria began to question the effectiveness of the group’s master plan. Their aim was also to counter US imperialism in Iraq, but unlike Al Qaeda, they also targeted moderate Muslims, who they said allowed imperialism and hindered the creation of a united Islamic state. . Their initial success was due to instability, corruption and chaos in the Middle East after the United States began to withdraw its troops from Iraq. Likewise, ISIS’s affiliate in Afghanistan, ISIS-k, devotes as much energy to attacking the Taliban and al-Qaeda as it does to attacking interests aligned with the Americans.
Each of these groups – Al Qaeda, the Taliban and ISIS-K – were born out of political instability and chaos in their countries of origin. The failed and broken states from which these groups came were not only the product of US imperialism, but the effects of a long history of political corruption and treacherous tribal alliances. Nonetheless, the dominant rhetoric in Afghanistan will blame America for its shattered state and the conditions that lead to religious extremism – widespread perceptions of abandonment, disrespect and mistreatment mixed with political and social instability – will go probably fester.
The Taliban, Al-Qaeda and ISIS-K will all use traditional religious language to defend their cause and try to convince the population to their side. They will frame their promises in competing divine mandates, each opposing in different ways the narrative America has been carrying for nearly two decades. In doing so, they abuse their Islamic religion to achieve their political goals. In their quest for power, the actions of these groups defile the good deeds and humble piety of countless Muslims around the world who know the God of Peace from which Islam takes its name.
The pattern is predictable and sad, but it also means that despite our recent military withdrawal, we may never be able to fully leave Afghanistan. But in this uncertain phase of our involvement in Afghanistan, I hope everyday Americans will come to see that the alarming and murderous voices on the news do not represent the beautiful genuine ideals inherent in the religion they claim. We must remember that the religion of Islam and Islamic extremism are not synonymous. Let us not let the impiety of some define the character of the whole. I hope we can at least learn this lesson from nearly two decades in Afghanistan.
Contributing columnist Stephen Lloyd-Moffett is a professor of religious studies at Cal Poly, San Luis Obispo.
Minister of State (MoS) for Parliamentary Affairs Ali Muhammad Khan said on Friday that Prime Minister Imran Khan strives to settle all mass issues as a priority.
ISLAMABAD, (UrduPoint / Pakistan Point News – September 24, 2021): Minister of State (MoS) for Parliamentary Affairs Ali Muhammad Khan on Friday said Prime Minister Imran Khan was working to settle all mass issues by priority.
Speaking to a private news channel, he said Pakistan Tehreek-e-Insaf (PTI) served the masses independently and fought hard against corrupt elements in society.
He criticized all political parties for engaging in power politics in the past, instead of paying attention to serving the masses.
The Defense Ministry said the PTI government is committed to reform across all sectors, adding that while it was a very difficult thing to do, it was the government of the day to take credit for it. have taken action against all types of mafia at the same time.
It was imperative to eliminate the outdated system for the welfare of the public, he said and added that the health card was a game-changer in the sector, which helped the poor to obtain medical treatment on behalf of the government.
Ali Muhammad criticized political leaders for using unparliamentary language at public rallies.
Twenty faculty members from the University of Miami will participate in a one-year scholarship designed to amplify the voices of women and other thought leaders who are underrepresented in public discourse.
One teaches religion, specializing in Islamic studies. Another is an acclaimed flute soloist and an advocate for diversity initiatives in classical music. A third is a medical lawyer who oversees a forensic clinic for veterans.
Coming from seven University of Miami schools, they are among 20 diverse and accomplished thought leaders selected for the one-year Public Voices Fellowship, a national initiative of the OpEd Project that aims to broaden the range of voices. and the quality of ideas that shape important contemporary projects. conversations.
âPublic Voices equips faculty with the skills to leverage their expertise and experience in advocacy,â said Erin Kobetz, vice-president of research and fellowships, whose office sponsors fellowships with the Miami Clinical and Translational Science Institute. âThis is an important opportunity for those of us who see our scholarship as a vehicle for social justice and who seek to raise our voice and reach a diverse audience. ”
During the one-year fellowship, which includes four interactive seminars, one-on-one coaching with top journalists and monthly interviews with media insiders, fellows explore how to build credibility, how ideas spread over time. and why people change their mind. But the end goal of Public Voices is to encourage fellows to contribute their ideas to influential forums, and it has a strong track record in this regard.
Despite the COVID-19 pandemic, the inaugural cohort of 24 fellows selected in 2019 published more than 40 editorials in various leading publications. Among them: The Washington Post, US News & World Report, Scientific American, Ms. magazine, Chicago Tribune, The Hill, Slate and Psychology Today. Their articles and opinion pieces have also led to requests for interviews, quotes from experts, invitations to speak at conferences and new research opportunities.
âIt was truly a life-changing experience,â said Dr. Ana Palacio, professor at the Miller School of Medicine whose comments linking COVID-19 and myalgic encephalomyelitis / chronic fatigue syndrome led to a partnership with a renowned expert on the disorder and a grant of $ 1.2 million. “Not only because I learned to value my thoughts, but because I gained the confidence to share them.”
The 2021 cohort of Public Voices Fellows, which includes 17 women and three men, will have similar opportunities. Here they are:
Sharon Andrade-Bucknor, an assistant professor of clinical medicine at the Miller School of Medicine, specializes in echocardiography and directs the Cardiac Rehabilitation Center at UHealth Towers.
Shweta Anjan, professor of clinical medicine at the Miller School, focuses on infectious diseases of transplants.
Marisol Capellan, lecturer at Miami Herbert Business School and certified executive coach, works with women’s empowerment.
Panagiota V. Caralis, a lawyer and professor of medicine at Miller School, runs a veterans medical and legal clinic and cares for survivors of human trafficking.
Donna Coker, Professor in the Faculty of Law, is a nationally recognized expert in the law and policy of intimate partner violence.
Charlton copeland, a law professor at the School of Law, explores the relationship between race and American political institutions and structures.
Juan Pablo de Rivero Vaccari, an associate research professor in the Department of Neurological Surgery and the Miami Project to Cure Paralysis, studies the innate immune system response to spinal cord and brain injury, stroke, and Alzheimer’s disease.
Heather diack, an associate professor of art history at the College of Arts and Sciences, has many interests that include the history and theory of photography.
Lunthita Duthely, an assistant research professor at the Miller School, has a research background that includes precancerous conditions in Hispanic, African American and Caribbean women living with HIV.
Katlein Franca, a clinical assistant professor of dermatology and skin surgery and psychiatry and behavioral sciences at the Miller School, specializes in psychoneurocutaneous medicine, which focuses on the interaction between the mind, the nervous system and the skin.
Jennifer grim, acclaimed flute soloist and associate professor at the Frost School of Music, is a strong advocate for diversity initiatives in classical music.
Nebil hussein, assistant professor of religious studies in the College of Arts and Sciences, focuses on Islamic studies, including the development of Islamic theology and historiography.
Neva Kirk Sanchez, Associate Professor and Chair of the Department of Physiotherapy at the Miller School, studies the role of physical activity in the management and prevention of chronic disease.
Christina lane, professor in the Department of Cinematographic Arts at the School of Communication, teaches film history, directors, cultural studies and gender representation.
Catherine nowotny, an assistant professor of sociology at the College of Arts and Sciences, explores how mass incarceration contributes to health inequalities.
Asha Pilai, associate professor of pediatrics and microbiology and immunology at the Miller School, studies immunotherapies against cancer, infectious disease, and autoimmunity.
Carmen Presti, Assistant Clinical Professor in the School of Nursing and Health Studies, is an acute care nurse practitioner in the Cardiothoracic and Surgical Intensive Care Unit at Jackson Memorial Hospital.
Kristin rojas, assistant professor of surgical oncology at the Sylvester Comprehensive Cancer Center and the DeWitt Daughtry Family Department of Surgery, has specialties that include breast cancer and post-cancer sexual health.
Shirin Shafazand, professor of clinical medicine in the division of pulmonary medicine and critical care at the Miller School, specializes in sleep medicine and lung disease.
SALT LAKE CITY (ABC4) – Pew Research estimates that there are between three and four million Muslim Americans living in the United States. These are our neighbors, friends, family, colleagues, classmates, and more. Yet Islam is still one of the most misunderstood religions. Following devastating events such as 9/11, identity navigation has become difficult for young American Muslims who have seen their religion portrayed antagonistically in the media and in society.
Some explained that they would hide their backgrounds from their peers at school, work and in their community to minimize the risk of discrimination, hatred and harassment. Others said they would refrain from engaging in religious practices, such as fasting during Ramadan or wearing clothing or accessories in public identifying them as Muslims to avoid flippant comments, such as being treated as a “terrorist”.
These types of experiences can be isolated and confrontational for young American Muslims, who navigate alone and struggle to internalize that they are victims of prejudice. It can be even more intense for those who live in a community where there are not many other people who practice the same religion.
Satin Tashnizi, Executive Director and Co-Founder of Project Emerald and Ali-Abbas Sial, Ambassador of Project Emerald and Lead Organizer of the Muslim Youth Conference joined ABC4’s Rosie Nguyen on the CW30 News at 7 p.m. They explored some of the challenges faced by American Muslims, especially in their youth as they explore, navigate and embrace their identities and explain what their organization is doing to help them.
Tashnizi and Sial shared what constitutes their own individual identity, how âExploring Muslim Identityâ has become one of the five goals of their organization, what identity means to them and why it is so important, what are the events that shaped their identity, whether parts of their identity are determined by themselves or by society, how identity browsing impacted their experience at Emerald Project and what they would like to know about their identity when they grow up.
Emerald Project will host Utah’s first annual Muslim Youth Conference to help attendees explore, internalize, and share these experiences. It will take place on March 29, 2022 from 8 a.m. to 4 p.m. at the University of Utah. The event is open to American Muslim high school and college students. Registration is free and interested participants can register here.
To watch the full IN FOCUS discussion with Tashnizi and Sial, click on the video at the top of the article.
Watch IN FOCUS chats with ABC4’s Rosie Nguyen on weeknights on CW30 News at 7 p.m..
Rosie Nguyen is an award-winning reporter who joined the ABC4 News team as a reporter in January 2018. In September 2020, she embarked on a new journey as a presenter of CW30 News at 7pm. Although no longer in the field, she pursues her passion for social justice and community issues through the nightly âIn Focusâ discussions.
A one-day training workshop on Value Chain Addition of Fish and Fishery Products was held at Muhammad Nawaz Sharif University of Agriculture (MNSUA).
MULTAN, (UrduPoint / Pakistan Point News – September 24, 2021): A one-day training workshop on Value Chain Addition of Fish and Fishery Products was held at Muhammad University of Agriculture Nawaz Sharif (MNSUA).
It aimed to promote fish farming in addition to sensitizing farmers to the incentives offered by this company.
The Fisheries Department in collaboration with SMEDA organized the workshop attended by representatives of the Punjab Fisheries Department and private companies.
Speaking on the occasion, Assistant Professor of Fisheries Department Dr Naheed Bano told participants that modern trends should be followed with climate change for fish farming.
A small investment can bring more profit to farmers if they implement new trends in agriculture, she said.
Director of the Incubation Center, Dr Mubashir Mehdi highlighted the importance of research and modern trends in the business.
Many progressive fish farmers and peasants were present.
In 1975, more than a century after opening its doors to the public, the Metropolitan Museum of Art established the Department of Islamic Arts to give viewers a comprehensive understanding of Muslim culture and history. In 2003, the gallery was temporarily closed, thanks to renovations to the Greek and Roman exhibition halls on the lower level, and when the expanded Islamic wing reopened eight years later in 2011, visitors were entitled to to 15 galleries featuring historical works of art from all over Islam. world, including, but not limited to, Turkey, Iran, Morocco, Central Asia and South Asia. Comprising both sacred and secular objects, the new collection has revealed a splendid array of artifacts such as Islamic manuscripts, glass objects, rare carpets and intricate miniatures, in the hope of conveying another facet of the Muslims to fight the militant perspective associated with Islam in a post 9/11 America.
Celebrating 10 years of the reinvented Islamic wing this year, the Met announced The Heritage project fostering relationships between artisans around the world who respect Islamic historical techniques and design philosophies through a special selection of products. Led by renowned textile designer Madeline Weinrib, the collection will include home decor products, accessories, scarves, ornaments and frames from a wide range of brands from Indonesia, Japan, Great Britain, Russia. and more. One of India’s leading design houses, Good Earth, is also part of this glittering ensemble. Over the years, Good Earth has become the go-to destination for interior enthusiasts looking to brighten up their homes, and with the launch of its clothing brands, Sustain (2009) and Flow (2021), it has solidified its label position that celebrates Indian textiles and crafts through timeless design.
CAPE TOWN – If you’re still wondering what to do on Heritage Day and the long weekend, how about taking your family to the Castle of Good Hope.
To celebrate Heritage and Tourism Month this year, the Castle of Good Hope has partnered with the Congress of Traditional Chiefs of South Africa (WC), Cape Muslim & Slave Heritage Museum, Treasure Magazine, the South African Academy for Young Leaders and the Camissa Museum to commemorate and celebrate South African heritage in an inclusive, reconciliatory and respectful manner.
Castle Control Board CEO Calvyn Gilfellan said South Africans have been through an eventful 18 months and the pandemic has caused some of the worst pain, suffering and disruption in human memory in recent times.
He said the pandemic has united and divided citizens, so this year the focus is on healing, nation building and inclusion.
The Castle of Good Hope will organize a series of exciting events.
The theme for this year’s Heritage Day is âThe Year of Charlotte Maxeke: Celebrating the Intangible Cultural Heritage of SAâ.
Visitors can expect free guided tours through the 10 different castle exhibits currently on display, Khoi, Sotho, San and Nguni cultural shows. A storytelling and life story session, a yoga session for the well-being of women on the lawns, a cultural talent show organized by a local radio station.
Musical performances will be conducted by the Pennsylvanians Minstrels, a theatrical performance as well as Dutch liedjies by the Cape Malay CHoir Board.
âPeople are disoriented, confused and uncertain as a result of world events. By focusing on their origin – their heritage, their culture – they would be better equipped to face present and future challenges. We want to give them something that gives them hope and strength, âsaid Igshaan Higgins of the Cape Muslim & Slave Heritage Museum.
Doors open at 9 a.m. and the heritage program begins at 10 p.m.
Members of the public should note that entry to the castle on September 24 and 25 is free.
Saudi and Emirati efforts to define “moderate” Islam as socially more liberal while being subject to an autocratic ruler are as much an effort to ensure the regime’s survival and bolster aspirations to rule the Muslim world as it is an attempt to push back. the challenges rooted in the diverse currents of religious ultra-conservatism.
Saudi and Emirati efforts to achieve religious soft power have much in common even though the kingdom and the United Arab Emirates base their respective campaigns on historically different forms of Islam. The two Gulf States are, moreover, rivals in the battle for the soul of Islam, a struggle to define which aspect (s) will dominate the faith in the 21st century.st century.
The battle takes on increased significance as rivals in the Middle East attempt to reduce regional tensions by managing their differences and conflicts rather than resolving them. Efforts place more emphasis on soft power rivalry rather than the hard power confrontation often involving proxies.
Saudi Arabia and the United Arab Emirates have been propagating “moderate” Islam on the back of major social reforms in recent years that preach absolute obedience to the sovereign and relegate the clergy to the status of the sovereign’s cleric.
The reforms include lifting Saudi Arabia’s driving ban for women, improving professional and personal opportunities for women, limiting the powers of the religious police, and introducing Western-style entertainment.
Last November, the UAE allowed unmarried couples to cohabit, eased alcohol restrictions and criminalized “honor killings,” a widely criticized and religiously conditioned tribal custom that allows one parent to have sex. male killing a woman accused of dishonoring her family.
Saudi Arabia and the United Arab Emirates compete in the Muslim world with Turkish and Iranian Islamist currents mixed with nationalism.
The Gulf states’ moderation of religious practices rather than Muslim theology and jurisprudence is also challenged by some currents of Wahhabism, the ultra-conservative interpretation of Islam on the basis of which Saudi Arabia was founded. founded.
âWahhabism has refracted into three major groups since the early 1990s: a left that has developed a discourse on civil rights, a center occupying official state positions (nicknamed ‘ulama al-sultan’ or religious leader) who put up some resistance to the relaxation of their powers in the social, legal and media spheres, and to a Wahhabi right sympathetic to the jihadist discourse of al-Qaeda and its focus on foreign policy issues Said academic Andrew Hammond.
While Turkey and Iran pose a geopolitical danger, the autocratic monarchical regime is more fundamentally threatened by the religious challenge posed by what Mr. Hammond calls the Wahhabi left and the Wahhabi right as well as the Indonesian Nahdlatul Ulama, the only non-state actor in the battle. for the soul of Islam, which advocates and practices the reform of Islamic jurisprudence and unconditionally endorses the Universal Declaration of Human Rights.
Arrests in recent years of Saudi academics and preachers such as Safar al-Hawali, Salman al-Awda, Sulayman al-Duwaish, Ibrahim al-Sakran and Hasan al-Maliki suggest so.
Implicitly distinguishing with Nahdlatul Ulama, Mr. Hammond argues that Saudi Crown Prince Mohammed bin Salman’s reforms amount to “defying Wahhabism and not dethroning it”.
The crown prince, since coming to power, has drastically reduced the investment of tens of billions of dollars in spreading religious ultra-conservatism around the world, most effectively in Pakistan and Afghanistan. He also sought to balance Wahhabism with Saudi ultra-nationalism and to eliminate the social rough edges of the austere interpretation of the realm of faith. His enslavement of the clergy and the incarceration of adherents of the Wahhabi left and far right ended a 73-year power-sharing agreement between the ruling Al-Saud family and the clergy.
The left entertained concepts of a constitutional rather than absolute monarchy, called for political liberalization and civil rights, and in some cases endorsed the popular Arab uprisings of 2011 that toppled four Arab autocrats.
The Wahhabi left could be joined in challenging conservative Gulf monarchies and, simultaneously, be challenged by Nahdlatul Ulama once the group expands its activities to target the grassroots of the Muslim world beyond Indonesia, the predominantly Muslim country. the most populous in the world as well as its main democracy. . In his first outreach campaign elsewhere, Nahdlatul Ulama is expected to launch an Arabic-language website before the end of the year that would target the Arab world.
Nahdlatul Ulama’s concept of a humanitarian Islam that embraces the principles of tolerance, pluralism, gender equality, secularism and human rights as defined in the Universal Declaration goes considerably further than the proposals put forward. by Mr. Hammond’s Wahhabi left, perhaps best described as more liberal than an ideological left of a fundamentally ultra-conservative movement.
The Indonesian group’s concept of Islam also contrasts sharply with the Saudi and Emirati notion of autocratic religious moderation which involves no theological or jurisprudential reform but uses “the ruler’s clergy” to religiously legitimize the repressive rule under which the protests, political parties and government petitions are banned and thought is monitored.
“The state strengthened the Wahhabi center by neutralizing the Wahhabi left and right, each of which represented a threat to the authority and legitimacy of the state … As for the civil rights innovations of the Wahhabi left illustrated by al-Awda, it is precisely this speech that the state wants to close, âsaid Mr. Hammond, referring to the imprisoned cleric.
The record of supporters of autocratic religious moderation is mixed at best. While the United Arab Emirates have created a globally tolerant society on the religious level, neither Saudi Arabia nor Egypt, which do not have the means to wage a battle of soft power in the Muslim world but seek to project themselves as a champion of religious tolerance, can make a similar claim.
Prince Mohammed met with Jewish and evangelical leaders. Mohammed al-Issa, the leader of the Muslim World League, long a major vehicle for promoting Saudi religious ultra-conservatism, doesn’t miss an opportunity these days to express his solidarity with other faith groups. Yet non-Muslims remain prohibited in the kingdom from praying publicly or building their own places of worship.
In Egypt, 27-year-old student Patrick George Zaki has been in prison since February 2020, accused of spreading false news and rumors for publishing an article documenting incidents of discrimination against Egypt’s Coptic Christian minority.
Mr Zaki was arrested a year after Ahmed el-Tayeb, the grand imam of Al Azhar, the Egyptian citadel of Islamic learning, signed a Declaration of Human Fraternity for World Peace and Living Together with the Pope Francis during the two men’s visit to the United Arab Emirates. The declaration advocates religious freedom and pluralism.
In contrast, Nahdlatul Ulama general secretary Yahya Staquf recently told Riyanto’s story in a September 11 speech at Regent University, a bulwark of anti-Muslim American evangelical sentiment founded by televangelist Pat Robertson. A member of Nahdlatul Ulama’s militia, Riyanto died guarding a church in Java on Christmas Eve when a bomb exploded in his arms as he was removing it from a bench.
âFor us at Nahdlatul Ulama, Riyanto is a martyr, and we honor his memory every Christmas Eve alongside millions of our Indonesian Christian brothers and sisters,â said Mr. Staquf.
A limited edition of the only complete set of casts of Muhammad Ali’s hand has been transformed into a contemporary work of art, titled âStrength and Resistanceâ, to benefit UNICEF and the Muhammad Ali Center.
In 1998, Muhammad Ali commissioned artist Elliott Arkin to produce a set of casts of his iconic and legendary hands. The resulting plaster originals are the only complete three-dimensional replica and the only historical record of Ali’s monumental hands that exist. Arkin was familiar to the champion of his earlier designs for Ali’s nonprofit initiative, the World HeALIng Project promoting peace and understanding.
In 2020, Arkin was asked to revisit the life casts, rework them, and turn them into a very limited edition sculpture for fundraising purposes. As a contemporary work of art reflecting our times, while honoring the iconic life of Muhammad Ali as an athlete known as the greatest of all time and activist who defended human rights around the world , Arkin created a bronze and marble sculpture aptly titled âStrength & Resistance.â According to the project’s website: âThe artwork’s subtle yet powerful design of intertwined and graceful forms fully showcases the unique combination of beauty, strength, intelligence and character of Ali.
Also included on the Strength and Resistance website is the essay titled “The Greatest” by Robert Storr, former senior curator in the Department of Painting and Sculpture at the Museum of Modern Art in New York and an officer in the French Ministry of Culture. Storr writes: âFrom the Renaissance on, sculptors were called upon to make well-proportioned ‘life casts’ of remarkable and / or exceptional people, just as Elliott Arkin was asked to make molds directly from the boxer’s hands. the most extraordinary of the modern era. times. Their goal was to bring together the best parts of the most beautiful men and women of their age and shape an ideal compositeâ¦ These are my memories and my reasons for respecting Muhammad Ali. Others will have theirs. These fists are not a sanctuary or an altar to his prophetic life – such idolatry had no place in his own religious observances – but they will focus anyone looking at them on the firmly grounded human being but in all other respects, without hindrance and superlative of which they are emblematic.
The Fundraiser – A limited edition of just 20 bronze sculptures is sold with 100% of the net proceeds donated to UNICEF and the Muhammad Ali Center. Each hand / sculpture set is from earlier bronze casts from 1998 produced from the one-of-a-kind plaster original and includes the signatures of Elliott Arkin and Muhammad Ali plus, unique edition number # / 20
A famous Hadith from the Prophet of Islam states that “the acquisition of knowledge is compulsory for all Muslims” and this indicates that there is no preference based on gender for access to education in the Islam. However, there is a growing misconception among people of other faiths that Islam prevents Muslim girls from getting an education. There are two authentic sources of Islamic scriptures: the Holy Quran and the Hadith to position girls’ education within the framework of Islam and both do not prevent girls from obtaining an education. The reasons for the projection of distorted images of Islam on women’s education can easily be seen as they have been misinterpreted on different levels. Islam is a religion of peace, justice and equality.
However, there appears to be a growing distorted picture of Islam around the world. Among many other issues, Islam is seen as a religion in which women are deprived of many basic rights including education due to the low literacy rate of girls persisting in Muslim societies, but all of this is unfounded. The first verses of the Quran begin with the word âIqraâ which means âto readâ.
In chapter 39, the Qur’an says, “Are those who know equal to those who do not know?” (Verse 9). Analysis of the verses reveals that Allah commands the responsibility of acquiring knowledge on human beings regardless of their sex, age or race. Moreover, Allah says in the Quran: “And Allah brought you out of the wombs of your mothers while you know nothing. And He gave you hearing, sight and heart so that you would give thanks (to Allah) â(An-Nahla, 78).
The keyword link (know nothing and thank you) in the two sentences above is a clear indication of knowledge exploration and research. We can notice that there is no indication of preferred sex in the verse to educate but it indicates that everyone has the right to education. Likewise, the Prophet of Islam also emphasized the importance of seeking knowledge on various occasions. For example, the prophet said: âThe pursuit of knowledge is obligatory for every Muslimâ¦â (Sahih al-Jami ‘, 3914). Another Hadith, which is not authentic but highly mentioned in Islamic discourses, commands âto seek knowledge from the cradle to the graveâ (Mutlaq Ahl al-Hadeeth). This therefore excludes the duration of a knowledge search period. âSeeking knowledge even if it is as far as Chinaâ is equally famous and important.
Seeking and giving an Islamic education to a girl is compulsory, but there is a perception gap between the students of the madrasa who mainly focus on Islamic education and the students who follow the education in general schools. This gap is particularly visible in the context of girls taking Aalima courses (Islamic jurisprudence course) and Fazila courses (Islamic theology course). Although there is a good future for these students in Islamic education, yet these students are compared to the students who get an education in schools and even looked down upon. This fact largely becomes an obstacle in their path as they may not be in competition with other students and yet they face enormous difficulties in pursuing their religious studies.
There is no doubt that women maintain their homes in the best possible way and contribute to a household in more than one way, but they have remained largely dependent on men and education is one of those things that will surely change. this trend once and forever. Thus, to eradicate the mess, certain measures must be taken by the owners or the management of institutions for girls. the curriculum should be designed in such a way that with Islamic education they have a good grip on other subjects, as this will ensure that a girl who passes out from a madrasa can also become a doctor in addition to to be an Aalima and a Fazila. Girls coming out of such madrassas should undoubtedly become teachers, engineers, lawyers, teachers, etc. The inclusion of girls in the madrasa school system has the potential to bring about a major social transformation with direct implications for several of the Millennium Development Goals: child health, maternal health and gender equality and financial balance.
