Thursday, July 22, 2010
Wednesday, July 14, 2010
Handbook for Pakistani Journalists Reporting on Humanitarian Crises
Program News
Internews Publishes Handbook for Pakistani Journalists Reporting on Humanitarian Crises
(June 14, 2010) Internews Network has published the first-ever humanitarian reporting manual for Pakistan, Humanitarian Reporting in Pakistan: A journalist’s handbook(PDF).
The handbook is based on Internews’ five years of experience working to empower local media in Pakistan to convey vital information to people in conflict and disaster-hit areas.
Empowering Local Media to Report on Humanitarian Crisis
Internews currently runs the Pakistan Humanitarian Information Project aimed at providing information for returnees and IDPs, which uses local media to tell the stories of the nearly three million people affected by the conflict between the Pakistan Army and militants in the country’s northern and tribal areas (NWFP).
Internews has trained a team of journalists on covering humanitarian crises, and set up five production units for two daily radio programs, Sabaoon and Maraam. The program Sabaoon airs through Pakistan Broadcasting Corporation, the State broadcaster’s AM transmitters, and the program Maraam airs through two independent radio stations with signal coverage in IDP areas. Both programs aim to improve the quality and quantity of information reaching people who were displaced before and during the conflict. At the same time, the program creates two-way communication between the affected communities and the government, local and international organizations providing humanitarian assistance. Internews has also set up a web portal to connect the humanitarian aid community to the conflict affected people.
The Pakistan Humanitarian Information Project builds on the lessons from 2005 – when Internews launched the Pakistan Emergency Information Project. Internews successfully advocated for emergency broadcast licenses for the earthquake-ravaged areas of NWFP and Kashmir destroyed by the October 2005 earthquake that killed 70 thousand people and left 3.5 million homeless, and helped build seven humanitarian information FM stations in NWFP and Kashmir. Within two weeks of the earthquake, a team of Internews-trained reporters were on the ground, producing an hour-long radio program designed to provide information to help earthquake survivors cope with the consequences of the disaster and rebuild their lives.
Internews continues to offer humanitarian training for journalists, where topics such as immediate needs in a humanitarian crisis, the roles of various actors and stakeholders, and sensitivity toward victims of a crisis, are covered. Technical tips for field reporting such as collecting sound and interviewing skills are also part of Internews trainings.
Solid Reference Guide for Reporters
Based on these experiences in Pakistan and others across the region, Internews produced Humanitarian Reporting in Pakistan: A journalist’s handbook, as a reference for journalists in Pakistan during humanitarian crises. The handbook addresses issues and concerns specific to Pakistan and includes a section detailing the government ministries and departments, international and local actors that respond to humanitarian crises in the country.
The handbook, which is in English, is the first manual of its kind in a country where media training and professional development in journalism is slowly starting to happen. Internews believes that the handbook will help improve the capacity of journalists to cover such issues in Pakistan.
Internews’ Humanitarian Information Project in Pakistan is supported by the United States Office of Foreign Disaster Assistance, United Nations Education, Scientific and Cultural Organization and the Swiss Development Corporation.
More Program News
Internews Publishes Handbook for Pakistani Journalists Reporting on Humanitarian Crises
(June 14, 2010) Internews Network has published the first-ever humanitarian reporting manual for Pakistan, Humanitarian Reporting in Pakistan: A journalist’s handbook(PDF).
The handbook is based on Internews’ five years of experience working to empower local media in Pakistan to convey vital information to people in conflict and disaster-hit areas.
Empowering Local Media to Report on Humanitarian Crisis
Internews currently runs the Pakistan Humanitarian Information Project aimed at providing information for returnees and IDPs, which uses local media to tell the stories of the nearly three million people affected by the conflict between the Pakistan Army and militants in the country’s northern and tribal areas (NWFP).
Internews has trained a team of journalists on covering humanitarian crises, and set up five production units for two daily radio programs, Sabaoon and Maraam. The program Sabaoon airs through Pakistan Broadcasting Corporation, the State broadcaster’s AM transmitters, and the program Maraam airs through two independent radio stations with signal coverage in IDP areas. Both programs aim to improve the quality and quantity of information reaching people who were displaced before and during the conflict. At the same time, the program creates two-way communication between the affected communities and the government, local and international organizations providing humanitarian assistance. Internews has also set up a web portal to connect the humanitarian aid community to the conflict affected people.
The Pakistan Humanitarian Information Project builds on the lessons from 2005 – when Internews launched the Pakistan Emergency Information Project. Internews successfully advocated for emergency broadcast licenses for the earthquake-ravaged areas of NWFP and Kashmir destroyed by the October 2005 earthquake that killed 70 thousand people and left 3.5 million homeless, and helped build seven humanitarian information FM stations in NWFP and Kashmir. Within two weeks of the earthquake, a team of Internews-trained reporters were on the ground, producing an hour-long radio program designed to provide information to help earthquake survivors cope with the consequences of the disaster and rebuild their lives.
Internews continues to offer humanitarian training for journalists, where topics such as immediate needs in a humanitarian crisis, the roles of various actors and stakeholders, and sensitivity toward victims of a crisis, are covered. Technical tips for field reporting such as collecting sound and interviewing skills are also part of Internews trainings.
