Tehmina Kazi on Religion, Religious Freedom and Secularism
Religion, Religious Freedom and Secularism
– by Tehmina Kazi
This article appeared in the March 2013 edition of the IARF British Chapter’s Newsletter and IARF Peacemaking Commission News
For the last three and a half years, I have been the Director of a registered charity named British Muslims for Secular Democracy. When I tell other people what I do at networking events and dinner parties, most are delighted, a small proportion give me funny looks, and the rest remain abjectly confused about what secularism actually means (as well as its attendant implications for religious minorities living in the UK).
Hence, I was pleased to find out about the publication of Jacques Berlinerblau’s book, How to Be Secular: A Call to Arms for Religious Freedom last year. While it was written from an American perspective, it also provided a rigorously-researched blueprint for addressing some of these issues in the UK. As Berlinerblau summarises, “So everyone uses the term (secularism), but its definition remains vague. One of my conclusions is, if there’s ever going to be a coherent secular movement in the United States, there will have to be clear articulation of its core values and principles.”
The associate professor says his definition of secularism does not in any way denigrate religion, but rather stresses a core secular goal of “enabling citizens to live peaceably with other citizens whose creed is different than their own.” While many political scientists have articulated pluralistic visions of a secular society, Berlinerblau goes several notches further by embracing the symbiotic relationship between religious communities and secularists. He describes how their respective success as civic actors is often dependent on each other, and outlines a 12-step programme to revive secularism, which actively includes and empowers people of faith. For example, he states, “Either secularism and Catholicism, whose relations have often been strained, must have this peace pipe moment or secularism in America isn’t going to go very far.”
How does all of this apply to a British context, particularly to Muslims? Very well, as it happens. In Contextualising Islam in Britain, a ground-breaking research project conducted by Cambridge University, a diverse group of Muslim participants were asked “What does it mean to live faithfully as a Muslim in Britain today?” An overwhelming majority of them affirmed their support for the British model of procedural secularism (which means that it is theoretically possible for all voices, whether religious or not, to access the public sphere equally). The participants observed that procedural secularism provides many benefits for British Muslims, including religious freedom. As British Muslims we are able, for the most part, to practice our faith in an atmosphere of respect and security, with recourse to established anti-discrimination provisions if this is not the case. Many public sector workplaces now have multi-faith prayer rooms, and halal food options (notwithstanding occasional pork DNA scares!) are available in school canteens and prisons.
Secularism in the UK can only thrive on the basis of specific pacts that different communities make with each other. Non-religious groups and individuals must accept the fact that some people view their faith as the most important part of their identities, even if this may seem perplexing. The onus is also on religious groups and individuals to forge common ground on contentious issues such as women’s rights, LGBT rights, freedom of expression and the establishment of good inter-faith – and, crucially, intra-faith – relations. While certain commentators have argued that these issues have become a stick with which to beat religious minorities, I don’t think we should be encouraging the victim mentality and “Get out of jail” card that this analysis engenders.
First, we should be putting our “equalities hats” on – and keeping them there. This means acknowledging the six protected equality grounds – gender, age, disability, race, religion and sexual orientation – and respecting their rights, but also insisting that each group upholds their responsibilities. For example, this means that a religious group who believes gay marriage to be sinful is entitled to hold such a view, but never entitled to prevent other religious organisations from holding such ceremonies if they so wish.
They should also expect to be robustly challenged on those views. By the same token, an employer who finds Islam repugnant should never be empowered – either by tacit acceptance or active collusion – to bully their Muslim employees. Thankfully, there are many wonderful initiatives like the Measuring Anti-Muslim Attacks project (Tell MAMA) which provide support to people who have been treated badly due to their “Muslimness,” or even perceived “Muslimness”.
Second, we should revisit religious texts that speak of civic engagement in positive terms. Within a procedural secular state such as Britain, Muslims have rights and responsibilities that are in keeping with Islamic teachings. Far from advocating withdrawal from society, mainstream Islamic scholarship regards civic engagement as highly desirable for Muslim citizens. Understanding that being a religious Muslim in Britain today also means living a full life as a citizen – with all the rights and responsibilities that entails – is a crucial step towards becoming well-integrated citizens in today’s Britain.
For example, Imam Abu Ishaq al-Shatibi, a 14th-century Andalusian scholar, articulated this principle in his work on the Maqasid al Sharia (goals of the sharia, or Islamic principles). He drew parallels between citizens’ rights and responsibilities in a state – such as freedom of conscience and the obligation to speak out against tyranny – and the objectives of Islam.
More needs to be done to highlight this area of thought, and how it can be used as inspiration in the lives of British Muslims, and followers of any faith, today.
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Tehmina Kazi is a Law Graduate of the LSE, and the Director of British Muslims for Secular Democracy.