However, a common criticism of state-led modernization efforts, imposed by both parties, i.e. advocates and detractors, is the lack of attention in policymaking to processes that would result in the modernization of madrasas in practice. The government is also responsible for modernizing the teaching of madrasas. As in June 2014, following the announcement of the budget allocation of 100 crore rupees for the modernization of the madrasa, the rector of the Deoband school publicly stated that there was little clarity on “what the government wants to do ‘under moderation programs. Academics who support the modernization of madrasahs have expressed similar concerns, arguing that one of the biggest gaps in current policy is the lack of knowledge of the processes that would operationalize the modernization. For example, how will the inclusion of secular study programs in so-called modernized madrasas be achieved in terms of the real time allocated to teaching the different subjects? ensure the training and competence of teachers teaching school subjects in madrasas; the integration of the differences between religious knowledge and the “modern” knowledge of subjects into a unified whole in madrasas and so on?
So, finally, we can say that Islam does not prohibit girls from receiving an education, on the contrary, it insists on education. However, the faulty education system of the madrasa and the deteriorating condition of the madrasa students is a growing concern that must be addressed immediately.
Ishfaq Khaliq is a senior engineer and Insha Jan is a student in Islamic education.
The Secretary General of the Anglican Communion, Archbishop Josiah Idowu-Fearon, has announced that he will step down at the end of August 2022.
The 73-year-old, who was previously Archbishop of Kaduna in northern Nigeria, was appointed for a seven-year term in 2015. He said: âWhen I was appointed to this post, I says that,my prayer to God is very simple, that I may be a builder of bridges; to create the culture of respect for differences, a culture of accepting people as human beings and loving them for who they are in Christ.
He added, âOver the past six years we have seen this prayer come true. There are still divisions within the Anglican Communion; but there is very little bitterness and resentment that existed before.
Archbishop of Canterbury Justin Welby said: âI am deeply grateful to Archbishop Josiah Idowu-Fearon for his leadership in the Anglican Communion as General Secretary of the Anglican Advisory Council.
He added: “He served us through aa deep respect both for our difference and our diversity, and with a vision of our unity in Jesus Christ. For his determination, courage and remarkable courage in pursuing this call, I praise God for the gift Josiah has been to us. “
The Archbishop of Canterbury also thanked the Secretary General for his role in the upcoming Lambeth conference, which will take place in July and August next year.
Speaking at a press conference, Bishop Idowu-Fearon,holds a master’s degree in Islamic studies and Islamic-Christian relations from the University of Birmingham,said he will work at the Kaduna Center for the Study of Christian-Muslim Relations to help improve interfaith relations in northern Nigeria.
The Archbishop said: âThe Anglicans never say the Anglican Church, we say the Anglican Communion of Churches. We have 42 different churches, so there is no way to bring everyone together. “
He added, âThere is always room in the Anglican fellowship as long as you accept Jesus Christ as your Savior. “
Pressed by the recent decision of the Anglican Church of Wales to bless same-sex marriage and the impact it would have on the international Anglican fellowship, he said: âI have heard of it and I consider it a success. decision made by a family member, but a decision that will not go well with some other family members.
He stressed that the role of the Central Office in the Anglican Church is “to be there to encourage them (the Anglican provinces) from the central office, but the real work of proclamation and mission, of fighting injustice is back to the local level â.
India’s religious makeup has remained largely stable as fertility rates have declined across all religious groups
The religious makeup of India’s population has remained largely stable since independence, with fertility rates falling across all religious groups, according to a Pew Research Center study. The fertility rate is the number of children a woman would have on average during her lifetime. There has been a significant decline in fertility rates across all religious groups, with Muslims recording the largest decline. As a result, population growth rates have also declined in all religions. The fertility rates of religious groups have, in fact, converged over time. Another recent study by Pew suggests that religious conversion had little effect on the makeup of the population.
98% said ^ that they currently identify with the same religion in which they were raised, emphasizing the minimal impact of religious conversion.
The population growth rate of Muslims fell from 32.7% in 1951-61 to 24.7% in 2001-11. During the same periods, the growth rate of the Hindu population increased from 20.7% to 16.7%.
Decreased fertility levels
The graph illustrates the sharp drop in fertility rates in religious groups. The largest decline was recorded among Muslims. In addition, the gap in fertility levels between religions has narrowed. In 1992, a Muslim woman gave birth on average to 1.1 more children than a Hindu. However, in 2015 this difference was reduced to 0.5.
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Minimal change in composition
The graph illustrates the evolution of India’s religious makeup between 1951 and 2011. There have been only modest changes in the overall religious makeup of the population over the 60-year period.
Stable even at 2050
According to Pew Research Center population projections for 2050, Hindus will account for 77% of India’s total population (a decrease of 2% from 2020) and the share of Muslims will increase by 3% to reach 18% in 2050 ).
Impact of conversion
While the fertility rate has been the main driver of the change in the composition of the population, another study from the Pew Report indicates that religious conversion had no impact on demographic change. Only 0.7% of Hindus said they were raised Hindus but identified with another religion, while 0.8% said they were not raised Hindu but now identified as Hindus. This suggests that there has been little movement inside and outside of religious groups.
^ PEW poll released June 29, 2021
Source: Religious Composition of India, Pew Research Center
Read also: Data | People in South India are much more liberal on religion and nationalism: survey
I watched the documentary on Muhammad Ali which aired on PBS and was struck by some similarities between the life of this legendary African American boxer and that of the legendary Jamaican singer-songwriter, Bob Marley.
– Both had a strong sense of purpose from the start of their lives.
– Both worked hard and were extremely disciplined.
– Both sought and found spiritual inspiration in a religion: Ali in the Nation of Islam and Marley in Rastafari.
– Both experienced considerable hostility from some of their compatriots: Ali was stripped of his title and sentenced to prison and a fine; Marley survived an assassination attempt and had to flee his country.
– They have both become international symbols, in sport and art and in the fight against oppression.
– They both got bigger than their disciplines: Ali is bigger than boxing and Marley is bigger than music.
The warrior is a symbol in virtually all cultures. The Europeans have their Hector and their Achilles, the Japanese have their samurai and the Amerindians have their braves. More recently, Americans and oppressed people around the world have had Muhammad Ali, the rebel with the quick fists and the dancing feet. Jamaicans and the oppressed everywhere have Bob Marley, the rebel on the guitar.
Even those who don’t like their sport or their music can respond to the spirit of the warrior in everyone – people who risked and suffered greatly in their fight for causes that seemed of vital importance to them and to others. .
The first time Turkey faced the deadly threat of Islamic State (IS) on its soil was in March 2014, when three foreign IS militants opened fire on a checkpoint in Nigde province, killing two members of the security forces and a civilian. . The culprits were sentenced to life imprisonment but only after a controversial trial.
Dozens of other cases against ISIS suspects have been marked by judicial quirks and what many observers see as intrusive leniency on the part of the Turkish justice system. In a country where peaceful political dissidents could languish in jail for years without conviction, many ISIS defendants have either been released or received sentence reductions under “effective remorse” provisions, as has been reported. Al-Monitor reported last month.
Yet few cases have been as striking as Jamal Abdul Rahman Alwi, who allegedly ordered burn to death of two Turkish soldiers captured by the radical group in northern Syria. A video posted by IS in December 2016 showed the couple being pulled from a cage before being tied up and set on fire. Despite the huge wave of fury on social media at the time, the Turkish government remained silent about the incident.
It turns out that Alwi, who is said to have served as an ISIS cadi – or an Islamic court judge – in northern Syria, lived as a free man and ran a bird shop in Turkey’s border province of Gaziantep, even though he had been accused of being an elder. member of ISIS and remained under investigation in connection with the macabre execution.
A September 17 report by investigative journalist Ismail Saymaz told the Turkish public how the 64-year-old Syrian was arrested in June 2020 and tried in September of the same year, but the Gaziantep court released him in March, in the awaiting trial. The court ruled that sufficient evidence had been gathered in the case and that the suspect was unable to obscure the evidence, also citing unspecified personal and family apologies from the accused.
Following public outcry, Alwi was arrested again on September 18. Had it not been for Saymaz’s report, Alwi would certainly have continued to run his store in Gaziantep and perhaps engage in other less overt activities. And the author of the report could have ended up behind bars for criticizing authorities had he not been as well-known as Saymaz, as past cases involving local journalists show.
Among the reasons given by the authorities to justify Alwi’s new arrest are statements from witnesses, including his wife, that he gave or approved the decision to burn the two soldiers to death; the seriousness of the charges he might face; and a strong suspicion that he might try to escape or hide. The move, however, appeared to be motivated more by public pressure amid the huge outrage the Saymaz report sparked on social media.
When the court released Alwi in March, judicial review measures banned him from traveling abroad, but those measures were lifted in June. In other words, Alwi had ample opportunity to leave the country legally. The fact that he remained in Gaziantep suggests that he felt safe in Turkey and that he may even have relied on the leniency of the Turkish justice system.
To return the credit to the spotlight, Turkish security forces and intelligence services have relentlessly pursued ISIS for years. The media are teeming with information about the anti-IS raids and the capture of ISIS-related suspects, many of whom are foreign nationals who fled to Turkey after ISIS’s defeat in Syria and Iraq. The annual number of such operations has reached around 1,000 in recent years.
But what happens after the suspects are brought to justice is another story. Only a small number end up behind bars, while the majority are released after questioning. And even though they are formally charged, very few remain behind bars during their trials as authorities stumble in dealing with crimes committed in Syria and Iraq. The breakdown of diplomatic relations between Ankara and Damascus and the lack of rapid cooperation with Baghdad lead to protracted investigations and prosecutions. Thus, Turkey has become a relatively safe country in the eyes of IS militants who have committed crimes in Syria or Iraq.
Another major factor is the lack of political support for ISIS-related matters. The Turkish judicial system is now largely controlled by the government. The government’s occasional statements about fighting ISIS fade away from its zeal to suppress political dissent and criticism.
In addition, an organized group of Turkish lawyers has emerged who sympathize with ISIS and similar extremist movements and launch campaigns against the judicial authorities for decisions that do not suit them. Such pressures have further discouraged the judiciary.
As the Alwi case suggests, Turkish judicial authorities appear reluctant to make bold decisions against ISIS suspects, even though Ankara has designated ISIS as a terrorist group, and often forward cases they judge too much. risky.
All of these factors ultimately result in weakness in the fight against ISIS and other violent Salafi-jihadist groups, regardless of the efforts of the security forces to track down and capture suspects. The Alwi case is a vivid example of how this could all turn into a legal freak show.
There is a famous letter from the then English king to Hisham Ibn Abdul Rahman who was the ruler of Cordoba from 788 to 796 to Al Andalus.
The King of England, in the letter, requested permission for his daughter and members of her royal court to study at the University of Cordoba – the most advanced university in the West – rivaled only with the University of Baghdad in the East under the Abbasid regime.
Cordoba was an intellectual hub in the West and a peaceful country where the king’s daughter would be safe. And the letter was signed, as historians mention: Your faithful subject, the King of England.
The most prosperous advanced Muslim domination and civilization of Muslim Spain contrasted sharply with Christian Europe as it passed through the dark ages of its history. Europeans were constantly at daggers drawn with each other and waged endless wars. They lived in the most unsanitary and pitiful conditions.
It was customary for aristocrats and ruling families from European countries to send their wards and nobles to learn modern sciences like chemistry, physics, medicine, history, geography, astronomy and philosophy in Cordoba, Tolerado and many other Muslim universities in Al Andalus.
Charles Marie Gustave Le Bon, a French social psychologist said: âIf only the Muslims had conquered Paris too. Because if they had, it would have been like Cordoba. For 600 years, we have depended on Muslims to translate the Great Greek Philosophy to us. Le Bon continues: âYou walk through the streets of Cordoba, you find that people can read and they can write and some of them even know poetry. At a time when the kings and princes of Europe could not spell their names in their own language. 700 years before Paris had its first hospital, Cordoba had fifty hospitals.
Islamic Spain (711-1492)
In 711, Muslim forces invaded Spain and in seven years conquered the entire Iberian Peninsula.
The traditional story is that in the year 711 an oppressed Christian leader, Julian, went to Musa ibn Nusair, the governor of North Africa, with a cry for help against the tyrannical Visigoth ruler of Spain. , Roderick.
Musa responded by sending the young General Tariq bin Ziyad with an army of 7,000 soldiers. The name Gibraltar is derived from Jabal At-Tariq which means in Arabic “Rock of Tariq”, the name of the place where the Muslim army landed.
The Muslim army defeated the Visigoth army easily and Roderick was killed in the battle.
After the first victory, the Muslims conquered most of Spain and Portugal with little difficulty, and in fact with little opposition. In 720 Spain was largely under Muslim control.
One of the reasons for the Muslims’ rapid success was the generous surrender terms Muslims offered to the conquered people, which contrasted with the harsh conditions imposed by previous Visigoth rulers.
Islamic Spain became one of the great Muslim civilizations, reaching its peak with the Umayyad Caliphate of Cordoba in the 10th century. It rivaled the great Abbasid caliphate of Baghdad in the east in terms of cultural and economic prosperity and educational activities.
Islamic Spain was a multicultural mix of people from three major monotheistic religions: Muslims, Christians, and Jews. The three groups managed to get along and benefited from each other’s presence. âHe brought a degree of civilization to Europe that corresponded to the heights of the Roman Empire and the Italian Renaissance,â Le Bon wrote.
Stability in Muslim Spain came with the establishment of the Andalusian Umayyad dynasty, which lasted from 756 to 1031.
The credit goes to Amir Abd al-Rahman, who founded the Emirate of Cordoba, and managed to bring together different Muslim groups who had conquered Spain to rule it.
The Muslim period in Spain is often described as a âgolden ageâ of learning where libraries, colleges, public baths were established and where literature, poetry and architecture flourished.
Islamic Spain has also been described as a âgolden ageâ of religious and ethnic tolerance and interfaith harmony between Muslims, Christians and Jews.
Jews and Christians retained their freedom under Muslim rule and they were treated much better than the conquered peoples might have expected during this period of history, as they were not required to live in ghettos or other special places. They were neither enslaved nor prevented from following their faith. Jews and Christians had full freedom to contribute to society and culture.
As Bernard Lewis puts it: âThere were many reasons why Muslim rulers tolerated rival religions and the main reason was that Judaism and Christianity were monotheistic religions, so their members arguably worshiped the same God.
Many Christians in Spain have assimilated parts of the Muslim culture. Some learned Arabic, others adopted the same clothes as their Muslim rulers, and some Christian women even began to wear the veil and some took on Arabic names.
There were also cultural alliances, especially in architecture – the 12 lions in the courtyard of the Alhambra are heralds of Christian influences. The Mosque of Cordoba, now converted into a cathedral, is still, somewhat ironically, known as La Mezquita or literally, the mosque. The construction of the Mosque of Cordoba, a masterpiece of Islamic architecture, was started at the end of the 8th century by the Umayyad prince Abd al Rahman ibn Muawiyah.
During the reign of Abd al Rahman III (rule 912-961), Spanish Islam reached its greatest power as it was also the cultural peak of Islamic civilization in Spain.
In the tenth century, Cordoba, capital of Umayyad Spain, was a great rival in the West of the greater Baghdad, capital of the Abbasid caliphate in terms of wealth, education and civilization. A Western author wrote of Cordoba: âThere were half a million inhabitants, living in 113,000 houses. There were 700 mosques and 300 public baths spread throughout the city and its 21 suburbs. The streets were paved and lighted. There were bookstores and over seventy libraries.
Muslim scholars served as a major link in bringing Greek philosophy, of which Muslims were previously the main custodians, to Western Europe. There have been exchanges and alliances between Muslim and Christian leaders such as the legendary Spanish warrior El-Cid, who fought both against and alongside Muslims. This period is the golden age of religious coexistence.
Decline and fall
The collapse of Islamic rule in Spain was due not only to increased aggression from Christian states, but also to divisions among Muslim rulers.
By the beginning of the 11th century, the only Islamic caliphate had broken up into some twenty small kingdoms. The first major Islamic center to fall to Christianity was Toledo in 1085.
The Muslims responded with African forces which, under the famous General Yusuf bin Tashfin, defeated the Christians resoundingly in 1086 and, by 1102, had recaptured most of Andalusia. The general was able to reunite a large part of Muslim Spain.
Unfortunately, it didn’t last long as Yusuf died in 1106.
Internal rebellions in 1144 and 1145 further shattered Islamic unity, and despite intermittent military successes, Islam‘s rule over Spain ended for good in Spain in 1492.
âThe obvious importance of social media in today’s era has given birth to the concept of digital marketing, which is a remarkable way to optimize content and effectively approach organic audiences. This, in turn, provides greater connectivity with social media users all over the world â, says Muhammad Idrees.
People with a creative mind, especially in digital marketing, are bound to leave a lasting impact on the next generation. Their innovative mindset not only influences people in today’s times, but also sets a benchmark for generations to come.
Muhammad Idrees, a digital marketing entrepreneur, intends to be a model of web service solutions. With his expertise in digital marketing, he offers web design, web hosting and search engine optimization (SEO) services of an ideal standard. We can draw inspiration from his professionalism and hard-working attitude.
Muhammad Idrees might just have been another person with average skills, but he chose the long road of hard work and faced the challenges of the market and industry. Eventually, he forged his own path to becoming a tycoon in his field. His constant efforts had a great impact on his personality and made him a dedicated but friendly person.
Not only proficient in his field, Muhammad Idrees went against all odds to develop excellent communication skills as well. This particular quality has enabled it to expand its service activity.
Throughout his career he has focused on marketing strategies, more specifically on how to increase website traffic. It turns out that Muhammad Idrees now has significant SEO experience. The trend of SEO has become a desirable option for businesses and online businesses to approach their target audience and organic audience.
With its services, you can optimize your website or blog and rank it high on the search engine. He understands that SEO skills are also about key statistics, apart from the natural insertion of relevant keywords.
All in all, a considerable understanding of the latest technological tools combined with different computer languages ââis a must for someone to qualify as a competent web developer. With the skills of Muhammad Idrees, you can have all these services at your disposal!
Typical methods of managing a content marketing campaign are now obsolete, given the increased challenges and complexity of the marketplace. Likewise, social media marketing also requires unique ways of bringing the right people together for the intended purpose.
Muhammad Idrees has these unique qualities that set him apart in the world of SEO, social media, digital, and content marketing. With all of his experience up his sleeve, he can get people’s attention to your content, product, website, or blog. Talk about an amazing interface for end users – Muhammad Idrees has worked on several websites and helped them create an interface that directly appeals to the user and enhances their experience on this website.
Meeting and exceeding customer expectations depends on your interactive and social skills. You can’t expect to have enough clarity on customer needs if your interactive skills are underdeveloped. On top of that, there should be a clear understanding of what you can offer and how your skill level exactly matches customer demands. To achieve this goal, Muhammad Idrees focuses on pre-determining the essential elements of the project and ensuring that its delivery remains in line with the actual requirement of the client. These are the signs that a competent entrepreneur shows.
When a person has many options to choose from, surely they can provide many ways to solve a given problem. The guy we’re talking about here can use his own skills to a great level; so much so that it can create, update and maintain:
Vignette and graphic elements
Online payment gateways
Sleek and user-friendly interface
His full-stack web development skills are proven once he delivers the finalized project. It designs a simple, decent and practical layout for websites with an attractive homepage. Poken is his most recent website which reflects exactly what Muhammad Idrees is really capable of. Pockent ranked headlines on search engines with proper SEO done with pure skill set. Besides SEO work, you can see amazing design and well structured content for better user experience.
As established earlier, there is an increased demand for optimized websites for all kinds of businesses in today’s digital age. Optimization refers to a better approach to the audience on its website. A large number of visitors to a website find it to be a booming and flourishing business. To implement these things, web developers and SEO service providers have become a requirement for a successful online business. Therefore, there is a rapid increase in the number of web developers.
Muhammad Idrees’ extraordinary skills allow him to be versatile. He prefers both excellence and perfection in his work. Not only does his work speak volumes about his abilities, but a good testimony he has is more than enough to authenticate his excellence.
If you want to become a successful entrepreneur, you have to be brave enough to take on the challenge of the competitive world of entrepreneurship. No one can become the essence of their field if they are not willing to take risks. In addition, lack of bravery and excess fear results in a person having low confidence and uncertain of his own abilities.
Muhammad Idrees remained well aware of all these shortcomings which can potentially demotivate a person at any stage of life. Having a clear vision for success, he broke into the world of digital marketing and entrepreneurship and established himself as a web service solutions mogul.
Visitors to Katara’s âCirclesâ exhibition, which will run until October 9.
Doha: Professor Dr. Khalid bin Ibrahim Al Sulaiti, Managing Director of the Cultural Village Foundation (Katara), inaugurated the âCirclesâ exhibition, which will run until October 9 in Hall 18, Katara.
The exhibition will allow participating artists to present their works reflecting new and multiple experiences on heritage, culture, society and humanity.
‘Circles’ highlights multiple artistic achievements and presents modern and contemporary experiences in various plastic art methods, with each artist participating in three works of art that revolve around a specific idea expressed in circular paintings in diameter ( 50) cm, drawing inspiration from heritage in its various forms and formats the subjects with cross-references.
Dr Al Sulaiti said: âThe opening of the exhibition ‘Circles’, which brings together 14 artists, presents rich and distinctive artistic experiences in the field of fine arts. “
Artist Talal Jihad Al Jaidah, one of the artists participating in the exhibition, said his works mainly focus on Qatari heritage and Arab and Islamic culture. He said his three paintings blended literal calligraphic formations and vocabulary from Qatari heritage, such as horses and hawks, to bring out the beauty of the essence of Arab and Islamic culture.
Shatha Al Shammari said his paintings depict a character but in various art schools, such as realism, abstraction and cubism. The Circles exhibition includes a selection of Qatari artists and residents: Saeeda Al Badr, Shatha Al Shamri, Fatima Muhammad, Talal Jihad Al Jaidah, Shuaa Al Muftah, Abdul Aziz Al Dosari, Fatima Al Salat, Manal Al Qubaisi, Hanifa Abdulkader, Huda Bashel, Shahar Hamza, Zeina Aabara, Alexandra Ode, Sanchai Zonbut.
Envoy from Kuwait: Amir’s speech at the UN sheds light on key global challenges
Sep 22, 2021 – 8:44 AM
Kuwaiti Ambassador to Qatar HE Hafiz Mohammed Al Ajmi welcomed the speech delivered yesterday by Emir HH Sheikh Tamim bin Hamad Al Thani during the general debate of the 76th session of the United Nations General Assembly. The speech highlighted a number of international issues, with the Amir also stressing the importance of the Gulf Cooperation Council.
Sitting in front of the TV every Sunday enjoying Ramayana and Mahabharat was a big part of every desi’s life in the late ’80s and early’ 90s. Now, evoking nostalgia, a Muslim man’s performance of the Mahabharat title song is winning hearts online.
Shared by Dr SY Quraishi, the former Chief Electoral Commissioner of India, an elderly man sings the song originally sung by Mahendra Kapoor for the epic mythological spectacle of BR Chopra. Celebrating unity in diversity, crossing religious lines, the man was seen performing the show’s iconic introduction, ‘Mahabharat Katha’, singing the entire verse beautifully and even stopping for the interlude between the two, a nod to the conch’s breath.
âBeat the stereotypes! Quraishi wrote online, sharing the over-minute video, which showed listeners quite impressed with the man’s interpretation.
Not just the people in the video, the clip also wowed netizens on the microblogging site. The interpretation of the famous Doordarshan drama intro and the in-person delivery of the shlokas have left many people in awe online. Many have said that it is the âreal fabric of Indiaâ that must be preserved.
I am okay. Well done Maulana Saheb. Impressed. https://t.co/D5oUEBApap
A high school has been praised for its digital “transformation” on which it capitalized during the pandemic.
Taheedul Islam Boys High School has been praised by Microsoft after being selected as a Microsoft Showcase School in 2019.
The school has been praised for its use of technology to help students progress, which was used during the pandemic to provide mobile, flexible and uninterrupted education at home.
TIBHS teachers have used their new digital tools creatively to ensure students stay engaged and focused, and keep moving forward.
Majid Ditta, Principal of TIBHS, said he was exceptionally proud of the school’s accomplishments.
He said: âOver the past two years, the power of our digital transformation program has proven its worth time and time again.
âBeing able to move from classroom instruction to home schooling has allowed us to ensure that the education of our students is faced with minimal disruption during the pandemic. ”
Technology has also made it possible to teach at different paces so that students can progress at a pace suited to their individual needs.
Teachers also had the opportunity to differentiate lessons and create a more personalized learning experience for students.
The Director added: âI would like to congratulate all the staff who have contributed to this project and personally thank Saqib Safdar, Digital Innovation and Learning Lead, Muhammed Patel SLT Ed Tech Lead and Shoaib Mohmed, ICT Technician, who helped lead TIBHS in ensure its Microsoft Showcase School status.
âAdditionally, I would like to thank the Star Trust IT team for all their hard work behind the scenes in helping the school move forward with this ED Tech transformation strategy.
âI know that the innovations that have been made as a result of this work will have a huge impact, which will ultimately benefit our entire school community for many years to come. ”
By achieving showcase status, the school is now part of an exclusive community of 48 schools in the UK and 325 schools around the world, which have been recognized for their digital transformation.
(RNS) – What would you sacrifice to achieve a miracle?
Okay, not one real miracle, but for the people of Crockett Island, the setting for the new hit horror show “Midnight Mass” doesn’t matter – they are looking for a miracle. And they would give anything for it.
An exciting American Gothic saga from the creator and director of “The Haunting of Hill House” and “The Haunting of Bly Manor”, the new seven-episode series, on Netflix starting Friday, September 24, explores the fear of small towns with modern stories of drug addiction and Islamophobia.
A young Catholic priest, Father Paul, arrives on Crockett Island to replace the beloved Monsignor Pruitt, who had been pastor on the island for as long as we can remember.