Solid Reference Guide for Reporters
Based on these experiences in Pakistan and others across the region, Internews produced Humanitarian Reporting in Pakistan: A journalist’s handbook, as a reference for journalists in Pakistan during humanitarian crises. The handbook addresses issues and concerns specific to Pakistan and includes a section detailing the government ministries and departments, international and local actors that respond to humanitarian crises in the country.
The handbook, which is in English, is the first manual of its kind in a country where media training and professional development in journalism is slowly starting to happen. Internews believes that the handbook will help improve the capacity of journalists to cover such issues in Pakistan.
Internews’ Humanitarian Information Project in Pakistan is supported by the United States Office of Foreign Disaster Assistance, United Nations Education, Scientific and Cultural Organization and the Swiss Development Corporation.
More Program News
Friday, July 9, 2010
Sunday, July 4, 2010
Sufism - under attack
Sufism under attack
Column by ASHFAQ REHMANI
Email: pasrurmedia@hotmail.com
The Data Darbar complex that has, for centuries, stood at the heart of Lahore has never known anything like it. The suicide bombers who struck Thursday night stole at least 40 lives. They also stole the sense of calm that is the hallmark of Sufi shrines and which hang everywhere at Punjab's biggest shrine as thousands of devotees gathered for traditional Thursday night ceremonies intended to pay tribute to a man who played a crucial role in the spread of Islam in the region. It is not easy to say what chain of violence the dastardly suicide attacks are linked to. They could be the latest in the sequence of blasts at Sufi shrines that have taken place across Khyber-Pakhtoonkhwa since 2008. They could also be a part of the strikes by 'morality squads' that have struck cafes, theatres, the red-light area and most recently CD shops in Lahore. Or they could be a continuation of terrorist attacks that have targeted people at random in so many public places. But in some ways at least this is academic. The fact is that such attacks aim to alter the way of life followed by people and eradicate the message of harmony which is the hallmark of the Sufi philosophy. Dear readers, Political, social and economic progress in human life depends upon the activities of dedicated persons guided by leaders of exceptional qualities. The ushering in of the greatest movement in history i.e. ‘Islam’ was possible and its success assured because of the sterling character, the imperishable faith and unfailing resolve of its leader, Prophet Mohammed (saw), and his companions. Muslim society has the distinction of initiating another unique movement in history which remains unparalleled by its wide-spread character covering the two continents of Asia and Africa; by the remarkable success it achieved in having its objectives fulfilled; by the enormous number of selfless workers it produced for the propagation of its ideals; by the depth of influence it exercised; by the revolutionary fervor it aroused, and by the indelible marks it left not only on Muslim society but on the Christian, Hindu and Buddhist societies as well. It provided nourishment to such an extent that Muslims were able to withstand the Mongol catastrophe, fight it back with renewed vigor on religious plane and then to expand its horizons beyond the Sahara in Africa, across the Indus in India and over the oceans into Indonesia. This movement is known as “Sufism”.
The beginning of Sufi movement, its philosophy and the biographies of its leaders (saints) are too well-known, and dwelt upon at great length by a large number of scholars to be recapitulated here. Only those aspects which are relevant to the emergence of Pakistan are given here. An important point to bear in mind is that there would have been no Pakistan without the Sufi movement. Sufism is a discipline, a system of education that facilitates the journey of self-knowledge, a journey which enables the individual to discover his stable reality, and ultimately the reality of religion.
The attack on the Data Darbar in Lahore on the night of July 2 reminds us of the monsters that reside within us. They are not, as some among us will tell us, from outside our borders but come from within. They have been nurtured over the years by successive governments and by our military establishments, initially to use against whom we saw as our enemies but now they are out of everyone’s control and wreaking havoc on the country, tearing its fabric and society apart, bit by bit. Dedicated to Hazrat Data Ganj Baksh who died 966 years ago, the attack on the shrine left at least 42 people dead. While the extremists managed to execute their plans what they will never succeed in eradicating is the deep sense of sadness that has come with the attacks. The people of Lahore, and indeed millions across the country, hold a deep sense of emotional and spiritual attachment to Data Ganj Baksh and the other Sufi saints who spread their mystical, peaceful brand of Islam across the subcontinent. The bombings mark a devastating attempt to destroy this version of religion, with its gentle poetry, love for humanity and message of acceptance and replace it with the far more brutal brand of religion that orthodox forces have, markedly since the 1980s, attempted to forcibly impose in the country. And Data Darbar is not a place where hedonistic heathens gather to engage in Dionysian orgies but a refuge for those living on society’s edge such as runaways and the very impoverished.