Some current human rights concerns
28 May 2013
It is often difficult to manage the tide of news on widespread violation of human rights around the globe.
From Dr. Homi Dhalla, who was recently awarded recognition by the Government of Kazakhstan for his interfaith work, here is a of roll of recent incidents that offers a conspectus of some of the major human rights issues.
1. Report of Human Rights Watch on Indian children: According to the Annual Global Report of the India Chapter of the Human Rights Watch (March 2013), 40% of Indian children are open to being pushed into sex trafficking or forced into labour, drug abuse and other such crimes. The New York-based Human Rights Monitor has written a letter asking the European Union (EU) to urge India to ensure that children, women, Dalits (untouchables) and other vulnerable communities are protected.
2. Female feticide in Maharashtra State: It is a tragedy that even in this day and age; the girl child is eliminated even before birth in India. India’s general sex ratio was 927 in 1991, 933 in 2001 and 940 in 2011. According to the 2011 census, about 4, 68,680 cases of female feticide or murder in the womb has taken place in Maharashtra State alone.
3. Supreme Court of India condemns police brutality: In March 201, the Supreme Court of India took suo moto cognizance of the Punjab police assaulting a woman in Tarn Taran district and Bihar police caning contractual teachers in Patna saying that the government had failed to safeguard people’s right to life and dignity from ‘unwarranted’ police action. The bench of the Supreme Court stated that “We feel that it is proper for this Court to take cognizance of the gross violations of human rights as well as the constitutional rights of the people”.
4. Dalits refused entry into Hindu temples: The centuries-old evil practice of not allowing Dalits (untouchables) into temples continues to plague certain villages in India to this day. An incident took place in Galsana village in Gujarat where 100 Dalit families were denied entry into the village temple by higher caste Hindus.
5. Irom Chanu Sharmila completes 12 years of fasting: Human rights activist Irom Chanu Sharmila popularly called “the Iron Lady of Manipur” who has been on a hunger strike since 2000 demanding repeal of the Armed Forces Special Power Act (AFSPA) completed 12 years of fasting. She began a hunger strike after the death of 10 people in an alleged encounter with the Assam Riffles in Imphal valley on November 2, 2000.
6. Hindus attacked in Bangladesh: In March 2013, Daily Star a Bangladeshi newspaper stated that “We note with a great deal of concern that the recent eruptions of political violence have been marked by some attacks on members of the Hindu community with their houses and temples vandalized…the government must deal with the situation firmly to nip the sinister trend in the bud”.
7. Iran bans sale of Buddha statues: Iranian authorities are confiscating Buddha statues from shops in Tehran to stop the promotion of Buddhism. Iran has also fought against items such as Barbie toys to defuse western influence. An official for the protection of Iran’s cultural heritage called the Buddha statues symbols of ‘cultural invasion’. He did not specify how many statues had been seized but stated that the ‘cleansing’ would continue.
8. Sikh boy called ‘terrorist’: The US justice department has rapped a Georgia school for failing to prevent the harassment of a Sikh student. The boy was repeatedly targeted with verbal and physical harassment and was asked to go back to his country.
9. Sikh man brutally beaten in California: An elderly Sikh man was brutally beaten with an iron bar outside a Gurdwara in Fresno, California in May 2013. The attacker was arrested and charged with assault with a deadly weapon. The incident sent shock waves not only among the Sikh community in the US but also among Hindu Americans and Arab Americans.
10. Lech Walesa sparks controversy: Lech Walesa, the Polish democracy icon and Noble Peace Prize winner, had sparked outrage across Poland by saying that gays have no right to a prominent role in politics and that as a minority, they need to “adjust to smaller things”.
11. Anti-Muslim sentiments in UK: Britain’s first-ever minister for faith Sayeeda Warsi stated that “UK is witnessing a rising level of anti-Muslim sentiments” with hate crimes increasing by the day. According to the latest figures with the Department of Community and Faith, 60% of all religious hate crimes reported to police in Britain are against Muslims—he said that Islamophobia is rising in the UK. Sikhs have been attacked and abused on the roads as they are mistaken to be Muslims.
12. In Europe, 2/3rd of gays live in fear: On May 17, the world marked the International Day against Homophobia. A report from the Hague stated that 2/3rd of Europe’s lesbian, gay, bisexual and transgender community are still afraid to show their sexuality in public and most feel discriminated against. The EU report questioned around 93,000 people in 23 member states of EU. 26% of the respondents said they had been physically or verbally assaulted over the past 5 years.
13. Torture evidence found in Syrian prisons: Human Rights Watch in a report stated that torture devices and other evidence of abuse were found in government prisons when the first Syrian city fell to the rebels.