RELATED: Dissent from mainstream plan dominates United Methodist Supreme Court meeting
He joins an ordinary but oppressed population, most of them almost destitute after an oil spill put a damper on the island’s vital fishing industry. All are also responsible for a more personal fight: Sarah, a doctor, takes care of her bedridden mother. The mayor’s daughter, Leeza, was shot and killed by the town while intoxicated and is paralyzed from the waist down. Sheriff Hassan and his son are the only Muslims in town and are sponsored by others because of it.
Poster for Netflix’s âMidnight Massâ. Image courtesy of Netflix
Hamish Linklater (“The New Adventures of Old Christine”, “Legion”) takes an almost perfect turn as Father Paul, who slips into the hearts of the locals with the quirky charisma that has a familiar Gothic side: Gangly and Shy one minute, it rains fire and brimstone in the next mass, it instantly wins the confidence of the city.
Father Paul arrives at the same time as Riley, from Crockett, who has just been granted parole after killing a girl in a drunk driving accident four years earlier.
Soon after, the miracles begin. Islanders respond, hoping that if they start attending daily Mass, they will achieve a miracle for themselves. Even when it becomes clear that these miracles come at a price, no one asks questions. When the spectacle shatters and shakes the faith of the entire town, Crockett Island must decide whether to succumb or fight for a more authentic faith.
Despite some really well-executed lessons on performative Christianity and forgiveness – âThe only thing that bothers me (about a better life) is hatred,â one character said of his need to overcome an injury. Uncharacteristic of most mainstream television, “Midnight Mass” offers genuine critiques of Christianity without being anti-religious.
Best of all, the show isn’t judgmental and never condescends. The characters tend to monologue: to themselves, to crowds, in conversations. Sometimes it’s easy to get lost among the talking heads, but they always captivate.
The show skillfully blends eternal horrors – fear of monsters, let’s say – with more contemporary horrors: that is, anything that doesn’t fit the Puritan worldview of small town Christian existence. There is a lot to fear in “Midnight Mass”: the silence of the island in the dark, characters lurking in the shadows, the fear of the occasional leap. Most importantly, fear the ignorant Islanders who accept selfish miracles sooner than they accept any of their own.
The fly in this ointment is Sheriff Hassan. Considered by almost everyone in town to be ‘the other’, Hassan is pressured to reveal that one of the reasons he moved to the island was the mistrust he faced as a Muslim in the department. New York Police Department.
âYou know, maybe this is where we make a difference,â he says. âNot in the big city, but in this small village. Win the f â ing PTA and call it a victory for Islam. So I am not intimidating. I am not exaggerating, exaggerating or interfering in any way. I don’t even carry a gun. And alwaysâ¦ alwaysâ¦ Beverly Keane, and a few others too, look at me like I’m Osama bin f â ing Laden.
Actor Rahul Kohli, center left, as Sheriff Hassan in the Netflix series “Midnight Mass”. Photo courtesy of Netflix
RELATED: Dissent from mainstream plan dominates United Methodist Supreme Court meeting
Watching Hassan try to convince the parents of Crockett Island that their Bible teaching is not correct in a public school – if their sons and daughters come home with Korans in their backpacks, he tells them, they wouldn’t stand it – it’s like supporting a losing sports team. He is kind even in the face of their cruelty; he is respectful of their faith even if they do not care to understand his.
Yet Hassan is the only one whose faith does not waver. No matter how the heads of the inhabitants are turned by the miracles that Father Paul performs, he continues to recite his prayers, emphasizing the importance of humble and ritual fidelity.
Watching the people of Crockett Island fear Hassan more than they do of the monsters on their doorstep is a twisted irony that makes the spectacle a grim delight.
A limited edition of the only complete set of casts from the hand of Muhammad Ali has been turned into a contemporary work of art, titled ?? Strength and Resistance, ?? for the benefit of UNICEF and the Muhammad Ali Center.
New York, NY, United States – WEB WIRE – Tuesday, September 21, 2021
“These are my memories and my reasons for worshiping Muhammad Ali. Others will have theirs. These fists are not a sanctuary or an altar to his prophetic life ?? such idolatry had no place in his own religious observances – but they will focus anyone looking at them on the firmly grounded but in all other respects unfettered and superlative human being that they are iconic of ???? excerpt – essay by: Robert Storr
In 1998, Muhammad Ali commissioned artist Elliott Arkin to produce a set of casts of his iconic and legendary hands. The resulting plaster originals are the only complete three-dimensional replica and the only historical record of Ali’s monumental hands that exist. Arkin was familiar to the champion of his earlier designs for Ali’s nonprofit initiative, the World HeALIng Project promoting peace and understanding.
In 2020, Arkin was asked to revisit the life casts, rework them, and turn them into a very limited edition sculpture for fundraising purposes. As a contemporary work of art reflecting our times, while honoring the iconic life of Muhammad Ali as an athlete known as the greatest of all time and activist who defended human rights around the world , Arkin appropriately created a bronze and marble sculpture. title ?? Strength and resistance. ?? According to the project website:? The subtle yet powerful design of the artwork of interwoven and graceful forms fully showcases Ali’s unique combination of beauty, strength, intelligence and character. ?
Also included on the website the essay is titled ??The best?? by Robert Storr, former senior curator in the Department of Painting and Sculpture at the Museum of Modern Art in New York and Officer in the French Ministry of Culture. Storr writes: ?? Since the Renaissance, sculptors have been called upon to make ?? casts of life ?? well-proportioned notable and / or exceptional people, much like Elliott Arkin was asked to make molds directly from the hands of the most extraordinary boxer of modern times. Their goal was to bring together the best parts of the prettiest men and women their age and from those parts, to shape an ideal composite. These are my memories and my reasons for worshiping Muhammad Ali. Others will have theirs. These fists are not a sanctuary or an altar to his prophetic life ?? such idolatry had no place in its own religious observances – but they will focus anyone looking at them on the firmly grounded but in all other respects unfettered and superlative human being that they are emblematic of.
The Fundraiser – A limited edition of just 20 bronze sculptures is sold with 100% of the net proceeds donated to UNICEF and the Muhammad Ali Center. Each hand / sculpture set is from earlier bronze casts from 1998 produced from the one-of-a-kind plaster original and includes the signatures of Elliott Arkin and Muhammad Ali plus, unique edition number # / 20
A story of tweets and retweets from the new Secretary of State for Digital, Culture, Media and Sports has prompted questions about how seriously the Conservative Party takes allegations of anti-Muslim discrimination
The anti-racist charity HOPE Not Hate has writing to the Conservative Party expressing its concern about the Islamophobic statements of the new Secretary of State for Digital, Media, Culture and Sports, Nadine Dorries.
The organization questions what Dorries’ appointment says about the Conservative Party’s commitment to abide by the “zero tolerance” recommendation for Islamophobia in the Singh report.
The report was commissioned to examine allegations of discrimination within the ranks of the Conservative Party against individuals with “cited protected characteristics”. It was established following high-profile allegations of discrimination, “including what is sometimes referred to as Islamophobia.” It found that two-thirds of the 1,418 complaints filed between 2015 and 2020 concerned allegations of anti-Muslim discrimination, including complaints against Prime Minister Boris Johnson.
The Conservative Party accepted all of the report’s findings.
However, HOPE Not Hate has “serious concerns” that Dorries’ appointment contradicts the “zero tolerance” commitment. Her letter also argues that Dorries’ statements about Islam, as well as the incidents in which she shared far-right content, “call into question her ability to fulfill her role as Secretary of Culture in a way non-discriminatory â.
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A controversial story
Nadine Dorries has taken to Twitter several times to make statements that some consider Islamophobic.
Examples include responding to a pledge from Mayor of London Sadiq Khan to ‘tackle hate speech’ by writing ‘how about’ it’s time to take action on sexual abuse gangs’? #TelfordGrooming #Rotherham.
His decision to ask a Muslim mayor to act on crimes committed by Muslim men outside his constituency reflects a tendency to ask “Muslims to answer for things that have nothing to do with them,” HOPE Not Hate tweeted.
She describe the hijab, niqab and burqa as forms of “medieval costume” and said: “no progressive society should tolerate it”.
In a Twitter exchange with British Muslim journalist Yasmin Alibhai-Brown, Dorries asked the writer to “appreciate a little the country and the people you have chosen to live, work and enjoy for your whole life.”
Dorries also has a habit of voting against progressive LGBTIQ legislation, such as equal marriage, claiming that “if the same-sex marriage bill takes sex out of marriage, could a sister marry a sister to avoid inheritance tax? She later said voting against equal marriage rights for same-sex couples was her “biggest regret” as a member of Parliament.
Despite her own past opposition, Dorries has accused Muslims are intolerant of homosexuality and therefore Islam is incompatible with modern British life.
A digital dangerNadine Dorries is the last person to Should be in charge of data privacy
Far right actions
In addition to his statements about Islamic beliefs and clothing, Dorries used Twitter to amplify far-right content.
This includes the quote from far-right activist and convicted criminal Stephen Yaxley-Lennon, also known as “Tommy Robinson”. As HOPE Not Hate writes in its letter, this “shows sympathy for Lennon and his views or a significant lack of awareness.”
Dorries also cited tweeted misinformation shared by anti-Islam political party Britain First. The party attempted to present a member of the banned extremist group National Action as a candidate for election.
Another incident involved sharing a spoofed video from a far-right Twitter account that falsely accused Labor leader Keir Starmer of not wanting to investigate ‘grooming gangs’ when he was director criminal prosecution. The video was clearly fraudulent.
HOPE Not Hate said that by failing to investigate his origins before sharing the video, Dorries showed “a significant lack of judgment and a surprisingly low awareness of how the far right operates online.”
The Digital, Media, Culture and Sports Department did not respond to Signing time ‘ request for comment.
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CAIRO – The extremist Islamic State group has claimed responsibility for a series of deadly bombings targeting Taliban vehicles in eastern Afghanistan.
The claim, published Sunday evening on the media arm of the militant group, the Aamaq news agency, signals a growing threat to the Taliban from their longtime rivals.
At least eight people, including several Taliban fighters, were killed in attacks on Sunday and Saturday in the provincial town of Jalalabad, an IS stronghold.
The Taliban took control of Afghanistan in a blitz last month, invading the capital Kabul as the United States and NATO were in the final stages of withdrawing their troops. The last foreign soldiers left on August 30.
The Taliban now face major economic and security challenges in attempting to rule Afghanistan, and an accelerated campaign of IS attacks will further complicate these efforts. The Taliban and IS extremists were enemies before foreign troops left Afghanistan.
Both groups subscribe to a harsh interpretation of Islam, but the Taliban has focused on taking control of Afghanistan, while ISIS affiliates in Afghanistan and elsewhere are calling for global jihad.
MORE ABOUT AFGHANISTAN:
– Fearful US residents in Afghanistan hiding from the Taliban
– Afghan survivors of wandering US drone strike seek investigation
– The Taliban replace the ministry of women by “virtuous” authorities
– Pentagon backs down and calls deadly Kabul strike a mistake
HERE’S WHAT ELSE IS:
KABUL, Afghanistan – The acting mayor of the Afghan capital said many female workers in the city have been ordered to stay at home by the country’s new Taliban leadership.
Hamdullah Namony told reporters on Sunday that only women who could not be replaced by men were allowed to report to work. He says that includes skilled workers in design and engineering departments as well as female public toilet attendants.
Namony’s comments were another sign that the Taliban are carrying out their harsh take on Islam, including restrictions on women in public life, despite their initial promises of tolerance and inclusion. During their previous regime in the 1990s, the Taliban denied girls and women access to school and work.
The mayor said that a final decision regarding the employees of the Kabul municipal services is still pending and that they will receive their salaries in the meantime.
He says that before the Taliban took control of Afghanistan last month, just under a third of the city’s roughly 3,000 employees were women who worked in all departments.
Prominent Hindu leader Ezhava and secretary general of Sree Narayana Dharma Paripalana Yogam Vellappally Natesan said on Monday that it was not the Muslim community but Christians who were at the “forefront” of conversions and “jihad of love. ” in the country.
Natesan, who is the boss of NDA ally Bharat Dharma Jana Sena, was reacting to claims by a Catholic priest that Christian women were attracted to Hindu men Ezhava. He also grazed the controversial “love jihad” and “drug jihad” remarks by Bishop of Pala Joseph Kallarangatt, saying it was “not fair to target the Muslim community” on the issue.
âWhen a Christian goes to the Muslim side, there are a hundred women from other communities who marry Christians. Why is nobody talking about it? Christians marry Ezhava women. Christians are the largest group in the country engaged in conversion. Muslims do not convert on this scale. In love jihad, only a Christian woman is taken to a Muslim community. While in conversion, a whole family goes to Christianity. When we talk about conversion and love of jihad, there is no doubt that Christians are in the foreground, ” he said.
Senior Catholic priest Roy Kannanchira, who is associated with the Catholic daily Deepika, in a video message to catechism teachers in the Archdiocese of Changanassery, said on Saturday that young Hindu Ezhava are strategically trained to trap Catholic women in marriage. ‘love. Kannanchira then apologized, saying he had no intention of hurting a community.
Last week, Catholic Bishop Joseph Kallarangatt alleged that there is a “jihad of love” as well as a “narcotic jihad” to target non-Muslims. The demands had sparked a major debate in Kerala.
Meanwhile, opposition leader VD Satheesan wrote to cultural leaders and artists to urge their intervention to ensure that community harmony is maintained in Kerala.
In a surprise move, Myanmar’s ruling military junta announced on September 6 the release from prison of Ashin Wirathu, a controversial Buddhist monk whose sermons have been accused of inciting anti-Muslim violence over the past decade. . In a statement, the military said it had dropped charges against Wirathu for sedition against the previous government led by Aung San Suu Kyi.
No reason was given to justify his release. The monk presented himself for arrest last November, after having been on the run for more than a year. Some reports claim that the staunch supporter of the religious hard line has been “pardoned” following a concerted public pressure campaign orchestrated by his nationalist backers in Myanmar in recent months. He also allegedly contracted Covid-19 in prison and was “not in good health”.
While Buddhism is rarely associated with extremism or violence, Wirathu, 53, espouses a militant view that justifies the use of force against other religious and cultural people, and supports authoritarian regimes. It rose to prominence in 2011, following deadly violence between Buddhists and Rohingya Muslims belonging to an ethnic minority in the troubled state of Rakhine, in the west of the country. Wirathu has been charged with inciting hate speech against the Rohingya, who are believed to have immigrated illegally from Bangladesh, although many of their families have lived in Myanmar for generations.
By fomenting tensions between Buddhists and Muslims, Wirathu skillfully exploited widespread Buddhist insecurities regarding the country’s Muslim minorities.
In 2017, attacks by Rohingya militants sparked a brutal Burmese military counterinsurgency campaign that pushed more than 700,000 Rohingya villagers to cross the border into Bangladesh. The Rohingya issue has put Wirathu in the international spotlight. Facebook banned him from its platform in 2018, while the Myanmar National Council of Monks banned him from speaking in public for a year, although this was not strictly enforced. Until his arrest, Wirathu continued to maintain an online presence and delivered speeches across the country.
By fomenting tensions between Buddhists and Muslims, Wirathu skillfully exploited widespread Buddhist insecurities regarding the country’s Muslim minorities, who make up 4% of the population. He previously headed a nationalist Buddhist organization, the Ma Ba Tha (the Committee for the Protection of Race and Religion), which seeks to limit Muslim participation in Burmese society. Ma Ba Tha has participated in various anti-Muslim campaigns and has successfully lobbied for laws that limit the civil rights of Muslim minorities in Myanmar. Although banned by the previous civilian government in 2017, the group renamed itself the Buddha Dhamma Philanthropy Foundation and encouraged its supporters to continue their work under the new nickname.
Wirathu’s recent unplanned release from prison comes against the backdrop of unrest in Myanmar since February, when the military seized power from de facto leader Aung San Suu Kyi in a coup. The coup follows weeks of growing tension between the military and the ruling National League for Democracy (NLD), with the party winning last November’s national elections by a landslide. After the elections, the Army-backed Union for Solidarity and Development Party (USDP) accused the NLD of electoral irregularities, without providing any evidence. In recent months, the military has struggled to impose order. More than 1,000 people have been killed in the crackdown on dissent amid nationwide protests and skirmishes between the military, civilian protesters and anti-junta militias.
The concern now is that the Tatmadaw – the official name for Myanmar’s armed forces – might seek to exploit its often symbiotic relationship with some Buddhist nationalists to solidify its religious and cultural legitimacy. The military has held a dominant political position in Myanmar for over 50 years. During this period, he mostly displayed an ambivalence towards the main religion of the country, Buddhism, although successive military dictatorships were not afraid to rely on nationalism to strengthen their legitimacy, which in the Burmese context is intrinsically linked to Buddhism.
As a predominantly Buddhist country, Myanmar’s senior monks have significant influence over sections of the Bamar-Buddhist majority.
Indeed, the rise in Buddhist nationalism, anti-Muslim hate speech and communal violence seen over the past decade was allowed after the military regime that oversaw the country’s democratic transition between 2011 and 2016 lifted restrictions. to speaking and meeting. Amid recent developments, some local activists say Wirathu’s brand of militant Buddhism fits well with the military’s goal of maintaining its grip on power in Myanmar. While his influence should not be overstated, Wirathu may, after his release, have the freedom to reinvigorate his inflammatory rhetoric against minority groups in Myanmar, especially persecuted Rohingya Muslims.
As a predominantly Buddhist country, Myanmar’s senior monks have significant influence over sections of the Bamar-Buddhist majority. Prior to his arrest, Wirathu was one of the most prominent nationalist Buddhist monks and had significant political clout due to his large following. He was also seen as having close ties to the military establishment, although a video posted to social media recently showed him bitterly complaining about his treatment by the military-run government in prison.
The Buddhist sangha in Myanmar is certainly not monolithic. Some monks, for example, chose to demonstrate in the streets against the regime after the February coup. Others were arrested for participating in anti-junta activities. But for Buddhist nationalists who supported the military and its crackdown, the coup presented opportunities. Last November’s national election campaign saw the military-backed USDP party explicitly adopt nationalist themes in its election slogans, including “protect religion.”
By tailoring its messages to Buddhist nationalists, the Tatmadaw arguably demonstrated its willingness to promote a Buddhist identity in Myanmar and to mobilize the support of Buddhist sangha extremists, to help strengthen state power. In the current volatile environment, the liberation of Wirathu, along with other developments, may further exacerbate Buddhist nationalism and extremist religious sentiments in a country with a long history of ethnic tensions. Daniel Flitton
The Islamabad Chamber of Commerce and Industry (ICC) elected on Monday Muhammad Shakeel Munir president, Jamshaid Akhtar Sheikh senior vice-president and Muhammad Faheem Khan vice-president
ISLAMABAD, (UrduPoint / Pakistan Point News – September 20, 2021): The Islamabad Chamber of Commerce and Industry (ICC) on Monday elected Muhammad Shakeel Munir as President, Jamshaid Akhtar Sheikh as Senior Vice-President and Muhammad Faheem Khan as vice-president.
The election announcement ceremony for members of the ICCI bureau for the year 2021-2022 was held at Chamber House where the Chief Election Commission, Ch. Abdul Ghaffar announced the results, according to a press release. .
All the candidates were elected without opposition and they will formally take charge of their portfolios on October 01, 2021.
Speaking on the occasion, the newly elected President of ICCI, Muhammad Shakeel Munir, said that the business community is facing many problems due to the COVID-19 pandemic and that resolving these issues will be their main priority.
He urged the government to change the pricing formula for POL as the bi-weekly price change increases the cost of doing business and increases inflation.
He also urged the government to reduce the high taxes on POL products in order to relieve the population.
He said current ICCI President Sardar Yasir Ilyas Khan said he has set high performance benchmarks and will try to further strengthen ICCI to raise its performance bar.
He thanked the President and members of the Founding Group and all members of ICCI for trusting in his abilities and decided that he would not disappoint them.
Mian Akram Farid, president of the founding group said that the unopposed election of new members of the ICCI bureau was the victory of the founding group and he congratulated them. He hopes they will be better at solving key issues in the business community.
He said that establishing a new industrial zone in Islamabad should be their top priority to foster industrialization and job creation in the region.
Newly-elected Vice President Jamshaid Akhtar Sheikh and Vice President Muhammad Faheem Khan said the government had enacted the Third Amendment 2021 ordinance making tax laws tougher, which raised many concerns in the business community . They urged the government to review these tough amendments to save the business class from further trouble. They thanked the Founding Group and the members of the ICCI for having elected them without opposition and assured that they would try to meet their expectations.
Sardar Yasir Ilyas Khan, President, Fatma Azim Senior Vice-President and Abdul Rehman Khan Vice-President of the ICCI congratulated the new elected members of the ICCI and assured them of their full cooperation in the exercise of their responsibilities.
They highlighted the main achievements of their tenure and hoped that the new team would reach many new milestones for ICCI and for the business community.
As the elections approach, French politicians are continuing their targeted campaign against Muslim organizations.
Right-wing French Interior Minister Gerald Darmanin announced on Twitter that he opposed a Muslim publishing house for allegedly selling books promoting Islamic history on key Muslim figures who fought in the name of faith.
According to the minister, the “Nawa Editions” publishing house has an “anti-universalist and direct challenge to Western values” editorial line, adding that it “distributes several works legitimizing jihad”.
One of these works includes a Biography of the 7th century Muslim military commander Khalid ibn al-Walid.
France was quick to celebrate and defend the personalities of the colonial era who continue to spark controversy over the country’s brutal imperial history. However, Muslims could now be considered extremists for posting and celebrating figures and personalities important to their history and identity.
In a declaration, “Nawa Editions” condemned the state’s “purely political” decision. Publishing houses have expressed their concern at the “drift of the French political model” towards executive dissolutions of Muslim organizations without due process.
France’s latest actions against a Muslim organization are part of a scheme that has seen the state shut down charities representing Muslims.
Last year, the country’s largest Muslim charity, the town of Baraka, was shut down, followed by anti-Islamophobia advocacy group CCIF, which was the only organization in the country to collect data on the rise of the anti-Muslim violence in the country.
On both occasions, the group’s alleged affiliation with “Islamism” was cited, a loose term that the French government increasingly uses against organizations it sees as denouncing racism and Islamophobia led by the French government. ‘State.
On his Facebook page, the books “Nawa Editions”, in French, look like what can be found in any Islamic bookstore, ranging from how to meet Islamic requirements on payment for charity, texts on Islamic civilization and the political history of Islam.
On its website, the Nawa Publishing House describes itself as an organization which aims to “promote the humanities and political sciences stemming from the Islamic heritage” and “to contribute to the revitalization of these disciplines by studying the Western world and the sciences. , modern ideology and political doctrines “. .
Following this decision, the bank accounts of the publishing house and those of its main authors – Aissam Ait Yahya and Abu Souleiman Al Kaabi – were frozen.
Many organizations have come forward to support the unprecedented actions directed at the publishing house.
While another user cited both the growing pressure Muslims face in the country and the hypocrisy of the French state on the one hand defending freedom of expression and on the other hand suppressing Muslims.
“It is time for the Muslim to stop being trampled on. We cannot accept that a publishing house be dissolved. This is an attack on the fundamental rights of the republic, which is freedom of expression. All my support for NAWA editions. “
With the French presidential elections less than eight months away and Macron’s disapproval rate hovering around 60%, the wave of anti-Muslim proposals is an attempt to take votes from the far right.
French far-right leader Marine Le Pen is leading in the polls for the presidential elections of 2022 and is known for its anti-Islamic and anti-Muslim positions.
KUALA LUMPUR: Dewan Rakyat Chairman Datuk Azhar Azizan Harun rejected a motion by RSN Rayer (PH-Jelutong) to urge Cabinet to compel Home Secretary to explain the case of deceased firefighter Muhammad Adib Mohd Kassim .
Azhar said he had to reject the motion because it didn’t specifically mention why it needed to be speeded up.
“I think the correct procedure is to file a question for the question-and-answer session to the department.
“It’s because you want a response from the minister, so I think you have to follow the procedure,” he told Parliament on Monday September 20th.
In August last year, the Police Investigation Document (IP) into the death of Muhammad Adib submitted two suggestions to the attorney general’s office.
Interior Minister Datuk Seri Hamzah Zainudin says intellectual property was submitted after police investigated coroner’s verdict that Muhammad Adib’s death was the result of an act criminal.
The suggestions were, first of all, to indict 12 suspects under article 143 of the Penal Code, because they were in a riot and allegedly attacked agents of the fire and rescue services.
“Secondly, another investigation should be organized for further investigation if it agrees with the GA, in accordance with article 339 (2) of the Code of Criminal Procedure,” Hamzah said.
Rayer said he accepts the Speaker’s ruling and will do so.
He also urged the President to bring the matter to the Minister’s attention.
In April 2019, police arrested 12 suspects in connection with the alleged assault of Muhammad Adib following a riot outside the Sri Maha Mariamman temple in Seafield, Subang Jaya on November 27, 2018.
Muhammad Adib, 24, died of serious injuries sustained after he was allegedly assaulted by rioters outside the temple.
The firefighter was part of an emergency response team deployed to the scene to extinguish a vehicle fire.
He died on December 17 at the Jantung Negara Institute in Kuala Lumpur.
On September 11, I was a 23-year-old non-commissioned officer in the Navy and within months of being demobilized. My tour was almost over. I was stationed at Naval Air Station Oceana in Virginia Beach and assigned to an F-14 squadron called the Jolly Rodgers as a Second Class Avionics Technician, affectionately referred to as “tweak.” I have repaired radars, radios, IFF transponders and other avionics systems. Do you remember the scene at the end of Top Gun where all the guys applaud Tom Cruise after he lands on the aircraft carrier? Well, I would’ve been one of the guys in the green helmets and vests.
That morning I was upstairs in the waiting room where the officers were hanging out. There were rows of nicely appointed leather chairs and a TV. One of the reasons I remember being there so well is that I was usually on the flight line or in the hangar doing my best to keep our Tomcats in the air. Visiting the waiting room was a rare luxury. But that’s where I ended up that morning, watching TV in confusion and horror as I watched a plane crash into a building. After that, things get blurry.