Attack on Data Darbar, actually attack on Sufism, the bombings have shaken Lahore. We wonder if they will be enough to make the Punjab government re-think its strategy on militancy and develop a plan of action directed against it. Fewer and fewer people believe the claim from the PML-N that the Taliban or other forces affiliated to them do not exist in the province. They have a stronghold within it and are capable of striking at the very core of its capital city shattering the lives of all with an affinity to Sufism. The provincial government must accept blame for the fact that they are able to do so, that no attempt has been made so far to tackle extremist groups operating in the Punjab. Had this happened, we would not have seen what we did on the night of July 2.Over 1400 years ago the Prophet of Islam declared: “Whoever cognizes the true self has cognized God.” In Islam, the true self, or the “I,” is equated with the Divine. This is why Islam proclaims the Oneness of Existence --- la ilaha-illa’llah --- or, “there is no other but God.” This is the true human dignity granted to humans - that there is no separation between him and God. As stated in the Holy Qur’an (50:16), “I am closer to you than your jugular vein. “Submission to Knowledge. Prophet Mohammad (peace be upon him) gave directives as to how one can cognize one’s true self. To attain this state, one must submit to God. It is through submission to the knowledge that one’s actions will be founded upon knowledge and wisdom and not on ignorance, superstition, or blind faith. Unfortunately, many believe that to submit means you are subservient to someone. This is false as it is blind faith and therefore not worthy of the dignity of the human being as ordained by God. Whenever we compare the structure of the solar system with the structure and organization of the atomic structure, we observe that they all submit to an innate knowledge and are governed by the laws of existence. So too is the human being who is able to cognize the “I,” the source of the innate knowledge within. This is the state of total freedom and love that has been amplified in the writings of the Sufi masters. The words of Amir-al Mo’menin Ali, the guiding light for humanity, attest to this genuine and sacred goal. Pakistan and Sufism are inter-related, inter-woven and inseparable from each other. If Pakistan’s beginning is traced back to the conquest of this sub-continent by Muslims armies, as is erroneously done, then the whole sub-continent should have become Pakistan since Muslim arms were successful throughout the area. But Pakistan emerged only in those territories where Sufism met with success. Pakistan, therefore, can be described as the fruit of Sufi movement. “Pre-eminent among these problems relating to the life of the Muslim community in all regions since the twelfth century”, writes Professor Gibb “is the activity and influence of the Sufi sheikhs and orders. It was into the Sufi movement that the life blood of the community flowed ever more strongly. No adequate history of Islam can be written until it, with all its causes and effects, has been studied patiently and with scholarly integrity, in no region, moreover, is this study more fundamental or more urgently required than in that of Islam in Indian subcontinent”. He further says: “From the 13th century A.D. Sufism increasingly attracted the creative social and intellectual energies within the community, to become the bearer or instrument of a social or Cultural Revolution.”
In its early stages Sufism was an individual affair confined to intellectuals and spiritualists with hardly any appeal to the masses. But with the passage of time it acquired new dimensions and began to deal with the mundane aspects of life as well. Its beginning, popularity and propagation have been attributed to many causes among which may be mentioned: To free religious thought from the rigidity imposed by the ulema;
To emphasis in the Islamic teachings the element of God’s love and mercy for His creation rather than His wrath and retribution; to practice what one professes and not merely indulge in slogans and soliloquies; to stress the essence of faith rather than mere observance of formalities; to move away towards rural areas from the evil and debilitation effects of wealth, monarchy and bureaucracy concentrated in big cities; to demolish the edifice of false values based on pelf and power and restore morality to its proper place in the niche of Muslim society; to combat the fissiparous tendencies and centrifugal forces which were spreading their tentacles in the Muslim world; to discourage parochial feelings and eliminate racial pride which had assumed primary importance in Muslim thinking relegating the ideal of brotherhood to a secondary place etc. These factors which gave birth to organized Sufism were indeed serious ailments which had afflicted Muslim society for some time and had assumed menacing proportions by the 12th century A.D. It was easily discernible that Muslim political structure was crumbling and its entire moral and social fabric facing extinction. The most redeeming feature of this dark and dismal period was that this challenge was successfully met by the Muslim society from its own resources and from its own inherent strength by employing its own moral and intellectual weapons. The answer to this grave challenge was the sufi movement. Sufism gave a new lease of life to the Muslims, provided them with a bright vision, opened up fresh vistas for them, and guided them towards unexplored horizons. It was a glorious and splendid performance, unparalleled and unsurpassed in human history.
Hundreds of devoted workers left their hearths and homes spread out over unknown regions hazarding strange climes and conditions with hardly any material resources to aid and assist them. Poverty and privation stalked their efforts while distance and inaccessibility stood in their way. But undaunted and undeterred they marched forward demolishing the distances, breaking the barriers, conquering the climes. And lo! They succeeded. What was the secret of their success? They had both strength of character and courage of conviction, were selfless and devoted to a cause. The character of Sufi movement was such that if did not require official patronage or military protection. It succeeded without both in a number of countries such as Malaya, Indonesia and East and West Africa. The same is true of their work in Pakistan. In fact, power was a hindrance rather than a help to the progress of Sufi mission. This is amply borne out by the fact that Sufis achieved least success near the seats of power in the sub-continent and had greater appeal where they had to fall upon their own moral and spiritual resources in which they were not wanting. By adopting an attitude of river-like generosity, sun-like affection and earth-like hospitality, the Sufis struck at the very roots of casteism and religious exclusiveness and paved the way for large-scale conversions to Islam.