14. Asma Jehangir criticized by the Pakistani Urdu press: Asma Jehangir, former President of the Supreme Court Bar Association, noted lawyer and human rights activist has been criticized by the Pakistani Urdu press in recent months. She has fought for the independence of the judiciary all her life. Just because she objected about judiciary’s political role and some controversial decisions does not mean she is undermining the judiciary in any way. She has said that “My freedom of speech, thought and independence is far more important to me than any office…progressive Pakistanis do not need offices to fight narrow-mindedness”. It is true that she does not need any particular office because even without one her voice is heard all over the world. Because of her bold stance over the years, she has ruffled many feathers.
Sanctions, Embargos and Human Rights: British Chapter resolution
18 December 2012
Preamble
“Sanctions and embargos directly affect Religious Freedom and other human rights. In December we learned that the United States’ economic blockade against Cuba has forced the postponement of the 6th General Assembly of the Latin American Council of Churches (CLAI), scheduled for 19 to 24 February 2013 in Havana, Cuba. (as reported 14 Dec 2012 <http://www.ekklesia.co.uk/node/17614>).
The American branch of the Ecuadorian bank Pichincha in Miami froze a deposit of 101,000 US dollars made by the CLAI headquarters in Quito, Ecuador. The transfer to Cuba was to cover costs of food and lodging for the 400 delegates and other participants expected to attend the meeting in that nation.
“This is greatly disappointing to the member churches of CLAI and to the entire constituency of the World Council of Churches (WCC),” the Rev Dr Olav Fykse Tveit said on Thursday 13 December 2012, after learning of the decision by CLAI to postpone the assembly.
“This shows that the decades old economic blockade of Cuba is out of touch with the realities in the world today, particularly in the faith-based communities, and should be ended for the sake of justice and peace,” Dr Tveit added.
The social effect of sanctions upon civilian populations historically may be seen in the shift of Cuban policy from left-wing nationalism to austere communism, the birth of the Russian Mafia in the black markets of the former Soviet Union and the growth of terrorist organizations in Palestine, Iraq and Syria. The current situation in Iran for people with long- term illnesses has recently been highlighted. International banks refuse to process payments for medicines because they fear incurring penalties for sanction-breaking.
Resolution
The British Chapter of the IARF questions the morality and long-term effectiveness of the indiscriminate use of sanctions, embargoes and blockades as ‘peaceful’ proxies for direct military action in pursuance of political, territorial or commercial aims or for collective punishment. Such actions inflict real and unjust harms upon the most vulnerable members of targeted nations. They often become an obstacle to the peaceful resolution of disputes. Sanctions and embargoes may in times of peace appear to be a less reprehensible response to ‘provocations’ than overt military action. However, this is only true if their consequences upon the human rights of the powerless are fully considered. They may directly and indirectly cause widespread personal injury and loss of life. This entrenches divided opinion, encourages violent response, and presents an obstacle to genuine meaningful negotiations.
We therefore urge states and nations enforcing or responding to sanctions, to act humanely, proportionately and moderately, to accept the responsibility to avoid or limit the harms caused by their actions, and to respect the Human Rights of vulnerable civilian populations.”
Rev. Dr. Richard Boeke, Chair, British Chapter IARF
Rev Chris Hudson MBE, Vice-Chair
Rev Feargus O’Connor, Secretary
With contributions by Shaykh Muhammad Amin Evans, Charanjit Singh, and Derek McAuley
Peace Commission statement on Syria
Statement on Syria
09 September 2012
The Peace Commission of the International Association for Religious Freedom has noted with great concern that in the pursuit of geostrategic policies, ill-considered military and material support of ‘popular’ revolutions with poorly-defined aims and structures has led to situations where human rights have been systematically abused, religious freedom has been denied, and transnational violence exacerbated.
Amongst the consequences of such support has been the inability of affected countries to sustain democratic governance; the destruction of sites of international cultural or religious importance; large-scale military intervention; and the spread of conflict to neighbouring democratic states.
The growing conflict in Syria has seen the development of terrorist organisations with ideologies of religious and ethnic hatred which threaten the peace and security of all nations in the region. They are funded and supported by non-democratic states with sectarian rulers who are known to promote enmity towards Christians, Jews and various denominations of Islam within their own national territories.
It is therefore essential for the long-term peace and stability of the region, and for the safety of countless citizens of Syria’s neighbours, that the international community applies diplomatic pressure to ensure that aid from any state is not intended or diverted to support sectarian or racially motivated terror.