The next thing I clearly remember is being on the flight line, but not how I got there. Everyone was screaming frantically as we rushed to get our jets off the ground. I spent most of the morning helping launch our jets, but most of that footage is also blurry. One thing I remember is how empty the base was once all of our birds were in the air. All flight lines of all NAS Oceana fighter squadrons were empty. Dozens of F-18s and F-14s loaded with real missiles rushed to protect the American skies. At sea, they were called CAP, or Carrier Air Patrol. Launching CAPs from our base to stop an attack on America was not something I expected. It was surreal. I hate when people thank me for my service because when I remember 9/11, I don’t remember doing anything. I especially remember standing there, stunned, as jet after jet roared across the sky.
I hate when people thank me for my service because when I remember 9/11, I don’t remember doing anything. I especially remember standing there, dumbfounded, as jet after jet roared across the sky.
Towards the end of the day, once things calmed down, we stayed in formation in the hangar bay. Our whole squadron was gathered to hear our commanding officer give us an update on the day’s events. We were put on alert and told to prepare for a possible deployment.
We were put on high alert because immediately after the attack we did not know in which direction Pakistan was going. We were waiting to see what its military leader, General Musharraf, would do. Once he agreed to side with the United States, we withdrew. The Taliban did not have modern air defenses. The firepower of an aircraft carrier battle group (we already had one nearby) combined with America’s long-range bombardment capabilities were enough to bring them down. But adding Pakistan to the mix would have changed history completely. People sometimes forget that there was a little window when the world didn’t know what Musharraf was going to do. It was during this window that I faced the possibility of going to war because 19 lunatics decided to choose a fight that they had no chance of winning. Despite his bluster, Musharraf, unlike al-Qaida, knew Pakistan didn’t stand a chance. He made the smart decision even though his compatriots hated him for it. He sided with America. His decision led to a civil war that claimed the lives of around 80,000 Pakistanis while saving the lives of countless others in the process. If Pakistan had sided with the Taliban, I would have deployed and participated in the sustained bombardment of its air defenses, infrastructure and other military installations.
I was particularly relieved at his decision because I am Pakistani. At least I was born in Pakistan. I arrived in the United States when I was two months old. Not only am I Pakistani, but a large part of my family served in the Pakistani army. My grandfather was a colonel in the Pakistani army. Several of my uncles have served as well and I have no doubt that I would have done too if I had grown up there. As a child, I feasted on stories about my grandfather getting drunk with Yaha Khan (Pakistan’s second military ruler) and the two clowns jumping into the officers club pool while wearing their ceremonial uniforms or by raising a general as they boarded a convoy together. In other words, my perception of the Pakistani army was linked to the images of my grandfather. My hesitation was not entirely based on nostalgia, either. My father lives in Islamabad. My family comes from a place called Wah, which has many military munitions factories. To bomb the Pakistani army would have literally meant to bomb my family.
It was difficult not only because I am Pakistani, but also because I am a Muslim. The conflict between Islam and the West did not begin on September 11. But today was clearly a turning point. I had always felt the contradictions of serving in the US military as a Muslim. In fact, I remember telling my GM that I had no intention of re-enlisting when I first joined Jolly Rogers because I felt our exclusion zone application air over Iraq was immoral and violated basic principles of international law. I am still shocked when I think of the thousands of Iraqi children who have died as a result of these sanctions. I was an E-4 at the time and most Petty Officers Third Class usually don’t share that kind of feeling with their XOs on the day they check in to their new squadron. At least I guess it wasn’t a typical exchange. I might have been a little emotional because the first thing I was asked to do when I showed up for work was watch a short video of highlights from the latest Jolly Rogers deployment.
I loved the Navy and the people I served with, but came to feel that I was serving on an Imperial Star Destroyer long before September 11.
They had served with distinction and had participated in strike operations against Iraqi military targets and had made a video in celebration. The video contained a black and white image of one of our bombs descending towards its target as Godsmack played in the background. The following image was from a news footage of the same attack, showing the rubble and bodies being dug up. It made me sick. Saddam Hussein was obviously a bad guy. But I still felt bad for the people we killed. I felt worse for their families. I loved the Navy and the people I served with, but I came to feel that I was serving on an Imperial Star Destroyer long before 9/11. I still thought about pursuing a career as an officer because, despite my concerns, I felt at home in the Navy. To this day my closest friends are the guys I served with. I always miss the rush of working on the flight deck of a Nimitz class carrier during flight operations or the beauty of the night sky from the middle of the ocean. September 11 finally made me realize that I had no reason to stay in the Navy. But I think I already knew that. I went to law school instead.
Aside from one of my Navy colleagues who threw himself at me the day after the attack, then immediately hugged me and apologized, I did not feel any overt Islamophobia at all. day after the attack. I experienced the opposite. I have lost count of how many guys in my unit have taken me aside to insist that I look for them if someone is harassing me in any way. My best friend’s mother (he was deployed and sailing to the Indian Ocean at the time) even offered me refuge with his family in the Appalachian foothills if someone threatened me. She assured me that her people were well armed and ready to protect me when needed.
Sadly, as the years passed and the War on Terror turned into Eternal Wars, I noticed a change. Being at war over the past twenty years has profoundly changed our nation. In the same way that Afghanistan and Pakistan developed a “Kalashnikov culture” after the Soviet invasion, America’s continuing state of war created an “AR-15 culture” among those who were sent for. fight these wars. The increase in Islamophobia is just one manifestation of these changes. The sheer amount of resources we have devoted to war and death will continue to corrupt the very essence of our nation until we change course, but I don’t think that’s the way to have this. conversation. Instead, I’ll just illustrate my point by pointing out that I refuse to tell you my name – the name you now see on the signature is a pen name. Our culture has become so intolerant of genuine Muslim voices that I will not submit to the vitriolic that sharing some of my thoughts as a Muslim will certainly bring. If that doesn’t tell you everything you need to know about being a Muslim in America today, then I don’t know what will.
“Mirrors for the Prince” is the creator of the blogwww.mirrorsfortheprince.com where he examines the causes of the continuing weakness of the Muslim world and suggests reforms that can help it modernize.
“The Long Tunnel” is a series of articles reflecting the impact of September 11 and how it shaped the world we live in today. You can read more in the series here.
KUCHING, September 20 – Bansa Dayak Sarawak Party (PBDS) Chairman Bobby William today urged Christian lawmakers in Sarawak to reject a sharia courts (criminal jurisdiction) bill aimed at increasing powers criminal laws of Sharia courts if it seeks to control and restrict the spread of non-Islamic religions in the state.
He said Christians in Sarawak will watch them closely if they vote according to their conscience when the bill is tabled in parliament this year.
âPBDS is of the opinion that supporting this RUU355 is against our religion and as Christians we must defend our faith,â he said in responding to the recent statement by Prime Minister Datuk Seri Ismail Yaakob that the federal government was currently in the midst of a crisis. the drafting of the Sharia Courts (Criminal Jurisdiction) (Amendment) Act to increase the criminal powers of the Sharia Courts.
The law is known as its number 355, and the proposed amendment is commonly known by the Malaysian initials of Rang Undang-undang, as RUU355.
Bobby asked if Saratok Datuk MP Ali Biju and Puncak Borneo Datuk MP Willie Mongin, both Christians, would vote against the bill since they are now Pribumi Bersatu Malaysia (Bersatu) Party.
He said predominantly Christian Sarawak has no religious issues, adding that people of different ethnicities have the freedom to practice their faith.
Bobby asked what is the purpose of the concept of âMalaysian familyâ if RUU355 is to be applied nationally, controlling and restricting the spread of other religions.
“Where are the harmony and democracy of a multiracial nation if it is imposed in the context of integration into civil law?” He asked.
Bobby urged all Sarawakans, especially non-Muslims, to voice their opposition to any attempt to control the spread of their faith.
âMay our voices be heard so that we can achieve real equality and justice for the good of Malaysia and Sarawak,â he said.
In a September 16 statement, Ismail Sabri Yaakob, in a parliamentary response to Shah Alam MP Khalid Abdul Samad, said the government, through the Islamic and Civil Law Technical Committee, reporting to the National Council for Business religious leaders, had held a series of meetings to discuss RUU 355, since 2020.
“This is to look at various aspects, in particular the constitution and Syarak law, so that RUU 355 is more comprehensive and further strengthens the criminal jurisdiction of Sharia courts,” Ismail Sabri said in the published written response. on Parliament’s website.
The prime minister said the government’s bill will be presented to states for discussion once it is finalized. Islamic law falls under the jurisdiction of the state in Malaysia.
Controversy over the proposal to strengthen sharia courts first erupted when it was linked to the hudud and was seen as a way to impose severe penalties on Muslims perceived to violate Islamic laws, including those in the LGBT community.
RUU355 was tabled by PAS Chairman Datuk Seri Abdul Hadi Awang for first reading in the Dewan Rakyat on May 26, 2016 as a private member’s bill.
The bill proposed by Hadi sought to increase the maximum sentences of the Sharia courts to 30 years in prison, 100,000 RM fine and 100 strokes of the cane.
The controversy erupted when Deputy Minister of the Prime Minister’s (Religious Affairs) Department Datuk Ahmad Marzuk Shaary reportedly said the federal government was drafting four bills, including a bill on controls and restrictions on the development of Muslim non-religions.
Since then, some MPs and non-governmental organizations (NGOs) have raised concerns about the bill aimed at controlling and restricting the development of non-Muslim religions.
Sarawak Chief Minister Datuk Patinggi Abang Johari Openg, in his Malaysia Day address, said the state government would reject any attempt to control and restrict religious freedom in the state.
Indonesian Minister of Religious Affairs Yaqut Cholil Qoumas set the bar high for President Joko Widodo as well as Nahdlatul Ulama, the religious backbone of Mr. Widodo’s government when he presented his country’s presidential agenda of the Group of 20. The G20 brings together the largest economies.
Addressing the G20 Interfaith Forum in Bologna as Italy prepared to hand over its presidency to Indonesia, Qoumas also challenged Indonesian competitors in the Middle East in a battle to define the extent to which l islam integrates the principles of tolerance, pluralism, equality of the sexes. , secularism and human rights as defined in the Universal Declaration of Human Rights.
The battle, which is likely to also determine which Muslim-majority country (ies) will be recognized as leaders of the Islamic world, takes on increased significance with the Taliban takeover of Afghanistan and concerns about the Taliban’s policies towards activists on Afghan soil.
Meanwhile, uncertainty over the reliability of the United States as guarantor of security in the Gulf prompts regional enemies to contain their differences to ensure they don’t get out of hand, placing more emphasis on the soft power projection.
Turkey’s 2022 budget appears to signal the change and importance that President Recep Tayyip Erdogan attributes to this particular challenge.
The budget of the powerful Directorate of Religious Affairs or Diyanet is expected to increase by 20% for the 2022 fiscal year, giving it greater financial flexibility than the ministries of interior, foreign affairs, trade, industry and technology, environment and urbanization, energy and nature. resources, culture and tourism.
These ministries are essential in enabling Turkey to resolve its economic woes, offset the fallout from the pandemic, and strengthen its appeal as a potential leader of the Muslim world.
The Diyanet, in another sign of Mr Erdogan’s emphasis on religious rather than national identity, recently urged Turks to use the religiously framed greeting Peace Be Upon (SelamÃ¼n aleykÃ¼m) You rather than phrases like Good Morning (Gunaydin), widespread in Turkey since its founding of a republic nearly a century ago.
Diyanet President Ali Erbas argued in a recently published Turkish-language book, Human religion and religion in the information age, that the greeting “Hello” dates back to the pre-Islamic era.
These latest measures suggest that Mr. Erdogan is leading his country, also a member of the G20, on a path diametrically opposed to what Mr. Qoumas was supporting in Bologna.
The minister argued, contrary to Mr. Erdogan’s policies, that religion âhas the potential to help block the political militarization of identity; curb the spread of community hatred; promote solidarity and respect among the various people, cultures and nations of the world; and fostering the emergence of a truly just and harmonious world order, based on respect for the equal rights and dignity of every human being. Yet to realize this potential, we must wisely manage the inevitable struggle between competing values, as globalization brings together very diverse peoples, cultures and traditions. “
Mr. Qoumas made his remarks as an Islamist journalist called on Mr. Erdogan to avoid the militarization of religion.
Write in Karar, a Turkish publication reportedly close to Mr Erdogan’s former prime minister and foreign minister Ahmet Davutoglu, who left the ruling Justice and Development Party (AKP) to found his own party, the journalist Ahmet Tasgetiren, warned that the president appeared to be politicized the Diyanet.
Comparing with the politicization of Turkish justice by Mr. Erdogan, Mr. Tasgetiren noted that this “weakens people’s confidence in it”. Pleading with Mr Erdogan, Mr Tasgetiren warned that âthe politicization of religion and Diyanet ruins people’s relationship with religionâ¦ I think you would never want that for religion. For the love of religion, please.
Mr. Qoumas, the descendant of an influential family of Nahdlatul Ulama and the former leader of the powerful youth wing of the group, GP Ansor, went on to say in his speech that “a major task that awaits us is to identify and conscientiously observe those universal values ââthat the majority of the world’s inhabitants already recognize, such as the virtues of honesty, truth-seeking, compassion and justice. Another parallel task is to develop a global consensus regarding the shared values ââthat the diverse cultures of the world will have to embrace if we are to coexist peacefully.
Implicitly, the minister noted that unlike his competitors – Saudi Arabia, the United Arab Emirates, Turkey and Iran – in the battle to reshape traditional Islam, Nahdlatul Ulama, one of, if not the most large organization of Muslim civil society in the world, has put its money where its mouth is.
Mr. Qoumas noted that a gathering in 2019 of more than 20,000 Muslim religious scholars associated with Nahdlatul Ulama ruled that the legal category of infidel was “neither relevant nor applicable in the context of a modern nation state. “. In doing so, Nahdlatul Ulama became the first major contemporary Sunni Muslim religious entity in the world to seek to update and modernize Islamic jurisprudence.
Mr. Qoumas did not present a program to deal with other concepts of Islamic law that the clerics of Nahdlatul Ulama identified as problematic or obsolete, such as blasphemy. Nahdlatul Ulama argued that concepts like the dhimmi or the people of the book which are recognized in classical Islamic jurisprudence but do not enjoy equal status before the law, and apostasy, had been invalidated by the ruling on infidels.
Certainly, countries like Saudi Arabia and the United Arab Emirates, where Islamic law is at least constitutionally recognized as a primary source of legislation if not the primary source of legislation, have liberalized social rights considerably.
Saudi Arabia has significantly strengthened women’s rights in recent years by lifting the ban on driving for women, liberalizing gender segregation, reducing men’s control over women’s lives and expanding professional opportunities. .
Likewise, the United Arab Emirates announced last November a major overhaul of the country’s Islamic personal laws, allowing unmarried couples to cohabit, easing restrictions on alcohol and criminalizing “honor killings”, a tribal custom. widely criticized and religiously conditioned that allows a male relative to kill an accused woman. to dishonor a family.
The liberalization of social mores in Saudi Arabia and the United Arab Emirates was rooted in civil law, rules and regulations, but none of the countries, unlike the process initiated by Nahdlatul Ulama, adopted Islamic jurisprudence accordingly.
In this way, the two Gulf States, unlike Indonesia, seek to maintain close state control over their interpretation of Islam without the intervention of civil society.
The dichotomy raises fundamental questions, notably whether what Nahdlatul Ulama calls the “recontextualization” of Islam can be achieved by autocratic or authoritarian regimes that seek to ensure their survival and project themselves internationally in a positive light or whether the religious reform must be popularly anchored. and led by civil society.
Although in government, Mr. Qoumas implicitly answered the question by quoting a poem by Kyai Haji Mustofa Bisri, a prominent spiritual leader Nahdlatul Ulama. The poem, titled âReligionâ focuses on the behavior of the individual rather than the role of the state.
âReligion is a golden coach prepared by God to lead you on the path of his divine presence.
Don’t be mesmerized by its beauty, let alone enchanted to the point of arguing with your own siblings over who’s in the front seat.
Imagine a world where you don’t have the right to make decisions about your own health and well-being, where choices about your health depend on someone else’s idea of ââwhat is good for you and where access to care is beyond your reach. Sadly, this is the reality for a number of people in India today, especially women (bit.ly/3lu5nak). The devastating impact (bit.ly/3zi4IOd) of the covid pandemic on essential services, especially family planning and sexual and reproductive health, has worsened access to healthcare, exposing millions of women to a high risk of unwanted pregnancies, unsafe abortions, illnesses and even death.
Data from Phase 1 of the Fifth National Family Health Survey (NFHS-5) shows an impressive decline in fertility rates in nearly every state. Despite this, overall population growth still appears high due to a demographic transition: India has a high proportion – around 30% – of young people and adolescents of childbearing age or soon to be. This explains why a population continues to grow even if its fertility rate declines. Some modeling studies (bit.ly/2XAEJVu) project that India will reach a peak population of 1.6 billion by 2048 and then decline sharply to 1.12 billion by 2065.
Data shows that while women may wish for fewer than two children, many cannot access family planning methods that allow them to limit pregnancies. The NFHS-4 showed that in 2015-16, nearly 13% of women of reproductive age (15-49 years) had an unmet need for family planning, including 6% of women who had an unmet need for family planning. spacing methods (bit.ly / 3tNCQjU).
In addition, contraceptive use is lowest (bit.ly/3CnvKFP) among women in annex tribes, at 48%, followed by other backward classes, at 54%, and annex castes. , at 55%. The situation has likely worsened due to the restrictions on covid. These trends indicate that inequalities in access to family planning have translated into poor health and development outcomes.
The widespread myths and misconceptions about the country’s demographic trends, including fertility rates and population growth, are more damaging. Many believe that certain religious minorities are a major contributor to India’s population growth, a notion that is not supported by the data. In fact, the ten-year growth rates among all religious groups are steadily declining. The decline has been more marked among Muslims than among Hindus over the past three decades, at 4.7% and 3.1% respectively between 2001 and 2011 (bit.ly/3nPjLNv). Between 2001 and 2011, a sharp decline was observed in the rate of population growth for Jains (20.5 percentage points), Buddhists (16.7), Sikhs (8.5) and Christians ( 7). The share of Hindus in the Indian population decreased slightly from 80.5% in 2001 to 79.8% in 2011, while the Muslim population registered a slight increase from 13.4% in 2001 to 14, 2%. In absolute numbers, the Hindu population increased by 139 million between 2001 and 2011, while the Muslim population increased by 34 million. Contrary to popular belief, the largest decline in the total fertility rate (TFR) was observed among Muslims (0.8%), followed by Hindus (0.5%), Sikhs (0.4% ) and Christians (0.3%) between 2005-06 and 2015-16.
These figures refute the preconceived ideas about the dislike of the minority community for family planning. SY Quraishi, in his book The Population Myth, dismantles popular myths around the Muslim fertility rate, tracing the Islamic principles that support family planning and those that encourage small families in religious discourse.
For much of India’s backward communities, social development programs remain elusive. There is an urgent need for universal and equitable access to quality health services, including family planning. Ensuring access to education, social security and health services, especially sexual and reproductive services, is essential to improve birth outcomes.
States like Kerala, which has a large Muslim population, and Tamil Nadu and Andhra Pradesh, have shown us that there is a strong link between the development and decline of the TFR. Indonesia and Bangladesh, two Muslim-majority countries, outperformed India in terms of declining fertility rates. Higher levels of education for women, better employment opportunities for women, an advanced age at marriage, and access to a greater basket of contraceptive choices have made all the difference.
Key steps to ensure more women in India have access to family planning services include highlighting the gains they are contributing to, empowering frontline workers to increase women’s access to contraceptives, especially spacing methods; and the introduction of a wider range of contraceptive methods from which women can choose. , according to their personal choice. Involving religious leaders in advocacy for family planning and reproductive health is an important way to foster public acceptance. This practice has been implemented in many programs in other countries, with great success.
Communication and development interventions for behavior change should focus on education, with an emphasis on gender equity. Inclusiveness and equity are essential when it comes to the distribution and delivery of services, information and commodities across communities and geographic areas. Governments at national and state levels must ensure that appropriate measures are put in place so that people’s well-being remains at the heart of all policies, including family planning and reproductive health. This is essential to achieve our sustainability goals, leaving no one behind.
Fauzia Khan is a Member of Parliament from the Nationalist Congress Party
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The 73rd Emmy Awards: Cedric the Entertainer is hosting the awards ceremony, which will take place outdoors. Nominated shows include “Ted Lasso”, “The Crown”, “I May Destroy You”, “Lovecraft Country”, “Mare of Easttown” and “The Underground Railroad”. (5 p.m. Sunday, CBS / Paramount +)
Related: Emmys 2021: With some favorites ineligible, will the awards show hold any surprises?
“Mohammed Ali”: Ken Burns, daughter Sarah Burns and husband Dave McMahon made this four part documentary biography of Muhammad Ali. (8 p.m. PBS)
Related: Ken Burns Documentary “Muhammad Ali” Explores Life and Career of Legendary Athlete and Icon
“Dancing with the stars”: The Terpsichorean competition returns for season 30, with Tyra Banks once again. (8 p.m. Monday, ABC)
” The big jump “: A drama about a group of people trying to change their luck by being on a reality TV show. The cast includes Scott Foley, Piper Perabo and Teri Polo. (9 p.m. Monday, Fox)
“NCIS”: The successful procedure returns for season 19. Gary Cole joins the cast. (9 p.m. Monday, CBS)
“NCIS: Hawaii”: Vanessa Lachey stars in the latest Mothership spin-off, playing the Special Agent in charge of NCIS Pearl Harbor. (10 p.m. Monday, CBS)
“Ordinary Joe”: The talented James Wolk stars in a new drama that tells three parallel stories, describing what could happen if the main character, Joe Kimbreau (Wolk), chooses different paths in life. (10 p.m. Monday, NBC)
“Our kind of people”: A new drama series based on Lawrence Otis Graham’s book, “Our Kind of People: Inside America’s Black Upper Class”. According to the program description, “Our Kind of People” “takes place in the ambitious world of Oak Bluffs on Martha’s Vineyard, a historic stronghold where the rich and powerful black elite have come to play for over 50 years.” The cast includes Yaya DaCosta and Morris Chestnut. (9 p.m. Tuesday, Fox)
“FBI: international”: Another spin-off of the “FBI” series, this procedure involves a team solving crimes that threaten Americans around the world. (10 p.m. Tuesday, CBS)
“Survivor”: The grandfather of the reality TV competition series is back for season 41. (8 p.m. Wednesday, CBS)
Related: “Survivor”: Portland grocery clerk is part of the season 41 cast (watch preview)
“Alter ego”: Instead of wearing masks, participants in this singing contest will create their avatar, which will look and perform as they imagine it to be. What was the elevator pitch supposed to look like for this show, anyway? Judges include Alanis Morissette, Nick Lachey, Grimes and William. (9 p.m. Wednesday, Fox)
“The morning show”:The star-studded series on television news personalities is finally returning for a second season, after a prolonged shutdown linked to the pandemic. Jennifer Aniston, Reese Witherspoon, Mark Duplass, Billy Crudup and many more will be returning, and Julianna Margulies is among the new faces joining the cast. The story picks up after the Season 1 finale, in which Aniston and Witherspoon, as co-hosts of the morning show, spoke out against their network’s disrupted culture. Looks like the new season will be lively. (Apple TV +)
“Sex education”: British comedy starring Asa Butterfield and Gillian Anderson returns for season 3. (Netflix)
It was the end of the sixth inning in a spring 2002 throwaway practice game at Oakland A Stadium in Phoenix, and that line did not belong to such a trivial event.
The queue starts in the first row behind the plate, spans 20 rows of seats, descends the lobby between the upper and lower sections, and then descends to the concession area.
âAli is over there,â a fan tells me.
This long line of people patiently awaits Muhammad Ali’s autograph, as he signs everything. Free. Never in my life have I wanted to join a long line of people as much as I do now.
But I don’t. Instead, a colleague and I simply looked down to see Ali sitting in his seat.
This week, Muhammad Ali is touring the world once again as PBS launches Ken Burns’ latest documentary. The four-part “Muhammad Ali” series begins September 19.
The documentary is full of classic images of Ali, but it misses so many special moments where he entertained audiences that weren’t filmed for free.
During that spring training match in 2002, I was standing in an almost empty A club. It was probably the eighth inning, and by that time all of the markers were gone.
Around the corner on walks The greatest of all time. Here it is. In person. Mohamed Ali.
Most people in these kinds of jobs get used and numb to seeing and talking to pretty famous people, but there are exceptions. Elvis Presley. Santa Claus. Mohamed Ali.
He was accompanied by three people and it was obvious that Parkinson’s disease had a good grip on the champion. He could walk, but his body tremors were frequent.
It hasn’t even been six years since he lit the Olympic flame to open the 1996 Summer Games in Atlanta.
That day in Phoenix, he walked through the clubhouse, and at one point we made eye contact and I had a smile on my face like I was looking at the Easter Bunny. The truth.
Ali then takes a seat at a table in the club house.
And he begins to do … a magic show. That was in 2002, a few years before cameras became phones. We had phones, but they didn’t have cameras.
We just used our eyes, knowing full well that it was a memory neither of us would forget.
And everyone there is watching Ali do tricks. Every player, coach, clubhouse guy and reporter all had smiles on our faces that couldn’t erase. A’s manager Art Howe just looked at Ali because he was like the rest of us – neither of us could believe this was happening.
Even with Parkinson’s disease, Ali ordered every room.
Ali spoke to us more than expected. At this point in his life, he didn’t like doing interviews because he was aware that he couldn’t speak the way he wanted.
Ali gets up to do this round, and he starts to shake. The shaking gets worse.
We all look at it without knowing what to do. And all of a sudden Ali falls down, and we are all nervously staring at this icon who is embarrassed that he cannot get his body and his mouth to do what he wants.
At that time, we were aware that this man, this living legend for all of us, showed the frailties that a human being could have.
He must have asked his friends to help him, and then he completed the magic trick.
He stops, then he starts signing baseballs. The guys at the A’s clubhouse start bringing him trays of baseballs and he signs them all.
I could hear him mumble at one point, “I think you’re taking advantage of me.”
Sports journalists normally sign a document that we cannot use our access for autographs. We could be in trouble.