Regarding attack on Darbar, What is all the more shocking is the attempt by these very forces to pass on the blame. The Jamaat-i-Islami (JI), which has been responsible for much of the obscurantism that enwraps our country in a stifling shroud threatening to crush away life and joy from its soul, has blamed ‘anti-Islam’ forces. This is absurd. The militants behind such attacks are the product of our own failure to tackle extremism. We should be asking why groups like the JI, the Tablighi Jamaat, the JUI and others have been allowed so much space in which to operate. While they may claim otherwise, their words and actions do not exactly foster tolerance or a spirit of humanity among their members and if anything the primary signal that is given is of adhering to a faith that is not only the best there is, but also that other faiths are far worse and need to be looked down upon and ridiculed. Through their messages which seek to narrow Islam and its broad vision to a mere sliver and to distort its most fundamental ideas such forces have played a part in creating the environment in which extremism flourishes and militant groups put down roots. Rather than insinuating agents from across the border may be behind the bombings, as some officials have predictably done, we need to direct our energies towards taking on the JI and other groups that freely preach ideas directed against the Sufi vision and its notions of tolerance. The bombers who struck in quick succession at a time when the shrine was packed with worshippers as happens every Thursday night, quite clearly aimed to extract as heavy a toll of human life as possible. The attack is the worst seen so far in the series of bombings at shrines, and the first of its kind in Lahore. The terrorists who have moved into the country’s largest province have no morality and no conscience. They follow no code of religious belief, for none, least of all Islam, preaches murder and mayhem.
The shrine of Hazrat Data Ganj Buksh, with its gleaming minarets and vast courtyards, holds immense significance for millions of people. Many, each year, travel miles to visit it; others stop by regularly to seek spiritual guidance or merely mental peace. Even those who have never visited the shrine hold respect for the man in whose memory it stands. As such the attack on it has left behind a deep sense of shock. This may help dispel the doubts that still lead some to question if the militants are truly men of evil. We need greater unity in order to successfully tackle militancy. It is apparent too that we need greater effort to do so in Punjab. There is now no time left to lose. The groups operating within the province need to be tracked down and banned organizations prevented from functioning. The Punjab government must take the lead in chalking out a strategy to eradicate these groups. This is now the only means left to prevent our society from suffering still further destruction at the hands of bombers who are steadily destroying the foundations that hold it up.
Columnist
ASHFAQ REHMANI
[pasrurmedia@hotmail.com]
In Charge Editorial Page
Daily AFTAB
Column by ASHFAQ REHMANI
Email: pasrurmedia@hotmail.com
The Data Darbar complex that has, for centuries, stood at the heart of Lahore has never known anything like it. The suicide bombers who struck Thursday night stole at least 40 lives. They also stole the sense of calm that is the hallmark of Sufi shrines and which hang everywhere at Punjab's biggest shrine as thousands of devotees gathered for traditional Thursday night ceremonies intended to pay tribute to a man who played a crucial role in the spread of Islam in the region. It is not easy to say what chain of violence the dastardly suicide attacks are linked to. They could be the latest in the sequence of blasts at Sufi shrines that have taken place across Khyber-Pakhtoonkhwa since 2008. They could also be a part of the strikes by 'morality squads' that have struck cafes, theatres, the red-light area and most recently CD shops in Lahore. Or they could be a continuation of terrorist attacks that have targeted people at random in so many public places. But in some ways at least this is academic. The fact is that such attacks aim to alter the way of life followed by people and eradicate the message of harmony which is the hallmark of the Sufi philosophy. Dear readers, Political, social and economic progress in human life depends upon the activities of dedicated persons guided by leaders of exceptional qualities. The ushering in of the greatest movement in history i.e. ‘Islam’ was possible and its success assured because of the sterling character, the imperishable faith and unfailing resolve of its leader, Prophet Mohammed (saw), and his companions. Muslim society has the distinction of initiating another unique movement in history which remains unparalleled by its wide-spread character covering the two continents of Asia and Africa; by the remarkable success it achieved in having its objectives fulfilled; by the enormous number of selfless workers it produced for the propagation of its ideals; by the depth of influence it exercised; by the revolutionary fervor it aroused, and by the indelible marks it left not only on Muslim society but on the Christian, Hindu and Buddhist societies as well. It provided nourishment to such an extent that Muslims were able to withstand the Mongol catastrophe, fight it back with renewed vigor on religious plane and then to expand its horizons beyond the Sahara in Africa, across the Indus in India and over the oceans into Indonesia. This movement is known as “Sufism”.
The beginning of Sufi movement, its philosophy and the biographies of its leaders (saints) are too well-known, and dwelt upon at great length by a large number of scholars to be recapitulated here. Only those aspects which are relevant to the emergence of Pakistan are given here. An important point to bear in mind is that there would have been no Pakistan without the Sufi movement. Sufism is a discipline, a system of education that facilitates the journey of self-knowledge, a journey which enables the individual to discover his stable reality, and ultimately the reality of religion.