Fideology, Trust and Oneness
A talk given by Rev. Dr. Richard Boeke at the “Globalisation for the Common Good Initiative” (GCGI) 10th Annual International Conference, “Sharing the Wisdom, Shaping the Dream: Reclaiming the Moral & Spiritual Roots of Economics & Capitalism”, Waterperry House, Oxford, September 2-5, 2012…
Fideology, Trust and Oneness (PDF, 7 pages)
Bektashi Order of Macedonia welcomed into membership
The IARF has recently welcomed the Bektashi Order of Macedonia as a new member group. It is a branch of the Bektashi Order of Dervishes which has members in 31 countries, with headquarters originally in Turkey, now established in Albania. It is Alevite in character.
The order has its origin in the teachings and life of the 13th century Haji Bektash Veli in Anatolia, in present-day Turkey. In the early 16th century it took its present shape as a Sufi order. It has been closely connected to the Janitsar elite forces of the Ottoman empire, until these were disbanded in 1826. Thus it spread its influence throughout the Balkans. After the prohibition of all Sufi orders in Turkey in 1925, and the consequent shutdown of its historical centre, the order moved to Ankara, until, four years later, the central power was shifted to Albania, where a considerable population of affiliates had been in existence since the 18th century. Right from the start of the communist period, heavy persecution took place, with several of the order’s leaders being executed. When, in 1967, all religious practices were being prohibited, all places of worship in Albania were shut down. The order is now in the process of reestablishing itself.
Though Bektashi dervises render their services to a wide circle of followers, actual membership of the order is through initiation only. Applicants are guided on their spiritual path by a teacher, whose teachings may vary according to the context, be it religious, cultural, or socio-political. It is thus that Bektashiism has incorporated elements of a wide range of religious styles – Sunni, Sufi, Shia, and Christian among them – as well as pre-existent religions, including early Christianity. It is, and has been throughout its history, open to new ideas. Mysticism is eminent in all teachings and practises . Scriptures consist of poetry rather than doctrinal teachings. Music is used as a vehicle to convey teachings. Remarkable is the principle of gender equality in rituals and practises.
The Macedonian branch of the Bektashi order has a reason of its own to be the first among the Alevites to join IARF: in its home country it has no right to exist. Legally, only one person can represent its membership, on a personal basis, since no organization is allowed. Its places of worship have been handed over to a different Muslim organization, largely Sunni in character. Many are now being neglected, put to a different use, or have been levelled to the ground. Supporting groups like these has been one of the aims of IARF right from its founding. It is hoped that membership of IARF will raise their profile and thus improve their chances of being accepted.
See also:
RFYN statement to UN’s International Year of Youth
“The role of youth in the progress of Afghanistan”
Work by Afghan members of our youth network (‘RFYN’) submitted for: High-level Meeting of the General Assembly on Youth
@ UN Headquarters, New York
25-26 July 2011
RFYN contribution to UN High-Level Meeting (PDF, 3 pages)
Illustrated article “The role of youth in the progress of Afghanistan” by Jafar Askandary (PDF, 5 pages)
Thomas Mathew on Obama’s election
Dear Friends,
Peace Greetings.
At last, the whole world has become testimony to change – a change extremely radical and noteworthy.
The world received the news that Mr. Barack Obama had been elected as the President of USA with awe
and appreciation. The Oval house door is now open for the first Afro-American President in the history
of United States of America.
The twenty-first century is looking forward to Change, and the responsibility of the new
visionaries is to bridge a world society divided by politics, war, race, ethnicity, religion and civilization.
The American president, being the head of the most powerful nation in the world, can play a key role in
solving the above problems and leading the world into a more just and peaceful era.
People all around the world feel that Mr. Obama can achieve this. We have many expectations
from him. He is young, enthusiastic, multi-cultural, and religiously liberal. He once stated “Religious
freedom should be protected worldwide, and we need to show that example at home”.
He also voiced support for the Istanbul-based Greek Orthodox Patriarchate, calling on Turkey “to grant
religious freedom to the Fener Greek Patriarchate”.
In his book The Audacity of Hope, Barack Obama writes “In our household the Bible, the Koran,
and the Bhagavad-Gita sat on the shelf alongside books of Greek and Norse and African mythology. On
Easter or Christmas Day my mother might drag me to church, just as she dragged me to the Buddhist
temple, the Chinese New Year celebration, the Shinto shrine, and ancient Hawaiian burial sites.”
This is very close to the motto of IARF, “belief with integrity”.
I hope a true believer like him can understand the value of every human life, the miseries of war, and the importance of harmony between the religions.
Though IARF was founded 108 years ago, I can now see our mission carried out by many world
leaders. As an NGO, we are not a party of American politics, but we have a responsibility to play our
role sincerely along with world leaders.
I wish and hope the President-elect Mr. Barack Obama, a promising world leader, practices his
words about the protection of religious freedom around the world. We have a dream which will ensure
the dignity of every human being, and respect his or her fundamental human rights.
With regards,
Thomas Mathew, President
13 November 2008