It was a risk I wanted to take, but I didn’t.
No photo or autograph of Ali, just the indelible memory of watching a little magic show from The Greatest of All Time.
This story was originally published September 19, 2021 5:00 a.m.
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Mac Engel is an award-winning columnist with extensive experience covering sports in the Fort Worth-Dallas area for 20 years. He has covered high schools, colleges, the Big Four sports teams as well as the Olympics and the entertainment world. He combines a dry wit with first-person reporting to complement almost unfair locks.
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Rwanda sent troops in Mozambique to help the government fight a militant Islamist insurgency that has lasted for four years. Political scientist Phil Clark provides insight into the threat and explains why Rwanda is supporting Mozambique.
Are the insurgents in Mozambique a new front of Islamic terrorism on the continent?
Since 2017, jihadist militias in the province of Cabo Delgado, in northern Mozambique have gone up an armed insurrection against the Mozambican government. Their objective displayed is to instill Sharia law in northern Mozambique. We say it’s in reply chronic poverty in the region, unemployment and weak public services under the government led by Frelimo in Maputo.
The Mozambican insurgents represent a new armed Islamic front, with entirely local motivations and command structures. However, their propaganda invokes common tropes of regional and global jihad.
They often claim responsibility for attacks using the name given to them by the local population, ‘Al-Shabaab’. But there is no evidence that they have any direct links to Al-Shabaab in Somalia.
Recently, the Islamic State (ISIS) claims responsibility for the jihadist attacks in Mozambique.
But, again, there appears to be little direct connection between the Mozambican jihadists and the Islamic State. ISIS already has tempted to claim responsibility for attacks by non-associated Islamist groups elsewhere in Africa, for example the Allied Democratic Forces in eastern Democratic Republic of the Congo
What threat do they represent?
Jihadists pose a significant threat to local civilians and foreign economic interests in Cabo Delgado. The four-year low-intensity civil war To killed over 3,000 civilians, displaced 800,000 people and caused widespread food insecurity.
The insurgents have cited the perception that the local population will not take advantage of government agreements with multinational companies as a catalyst for their attacks.
The combination of widespread violence and threats against foreign companies has led to a patchwork of international military and security interventions. This understandreports of:
the use by the Mozambican government of Russian and South African mercenaries
the presence of Portuguese military trainers, and
Recruitment by Total of a former French foreign legionnaire to coordinate the security of its gas plant on the Afungi peninsula.
In addition, Rwanda and the Southern African Development Community (SADC) – including South African Special Forces – have deployed Peacekeepers in Cabo Delgado.
This raises major concerns about an apparent lack of coordination between these armed actors.
Why is the Rwandan government getting involved?
There is a heated debate about this.
The Rwandan government frame that as a âresponsibility to protectâ mission. This, he argues, was inspired by the international community failure to protect civilians in Rwanda during the 1994 genocide against the Tutsi.
The Rwandan intervention in Mozambique came shortly after the visit of French President Emmanuel Macron to Kigali in May 2021. Some commentators have suggested than Rwanda, funded by France, intervened to support the interests of France, mainly the gas reserves of Total with French capital.
The Rwandan government has angered the claim that it is simply doing the neo-colonial auctions of France. This highlighted the humanitarian basis of its intervention.
There is little evidence of direct French support for Rwanda’s military campaign. Nonetheless, France had a series of high-level talks with Rwanda and South Africa on the Cabo Delgado conflict in the months leading up to their interventions in Mozambique. This suggests close coordination between Paris and these actors, reflecting the huge French interests at stake.
In May of this year Macron discussed military solutions to the crisis with several African heads of state at a summit in Paris. They included Mozambican President Filipe Nyusi, South African President Cyril Ramaphosa and Rwandan President Paul Kagame. It was succeeded by similar talks with Kagame and Ramaphosa in Kigali and Pretoria a few weeks later.
Crucial elements for Rwanda’s involvement in Cabo Delgdao are growing links between Rwanda and Mozambique after the two countries signed a memorandum of understanding in 2018.
Earlier this year, Nyusi made a quick visit in Kigali to request military assistance from Rwanda to Cabo Delgado. Nyusi had previously declared its preference for bilateral rather than multilateral military intervention. He may be concerned about ceding too much control to a SADC mission led by the South African regional power.
He also noted Rwanda’s track record in leading highly disciplined and effective peacekeeping missions. These included Rwandan battalions Operating in the Central African Republic outside of the broader UN peacekeeping mission, similar to Rwanda’s current support to Mozambican forces outside SADC.
Along with its humanitarian objectives, the Rwandan government will benefit in security and diplomatic terms from its involvement in Cabo Delgado.
The intervention is part of Rwanda’s âresponsibility to protectâ role in peacekeeping missions in Darfur, Mali, CAR and Haiti. These have strengthened its international image and provided it with considerable international leverage. For example, in 2010, when foreign donors considered prosecuting and suspending aid to Rwanda because of its alleged crimes in eastern Congo, Kigali threatens withdraw its peacekeepers from Darfur.
Finally, Rwanda’s intervention strengthens its bilateral relations with Mozambique and France. A key catalyst for Rwanda’s diplomatic push with Mozambique in recent years has been fears that Maputo will become a launching pad for Rwandan dissidents in exile. This included members of the opposition Rwandan National Congress. Closer security ties included Rwanda’s demand for Mozambique to subdue opposition members on his floor.
Kagame has for years castigated France for failing to apologize for its complicity in the 1994 genocide. He therefore took some genocide survivors by surprise when he warmly welcomed Macron’s words On the question. They wondered if Macron had fully acknowledged and apologized for France’s role in the genocide.
Rwandan forces have so far proven effective in combating jihadist insurgents. This led the Mozambican government to claim that Rwanda’s entry fundamentally changed the focus of the conflict and improved the security situation for civilians and foreign companies.
The simultaneous operations of Rwandan forces and SADC could, however, pose problems in the coming months. Various SADC leaders – as well as Mozambique’s largest opposition party, Renamo – criticized the arrival of Rwandan troops. They argue that it should have been an exclusively SADC effort.
These questions were clearly on the mind of Rwandan Foreign Minister Vincent Biruta, who visited Pretoria in early June. to discuss Rwanda-South Africa cooperation in Mozambique. This happened shortly after Rwandan military leaders made their first reconnaissance trip to Cabo Delgado.
But military force cannot accomplish a lot. This has been evidenced in comparable cases of Islamist violence in the Horn of Africa, Nigeria and the Sahel.
Systemic political and socio-economic interventions are needed to address Frelimo’s years of neglect in northern Mozambique. These produced the deprivations and marginalization that underlie the insurgency.
The Mozambicans themselves are clearly the key players in this situation. Nonetheless, Rwanda and SADC should use their diplomatic influence to encourage Nyusi to address the structural causes – and not just violent manifestations – of the conflict. This includes ensuring that the immense natural gas wealth that will flow once the conflict has subsided not only benefits the Nyusi government and multinational corporations, but, more importantly, everyday Mozambicans.
Halima Aden, the first model to wear a hijab and pose in a burkini, has torn up her lucrative contracts in an industry she says lacks “basic human respect” and has instead entered the world of modest fashion design.
For the Somali-American born in a refugee camp in Kenya, it was about preserving her self-esteem and well-being in a fast-paced and cowardly industry that increasingly clashed with her Muslim values.
“Since I was a little girl, this quote – ‘don’t change yourself, change the game’ – has taken me through so many things in life,” she told AFP. during an interview in Istanbul.
âWhen I made the decision to quit, that’s exactly what I did,â she said. âSo I’m very, very proud. “
Aden’s departure last November came as a shock to fashionistas and Muslim influencers who admired his pioneering career.
Aden, who turns 24 on Sunday, led the way in Minnesota, where she became the first contestant to wear a hijab and burkini – a full-length swimsuit whose appearance has sparked controversy on some European beaches – in a US state beauty pageant. in 2016.
She posed in it again for Sports Illustrated’s annual swimwear issue when her fame was spreading in 2019.
But personally, Aden felt more and more locked in – sometimes literally.
âI was always given a box, a private place to change, but I was often the only one with privacy,â she said.
“I could see my fellow young women having to undress and change in public, in front of media figures, cooks and staff, designers and assistants,” she recalls.
âFor me it was very shocking,â she said. “I couldn’t be in an industry where there is no basic human respect.”
Aden appeared released when she announced her decision to drop photoshoots and parades last year. She becomes more of a designer.
“Wow that’s actually the most RELIEF I’ve felt since I started in 2016. Keeping that in was literal POISON!” she said on Instagram.
She felt that her traditions, radically different from those of most other models, were caricatured and turned into a gadget by some brands.
One, American Eagle, replaced a scarf with a pair of jeans on the head during a 2017 campaign.
“But … that’s not even my style ??” she protested on Instagram at the time.
“I came to a place where I couldn’t recognize my hijab as I traditionally wore it,” Aden told AFP.
Aden looked much more at home in Istanbul surrounded by Middle Eastern fashionistas as she attended an event hosted by Modanisa, her new home.
She will design collections exclusively for the Turkish online brand, which is one of the biggest names in the modest fashion industry, valued at $ 277 billion in 2019.
It already represents more than a tenth of the global fashion industry’s $ 2.2 trillion, with plenty of room for growth, according to DinarStandard, a consulting firm specializing in emerging Muslim markets.
The news broke through dozens of wall screens as I stepped off the aircraft gangway into the airport terminal: American commandos had killed Osama bin Laden in Pakistan. The 10th anniversary of the events of September 11, 2001 was only a few months away, I had just landed in Italy to lecture on US national security law and policy, and it seemed like just a step important had been crossed with the events that unfolded while I was in the air.
Today, in a decade of the “global war on terror”, it is a whole different memory, not the raid on Abbottabad, that emerges from this trip.
Following one of my lectures in a crowded university auditorium in Brescia, I was approached by a young Muslim woman wearing the hijab. By name, appearance and accentuated English, I read her as an Italian of Arab descent, perhaps the daughter of immigrants to Italy or an immigrant herself. Unlike the other students who lined up to talk to me, she had a concise question: “Why is the United States waging war on Islam?”
By reflex, I resisted his premise. What we were seeing and experiencing was not a war against Islam and Muslims per se, I dared. There were complex historical forces at play, pulling various actors into multiple conflicts, I added, and the people and groups the United States had designated as âterroristsâ did not represent all Muslims. But, based on the harsh realities of our time, this woman had concluded that there had to be a war waged by the United States against Islam. And she was far from the only one in this belief. The perception she expressed is still common among Muslims around the world, in the South as well as in the North.
As the world tries to take stock of a 20-year âglobal war on terrorâ, the question of the young woman looms in my mind, with a contemporary twist: do the lives of Muslims matter?
The question can be forgiven given the heavy toll that US-led military campaigns have taken Muslims almost everywhere. In Afghanistan, where America’s longest war has now reached its predictable end, and in parts of neighboring Pakistan, more than 71,000 civilians have perished. In Iraq, since the American invasion, more than 200,000 civilians have died as a result of violence directly linked to the war. In Syria, US operations have claimed hundreds of lives among the 227,000 civilian casualties since the start of the war there. Drone strikes and other US military operations in Pakistan, Somalia and Yemen left more than 1,000 civilians.
These numbers are probably underestimated due to the difficulty of collecting comprehensive data in the war zones that the United States has initiated or maintained. The use of so-called signature strikes increases the number of bodies that US drones leave in their wake, while the totaling of all “military-aged men” killed in those strikes as combatants also systematically deflate the number of officially recognized civilian deaths. And the scale of the massacre is only exacerbated by the hundreds of thousands of cripples and millions of displaced people, their homes and societies destroyed or disfigured.
Since September 11, the government has systematically used the law to allow, operationalize and justify the violence it has deployed against Muslims both at home and abroad. The government has invoked international law to support its invasion of Iraq in 2003, claiming to enforce bans on Iraqi weapons of mass destruction that have never been found and on Saddam Hussein’s equally fictitious aid to terrorists. . Government lawyers have also developed legal justifications for claiming that the Constitution does not restrict the conduct of the United States beyond our borders, legitimizing the extrajudicial execution of Muslim American citizens abroad and indefinite incarceration without due process of non-Muslim citizens at Guantanamo and Bagram, as well as their torture. there and through a network of black sites run by the CIA or by proxy. Congress has created military commissions that have jurisdiction only over non-citizens and, in practice, are used exclusively to judge Muslims.
Ordinary US federal courts have enforced and maintained sweeping laws punishing material support to foreign groups that have been used almost exclusively in prosecutions against US Muslims (there are no equivalent laws criminalizing material support to white supremacist groups. national – and there shouldn’t be.) The government has defended its widespread surveillance of American Muslims, which has been emulated by local law enforcement agencies such as the NYPD, and has implemented registration of Muslims. , Muslim-majority penitentiaries, secret immigration screening programs, the infamous ban on Muslims, and even denaturalization initiatives. The erection and development of this alternative legal infrastructure served to amplify and formalize the devaluation of Muslim life.
Yet as the country celebrates the 20th anniversary of September 11, the main narrative in US media and public discourse leans again towards mourning and celebrating the American lives – civil and military – that were lost on that terrible Tuesday. morning and over the two decades since. President Biden’s recent remarks on ending the war in Afghanistan counted only lost and injured US personnel and invoked the need to “save American lives.” The much larger contingent of the war against Muslim victims of terrorism has largely wiped out in the cascade of remembrance. It is crucial at this historical stage to focus the record of the last two decades on Muslim lives.
Continuing to argue over the supposed purity of US intentions – as US officials and experts often have – over the clear impact of US government actions affecting Muslims at home and abroad would be worse than adding insult to injury. This kind of self-elevation rejects Muslim humanity and obscures both the United States’ position as a key provider of political violence as well as its share of responsibility for the state of affairs in many Muslim-majority countries. today. My own attempt at a nuanced answer to the Italian woman’s question ten years ago also failed in a way, missing the forest for the trees. If we expect others to take seriously the proclamations of equality and dignity for all that are rife in the United States, then the legacy of September 11 must be told primarily through the stories of Muslims around the world. whole who have paid a heavy price for American power and prosperity in the 21st century.
Without a broader recognition of the shared reality of millions of Muslims – and concrete steps to repair and transform this reality – we are helping to ensure its persistence and spread. The relentless demonization of Muslims in contemporary American culture and politics, along with the unfolding of extreme and seemingly exceptional policies and practices affecting them, has paved the way for other governments to follow suit. Rohingya Muslims, long victims of government repression, have recently faced a genocidal campaign by Myanmar’s military rulers in the name of the fight against terrorism. When the US government declared that the use of internment camps and the forced sterilization of Uyghurs and other Muslim populations in the Xinjiang region constituted genocide and crimes against humanity, China defended these practices in part of its own war on terrorism.
Islamophobia, as the dominant ideology, played a determining role in these horrors; it conveniently oiled the workings of a variety of oppressive systems. But this is not the root cause of the existence of these systems nor the main force that drives them. The US occupations of Afghanistan and Iraq have served as leverage for US rivalries with Iran, Russia and China. Control of Iraq’s sizable oil reserves has also helped to sate the expansive US extractive appetite, as protracted wars fuel the coffers of the US military-industrial complex and its fallout. Likewise, the Chinese campaign against its Muslim populations is taking advantage of a global Islamophobic climate to brutally strengthen the control of the Chinese Communist Party over the oil-rich regions where Muslims reside.
For countless Muslims and around the world, the message of the past 20 years is clear: Muslims’ rights are expendable, their blood cheap. Any real math with the legacy of September 11 must start there.
Ramzi Kassem is professor of law at CUNY School of Law, where he directs the CLEAR project.
19 rounds against Tyson Fury faded the perception of the casual fan of Deontay Wilder. Most associate “The Bronze Bomber” with his toss, subsequent loss, tampering with gloves, and claims for spiked water.
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However, most forget that he has an impressive resume of 44 fights and is even a former WBC heavyweight champion. Over the years, he has won 42 of those fights, 1 draw and only one career loss against Tyson Fury.
As he prepares for the third leg of his long-standing rivalry against the current WBC champion, Deontay Wilder believes he has nothing to prove to anyone.
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He shared that he doesn’t care much about things that are not under his direct control.
“I don’t have to prove anything to anyone. My whole boxing career people have always doubted me and I’ve always proven them wrong. I don’t stress for things I can’t control â, noted More wild.
Wilder added that he doesn’t expect his usual skeptics to change his mind about him even if he wins on October 9.
The Alabama native is now looking to regain his WBC title. He also stressed that he is the best heavyweight ever and can’t wait to show it to the world.
“It’s a trilogy, we get what was contracted and signed. I just want to go all the way and get what’s mine back.
“You are watching the best heavyweight of all generations and everyone will be witnessing that again on October 9. I can’t wait to show it off,Added Deontay Wilder.
Could a win over Tyson Fury include Deontay Wilder in the GOAT conversation?
It took two fights for Deontay Wilder to realize that Tyson Fury knew how to get around his “big right hand” approach. After his first career loss to ‘The Gypsy King’ last year, Wilder was off the grid for a while. Most assumed he was avoiding the media to dodge questions about his loss. However, the truth is far from it.
On the night of his loss, February 22, 2020, the first thing he did was fire Mark Breland. That same evening, he contacted his confidant, friend, former opponent and trainer Malik Scott. He asked her to come aboard right away.
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Since then, Deontay Wilder has not stopped training. He worked in silence and now has his eyes set on reclaiming everything he lost that night.
It is clear from recent training videos that “The Bronze Bomber” is working on new moves and a completely new approach in the ring.
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He can be seen doubling down on body shots in some protective clips and seems more active on his feet in and out of the pocket. He also showed significant improvements in his head movement.
If âThe Bronze Bomberâ wins over Tyson Fury on October 9, can he finally be included in the GOAT conversation?
As usual, after World War I, the victors looted the losers, especially the German. The victors demanded the payment of enormous reparations; under a single shot, the German charges would have continued until 1988. This shot turned out to be catastrophic, partially laying the groundwork for the even more gruesome carnage of WWII.
Learning from this mistake, American leaders in 1945 did things differently. Instead of looting, they took the radical and unprecedented decision to rehabilitate defeated countries like the United States.
This innovation has turned out surprisingly well; as hoped, Germany, Japan, Austria and Italy became free, democratic and prosperous. (It also inspired a 1959 Peter Sellers comedy, The Mouse that Roared, in which an impoverished microstate declares war on the United States to benefit from its largesse.)
Funding defeated enemies also became an assumed, if not routine, American policy and became known as the Pottery Barn rule: “You break it, you own it.” In 2001-03, when US-led coalitions toppled two hostile governments, the Taliban in Afghanistan and Saddam Hussein in Iraq, the Americans of course occupied those two countries, rewrote their constitutions, armed and trained their forces. , nurtured new leaders and showered them with money.
But 2001-03 differed fundamentally from 1945 in very important ways.
First, the Germans and the Japanese were crushed by total wars lasting many years, destroyed by years of widespread carnage, humiliated by prolonged occupations, and defeated as peoples. These blows led to acquiescence to the post-war overhaul of their societies and cultures. In contrast, the Afghans and Iraqis came out almost unscathed from their wars with America that lasted only weeks and fought to overthrow hated tyrants while claiming the fewest civilian casualties. Barely damaged after brief hostilities, they felt more liberated than defeated and were in no mood to be told what to do by the occupying forces. Determined to shape the future of their country, the Afghans and Iraqis took what served them from their overlords and rejected, through violence and other forms of resistance, what they did not do.
Second, Americans fought for the supreme issues of WWII – their independence and freedom; losing this war would have had incalculable consequences for the United States. In contrast, the stakes in Afghanistan and Iraq were limited, relating simply to a few rarefied foreign policy objectives; naturally, Americans cared much less about the future of these countries. As a result, the efforts of 1945 to impose the American path far exceeded those of 2001-03.
Third, Germany and Japan had no neighbors who continued the conflict in 1945: no radio station broadcast propaganda, no weapons were smuggled, no guerrillas infiltrated, no suicide bomber ‘was attacked. In contrast, Iran is to the west of Afghanistan and Pakistan to the east; Syria lies to the west of Iraq and Iran to the east, and all three countries have actively fought American influence. The return of the Taliban is a testament to their obvious success.
Fourth, as predominantly Muslim peoples, Afghans and Iraqis intensely reject the power of non-Muslims, an attitude rooted in the very nature of Islam, the most political of religions. Living in full accord with the sacred laws of Islam, Sharia requires that the ruler be a Muslim because Sharia includes difficult to enforce public precepts (regarding taxation, justice, war, etc.) that only a Muslim would put fully implemented. . So whether in medieval or modern times, whether by Christians, Jews or Buddhists, the reign of non-Muslims ends up arousing intense resistance.
These factors have prompted almost anyone familiar with the history of the United States and the Middle East (with the unfortunate exception of Bernard Lewis and Fouad Ajami) to quickly predict that “the great aspirations of the coalition for [Afghanistan and] Iraq will not succeed. Americans must recognize both the unusual – if not unique – circumstances that made the rehabilitation of Axis enemies possible in 1945 and the fact that these circumstances will rarely recur. Rather than assuming that every enemy can, with enough effort, time, and money, become a friend and ally, now is the time for Washington to limit itself to more modest aspirations, like ending the enmity and avoid the totalitarian regime. With this in mind, in 2004 I proposed a strong man with a democratic spirit for Iraq, someone who would take control and then, over time, move the country towards political openness.
The same lesser ambition applies to most future defeated enemies because, as Voltaire observed, “Better is the enemy of good.” It is time to move on; it is no longer 1945.
â¢ Mr. Pipes (DanielPipes.org, @DanielPipes) is Chair of the Middle East Forum.
Ahead of the vote at the Bhabanipur Assembly, Trinamool Congressman Abhishek Banerjee kicked off the election campaign for Mamata Banerjee and addressed a crowd at Laxmi Narayan Mandir in the constituency.
Speaking to members of the Gujarati and Marwari community in a closed-door meeting during his visit to the temple, Abhishek Banerjee asked them if a development had taken place in West Bengal. He then claimed that while Mamata Banerjee was focusing on development, the BJP was about religion.
“Mamata Banerjee talks about development. The BJP has three words: Hindu, Muslim, Pakistani,” said Abhishek Banerjee, adding: “Politics should be development oriented, not religion”.
Abhishek Banerjee praised the development that has taken place in the state under the leadership of Mamata Banerjee and asked people to vote for her only if they feel there has been development under the chief minister’s reign.
READ ALSO : Won’t let India become Pakistan or the Taliban: Mamata Banerjee in Bhabanipur
Mamata Banerjee’s nephew attacked the Bharatiya Janata Party (BJP) and its politics on communal lines, adding that he had no right to question anyone’s faith.
âI read Hanuman Chalisa, I pray to Kali and Shiv, and I have to prove my Hinduism to the BJP? A 40-year-old party asks us to prove our faith? I dispute if they know Hanuman Chalisa,â Banerjee said.
The Laxmi Narayan Mandir in the Bhabanipur region, where Abhishek Banerjee addressed the crowd, has been a favorite place to visit for Mamata Banerjee and her rival, Priyanka Tibrewal of the BJP.
Bhabanipur surrenders to the poll on September 30. The seat was left vacant by Sobhandeb Chattopadhyay, who resigned as a member of parliament.
Mamata Banerjee is challenging the bypoll in Bhabanipur because she is due to become an MP within six months of being sworn in as chief minister.
READ ALSO : Battlefield Bhabanipur: How Mamata Reaches Different Communities, One at a Time
â¢ She reveals how the one night prayer led her to change her religion.
For twenty-three years she practiced Islam being born to Muslim parents, but today she is a staunch member of the Christian flock, especially of the Methodist faith.
Fisheries Minister Mavis Hawa Koomson recounted how a night of prayer with her Christian husband changed her religious inclination from a staunch Muslim to a Christian.
She shared her journey to Christianity when she appeared on the September 16 edition of Metro TV’s Good Evening Ghana.
âI am a Christian but my parents are Muslims. (I became a Christian) because of my marital status, âshe told host Paul Adom-Otchere, adding that she was a strong Muslim for 23 years, adhering to all the precepts of the faith.
When asked why she had come back, she replied: “This is what I wanted for me and I also think that it is the wife who joins the husband and not the other way around, so it is so. that I interpreted it “
She admitted how difficult it was at first when she announced her decision: âActually, it wasn’t easy for me because my family didn’t understand why a strong Muslim woman should marry a Christian and even marry a Christian. enter Christianity.
She then recounted how a midnight prayer after her first child was the main catalyst in her decision to replace the mosque with the church.
âMarrying a Christian was not a problem because the conclusion was that I was going to stay as a Muslim woman and he would stay in her Christianity, but when I gave birth to my firstborn, I had a terrible dream, âshe said.
When she woke up she called her husband and they said a Christian prayer and the problem was solved later so she joined him for the service this Sunday and since then she has kept her faith.
She revealed that her husband, who is a public servant, was a Methodist, “so I joined the Methodists and since then I have been a Methodist.”
I am encouraged to address this missive to you because, taken at face value, some of your recent statements on the Hindu-Muslim paradigm sound like soothing music to some Muslim ears. Among other things, you proclaimed that the DNA of all Indians is the same; that Hindutva is inconceivable without Muslims; that if a Hindu says Muslims should not stay in India, he is not a Hindu; and that those who practice lynching go against the Hindutva. You even say that India is a democracy where there can be no question of Hindu supremacy.
Perhaps such sweet feelings from nothing less than you, the current High Priest of Hindutva, have made some Muslims cry. But with all due respect, the bitter experience of the past reveals the yawning gulf between the statements and promises of the RSS and its affiliates on the one hand, and their performance on the other.
In January 1993, BJP mainstay LK Advani promised Muslims that his party “will protect their lives and enjoy equal justice.” In March 1995, the then Chief Minister of Gujarat, Keshubhai Patel, declared that âMuslims have nothing to fear under the BJP regimeâ¦ You will see how much we treat Muslims and other minorities under the BJP regime. our plan â. On the eve of the 1996 general elections, BJP President Advani extended a âguaranteeâ to every Muslim, âsecurity, justice, equality and full freedom of faith and worshipâ¦. no BJP government will tolerate a dilution of this guarantee. And, in June 1997, Advani pledged “an India without riot, violence and discrimination” once the BJP comes to power in the Center.