The attack on the Data Darbar in Lahore on the night of July 2 reminds us of the monsters that reside within us. They are not, as some among us will tell us, from outside our borders but come from within. They have been nurtured over the years by successive governments and by our military establishments, initially to use against whom we saw as our enemies but now they are out of everyone’s control and wreaking havoc on the country, tearing its fabric and society apart, bit by bit. Dedicated to Hazrat Data Ganj Baksh who died 966 years ago, the attack on the shrine left at least 42 people dead. While the extremists managed to execute their plans what they will never succeed in eradicating is the deep sense of sadness that has come with the attacks. The people of Lahore, and indeed millions across the country, hold a deep sense of emotional and spiritual attachment to Data Ganj Baksh and the other Sufi saints who spread their mystical, peaceful brand of Islam across the subcontinent. The bombings mark a devastating attempt to destroy this version of religion, with its gentle poetry, love for humanity and message of acceptance and replace it with the far more brutal brand of religion that orthodox forces have, markedly since the 1980s, attempted to forcibly impose in the country. And Data Darbar is not a place where hedonistic heathens gather to engage in Dionysian orgies but a refuge for those living on society’s edge such as runaways and the very impoverished.
Attack on Data Darbar, actually attack on Sufism, the bombings have shaken Lahore. We wonder if they will be enough to make the Punjab government re-think its strategy on militancy and develop a plan of action directed against it. Fewer and fewer people believe the claim from the PML-N that the Taliban or other forces affiliated to them do not exist in the province. They have a stronghold within it and are capable of striking at the very core of its capital city shattering the lives of all with an affinity to Sufism. The provincial government must accept blame for the fact that they are able to do so, that no attempt has been made so far to tackle extremist groups operating in the Punjab. Had this happened, we would not have seen what we did on the night of July 2.Over 1400 years ago the Prophet of Islam declared: “Whoever cognizes the true self has cognized God.” In Islam, the true self, or the “I,” is equated with the Divine. This is why Islam proclaims the Oneness of Existence --- la ilaha-illa’llah --- or, “there is no other but God.” This is the true human dignity granted to humans - that there is no separation between him and God. As stated in the Holy Qur’an (50:16), “I am closer to you than your jugular vein. “Submission to Knowledge. Prophet Mohammad (peace be upon him) gave directives as to how one can cognize one’s true self. To attain this state, one must submit to God. It is through submission to the knowledge that one’s actions will be founded upon knowledge and wisdom and not on ignorance, superstition, or blind faith. Unfortunately, many believe that to submit means you are subservient to someone. This is false as it is blind faith and therefore not worthy of the dignity of the human being as ordained by God. Whenever we compare the structure of the solar system with the structure and organization of the atomic structure, we observe that they all submit to an innate knowledge and are governed by the laws of existence. So too is the human being who is able to cognize the “I,” the source of the innate knowledge within. This is the state of total freedom and love that has been amplified in the writings of the Sufi masters. The words of Amir-al Mo’menin Ali, the guiding light for humanity, attest to this genuine and sacred goal. Pakistan and Sufism are inter-related, inter-woven and inseparable from each other. If Pakistan’s beginning is traced back to the conquest of this sub-continent by Muslims armies, as is erroneously done, then the whole sub-continent should have become Pakistan since Muslim arms were successful throughout the area. But Pakistan emerged only in those territories where Sufism met with success. Pakistan, therefore, can be described as the fruit of Sufi movement. “Pre-eminent among these problems relating to the life of the Muslim community in all regions since the twelfth century”, writes Professor Gibb “is the activity and influence of the Sufi sheikhs and orders. It was into the Sufi movement that the life blood of the community flowed ever more strongly. No adequate history of Islam can be written until it, with all its causes and effects, has been studied patiently and with scholarly integrity, in no region, moreover, is this study more fundamental or more urgently required than in that of Islam in Indian subcontinent”. He further says: “From the 13th century A.D. Sufism increasingly attracted the creative social and intellectual energies within the community, to become the bearer or instrument of a social or Cultural Revolution.”
In its early stages Sufism was an individual affair confined to intellectuals and spiritualists with hardly any appeal to the masses. But with the passage of time it acquired new dimensions and began to deal with the mundane aspects of life as well. Its beginning, popularity and propagation have been attributed to many causes among which may be mentioned: To free religious thought from the rigidity imposed by the ulema;
To emphasis in the Islamic teachings the element of God’s love and mercy for His creation rather than His wrath and retribution; to practice what one professes and not merely indulge in slogans and soliloquies; to stress the essence of faith rather than mere observance of formalities; to move away towards rural areas from the evil and debilitation effects of wealth, monarchy and bureaucracy concentrated in big cities; to demolish the edifice of false values based on pelf and power and restore morality to its proper place in the niche of Muslim society; to combat the fissiparous tendencies and centrifugal forces which were spreading their tentacles in the Muslim world; to discourage parochial feelings and eliminate racial pride which had assumed primary importance in Muslim thinking relegating the ideal of brotherhood to a secondary place etc. These factors which gave birth to organized Sufism were indeed serious ailments which had afflicted Muslim society for some time and had assumed menacing proportions by the 12th century A.D. It was easily discernible that Muslim political structure was crumbling and its entire moral and social fabric facing extinction. The most redeeming feature of this dark and dismal period was that this challenge was successfully met by the Muslim society from its own resources and from its own inherent strength by employing its own moral and intellectual weapons. The answer to this grave challenge was the sufi movement. Sufism gave a new lease of life to the Muslims, provided them with a bright vision, opened up fresh vistas for them, and guided them towards unexplored horizons. It was a glorious and splendid performance, unparalleled and unsurpassed in human history.