“Muslims are the flesh of our flesh, the blood of our blood,” then BJP president Bangaru Laxman said in 2001. A year later, horrific violence was inflicted on Muslims in Gujarat under the watchful eye of then Chief Minister Narendra Modi. , and the Union Minister of the Interior, LK Advani. Modi was lauded by the Sangh Parivar for having created the âfirst successful Hindutva laboratoryâ.
And what about more recent times? The Indian Prime Minister, a proud former pracharak of Sangh Parivar, promises “sabka saath, sabka vikas, sabka vishwas”. However, over the past seven years, Muslims have been repeatedly taunted, humiliated, injured, jailed on false charges, and lynched under the surveillance of blessed RSS and BJP-led governments in the Center and in several states. You say Muslims have nothing to fear in India. The reality is that many Muslims (and Christians) today feel increasingly alienated, insecure and afraid.
In the decades leading up to the BJP’s rule, judicial commissions of inquiry appointed by governments to investigate riots in their states accused the RSS and its affiliated bodies of fueling communal conflict and violence. To cite just one example, the report of the Venugopal Justice Commission on the Kanyakumari riots of 1982 involving Hindus and Christians states: âThe RSS adopts a militant and aggressive attitude and sets itself up as a champion of what it considers to be the rights of against minorities. He took it upon himself to teach minorities their place and if they are not willing to learn their place, to teach them a lesson â.
You say that your recent remarks are not new, that this is what the RSS has defended in more than 90 years of existence. Is it true? The RSS and its affiliates proclaim the Hindutva as their ideological foundation, a term coined by VD Savarkar in 1923. According to Savarkar, India legitimately belongs only to Hindus whose homeland (pitrubhoomi) and holy land (punyabhoomi) are located within its geographic boundaries. Simply put, like Jinnah, Savarkar subscribed to the âtwo nationsâ theory, as did the RSS. According to “Guru” Golwalkar, the second and to this day most revered Sarsanghchalak in the RSS, the liberation of India from colonial rule in 1947 was not true freedom because it was based on a “perverted concept of (territorial) nationalism âwhere citizenship was not based on religion or culture.
At first glance, your recent statements sound like good news, Bhagwatji. But when you claim that’s exactly what RSS has stood for since its inception, that claim defies both reason and lived experience. You maintain that the solution to the problem of the Hindu-Muslim conflict lies in dialogue and not in discord. OK. You also rightly maintain that polite conversation won’t do, what it takes is honest conversation. Well said, Bhagwatji. Allow me then the right to khari khari baat.
The claim that what you say now is what the RSS has always stood for is not honest talk. Wouldn’t you seem a little more believable, perhaps, if you pretended that the 2021 RSS is not the same as the Hedgewar and Golwalkar RSS? Then please drop the claim that the RSS is not interested in politics, that the continued targeting of Muslims with hateful and violent speech by sections of the BJP, VHP and Bajrang Dal has nothing to do with RSS. Anyone can see this Sangh Parivar masquerade for what it is: a convenient, opportunistic and cynical division of labor.
Forget everything else, here is an idea that I guarantee you will win Muslim hearts and minds. Actions, you will agree, speak louder than words. RSS, with its vast network, rightly claims to have its swayamsevaks in every nook and cranny of the country. The RSS maintains that its workers never engage in violence. In that case, here is the simple idea: Direct your swayamsevaks, Bhagwatji, that the next time there is violence against a Muslim anywhere because of his religion, your infantrymen should be the first to support the victim, make sure he gets justice and the culprits are convicted. Do it honestly and regularly for a year or two Bhagwatji and I’m sure you won’t need to do a powwow with selected “Muslim intelligentsia” in five star hotels anymore. The grateful Muslim masses will come to you of their own accord.
Yours I hope.
This column first appeared in the print edition on September 17, 2021 under the title “Words and Actions”. The author is Host, Indian Muslims for Secular Democracy and Co-Editor, SabrangIndia online.
Coming shortly after Netflix’s “Blood Brothers: Malcolm X & Muhammad Ali” and two years after HBO’s “What’s My Name / Muhammad Ali”, the heart of this production lies in the attention to detail, from providing brief biographies of Ali’s main opponents in examining the rise of the Nation of Islam, which the boxer controversially joined after winning the title from Cassius Clay in 1964, when he had just turned 22.
“Muhammad Ali” is also greatly enriched by the enlisted voices of directors Burns, Sarah Burns and David McMahon (whose previous collaborations include “Jackie Robinson” and “The Central Park Five”), from New Yorker editor David Remnick noting that people forget how “incredibly divisive” Ali was to novelist Walter Mosley, who speaks of his apprehensions at seeing Ali shake up the establishment over the years. As Mosley puts it, he was “a spark, and I was standing in a field of gasoline.”
The documentary skillfully balances Ali’s biography and complicated personal life with his extraordinary gifts as a boxer, combining mind-blowing hand and foot speed for a heavyweight with an ability to take a punch that would ultimately become a handicap. , given the enormous toll that all these blows have taken. on him.
Former boxer Michael Bentt is particularly good at describing Ali’s skills, while sports writer Dave Kindred expresses the guilt many have felt over the past few years after being delighted at Ali’s exploits and helping to creating the market that made him shadow himself due to Parkinson’s disease before his death in 2016.
Ali’s story also covers growing up black in Kentucky – and being greatly influenced by the 1955 murder of Emmett Till, who was only a year older – winning gold at the 1960 Olympics, embracing Islam and declaring its conscientious objector status in Vietnam. war. The latter move not only sparked a backlash, but interrupted his career at its peak, then regained the championship on several occasions, including his memorable fights with Joe Frazier.
Burns and company don’t peddle Ali’s excesses and transgressions, racist slurs he hurled at Frazier and before him at Sonny Liston upon his abandonment of Malcolm X, an action he later admitted regretting.
Yet there is also the Ali who joked with reporters, generously gave money to strangers, and churned out poetry bragging about his talents, claiming to have adopted this tactic after seeing wrestler Gorgeous. George.
Ali could also be brutal in the ring, playing with Floyd Patterson and punching Ernie Terrell – who had insisted on calling him Cassius Clay – by shouting “What’s my name?” to him between punches.
The documentary is filled with such details, like the fact that Ali lost to Ken Norton after not training seriously and spent hours before the fight in bed with two women. Of his serial infidelity, former wife Khalilah Ali said: “I just let him do what he had to do.”
Even at more than seven o’clock, “Muhammad Ali” does not contain much appreciable fat, which is a testament to Ali’s personality and the imprint he has left on sport, politics and culture.
Ali’s biographer Jonathan Eig notes that losing to Frazier in 1971 humanized the fighter, in a way it had never been before. âThat’s when Ali gets really popular in America,â he says.
Burns captured that humanity as well as greatness, in a way that rumbles with the breadth of Ali’s legacy and comes out on top impressively.
âMuhammad Aliâ will air September 19-22 at 9 p.m. ET on PBS.
Kojikode: On September 15, a Christian priest and a Muslim imam tenuous a rare press conference in Kottayam, Kerala, talking about peace, harmony and the importance of mutual understanding. The event occurred in the middle of arguments raised by Remarks made by an elder priest.
Bishop Joseph Kallarangatt, who heads the Palai eparchy of the Syro Malabar Catholic Church, recently said that “jihadist extremists” had cast their “nets” in almost every place people congregate, including ” schools, colleges, hotels, retail stores and training centers. “, With the aim of” trapping the girls “.
Palai Dicoese Bishop Joseph Kallarangatt. Photo: palaidiocese.com.
The bishop did not mention any particular Muslim group active or visible in the state, and instead stated that these dangerous people are “everywhere.” According to him, these “jihadists” are found in disguise in ice cream parlors, juice shops and hotels, and they seek to “destroy non-Muslims” with drugs.
Define “narcotic jihad” – a term that many in the state, including the chief minister, were hear for the first time – the priest noted it is “a method of destroying the lives of non-Muslims, especially young people, by making them addicted to drugs.”
The priest also said that the phrase concocted by the Sangh Parivar “love jihad”, for which even the Union Home Ministry said it had no numbers, is real and constitutes ” war strategy âagainst Christians.
Islamophobia in Kerala
The bishop’s speech is just the latest example of Islamophobia fermented by disinformation campaigns. Such campaigns have sown seeds of hatred and communal violence in other parts of the country Many times in the recent past.
Unlike many other Indian states, anti-Muslim prejudices are not widespread in Kerala, in part because the state thrives on cross-cultural exchange and communities share spaces in their daily lives.
Despite this, the state church leadership has been accused of spreading disinformation about the Muslim community among ordinary Christians. In the days following the the bishop made the baseless claim of “narcotic jihad”, another priest also uttered what can only be called hate speech against Muslims and called for an economic boycott of the community, which led some nuns to publicly protest against him.
More recently, local media reported a similar development where a Catholic diocese published a book to teach young people “nine stages of the jihad of loveWith offensive and baseless remarks against Muslims. The diocese later Posted apologies, but still claimed that 160 women in the community had been “trapped” in the “jihad of love”.
It should be remembered that Kerala was one of the states where “jihad of love” propaganda first emerged in the late 2000s.
Even now, while its ownership by Hindustva groups is complete, Christian leaders continue to raise the issue of the “jihad of love”, even though various investigative agencies and the judiciary have repeatedly denied the existence of it. ‘such a plot. Women’s rights defenders have also underline how the whole debate on the issue threatens the free will of women. In addition, Muslims have also widely disputed the presence of such a practice of marriage conversion in religion.
In Kerala, anti-Muslim propaganda survives in part thanks to the claim that people who convert to Islam far outnumber those who convert to other faiths each year. However, all official data contradicts this claim. For example, a total of 506 religious conversions took place in Kerala last year. Among these, 241 people converted to Hinduism. While 144 people have embraced Islam, 119 others have adopted Christianity.
Even after criticism from various corners following the latest speech on “narcotic jihad” and “jihad of love”, the church leadership has refuse to cto assure members who continue to disseminate anti-Muslim views.
However, there have been strong voices of dissent within the church. For example, Dr Paul Thelakat, a Catholic priest known for his independent and progressive views, said the bishop was acting as a “community leader” and his remarks were “unhappy”.
Muslim leaders in the state have also expressed concern over the bishop’s controversial speech and demanded evidence to substantiate his claims. They also called on the head of the church not to become a tool in the hands of the Hindutva forces, who in the past used anti-Muslim propaganda to riots and harassment of interfaith couples elsewhere in the country.
Some Muslim leaders have also pointed to Islam’s strong views on narcotics. âNarcotics are prohibited and prohibited in Islam. There is no place in faith, âsaid Abdussamad Pookkottur, an expert on Islam.
Renowned Malayalam writer Paul Zacharia said he was “worried” about “rampant Islamophobia” in Kerala, and warned of its possible impact on the lives of thousands of Keralites working in the Gulf countries.
Illustration: Pariplab Chakraborty
Imaginary threat versus real threat
These latest developments suggest that Kerala faces two types of social ills – one that is imaginary and still lacks evidence, and one that is very real.
While some Christian leaders and Hindutva forces continue to present the “jihad of love” as a serious social problem, such hate propaganda in fact increases the gap between ordinary members of the communities.
Social media and other online platforms – including WhatsApp, Facebook and now Clubhouse – are used to spread disinformation about religious communities, especially Muslims.
Meanwhile, the Bharatiya Janata Party seeks to capitalize on this division.
Many Hindutva politicians, including BJP Head of State K. Surendran and Union Minister V. Muraleedharan, publicly supported the bishop’s words.
âTerrorist organizations have links with drug cartels. Globally, they make money from the drug trade. The situation is no different here [Kerala] â¦ This is a serious question that should be discussed â, noted K. Surendran.
To go further, the state unity of the party wrote to Union Minister of the Interior Amit Shah, requesting the intervention of his government.
While the BJP desperately needs the support of the Christian community for its political growth in the state, some church leaders seek to benefit from proximity to leaders who have easy access to the central party leadership. This partnership, however, has yet to produce significant electoral gains for the BJP.
Opposition leader VD Satheesan said âthere is a Sangh Parivar agendaâ behind the latest controversy. Some Muslim organizations have also alleged the same.
âMy humble request to both communities is not to fall into this trap set by them,â Satheesan said.
The growing anti-Muslim prejudice, especially among sections of the Christian community, is something that could threaten the social harmony dear to the state, if not treated properly, many believe.
âThere is a lot of prejudice involved,â admitted Father Paul Thelakat, who is also a former spokesperson for the Syro Malabar Catholic Church.
He also called for greater understanding between Christians and Muslims through dialogue.
âDialogue is our way forward. We have to invent new ways and methods to talk to and understand each otherâ¦ we have to understand each other and learn to appreciate each other, âsaid the priest. Muslim leaders also called for more inter-communal interactions and warned of the current controversy being used to spread interfaith tensions.
Muhammed Sabith is a journalist and researcher. He can be contacted at [email protected]
As an agnostic, who has no affiliation with institutionalized religion, I found myself this week thinking about how I might feel if I was born a Muslim instead of being a Hindu – all other things, such that the class, influences and privileges being the same.
Would I still be able to ignore my religion? Or would it be an invariable part of my identity, both cultural and political?
In some ways, I have the luxury of denying my religion because I was born into the majority faith in India. And no matter how many political attempts there may be to cast the Hindu Indian in the victim mold, the truth is, I have never experienced discrimination based on faith.
Perhaps the choice to reject religion is a privilege similar to that shown by some of us who reject caste. Because we have not been oppressed on the basis of caste, we are pursuing the utopia of caste absence.
Of course, there is no escape from religious polarization, even in our day to day life. My name has been mutilated into “Burkha” by the Hindu right, to taunt my pluralist politics, and I have been called a right-wing apologist by the Muslim right for my plea for a uniform and progressive civil code that does not will not discriminate between men and women, as religious codes do.
Read also | Afghanistan: the world makes a fatal mistake
This week, when Uttar Pradesh Chief Minister Yogi Adityanath attacked Muslims by implying that those who said “abba jaan” were getting a disproportionate share of the development pie, I found myself thinking about how isolated it must be to be a middle class libertarian Muslim Indian.
Since then, we have been told that the excavations were aimed at the Samajwadi party, and that Abba Jaan is hardly derogatory. But the context is everything. The affection some used for their fathers (although I’ve mostly heard the more laid back abba and ammi among friends, the jaan seems more of a movie staple) has been used here almost as an insult, to portray the whole of the Muslim community as beneficiary of “additional” sops.
How alienating, enraging, hurtful and suffocating to be the target of that kind of dog whistling.
And, on the other end of the spectrum, in what is a mirror image of the same kind of prejudicial mindset, are the self-proclaimed guardians of the Muslim Personal Law Board (MPLB), who repeatedly defile the interests of the community, with their and antediluvian remarks. More recently, two of its members hailed the rise of the Taliban, and while the board has moved away from those comments, the damage was done.
Crushed between the bigotry of anti-Muslim rhetoric and the weight of Islamist extremism, would I look in vain for ânormalityâ in this shrinking intermediate space?
As an Indian Muslim, I imagine that I would seek in vain to find an authentic shadow of myself in the cinema as in the news. I should also face the fact that politics failed me. The ruling party has made it clear that it does not need me. The secular slogan has been corroded by those claiming to marry it, since Shah Bano’s judgment ordering child support for Muslim women was overturned under Congress.
Read also | The real test of Indian patriotism
And pluralism has been violated by the Hindu right, with its brazen and crude questioning of the patriotism of Muslim citizens. Viral videos of Muslim men beaten while being made to say Jai Shri Ram or invited to sing the national anthem have a subtext that goes beyond mob violence. The subtle signal is the suggestion that Muslims are not patriots.
Yes, two MPLB members have only accentuated this baseness with their Taliban romance, but it is totally unacceptable to expect Muslim citizens to stand up and prove their distance from the terrorists in Kabul. .
And yet, when a Naseeruddin Shah or a Javed Akhtar does precisely that, they get pounded. The Hindu right hates them because they call them âlove jihadâ and hate crimes against Muslims. The Muslim right hates them because, in their minds, they are not true believers anyway. Akhtar and Shah are celebrities whose fame will offer them protection, even though their words have been put under the microscope for the same reason.
Think what millions of their religious compatriots (at least by birth accident) think today; how this feeling of not belonging, neither to this nor to that, must hurt and anger them – and sometimes, frighten them – in this polarizing era of competitive communitarianism.
Barkha Dutt is an award-winning journalist and author
Opinions expressed are personal
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The tools distributed were 130 boxes of complete mechanical tools, each worth approximately N 150,000, given to selected beneficiaries in the 44 local government areas of the state. The company also donated the sum of 3 million naira to the association. The distribution, according to Muhammad, was part of the company’s efforts to appreciate the union’s patronage. He said:
âAmmasco is proud of the Nigerian technicians and that is why we are donating these tools to them, along with a cash grant of 3 million Naira.
âWe will soon also begin distributing cars, motorcycles, televisions and telephones to lucky technicians.
âThe Ammasco group of companies, specializing in lubricants, oil, gas and transportation, started with a single manufacturing plant in Kano, but we now plan to put the third into service due to increased footfall. our products.
âThe company produces 20,000 boxes per day and Ammasco is now a household name in many neighboring African countries and even beyond.
NATA President Mr. Magaji Muhamad Sani described AMMASCO Oil as one of the best in the country.
The boss of AMMASCO, in various fora, pleaded for the strengthening of manufacturers of local products, in order to drastically reduce the import of lubricants, which amounts to mortgaging jobs for skilled workers in the country.
He argues that some of the imported lubricants are recycled oil with little or no addictive enrichment.
Therefore, these lubricants are billed dumped and sold at lower rates than those produced locally. This has created unfavorable conditions for local lubricants, which go through manufacturing processes, and force them to sell for higher prices than foreign lubricants.
For his contribution to the development of the country, The Sun awards him a prize.
Former ISIS operative says he was ‘naive’ and brainwashed by religious extremism – but reading the Quran helped him move away from the terrorist group
Youssef Uweinat, now 23, told New South Wales Supreme Court he was ‘brainwashed’
Tradie was arrested in West Sydney by counter-terrorism police in 2019
Was accused of planning acts and being a member of a terrorist organization
Court heard he pledged allegiance to ISIS by copying statement he saw online
Mr Uweinat has since renounced his membership of the terrorist organization
By Australian Associated Press
Posted: | Update:
An ISIS operative in Sydney whose online martyrdom posts included the Canberra Parliament flying a black flag, said he was naive and brainwashed.
“I have completely renounced my membership in ISIS and any other terrorist organization,” Youssef Uweinat told the New South Wales Supreme Court on Friday.
âI feel like everything I said was wrong and wrong. “
The 23-year-old pleaded guilty to being a member of IS, knowing it was a terrorist organization, between June and December 2019.
He also admitted to advocating the commission of a terrorist act, regardless of whether another person would engage in a terrorist act, between July and December 2019.
Youssef Uweinat told the New South Wales Supreme Court on Friday that he was “naive” and “brainwashed” when he became a member of the Islamic State of Sydney terrorist organization in 2019
In December 2019, Uweinat was accused of preparing for possible terrorist acts, advocating terrorism and being a member of a terrorist organization.
He had posted increasingly serious extremist material online and was seeking to convince others, including underage adolescents, to pledge allegiance to ISIS.
Uweinat, who was arrested at his Riverwood home in December 2019, testified at his sentencing hearing, claiming he was young and naive.
He pledged allegiance to ISIS informally and non-verbally, copying and pasting a statement he saw online.
He considered himself a member, but now understood why it was illegal because of the followers being ordered to carry out terrorist attacks, “to commit mass murders and they influence other members to turn against governments.” “.
He was prompted to quit ISIS after doing his own research on the true meaning of Islam and reading the Quran, now realizing that ISIS only used sections to justify its actions.
âI would say I was brainwashed by ISIS propaganda,â he said.
He was “deeply embarrassed” by his actions and wanted to forget everything, hoping to help young Australians turn away from extremism upon his release.
In cross-examination, he admitted to having told a psychologist that he was not ready to die for his religion.
Referred to articles where he had mastered images of himself with flags and other ISIS symbols, he agreed that they referred to death for Allah and martyrdom as something desirable.
But as he believed it then, he said he was not prepared to die and meant that others should.
Despite the image of the black flag in Parliament and a reference to martyrdom, he said “I have never supported a terrorist attack in Australia”.
At the time of his arrest in December 2019, Mr Uweinat (pictured) also reportedly uploaded a document on how to use knives and other blunt instruments in a terrorist attack.
His parents testified, telling the judge their shock at his actions, with his mother saying “that’s not the way we raised him.”
But they accepted that he had learned his lesson and would support him upon his release.
A prison chaplain, who said he had treated most of the offenders linked to terrorism in NSW, said Uweinat was no longer a religious extremist and posed no risk to society.
Judge Geoffrey Bellew will convict him on October 8.
IN MARCH, WHEN Tashnuva Anan Shishir appeared on Bangladeshi TV screens, she made history as the country’s first transgender news anchor. A few weeks later a madrassa exclusively for khwaja saras opened in Pakistan. In India, “Phirki”, a television program that ran for 225 episodes last year, depicts in unprecedented detail the life of hijras.
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South Asia has a plethora of terms for people who don’t identify as male or female. Apart from hijra (which is the most famous) and khwaja sara (which is mainly used in Pakistan), they include aravani, kinnar, kothi and shiv-shakti. Many advocacy groups and NGOs favor âtransgenderâ, while governments prefer âthird genderâ. Estimates of the number of non-binary people in Bangladesh, India and Pakistan range from 500,000 to several million.
Since 2014, all three countries have recognized the third gender as a legal category. In 2016, a small group of Muslim clerics in Pakistan set a precedent by deciding that hijras can marry and be buried with other Muslims. As of 2019, India and Pakistan both passed laws to protect transgender people. Bangladesh has implemented a hiring program hijras for government jobs in 2015, and earlier this year began offering generous tax breaks to the companies that employ them.
The creative and legislative energy, however, also highlighted the problems inherent in naming and defining gender identities. Many people who should benefit from the new laws are annoyed by what they see as the perpetuation by lawmakers of long-held misconceptions, such as the idea that hijras are intersex (of undetermined gender). More hijras are considered male at birth but feel feminine and are generally attracted to males. Other critics find the modern discourse on the genre embarrassing. They oppose the idea that “hijra “ and “transgender” are synonymous, and fear that foreign imports may decline hijras‘ status.
South Asia has a long history of gender diversity. Hijras figure in the mythology surrounding Ram, an important Hindu deity, who is said to have rewarded their devotion with spiritual gifts. 18th-century documents describe effeminate men, dressed as women, who offered blessings at births and marriages in elite society. In parts of the subcontinent, hijra communities led by gurus were granted rent-free land and the right to collect donations, says Jessica Hinchy of Nanyang Technological University in Singapore, author of a book on hijras in colonial India. The belief in their power to impart blessings (and curses) is still part of the culture in India, as well as in predominantly Muslim Bangladesh and Pakistan.
In the 19th century, however, British colonial rule overturned their fortunes. Hijras were renamed eunuchs, a term normally reserved for castrated men. Around the 1850s hijras had lost their state patronage. They fell under new legislation, including section 377 of the Indian Penal Code of 1861, which prohibited homosexuality, and various versions of the Criminal Tribes Act, which required “eunuchs”, as well as other groups considered hereditarily criminal to register. It also forbade them to dance in public, to dress in women’s clothes or to reside with children.
The declining status of hijras continued until the 20th century. Growing up in the late 1970s and early 1980s, Faraz Khan used to see khwaja saras invited to offer blessings for weddings and births. Now they wouldn’t be welcome at a private party, said Khan, whose investment firm, Seed Ventures, has a particular focus on businesses owned by trans people. He “wouldn’t be considered classy enough.”
Governments in the region are keen to defend the rights of hijras, who remain a very visible minority. It is also a politically acceptable way for them to show their progressive credentials, especially in Bangladesh and Pakistan, where homosexuality remains illegal. Many South Asian Muslims believe that if God created the body in a certain way, His followers must accept it. Being born intersex, unlike being gay, therefore does not break any religious code. Unsurprisingly, some hijras are reluctant to debunk the intersex myth or associate too closely with gay and lesbian groups. “We are talking about LGBTQ,Zerine (not her real name), a Bangladeshi lesbian and activist, says, but the term “doesn’t really mean much: the situations of each community are completely separate.”
Measures like tax breaks are welcomed by hijras. Other efforts, however, are hampered by editors’ limited understanding of the people they wish to help. To benefit from the protection offered by the new law, India’s third sex must register as trans, a process that some say requires medical proof of gender reassignment, which most hijras do not suffer. Bangladesh’s government jobs program failed because hijras had to prove they were intersex.
Label change attempts hijras have also been shown to be dividers. âTransgenderâ arrived in South Asia after the term gained traction around the world, especially in recent years. Some activists and local organizations adopted it pragmatically: it was more attractive to international donors. Others have adopted it as a path for progress. Using a global term and being connected to a global movement is âempowering,â says Hochemin Islam, a nurse and transgender activist from Dhaka, the capital of Bangladesh. Governments and the media, keen to be seen as fashionable, are also increasingly using the term.
Yet transgender is also used to denote respectability. The “I am not a hijra“, organized by an advocacy group in India in 2016, showed trans Indians holding signs with statements such as” I earn a six-figure salary, I am not a hijraâ. Whatever the intentions, it ended up stigmatizing hijras, says Aniruddha Dutta of the University of Iowa. Adnan Hossain from Utrecht University notes that hijra, unlike âtransgenderâ in the West, is also a class identity.
Numerous hijras also describe themselves as transgender, like Saro Imran, who runs a vocational training center for trans people in Multan, in the Pakistani state of Punjab. Some undergo or aspire to sex reassignment operations. But many others, like Srabonti Srabon, a Bangladeshi hijra, avoid both. Hijra is an identity in itself: they come from poor families where they are neither understood nor accepted, she says. Leaving, or being deported, is a vital part of that identity. Thus is he initiated into a closely united clan of hijras and learn its traditions and rituals under the tutelage of aguru. âThis culture is 2000 years old. Trans is a fairly recent phenomenon, âexplains Ms. Srabon. “They can’t be clubbed together.”â
This article appeared in the Asia section of the print edition under the headline “Drop the Name”
SIBU (September 17): Arip Ameran, practitioner from Sarawak Syaria, welcomes the bill restricting the spread of religions other than Islam to Muslims.
In a statement yesterday, he said the bill complies with Article 11 (4) of the Federal Constitution.
He said Article 11 (4) states that the spread of religions other than Islam among Muslims is strictly prohibited and that the article also implicitly gives the power to state governments or the federal government to enact laws. to control or restrain non-Muslims from propagating their doctrines and beliefs. to Muslims.
âBased on said authority, state governments can enact and approve laws to restrict the spread of religions other than Islam to Muslims.
âAlmost all states in Malaysia have special laws controlling the spread of doctrines to Muslims, with the exception of the Federal Territory of Kuala Lumpur, Sabah, Sarawak, Malacca and Penang.
âI hope that efforts to enact said law at the federal level will be followed by other states, especially Sarawak. For the record, 10 Malaysian states had introduced this law, âhe said.
According to him, the laws between the states are almost the same except for the list of prohibited words for non-Muslims.
Citing an example, he said that Negeri Sembilan has a longer list of prohibited words for non-Muslims compared to Kelantan.
âNegeri Sembilan, for example, has additional forbidden words such as ‘akhirat’, ‘azan’ and ‘ibadat’. However, the majority of states have many similar prohibited words such as “kalimah Allah”, “solat” and “wahyu”.
âHistorically, Terengganu became the first state to enact and implement ‘Enakmen Kawalan dan Sekatan Agama Bukan Islam‘ in 1980, followed by Kelantan in 1981. Perlis is the last state to introduce the same law in 2014,â he said. he declares.
He believed that the enactment of the said law would indirectly safeguard and protect religious harmony in Malaysia in general and Sarawak in particular.
He said recently that the Muslim community in Malaysia is very sensitive to issues of faith among Muslims, especially regarding apostasy and heresy, among others.
âThe issue of the spread of doctrines contrary to the Islamic faith and religions other than Islam among Muslims would be dealt with effectively with the enactment of said law.
“There are cases heard and decided by both the Sharia court and the civil court in connection with the propagation of doctrines and beliefs contrary to Islam,” he said.
He said that in the context of Sarawak, there is only one specific provision on restricting the spread of doctrines and religions among Muslims which is Article 5 of the Criminal Offenses Ordinance of the Syariah, 2001.
According to the article, anyone who propagates religious doctrines or beliefs other than the religious doctrines or beliefs of the religion of Islam among persons professing the Islamic faith will be guilty of an offense and will be liable, upon declaration of guilt, to a fine not exceeding RM 3. 000 or to imprisonment not exceeding two years or both.
However, the prosecution and punishment of the offender is only reserved for people professing the religion of Islam and not for non-Muslims as it is a personal law and therefore has no jurisdiction against non-Muslims.
Therefore, Muslims should support efforts to enact laws controlling and prohibiting non-Muslims from spreading religions or faiths other than Islam to Muslims.
Four men have been charged in Germany on suspicion of supporting Islamic extremist group Jabhat al-Nusra, prosecutors said Thursday.
One of the men, all indicted last month, is also believed to be a member of the jihadist organization.
Jabhat al-Nusra was originally the Syrian branch of al-Qaeda, formed to fight the forces of Bashar al-Assad during the Syrian civil war.
He later split but remains active as part of a Salafi alliance seeking to establish an Islamic state in Syria. The group was blacklisted by the United Nations in 2013 after being designated a terrorist group by the United States the year before.
Prosecutors said a German citizen, named only Marius A., allegedly traveled to Syria in October 2013 to join al-Nusra and remained a member until March 2014.
He is said to have received firearms training and participated in fighting at least once, also receiving funds for the group in Turkey.
Separately, German-American citizen Maher M., German-Algerian citizen Mohamed S. and German-Spanish-Moroccan national Avid EGM are accused of raising funds for al-Nusra at the request of Marius A. transferred the money in late 2013 or early 2014.
Marius A. was detained in Senegal last September and extradited to Germany in May. He is still in detention.
Milton Keynes’ Islamic arts and culture shines the spotlight on the city with the upcoming free art festival, “City of Light”, October 6-10.
Since its central role in World War II, Milton Keynes has been known as the “City of Code”. But, for five days in October, it will become the âCity of Lightâ.
Bringing together Milton Keynes ‘rich heritage in technology and communication, the city’s incredibly diverse and engaged community, and the unique artistic cultural background of Islam, Milton Keynes Islamic Arts and Culture (MKIAC) presents the’ City of Light â.
From the people who brought ‘Art in the Park’ to you, ‘City of Light’ is a reflection of MKIAC’s mission to bring Islamic contributions to art, mathematics and science to the fore, through exploration of MK’s technological past.
MKIAC Founding Director Anouar Kassim MBE said: âThe City of Light Festival will bring together the wonderfully diverse communities of Milton Keynes to know, engage and understand each other. MKIAC was founded on the belief that art can bridge the gaps, and this festival is a shining example of that. With activities ranging from Islamic art workshops to a STEM career fair, from complex discussions of climate change to a busy sound and light parade, there really is something for everyone. We look forward to welcoming you all.
Some sponsorship opportunities are still available for local businesses. To find out more, contact MKIAC at [email protected]
The FREE 5-day festival will take place October 6-10, 2021
The festival will be held at various venues across the city including Bletchley Park, Midsummer Place and MK Station Square. It will include unique workshops, seminars and cultural performances showcasing a combination of art, science and technology (full schedule below)
The ‘main event’ includes a light and music parade and a spectacular light show that will be seen across the city, both taking place on October 9 in central Milton Keynes.
The light show – which will include interactive elements through which attendees can control lasers with their own smartphones – will also be presented again on October 10.
Support Afghan refugees
In partnership with artists Maryam Smit and Hasret Brown, the MKIAC organized workshops in schools and communities in Milton Keynes on the grounds of traditional Islamic art. The art produced during these workshops will be digitized, animated and projected as part of the light show on the Place de la Gare on October 9. Some of this art was created by recently arrived Afghan refugees, who participated in creative workshops to help them adjust to their new home, develop a greater sense of belonging and express themselves through familiar artistic practices.
Whether you are attending a panel discussion on October 6 or 7, taking your son or daughter to the STEM career fair on October 8 and 9, or taking your friends and family to enjoy the spectacular performances on October 9 and 10, this is an event you won’t want to miss.
For more information, read the full festival program here and / or contact MKIAC at [email protected]
IRAQ – Iraqi law prohibits a person from changing their religion from “Muslim” to “Christian” on their official ID card. Believers who find themselves in this situation can be extremely isolated, treated with suspicion by the Christian community while also being rejected by Muslims. Mr. Youhanna * gives legal advice to Christians like Matti * who suffer from this discrimination.
Mr. Youhanna * – Iraqi lawyer:
âImagine that you are a young man, 17 or 20 years old and because of your ID you cannot get married, get the education you want or go to church – all because that it is written on your identity card that you are a Muslim and that you have to stay that way. And if you decide to change your religion, you don’t have the right to do so.
âI was born into a Christian family. I remember being baptized when I was a little child in Baghdad. And to this day, my faith in Jesus Christ means everything to me. Everything has changed for me as an adult. I went to get my ID card but they couldn’t find my files. Eventually they found my mother’s name and below we saw that my name had been changed to Mohammed. My mother left us years ago and remarried a Muslim man, but we realized that this had also changed my brother and I’s religion to ‘Muslim’.
âA Christian cannot marry a Christian because it is written on his ID card that he is a Muslim. And even then, if he married a Christian woman, she would legally become a Muslim because she married a Muslim, the children would also become Muslims. It affects a person’s entire life. And that is why we see today that these people are totally broken because of this law.
âI remember getting a call from my friend and he said, ‘I know a legal clinic that can help you.’
âWhen I got there, I met Mr. Youhanna. He said: “We can help you take your case to courtâ¦ We can try to get your identity back by challenging the current law.”
âHe advised me and helped me think. It gave me hope. He reminded me that it was not my fault, it was not my choice – and that I am still a Christian. Mr. Youhanna’s clinic gave me hope that one day my true identity will be restored. One day, when I die, I will die as a Christian.
âThe church around the world has an important role to play in supporting this case and standing with the Iraqis to oppose this law. They can sensitize the international community about this through the media and also through their prayers to end the suffering of Iraqis because of this problem.
About Open Doors UK
Open Doors is a non-denominational mission that supports persecuted Christians in more than 70 countries where Christianity is socially or legally discouraged or oppressed. In their work, they provide essential support, training and resources to those facing persecution or discrimination.
The resources they provide include the distribution of Bibles and literature, leadership training, socio-economic development assistance, and intercessory prayer. They also help victims of violence and disasters, including widows and orphans, with practical support such as relief, livelihood support and community development projects.
Their vision is of a world in which every Christian who is persecuted is remembered and supported by other Christians. They pray for a world where there is no persecution.
Mohamed Ali is one of the most charismatic pioneers in history whose every move has been documented in and out of the ring. Yet, there is still so much to know about the larger-than-life boxer.
Mohamed Ali is a four-part docuserie by renowned filmmaker Ken burns , who spent six years developing the feature film that highlights key moments in Ali’s life. They include his rise to the heavyweight title, his name change, his refusal to fight in the Vietnam War, rivalry with Joe frazier and conquer Georges foreman at Rumble in the jungle.
Burns co-directed the docuseries with his daughter, Sarah burns, and David mcmahon. It will feature archival footage and interviews with academics, sports figures and luminaries, such as the Reverend. Jesse jackson, Kareem Abdul Jabbar, Ali’s daughters and his ex-wives.
Rasheda Ali Walsh is used to documentaries about her father, whose bravado captured the world. His mind still attracts attention more than five years after Ali died in 2016 at the age of 74, after 32 battle with Parkinson’s disease.
Ali Walsh was drawn to this project after Sarah Burns reached out and detailed that it would be a full project on the man she calls “daddy.”
âNot as a boxer, but as a Muslim, father, brother, husband, poet, patriot and ambassador for peace. And my radar went off, âsays Ali Walsh leGrio.
The famous boxer was born Cassius Marcellus Clay Jr. in Louisville, Kentucky during the Jim Crow era. At the age of 12, Ali already knew he would be the greatest of all time and change the world.
âHe wanted respect. At a young age he was really trying to keep this not just for himself, but for his people. So I really think the movie encompasses how my dad felt – who he was as a young boy, becoming a young man and then ultimately evolving into this huge figure because of all of his beliefs, all of his principles. His fundamentals follow him throughout his life, âshe says.
Ali Walsh believes his father’s imperfections are the root of why so many people stay drawn to him. He has not disinfected in life and this project does not do so in the service of his legacy either.
âHe had flaws, but he was always sincere,â she says.
Ali still resonates and is relevant at this point in history, as issues of social justice come to the fore. Ali refused to be drafted in 1966 for the Vietnam War because of his religious beliefs, to announce, “My conscience will not let me go and shoot my brother, or darker people, or poor hungry people in the mud for the great and mighty America.”
His position cost him his heavyweight championship, his livelihood and a conviction for violating the Universal Military Training and Service Act. Ali has been heavily criticized, but is now revered as a role model for athletes using their platforms for advocacy.
âDad would be so happy if people were inspired by his actions, by his bravery, not succumb to his fears, because my father had many trials and tribulations. He had a lot of people against him and he had received death threats. We had opposition, including people from his own camp, ârecalls Ali Walsh.
âSo he wanted his story told so that the younger generation, who didn’t grow up watching him go through this, could walk through it and learn from it. That’s why my dad’s name appears in movements like Black Lives Matter because he moved.
Ali proudly stood at the intersection of race, fame and culture.
âHe stirred the pot one way. He opened the dialogue. It was crazy at the time, âcontinues Ali Walsh.
He may have been bombastic in public, but at home he was a “soft” who let his children get the better of him. He was also a supporting grandfather, especially the supporting grandson Nico ali walsh at the beginning of his career.
The 21-year-old made his professional boxing debut in August and won with a TKO.
âAs Nico began to take more interest in sport, my father gave him so many beautiful words of wisdom,â recalls Ali Walsh.
In her own way, she also carries her father’s banner and keeps the wish she made to him on her deathbed.
âI made a promise to her that I would do my best to try to lead her life and do it the best, the best that I can. I think this project sort of does that, âsays Ali Walsh.
Mohamed Ali airs on PBS September 19-22 from 8 p.m. to 10 p.m. ET.
Watch the trailer below.
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Since the Taliban’s victory in Afghanistan, the international media have taken a Back to the future air. Libya is determined not to be outdone. Seif al-Islam Kadhafi, “son of”, who had remained silent for nearly ten years, reappeared on the pages of the New York Times end of July.
Gone are the typical oval glasses of a technocrat, the neatly cut suit and the three-day beard, quintessentially Western traits he had previously adopted.
The second son of the “Guide” now sports the abundant hair of a venerable sheikh, a female dog (a traditional coat worn in the Gulf) with gold trims and a turban tied like a pirate.
Seif al-Islam has carefully compiled this outfit. In fact, he probably wouldn’t mind if his journey through the desert, which lasted almost a decade, was seen as a long spiritual retreat in which he spent most of his time pondering the plight of his people. .
A free man
Seif al-Islam has lived in this same western mountainous region since his father’s death in 2011 and his subsequent arrest in southern Libya by a revolutionary brigade from the town of Zintan. His captors never handed him over, despite a Tripoli court sentencing him to death in 2015 and a claim by the International Criminal Court (ICC) that he participated in the 2011 crackdown.
“We could even say that he was protected,” said a person familiar with the Libyan case. âThe tribal chief who installed him in his home, who was anti-Gaddafi in 2011, has become one of his best friends.
Therefore, Seif al-Islam met American journalist Robert Worth as a free man, to whom he confided what many believe to be an open secret: his hope of returning to politics, before the presidential and legislative elections in December.
In the ten years since the loss of power of the Gaddafi clan, Libya seems to have plunged a little more into chaos. Seif al-Islam is happy to see this situation, without fear of being contradicted: âThere is no money, no security. There is no life here. Our gas stations do not have diesel. We are lighting up half of Italy and yet we have blackouts. It is not just a failure, but a fiasco.
The desire of a providential man
This declaration comes shortly after the tenth anniversary of the Arab Spring, which gave rise either to authoritarian restorations, as in Egypt, or to the paralysis of the state, as in Tunisia, or even to its dislocation, as in Libya.
“At the moment, some European countries, including France, tend to say ‘we warned you’ when talking about the revolts that took place ten years ago,” explains Libyan researcher Anas el-Gomati. âThere’s this idea that regime change doesn’t work. The international community could therefore support the candidacy of Seif al-Islam.
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From Tripoli to Beirut via Tunis, people are expressing their anger at the incompetence and corruption of political personnel. The Guide’s son seems to want to capitalize on this general rejection, which results directly from a desire to have a providential man in charge capable of cleaning the Augean stables.
And in Libya of course, at least according to Seif al-Islam, the only possible man for the job is a Gaddafi. In this context, a ten-year absence from the political scene is equivalent to virginity found in the eyes of some Libyans. To illustrate, in a poll that covers one of the country’s three major regions, Seif al-Islam has a 57% approval rating.
“All the countries in the region share the idea that democracy can wait and that strong leadership is needed in Libya,” adds the Libyan expert cited above.
He, like the Sahel states, is worried about the uncontrolled return of African mercenaries to their territory. The fact remains that in the absence of Seif al-Islam, other figures capable of respecting these terms have emerged, notably Marshal Khalifa Haftar, who is just as skeptical of democracy as the former.
âThey don’t just share this rhetoric,â Gomati says. âKhalifa Haftar’s networks are more or less the same as those of Seif al-Islam, from former army officers to tribal chiefs, passing through some towns like Sebha, Sirte, Bani Walid and Tarhouna. This fabric, which constitutes the deep state of the Jamahiriya, is still in place. According to the specialist, the two men are fighting for the control of this network.
The “sword of Islam” that the Libyan system had hoped to reform before 2011, ended up adopting his father’s aggressive rhetoric during the first anti-regime protests.
Seif al-Islam accused “drug addicts and criminals” of being behind the 2011 wave of protests, then warned: “It will take 40 years to reach agreement on how to lead. the country because everyone will want to become president. or emir.
Today he seems to be enjoying how accurate his predictions were. âWhat happened in Libya was not a revolution. You could describe it as a civil war or dark days, âhe says, ten years after the events.
Due to his pedigree, there is reason to fear that he will not pay much attention to the electoral process initiated by the UN and the new Libyan government. Especially since its international legal problems could prevent it from exercising its responsibilities.
âWhether he leads himself or is represented, Seif al-Islam will respect the principle of elections,â Gomati said. He also recalls that the Gaddafi movement presented candidates during the Libyan forum which appointed the new government of national unity in February. âIs it ambitious enough to set up a democracy? Absolutely not, âhe says.
In any case, the Guide’s son can count on Russia, a powerful international ally. Moscow, which never ceases to recall that the UN mission to which it had given its agreement in 2011 had exceeded its prerogatives by eliminating Muammar Gaddafi, maintained contact with the family.
“What Russia was not capable of in 2011, it is able to do now,” says Gomati, who refers to operations designed to manipulate opinion through media and social networks.
“If they succeeded in doing it in the United States, then there is no reason why the Russians cannot do it in Libya.” The group of Yevgeny Prigojine, head of the Russian private military company Wagner, is very present in Libya and is linked to the Kremlin. In addition, it owns 50% of Al-Jamahiriya TV, which is committed to the cause of Seif al-Islam. Since 2019, the Russians have provided financial and technical assistance to the TV channel, which now broadcasts almost continuously.
Author’s Note: Twenty years ago the US and UK exploited the cause of women and girls in Afghanistan and the rest of the Muslim world to justify their invasion, occupation and others. forms of intervention in Muslim nations. Their leaders enlisted their wives, Laura Bush and Cherie Blair, in the propaganda war to “lift the veil” on the Taliban, long after the group retreated under fire.
In the following years, more women entered the workforce and more girls went to school, but Afghans continued to suffer from widespread poverty, worsening illiteracy and patriarchy. through violence, repression and war, primarily hurting women. Afghanistan has become the “forgotten war” and the cause of its women has been forgotten until recently, when the Trump administration essentially handed Afghanistan over to the Taliban and the Biden administration pulled US forces out of the country. in a rather humiliating way.
Suddenly, the cause of Afghan women returns to the front page for fear that the little that has been accomplished is reversible. As I wrote in the 2010 article below, despite the best intentions of many, the Western military crusades in the Muslim world do not solve social and political problems; they compose them.
Editor’s Note: The article below was first published on the Al Jazeera website on August 5, 2010, under the title Western wars vs Muslim women.
Western media are teeming with reports of Taliban abuse of women in Afghanistan and Pakistan, which present countless voices for war to secure a “better future for women’s rights.” This week’s Time magazine cover is a case in point.
If the Western wars “liberated” Eastern women, Muslim women would be – after centuries of Western military intervention – the most “liberated” in the world. They are not and will not be, especially when freedom is combined with Western hegemony.
Afghanistan has had its share of British, Russian and American military interventions to no avail. In fact, reports from credible women’s groups point to a worsening of conditions for Afghan women since the US invasion ten years ago.
Taliban social norms can be an affront to modern values, but they cannot be summarily replaced by Western values, let alone by force.
If, as General Petreaus insists, American soldiers must “live” with the Afghans in order to defeat “the insurgency”, expect more hostility towards the foreign invaders and their values.
The burden of the white man
The same Orientalist civilizing logic that has been used for centuries to justify bloody colonial wars is used today to manipulate a war-hostile public into supporting military escalation in Central Asia.
Western man’s long-held fantasy of “saving” veiled women from their repressive captors is exploited to promote the idea that war can free women from the wrath of “bearded terrorists” while “freeing them”. America âof their terrorism.
In light of such a dose of excess morality, it was particularly embarrassing to American leaders that their allies were making amends with the same rejected illiberal groups and practices.
Last year, the Obama administration publicly rebuked Pakistani President Asif Ali Zardari for recognizing Sharia law in the small Swat Valley as an “abdication” to the Taliban and berated Hamid Karzai, the President of Afghanistan, for having signed a law that would allow rape in marriage. among the country’s Shiite minority. Never mind that until recently marital rape was legal in the UK and US, where it is still not treated as ordinary rape in a number of states.
Those seeking military solutions to social problems fail to distinguish between Islam and the Taliban or between the cultural and religious aspects of life in Central Asia. Moreover, they do not explain why or how women’s rights can be achieved by military means.
After all, the vast majority of Pakistanis and Afghans have already voted against the Taliban – and in Pakistan’s case, for a secular party led by a Westernized woman, the late Benazir Bhutto, who was allegedly assassinated by the Taliban. Indeed, the founders of Pakistan were no less secular than many of their Western counterparts.
The past few months have shown that the Pakistani government is capable of confronting the Taliban if necessary. And when Pakistani television showed the public flogging of a 17-year-old girl, it sparked widespread outrage among more than 170 million Pakistanis.
For decades Pakistanis and Afghans fell victim to the Taliban, Mujahedin, and medieval-style warlords who were supported and armed by the United States through Pakistani and Saudi intelligence.
In fact, for much of the 20th century, Western-led or supported military interventions in the greater Middle East have, intentionally or unintentionally, primarily targeted secular national regimes in the region – from Musaddeq in Iran to Nasser in Egypt through Hussein in Iraq, not to mention Najibullah installed by the Soviets in Afghanistan.
The burden of the white woman
The irony escapes conservative British politician Cyril Townsend, who wrote in the pan-Arab Saudi newspaper Al-Hayat – under the headline Women’s Rights in Afghanistan – that British female soldiers are fighting for women’s rights there to be realized.
No explanation has been provided as to why, 18 years after the deployment of half a million American and British troops to liberate Kuwait and defend their ally Saudi Arabia, Saudi women still cannot vote or drive.
Similar cheers were voiced in 2001 by Laura Bush and Cherie Blair for the “war to liberate the women of Afghanistan” when in reality they were promoting their men’s war, not the rights of the people. women.
Time magazine joined the war choir this week with a plea to remember the plight of Afghan women. Richard Stengel, editor of the magazine, wrote that he did not publish this story or show this image “neither to support the American war effort, nor to oppose it.” Maybe, but the cover helps justify the war on humanitarian “civilizing” grounds instead of criticizing it for those same reasons.
A century after the English poet Rudyard Kipling first invoked the “White Man’s Burden” to explain the US invasion and occupation of the Philippines, Washington and London continue to justify their military interventions and their occupation, on many of the same lies debunked.
It is scandalous that after the “White Man’s Burden” sham has been exposed with the blood of millions of people, more of the same violence is justified under the pretext of “White Man’s Burden”. and woman â.
This is especially the case when many advocate the bombardment of other cultures to achieve social parity or cultural affinity with the West. Such dangerous eschatology that hopes to build on destruction will eventually destroy entire Muslim societies for the masquerade of achieving women’s freedom as the West imagines.
Victims of ultimate abuse of power, wars
As the first victims of abuse of power, Western women are uniquely placed to reject the most patriarchal and destructive of all abuses of power: wars.
As for Muslim women, there is no place in this war for what they represent, their hopes or their aspirations. Their voices are gradually muffled by the deafening noise of bombs and explosions.
Oriental women were the first civilian casualties of wars. How many grieving widows, mothers, sisters and daughters will it take to reject choice wars and expose their so-called civilizing mission? After decades of war, Iraq and Afghanistan are now widowed nations – five million and more, according to some reports.
Remember that the abuse of women does not stop at any cultural or geographic border. Ironically, in the United States, violence against women in veteran families is three to five times higher than in average families. It is literally the “white woman’s burden”.
Many women join the military to achieve equality with men, and more of them have fought in Iraq and Afghanistan than ever before. But I agree with those who seek to completely undo a man-made world of warfare.
In any case, men do not wage war to save women. On the contrary, according to war historian Martin Van Creveld, men go to war to flee their wives and families in search of ecstasy. That’s not exactly a woman’s cause now, is it?
On Wednesday, actor Naseeruddin Shah posted a video criticizing Indian Muslims who appeared delighted with the Taliban takeover of Afghanistan. Calling Indian Muslims’ celebration of the Taliban victory dangerous, Shah said every Indian Muslim should ask himself whether he wants “reformed and modern Islam” or the “barbaric values” of centuries past.
Shah even went on to say that his “Islam” is inspired by Mirza Ghalib, who is apolitical and that “Hindustani Islam” has always been different from the Islam practiced elsewhere and prayed that the Indian version of Islam do not change. so much that he is no longer recognizable ‘
However, Shah, who is generally a favorite of Indian Islamists and so-called âsecular liberalsâ for his anti-Modi stance, was suddenly âcanceledâ. Islamists from all sides have started to condemn Shah’s conviction, asking him not to preach what Islam should or should not be. Apparently, talking about reforms within religion is not Islamist enough for Islamists. Here are some examples :
Rifat Jawaid of the pro-AAP blog Janta Ka Reporter even took a step forward and declared Shah “not Muslim enough” to talk about Islam, “because he is not a practicing Muslim and he has no knowledge on certain subjects â.
Jawaid then went ahead and clarified what “knowledge” he was talking about. According to him, putting geographic labels on Islam is haram. Islam apparently does not know of separate kingdoms or regions. Islam remains the same regardless of the region. The junkies of the ISIS caliphate would be really proud of him.
The very idea of ââa caliphate or a worldwide Islamic brotherhood is based on the idea that Islam itself is the supreme identity and that its adherents do not need to oblige themselves to others. ethnic, regional or cultural identities. ISIS believes in it. Pakistan’s terror sponsors believe it and all the other radicals who blew themselves up for the sake of “Jannah” or “Ummah” believe it too. Jawaid just explained it in simpler terms.
Jawaid and Naqvi are just two examples of the so-called “elite”, there are dozens of others who spit venom at Naseeruddin Shah, declaring him unfit to give advice and suggestions, even accusing him of ‘trying to appease the Hindus. Just regular “Ummah” things on Indian social media.