Hundreds of devoted workers left their hearths and homes spread out over unknown regions hazarding strange climes and conditions with hardly any material resources to aid and assist them. Poverty and privation stalked their efforts while distance and inaccessibility stood in their way. But undaunted and undeterred they marched forward demolishing the distances, breaking the barriers, conquering the climes. And lo! They succeeded. What was the secret of their success? They had both strength of character and courage of conviction, were selfless and devoted to a cause. The character of Sufi movement was such that if did not require official patronage or military protection. It succeeded without both in a number of countries such as Malaya, Indonesia and East and West Africa. The same is true of their work in Pakistan. In fact, power was a hindrance rather than a help to the progress of Sufi mission. This is amply borne out by the fact that Sufis achieved least success near the seats of power in the sub-continent and had greater appeal where they had to fall upon their own moral and spiritual resources in which they were not wanting. By adopting an attitude of river-like generosity, sun-like affection and earth-like hospitality, the Sufis struck at the very roots of casteism and religious exclusiveness and paved the way for large-scale conversions to Islam.
Regarding attack on Darbar, What is all the more shocking is the attempt by these very forces to pass on the blame. The Jamaat-i-Islami (JI), which has been responsible for much of the obscurantism that enwraps our country in a stifling shroud threatening to crush away life and joy from its soul, has blamed ‘anti-Islam’ forces. This is absurd. The militants behind such attacks are the product of our own failure to tackle extremism. We should be asking why groups like the JI, the Tablighi Jamaat, the JUI and others have been allowed so much space in which to operate. While they may claim otherwise, their words and actions do not exactly foster tolerance or a spirit of humanity among their members and if anything the primary signal that is given is of adhering to a faith that is not only the best there is, but also that other faiths are far worse and need to be looked down upon and ridiculed. Through their messages which seek to narrow Islam and its broad vision to a mere sliver and to distort its most fundamental ideas such forces have played a part in creating the environment in which extremism flourishes and militant groups put down roots. Rather than insinuating agents from across the border may be behind the bombings, as some officials have predictably done, we need to direct our energies towards taking on the JI and other groups that freely preach ideas directed against the Sufi vision and its notions of tolerance. The bombers who struck in quick succession at a time when the shrine was packed with worshippers as happens every Thursday night, quite clearly aimed to extract as heavy a toll of human life as possible. The attack is the worst seen so far in the series of bombings at shrines, and the first of its kind in Lahore. The terrorists who have moved into the country’s largest province have no morality and no conscience. They follow no code of religious belief, for none, least of all Islam, preaches murder and mayhem.
The shrine of Hazrat Data Ganj Buksh, with its gleaming minarets and vast courtyards, holds immense significance for millions of people. Many, each year, travel miles to visit it; others stop by regularly to seek spiritual guidance or merely mental peace. Even those who have never visited the shrine hold respect for the man in whose memory it stands. As such the attack on it has left behind a deep sense of shock. This may help dispel the doubts that still lead some to question if the militants are truly men of evil. We need greater unity in order to successfully tackle militancy. It is apparent too that we need greater effort to do so in Punjab. There is now no time left to lose. The groups operating within the province need to be tracked down and banned organizations prevented from functioning. The Punjab government must take the lead in chalking out a strategy to eradicate these groups. This is now the only means left to prevent our society from suffering still further destruction at the hands of bombers who are steadily destroying the foundations that hold it up.
Columnist
ASHFAQ REHMANI
[pasrurmedia@hotmail.com]
In Charge Editorial Page
Daily AFTAB
Friday, July 2, 2010
Arab-Israel relations – improved, not sabotaged
Arab-Israel relations – improved, not sabotaged
Column by: Ashfaq Rehmani
Email: pasrurmedia@hotmail.com
John L. Esposito’s book, The Islamic Threat: Myth or Reality, states the question, is Islam a threat to the West? He tells us that the answer lies in the West’s views. He says that if the Western powers continue to defend the unjust status of the Middle East in the name of an illusory or fleeting stability, Islam will be a threat. "But if the Western powers begin to appreciate the legitimacy of grievances in the Middle East, the West and Islamic movements will get along peacefully"
There have been many conflicts in the in Middle East since the time of the ancient Near East up until modern times. From Ancient Egypt conflicts Battle of Kadesh, to Modern conflicts like World War I - II, Arab-Israeli conflict, I would like to share very much important “The Israeli-Palestinian conflict” or Arab-Israeli conflict, or whatever name it goes by, is perhaps one of the more sensitive issues that are discussed. From the historic British dominance in the Middle East, and the more recent US influence and control over the region, the Anglo-American goal is simply to be able to dominate the Middle East due to the vast oil reserves and the West's economic dependence upon it. Prior to the discovery of oil, one of the main reasons for involvement in the Middle East had been religious (Christianity, Judaism and Islam all have roots in the Middle East) and on the natural arable land. During the Cold War, the Soviet excuse may have been used on numerous occasions to justify involvement there, but in modern times, it has always been for oil. Hence, the support for the Jewish people and the state of Israel has been due to the interests of oil and to ensure an ally is there in the region.