“Swara Bhaskar has not woken up enough”
Swara Bhaskar was also canceled recently. It was canceled because she was seen performing the Hindu rituals of Grih Pravesh. For a section of âsecular-liberalsâ to follow the rituals of one’s own religion, if that religion is Hinduism, is haram. On the contrary, Hindus who openly laugh at Hinduism, make jokes about Gaumutra, eat beef and abuse Hindu gods, are celebrated instantly.
Any Hindu who praises Islamic values ââand the way of life is also praised. No matter how many high-fives Swara gave Islamists and “revivals”, no matter how many Gaumutra jokes she made, she was ruthlessly canceled the moment she was seen following. the Hindu rituals of Grih Pravesh, under the guidance of a Hindu priest.
The comments became so heavy that the actress had to compensate for her previous post with an explainer, which being Hindu doesn’t necessarily mean being hateful, that is the power of the narrative framework.
I pray to my Hindu gods and still don’t want to kill or lynch Dalits or Muslims, still don’t believe or practice discrimination, still believe in social justice, freedom and equality. I can always raise my voice against injustice, hatred and bigotry. Surprisingly, it is possible! ?? pic.twitter.com/IYf9HsIvps
Anyone who deviates from the directive is “canceled”
It’s not just Swara and Naseeruddin. Not too long ago, Naseeruddin Shah was seen spitting venom at the Indian government during anti-CAA protests, prompting Muslims to oppose a law that had nothing to do with them and not to them. affected in any way. He had been peddling the âDara Hua Musalmanâ story for years now. And yet, as soon as he speaks of reforms, and warns against the barbarism propagated in the name of Islam, it is canceled. It’s a mandate, it’s an omerta. You follow the strict guideline, or you will be canceled.
Indian, and indeed even the liberal intelligentsia of the world left is a slave at the feet of the Islamists. The same ‘feminists’ who cry harshly about women’s rights in liberal democracies quickly assert that ‘the hijab is a choice’, the same ‘liberals’ who proclaim themselves champions of diversity and inclusion never dare denounce homophobic laws in Muslim countries.
For Indian Islamists, Dr APJ Abdul Kalam was “not Muslim enough”. Sagarika Ghose had nicknamed him “the daddy of the bomb”, “scholars” had written about how the former president and scientist was “too friendly towards Hindus”, Arfa Khanum Sherwani had asked why he was doing it. praise and so on.
The same Naseeruddin Shah was greeted and praised when he explained how the Indian Muslim is the victim of injustice, of hatred. He was celebrated when he called on anti-CAA protesters to campaign against the government. But as soon as he talks about reforms, he is quickly canceled. Despite being a successful, famous, nationwide actor, Shah had peddled the false story “I’m afraid for my children” and was praised for it by the same Islamists and “liberals” who spoke to him. today canceled for talking about reforms.
Recently, IPS officer Najmul Hoda in an article for The Print, explained how Indian Muslims and “liberals” are trapped in a toxic relationship. He explains how the so-called “liberals” have kept Muslims confined in a certain state of mind of denial, whitewashing historical examples and making them believe they are perpetual victims, thus binding the entire population in a mental state. where they actively denounce the reforms.
The Shah’s annulment is just one example of the larger reality that is the ugly belly of the global left. It is “my way or the highway”. âLiberalismâ in India is all about perpetual victimization, whitewashing and smokescreens.
This was evident when the “liberals”, notably Swara, enthusiastically equated the Taliban with the democratically elected government of India. Imran Khan the godfather of terrorism becomes a star for them, Sharjeel Imam and his separatist buddies are painted as victims but just because he is Hindu, Yogi Adityanath is still a villain. In the case of Indian “liberals”, all their intelligence, thought process, and discourse on progressive ideologies lie firmly at the feet of radical Islamists.
TOKYO: Malaysian netizens have been urged to stop criticizing Ukraine and remain calm about the current situation regarding the country’s contingent at the ongoing Tokyo Paralympic Games.
Head of Mission Datuk Seri Megat D Shahriman Zaharudin reminded the audience to set the best example in order to avoid giving the country a bad image in the eyes of foreigners.
âWe are all civilized people and have great respect for others; let’s show a good example.
âDon’t blame other countries, instead we need to improve ourselves to be better human beings. I understand that some Malaysians are angry with the decision, but the most important thing is that we have to move forward, âhe told Bernama.
He said this when asked to comment on the action of Malaysian netizens attacking the social media sites of Ukrainian athletes and the Ukrainian Paralympic Committee following the recent controversial decision in the F20 (intellectual disability) category of the throw. of men’s weight at the Tokyo Paralympic Games.
On Tuesday, August 31, the world sports arena was rocked by a shocking incident in Tokyo after Muhammad Ziyad Zolkefli (pix) was denied the gold in the men’s F20 shot put. His throw from a distance of 17.94 meters (m) was also a new world record for the event.
It was classified as Did Not Start (DNS) following a protest filed by Ukraine, which claimed that Muhammad Ziyad was late to enter the call room.
Ukrainian Maksym Koval was announced as the gold medalist with a throw of 17.34m, breaking Muhammad Ziyad’s world record of 17.29m he set at the 2017 Para-Athletics World Championships in London.
Yesterday, World Para Athletics (WPA) rejected Malaysia’s appeal, but the organizing committee said all complaints and follow-up appeals could be made by writing to the International Paralympic Committee (IPC) and the WPA once the Games are over.
Muhammad Ziyad’s gold medal disqualification was based on World Para Athletics rule 5.5 – “Failure to Report to Call Room” – which states that if athletes are not present in the call hall. call at the appropriate time, as posted in the call room calendar, they will be displayed in the results as DNS (Did Not Start).
Megat D Shahriman said he respects the decision taken by Ukraine because it has the right to protest the result of the shot put, as allowed by the rules of sports competitions.
He also called on all Malaysians to forget the incident and refocus and unite to support the national athletes in their mission to reach the goal of three gold medals at the Tokyo Paralympic Games.
Meanwhile, Megat D Shahriman, who is also the president of the Paralympic Council of Malaysia (PCM), said he respects Australia’s decision to admit his mistake, which led his athlete Todd Hodgetts to be also classified DNS.
According to him, he will leave it to a committee that has been set up to investigate the matter in Tokyo and that he would notify any further development once the Paralympic Games are over.
âLet’s go on and forget what happened, we have more athletes to focus on. I believe we can win more medals here, âhe said.
Malaysia’s quest for medals now rests with these athletes, Rio 2016 gold medalists Mohamad Ridzuan Mohamad Puzi (100m men T36) and Abdul Latif Romly (long jump men T20); as well as Wong Kar Gee (men’s long jump T13), S. Suresh (archery), Cheah Liek Hou (badminton) and Brenda Anellia Larry (swimming).
The Tokyo Paralympic Games will end on Sunday (September 5). Bernama
The story will mark the arrival of Bahrain’s first ambassador to Israel “as a black spot in the history of Bahrain’s rulers,” the Islamic Jihad movement said yesterday.
Movement spokesman Tariq Salmi said in a statement: “Normalization will not bring good returns for Bahrain, and this country will not benefit from its leaders’ shameful alliance with the Zionist enemy.” .
“We are certain that the Bahraini people will never accept the policies of rushing towards normalization, nor that their country will become a hotbed for Zionists. The Bahraini people are a genuine people who do not accept wrongdoing, and l “Normalization approach does not express the Bahraini people who are committed to supporting Palestine and its people,” he added.
Bahrain’s Ambassador to Israel Khaled Yousef Al-Jalahmah arrived in Tel Aviv yesterday to take up his post.
Whether you are a new student or a current student at UMKC, it can be shocking to learn that UMKC has 300 student organizations.
The variety of student organizations ranges from multicultural groups to recreation with many of them. A full list of UMKCs is available here.
Here is a small sample of student organizations that students should consider joining:
African Students Association (ASA)
ASA brings together African and non-African students in the community to promote cultural awareness of African culture and create a diverse network for UMKC students from different parts of the world.
Asian students in America (ASIA)
ASIA creates a welcoming and inclusive environment for Asian students and strives to increase the visibility and participation of Asian students.
Latinx Student Union (LSU)
LSU provides social, cultural, and academic support to Latinx students and the student body in general.
Muslim Students Association (MSA)
MSA responds to the needs of Muslim students on campus through events and group activities. MSA also provides resources to encourage collaboration and understanding between the Muslim and non-Muslim academic community.
The Pride Alliance provides a positive and caring environment for lesbian, gay, bisexual, transgender, queer, intersex, pansexual, asexual and allied communities within the UMKC. They also offer educational programs on LGBTQIA topics and advocate for fairness and respect for students, faculty and staff.
K-ROO student radio
K-ROO Student Radio enriches the UMKC and Kansas City communities by providing information and entertainment through quality online radio programming, live events and other forms of community outreach.
UMKC Robotics provides an educational playground for students through the creation of robots and IOT (Internet of Things) devices.
Student Environmental Coalition (SEC)
SEC is an all-inclusive group open to UMKC students interested in conservation, sustainability, and environmental justice. Activities include environmental cleanups, natural and earth science field trips, and social events.
Governing Student Association (SGA)
SGA is the governing student organization of UMKC, shaping policy that affects the student body and overseeing other organizations.
Students for Justice
Students for Justice seeks to raise awareness of human rights and freedoms around the world.
University of Missouri Associate Students (ASUM)
ASUM is a student organization with chapters across the UM system that aims to make students a part of the legislative process at the state level.
National Alliance Against Mental Illness (NAMI)
NAMI aims to build better lives for people affected by mental illness both within and outside the UMKC community. They also work to raise awareness and build a community of hope for those in need.
Roos Against Violence Everywhere (RAVE)
RAVE works in collaboration with the RISE (Resources, Intervention, Support and Education) office of the UMKC to strengthen the community response to gender-based and sexual violence. This group provides victim support, advocacy, training, education and outreach services to campus and to the community.
Association of Higher Education Students (HESA)
HESA caters to the needs of graduate students enrolled in or interested in higher education administration at UMKC. This includes providing professional and personal development opportunities, networking with other higher education student associations and assisting with career advancement.
Animal Rescue Society (ARS)
ARS helps various animal shelters in the Kansas City area and improves overall animal welfare.
Veteran Student Organization (SVO)
SVO provides resources, support and opportunities to veteran students and their families. They also participate in several community and university service projects throughout the school year.
Consulting with student organizations is a great way for students to get involved on campus, be challenged in their understanding of other fields and cultures, and develop a close-knit community of peers.
Muslim communities in the crisis-stricken Jos North local government area in Plateau state rose from a stakeholder meeting on Sunday with a pledge to provide needed coverage to churches in their area.
They said the decision became imperative as stakeholders realized that some politicians were using religion to achieve their selfish goals.
The meeting followed the murder of some faithful Muslims from Ondo State returning from Bauchi State where they had gone to attend an Islamic ceremony, but attacked in Jos by disbelievers.
Also last Friday, Deputy State Governor Sunny Tyoden led a high-level delegation to Ondo State where they handed over 49 survivors of the attack, and also asked the people for forgiveness. of Ondo.
In a statement after the peace talks in the conference hall of the Jos Central Mosque, the meeting called for peace and decided to support efforts to achieve a return to normalcy in the state.
The meeting was held at the initiative of the Jasawa Community Development Association (JCDA), an umbrella organization for Hausa and Fulani Muslims in Jos.
Speaking to reporters after the talks, JADC National President Shehu Ibrahim Masallah said it became necessary after the recent murder of some 28 travelers around the Gada-biyu-Rukuba road.
In a nine-point statement read by its national secretary, Alhaji Aminu Mato, the meeting agreed to protect all churches in the region.
He said: âWe have resolved to protect all churches within Muslim communities. It is our resolution that no one should or should destroy, burn or vandalize a church within us. This is because we have realized that some politicians take advantage of this kind of opportunity to achieve their surreptitious goals knowing full well that religion is very sensitive.
âThis will go a long way to preventing another crisis in Jos and its surroundings. We have also decided that vigilante groups within our estates will work and assist security agencies in ensuring peace and harmony in Jos and the surrounding area and have agreed that anyone caught attacking innocent citizens or causing any problems will be handed over to the security agencies.
The statement further urged the state government to be proactive before a crisis escalates in a community and to ensure justice for those wronged.
âWe urge parents to ensure adequate and appropriate supervision of their children and their wards. We have all resolved that the issues of dropping out of school among our young people and of the unemployed among them will be addressed with the aim of reducing the threat of crime.
“We will liaise with the necessary government agency to also ensure the rehabilitation of young people who have engaged in illicit drugs,” the statement added.
Religious and community leaders inside and outside Jos, as well as other stakeholders, attended the talks.
Ogun evacuates the students
In a related development, amid the growing threat to life and property in Plateau State, the Ogun State government evacuated University of Jos (UNIJOS) students from the State.
The murder of dozens of travelers, including four students and many injured in Jos by suspected thugs, has forced UNIJOS management to suspend the current second semester exam for the 2019/2020 academic session.
Special assistant to the governor for student affairs, Mr. Azeez Adeyemi announced it on Sunday during an interview with journalists in Abeokuta.
Adeyemi said Governor Dapo Abiodun provided five buses and security escorts to ensure the safe return of stranded students.
He said the evacuation was carried out in collaboration with relevant stakeholders, including security agencies, the Nigerian National Student Association (NANS) and the Ogun State National Student Association (NAOSS ).
“In accordance with Governor Dapo Abiodun’s policy of protecting the life and property of every native of Ogun State, the governor ordered the immediate evacuation of all natives from the student state at the University. by Jos.
âThis follows the crisis that erupted following the assassination of four students of the institution.
âWe have provided five buses and security escorts to get our children home safely.
âNo native of this state will be allowed to suffer or be abandoned, regardless of political or religious affiliation. They are Oguns and it is our duty to keep them safe, âAdeyemi said.
Also speaking, NAOSS Chairman Oluwagbemileke Ogunrombi said state officials have already evacuated around 80 students and some members of the corps who are natives of the problem areas state.
âWe requested two buses, but the state government generously released five buses, not only buses but with a military escort. Thus, the students were evacuated and taken to a haven of peace.
âLike last time we spoke with the team, around 80 students have been evacuated. Then they said some Corp members were joining them as well, âOgunrombi said.
ASUU denounces the attacks
Meanwhile, the University of Jos branch of the University Staff Union of Universities (ASUU) condemned the attacks and killings of students and members of the university community during most of the civil unrest in Jos.
UNIJOS ASUU President Lazarus Maigoro said this in a statement to Jos on Sunday.
Maigoro called the recent attacks on university students “sad and unhappy”.
He said: âASUU at the University of Jos, with deep concern and sadness, wishes to draw the attention of the general public to the recent developments in Jos and its surroundings and their negative impact on the University.
“We have suffered untold damage in terms of loss of life and property, in addition to the regular suspension of academic activities whenever there is a security breach in Jos and as a union we have tried to understand how the university community is always at the end of receiving every crisis in Jos.
âDespite all the provocations, we continued to provide community service to everyone, regardless of religion, culture and tribe; university administration has, over the years, made overtures to host communities in terms of undergraduate admissions and staff employment, but our students and staff are being killed at the slightest provocation, even if the he epicenter of the crisis is far from the institution.
âThe university is a citadel of learning which houses various categories of people regardless of their ethnic and religious affiliations, as such should be spared whenever there is a breach of security in other parts by Jos.
He also expressed his fear that the suspension of academic activities and the closure of the school would constitute a serious setback for the academic stay of the students.
âCurrent exams have been suspended and students are asked to return home, thus brutally destabilizing the semester and the academic session in general.
âIt also means that students are staying in school longer in the face of the current harsh economic realities of the country.
âAs teachers, our thoughts are with these students, especially the families who have lost loved ones.
“They are also our children and no parent will want their child killed for going to college to get a degree.”
The ASUU chief called on the government and security agencies to step up their efforts and end the cycle of violence in the state, especially in rural areas.
Maigoro further called on the government to deploy more security personnel at the university to ensure the safety of its staff and students.
He advised the government to compensate all those who suffered losses in the recent attacks and ensure justice for the dead.
The Nigerian News Agency (NAN) recalls that the acting vice-chancellor of the university, Gray Ejikeme, had confirmed the murder of a university student during the recent attacks in Jos, adding that investigations were in progress to determine the real state of affairs.
Mr. Ejikeme, however, promised to provide detailed information on the number of students killed and injured in the recent attacks. (NAA)
Auckland News Now – Afghanistan: US fears risk of Islamic State attack on Kabul airport @BBC News Live ð´ BBC – Video created by YouTube channel in upper left corner of video.
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The United States has warned citizens to avoid Kabul airport for fear of a possible attack by the Afghan branch of the Islamic State (IS) group.
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Notes from Zennie62 MediaZennie62 YouTube When Oakland News Now Today Blog SF Bay Area:: This video blog post was started in June 2018 by Experimental Zennie62Media, Inc. Shows the full live operation of the latest updated version of the mobile multimedia video blogging system network. This is Zennie62Media, Inc. is the main part of. A new and innovative approach to news media production. What we call the âthird media waveâ. The uploaded video is from the YouTube channel. When a video is âhighly ratedâ by Zennie62 YouTube, it is automatically uploaded to the Auckland News Now site and social media pages created and owned by Zennie62 and automatically formatted. The overall goal here is to report news, interviews, sightings and events all over the world in real time, on smartphones, in seconds instead of hours. This is to use the existing YouTube social network. Graphics on all subjects of the world. Currently, the news is reported on smartphones and also by promoting current content on YouTube. You don’t even need a heavy, expensive camera or laptop. Plus, the camera crew doesn’t have to film what’s already on YouTube. The second objective is the production of information and the distribution of media content faster and much cheaper. We found that there was a gap between publication length, production time and revenue. It will reduce the problem much less, but it will never solve it. Zennie62Media is constantly striving to improve the system’s network coding and is looking for interesting multimedia content and technology partners.
What Makes the New National Museum of Egyptian Civilization Special: Exclusive Interview
“We are different, we are unique, we are special, and I bet if you come and don’t like it, I as the head of this authority will give you your money back!” exclaims Dr Ahmed Ghoneim, head of the Authority of the National Museum of Egyptian Civilization (NMEC), when asked about the newly inaugurated museum at Al Fustat, Cairo.
When the NMEC was inaugurated with the arrival of the royal mummies during the Golden Parade held in April 2021, it became apparent that this was more than just a museum in Egypt. From the Predynastic period to the Pharaonic period, followed by the Greco-Roman, Coptic and Islamic periods, up to modern Egypt, the museum encompasses the range of different periods and “civilizations” that have contributed to the rich history of Egypt. ‘Egypt.
In addition to a tour of the Main Hall and the Royal Hall of Mummies, Egyptian Streets spoke with Dr Ghoneim to discuss what makes the museum special, the impact of COVID-19 on it, artifacts on display and much more.
What makes NMEC special compared to many other museums in Egypt?
There are four aspects that make the NMEC different from all the other museums in Egypt and – I would say – the Middle East and North Africa (MENA) region.
First, the museum includes all the civilizations that have passed through Egypt from 35,000 years ago; through the different families of the Pharaonic era, then through the Greek and Roman eras, the Coptic and Islamic eras, then the contemporary period.
The NMEC takes the visitor on a journey through [all the] civilizations that have passed through Egypt in one room, in an hour. It doesn’t just display coins; there is a story behind the displays, which can be any number of pieces or objects put together to tell you a story about motherhood, cooking, medicine or music, and how [a piece in a certain era] is linked to other epochs that are displayed. There is something unique about this; normally when you go to any museum [in Egypt], it is focused on the Pharaonic era or the Coptic or Islamic era [eras], so having them all in one place and seeing the stories behind them makes it unique.
The second aspect that makes it different are the mummies. Since the mummies were [previously] at the Egyptian Museum in Tahrir Square, people wonder what is new to having them here. Here they are displayed in a completely different way from how they were displayed before. [When entering the Royal Mummiesâ Hall], all the ambiance, the lighting and even the decorations make it feel like stepping into a tomb.
The third aspect is the use of technology. [With younger generations], whenever they were told they went to a museum, they usually went [for a school trip] and I have the impression that it is a compulsory activity. However, we speak the same language that the whole world speaks now, which is technology.
We have interactive and interdisciplinary [tech-driven] ways of dealing with the visitor. There are videos alongside the displayed items that tell why or how an artifact was used as well as its materials, and there are interactive screens where you can easily access more information about it.
You’ll find QR codes when you make your way to the Mummy Room, which you can scan to access information on the 20 Queens and Kings we have here.
Number four, which is the most important, is that we are much more than a museum. The law calls us a museum, but we see ourselves as a cultural center. We consider everything relating to civilization, culture and heritage as our role to promote.
Apart from the Golden Parade, what other efforts do you make to attract people to the museum or to promote it in general?
We intend to [position NMEC as] a journey that you experience in a whole day; it’s not just a museum.
We have a Roman theater, where we hosted harpist Manal Mohy Eddin just before Eid. She was playing Egyptian music in a good atmosphere, with the museum as a backdrop. There is a harp on display inside the museum so that was the message we were trying to send [by hiring a harpist]. We have also hosted the show El Leila El Kebeera (an Egyptian puppet operetta written by Salah Jahin) on three occasions; we don’t intend to sell tickets at this time, we are only hosting it for promotional purposes.
On top of that, we have a lot of entertainment areas here that are still in the works. We are in the process of recruiting people into children’s entertainment [sector]. So a family comes here to spend the day [with] a little museum, a little culture, a little restoration. We have some great, great places to dine here.
And finally, we have what we call a scientific research center like modern laboratories and devices that you can only find at the Louvre in Paris and Abu Dhabi as well as food centers.
Rather, the establishment is a complex combining elements of entertainment, historical and cultural elements, and antiques in one place.
Who do you see as your target audience?
Before coming here, the whole idea of ââa museum was that it would always target tourists. Now, because of the lockdown and because of the time period we’re living in, I thought that would be a bad strategy to begin with. You can still use virtual tours, but it’s not the same feeling.
I started to think that the right customers for this place aren’t strangers at this point, at least initially; the good customers and visitors are the Egyptians. You may be wondering, “Which Egyptians are we talking about?” We have different social classes, financial capacities and cultural backgrounds, so who are you targeting? “
I’m targeting the entire population, and you can see that when you visit. You will see people from all over Egypt; people from different governorates coming just for a day, old people, and even the very young generations, so it’s [the answer regarding] the museum itself.
When it comes to culture [development], the [establishment] allows us to have different cultural events targeting different [demographics]. A light show for a musician and El Leila El Kebeera would target different tastes, for example.
We are trying to be a cultural center for all Egyptians. Now comes the question you will ask: who can afford to come here. The museum ticket is not expensive for Egyptians, and we have a lot of exemptions. When it comes to cultural activities, we take that into account; some are for business reasons, but we are not a for-profit organization. We are an economic authority, but we have a societal role to play.
You mentioned COVID-19 and how you changed your strategy because of it. Can you tell us more about its impact on the museum?
Let’s start with the Golden Parade and the opening of this museum. A lot of people would say “Why do you have an opening when the whole world is locked?” Who is going to come to you, who are you promoting? “
The confinement did have a big positive effect for us because everyone was staying at home. It took place on a Saturday night, so [people in] the United States and Canada are able to watch. More than 60 broadcasting channels were able to broadcast it. Now comes the thought: âBut they are not coming; they just watched it. ‘, however, it stuck in their memory; so every time the lockdown is over, these people will come.
At the same time, we started to organize virtual tours on demand [for organizations], but we take everything necessary [precautions] to guarantee our copyrights [are protected]; we don’t want our museum to be accessible to everyone all the time [at the click of a button]. We are trying different strategies; it’s [our way of] try to cope with the situation.
How important is the location of the museum to Al Fustat?
The location itself is a point of attraction. At first it was a negative point because the area was not renovated and reaching it was a bit difficult. But now, with the effort made by the Egyptian government to renovate the whole area, it has affected us positively. The NMEC has become the center of Al Fustat, Egypt’s first Islamic capital, and the government intends to renovate the entire area, not just the museum. So it benefits us and you can see it everywhere; [renovation] happens and most of the slums are removed.
Reader’s Note: Built by Amr Ibn Al As, the general who led the Muslim conquest of Egypt between AD 639 and AD 646, Al Fustat was the first capital of Egypt under Islamic rule. It is located in Old Cairo.
How many artifacts are stored and how many are on display?
We have almost 50,000 pieces and we can take up to 70,000 or 80,000. The ones on display are 1,600 pieces in the main hall. We have other rooms that we are going to open, one of which will depend more on multimedia and oversee the whole of Cairo.
We will also be opening a temporary exhibition, lasting six months, which can then be replaced by another exhibition. Hopefully these will open in six months.
How do you make the decision to exhibit something?
There is a special committee that makes the decision; it is not an individual decision.
Can you tell us about the challenges of moving artifacts from other museums here, especially mummies?
With mummies, in general there are no big problems because we are part of the Ministry of Tourism and Antiquities, so we are all one family. The exchange of artifacts is a normal phenomenon. The problems are more related to bureaucracy as the Home Office has to be involved every time a part is transferred. In addition, some parts are extremely heavy, you need to make sure that the crane is able to move them and that the ground is able to carry them; there are more logistical challenges there.
Preoccupation [with moving the mummies] was in the transport phase; the only two big challenges were [road] bumps and [loading the mummies] in cars, which is why they were placed in nitrogen capsules [to ensure their safe arrival].
What is your favorite artifact or historical period in the museum?
A number of pieces. Among them is [the mummy of] Akhenaton, another is the first [prosthetic limb] made in Pharaonic times. These are the two pieces that are close to my heart, I would say.
The part [of the exhibition] which presents Coptic, Jewish and Islamic [eras]. For me it is Egypt, Egypt is not only Coptic, it is not only Islamic, and the Jewish element is there too; it has a message for the whole world.
The National Museum of Egyptian Civilization is located on Al Fustat Road. It is open from 9:00 a.m. to 5:00 p.m. and entrance tickets cost EGP 60 for Egyptians and Arabs (EGP 30 for students) and EGP 200 (about USD 13) for foreigners (EGP 100 (about 6 , 5 USD) for foreign students).
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