It is also no surprise that some other nations in the Middle East are also amongst the largest recipients of US military aid, like Turkey and Egypt. In the United States as well, the Jewish community is well established and has influence over many aspects of US foreign policy in the Middle East. However, that can also not be a reason not to criticize Israeli actions where warranted. Hence, this part of the globalissues.org web site provides a look at the on-going conflict in light of the fact that mainstream media (in the US and UK particularly) has been fairly one-sided.
Although it is not often reported by the press, a large proportion of American diplomatic and military experts have long held that U.S. support of Israel is often contrary to and, in fact, extremely damaging to U.S. interests. Support for Israel interferes with: American relations with the oil-producing nations, with whom we previously had friendly ties; with Muslim consumers, who represent 1.2 billion people world-wide; and removes much-needed money from domestic American requirements tax revenues that could be addressed to domestic needs are instead sent abroad to prop up a system of discrimination that is antithetical to American principles of equality and democracy. In addition, the ‘special relationship’ between the U.S. and Israel is increasingly imperiling American lives.
Why, then, is this done? Close examination of the history and current situation reveals that U.S. policies in the Middle East are rarely driven by U.S. interests. Rather, they are largely driven by two very different factors:
Special-interest lobbying of the sort that is common to Washington. The only difference from typical lobby groups is that this lobbying is on behalf of a foreign government. Fortune Magazine rates one of the many lobby organizations working on behalf of Israel, AIPAC, as the second most powerful lobby in Washington. In total, many experts rate the pro-Israel interest group as the most powerful lobby in Washington.
The efforts of a growing number of individuals with close ties to Israel (known as neoconservatives) that have attained key positions at high levels of the U.S. administration, State Department, and Pentagon.
Interestingly, the oil and weapons industries, although very influential over parts of American Middle East policy, are not responsible for our relationship with Israel. In fact, quite often both of these industries find our support for Israel undermines their corporate interests in the region.
However, it’s very much important to discus that the clash between the West and Islam will be vital to the course of world events over the coming decades. Islam is, in fact, the only civilization which ever put the survival of the West in doubt - and more than once! What is interesting is how this conflict flows not simply from the differences between the two civilizations, but more importantly from their similarities. In all these places, the relations between Muslims and peoples of other civilizations - Catholic, Protestant, Orthodox, Hindu, Chinese, and Buddhist, Jewish - have been generally antagonistic; most of these relations have been violent at some point in the past; many have been violent in the 1990s. Wherever one looks along the perimeter of Islam, Muslims have problems living peaceably with their neighbors. ...Muslims make up about one-fifth of the world's population but in the 1990s they have been far more involved in inter group violence than the people of any other civilizations. (Huntington p. 256)
Crises in the Middle East are seen and interpreted differently depending on whom you ask. For example, Israel's perception of and reaction to Hamas and Hezbollah is colored by the historical trauma that the Jewish people suffered over the centuries. Unfolding events there are perceived as part of the struggle against anti-Semitism, which continues to form an integral part of the Israeli contemporary worldview. Another example of diverging interpretation would be the Muslim tendency to view conflicts through a dualistic worldview. In Muslim circles, and since the 1970s, tensions in the world have often been described as conflicts between the "arrogant ones" and the "disrespected ones". For some Muslim extremists in the 1970s and 1980s the United States and the USSR were arrogant devils, or even "the great Satan". History is always a selection of what is regarded as significant. Furthermore, very few historical events are preserved unless they relate to a group's identity. This has to do with belonging, identity and the "us" and "them". The narratives of what has happened to "us" in the past affect our perception of events today. To us, these stories are true in the sense that they are formed by historical fact, and are seen as especially significant because they are perceived as having happened to "us", even if we were not born at that time. "They" – people in the past – have become "us"; in illo tempore – "at that time" has become "now". This phenomenon to appropriate our ancestor's history as our own is especially pertinent to the Israeli-Palestinian conflict. I recently read a short book on Palestinian history written for youth. The book conveyed historical facts, but its main purpose was to create a feeling of belonging, the idea that "this is our history". Lacking were the narratives of "the other". Facts seen as significant in Jewish history were not there. Likewise, in Israeli historiography the Palestinian narrative of "the other" is also very much absent. The "us" feeling is strengthened by ritual commemoration. Young Jewish people, born decades after World War II visit concentration camps. They experience a sense of belonging and feel that the Holocaust happened to "them".
In Palestinian history, the nakba, or catastrophe has a similar function: the trauma of those who were driven from their homes belongs to all Palestinians. Similarly, in Shi'a Islam, we know of the enormous role played by the commemoration of the Karbala tragedy (more than 13 centuries ago). Alternatively, the story of the martyrdom of Prophet Muhammad's grandson, Hussein, functions as an interpretation of the tragedies in Iraq today. So, what can be done to address these disparate perceptions of history? First, in order to promote peace and good relations, it is necessary to be aware of and interested in the narratives of the "other". A healthy mental exercise in this respect is to identify the perception patterns in one's own brain, and then see if events could be seen through other interpretations. Then we search for commonalities shared in past narratives, and act to reclaim them. We can see that dynamic present in the Barcelona Process – a reconciliation project between the 26 countries of the Mediterranean – which was inspired by Andalusia history when there was peaceful co-existence between Muslims, Jews, and Christians under Arab rule for eight centuries. And perhaps most important is making an effort to foster new narratives through mutual endeavors. We can see this played out in the story of conductor Daniel Barenboim's friendship with Edward Said, and their co-founding of the West-Eastern Divan Orchestra, a symphony orchestra comprised of young Arab and Israeli musicians. Hearing stories about what different groups have achieved together can create new patterns of perception and interpretation. Such cooperative narratives are alive and functioning today, and remain a vital part of peacemaking.
ASHFAQ REHMANI
In charge Editorial Page
Daily “AFTAB”
Lahore-Pakistan
Columnist & TV-Host
Column by: Ashfaq Rehmani
Email: pasrurmedia@hotmail.com
John L. Esposito’s book, The Islamic Threat: Myth or Reality, states the question, is Islam a threat to the West? He tells us that the answer lies in the West’s views. He says that if the Western powers continue to defend the unjust status of the Middle East in the name of an illusory or fleeting stability, Islam will be a threat. "But if the Western powers begin to appreciate the legitimacy of grievances in the Middle East, the West and Islamic movements will get along peacefully"
There have been many conflicts in the in Middle East since the time of the ancient Near East up until modern times. From Ancient Egypt conflicts Battle of Kadesh, to Modern conflicts like World War I - II, Arab-Israeli conflict, I would like to share very much important “The Israeli-Palestinian conflict” or Arab-Israeli conflict, or whatever name it goes by, is perhaps one of the more sensitive issues that are discussed. From the historic British dominance in the Middle East, and the more recent US influence and control over the region, the Anglo-American goal is simply to be able to dominate the Middle East due to the vast oil reserves and the West's economic dependence upon it. Prior to the discovery of oil, one of the main reasons for involvement in the Middle East had been religious (Christianity, Judaism and Islam all have roots in the Middle East) and on the natural arable land. During the Cold War, the Soviet excuse may have been used on numerous occasions to justify involvement there, but in modern times, it has always been for oil. Hence, the support for the Jewish people and the state of Israel has been due to the interests of oil and to ensure an ally is there in the region.
It is also no surprise that some other nations in the Middle East are also amongst the largest recipients of US military aid, like Turkey and Egypt. In the United States as well, the Jewish community is well established and has influence over many aspects of US foreign policy in the Middle East. However, that can also not be a reason not to criticize Israeli actions where warranted. Hence, this part of the globalissues.org web site provides a look at the on-going conflict in light of the fact that mainstream media (in the US and UK particularly) has been fairly one-sided.
Although it is not often reported by the press, a large proportion of American diplomatic and military experts have long held that U.S. support of Israel is often contrary to and, in fact, extremely damaging to U.S. interests. Support for Israel interferes with: American relations with the oil-producing nations, with whom we previously had friendly ties; with Muslim consumers, who represent 1.2 billion people world-wide; and removes much-needed money from domestic American requirements tax revenues that could be addressed to domestic needs are instead sent abroad to prop up a system of discrimination that is antithetical to American principles of equality and democracy. In addition, the ‘special relationship’ between the U.S. and Israel is increasingly imperiling American lives.
Why, then, is this done? Close examination of the history and current situation reveals that U.S. policies in the Middle East are rarely driven by U.S. interests. Rather, they are largely driven by two very different factors:
Special-interest lobbying of the sort that is common to Washington. The only difference from typical lobby groups is that this lobbying is on behalf of a foreign government. Fortune Magazine rates one of the many lobby organizations working on behalf of Israel, AIPAC, as the second most powerful lobby in Washington. In total, many experts rate the pro-Israel interest group as the most powerful lobby in Washington.
The efforts of a growing number of individuals with close ties to Israel (known as neoconservatives) that have attained key positions at high levels of the U.S. administration, State Department, and Pentagon.
Interestingly, the oil and weapons industries, although very influential over parts of American Middle East policy, are not responsible for our relationship with Israel. In fact, quite often both of these industries find our support for Israel undermines their corporate interests in the region.
However, it’s very much important to discus that the clash between the West and Islam will be vital to the course of world events over the coming decades. Islam is, in fact, the only civilization which ever put the survival of the West in doubt - and more than once! What is interesting is how this conflict flows not simply from the differences between the two civilizations, but more importantly from their similarities. In all these places, the relations between Muslims and peoples of other civilizations - Catholic, Protestant, Orthodox, Hindu, Chinese, and Buddhist, Jewish - have been generally antagonistic; most of these relations have been violent at some point in the past; many have been violent in the 1990s. Wherever one looks along the perimeter of Islam, Muslims have problems living peaceably with their neighbors. ...Muslims make up about one-fifth of the world's population but in the 1990s they have been far more involved in inter group violence than the people of any other civilizations. (Huntington p. 256)
Crises in the Middle East are seen and interpreted differently depending on whom you ask. For example, Israel's perception of and reaction to Hamas and Hezbollah is colored by the historical trauma that the Jewish people suffered over the centuries. Unfolding events there are perceived as part of the struggle against anti-Semitism, which continues to form an integral part of the Israeli contemporary worldview. Another example of diverging interpretation would be the Muslim tendency to view conflicts through a dualistic worldview. In Muslim circles, and since the 1970s, tensions in the world have often been described as conflicts between the "arrogant ones" and the "disrespected ones". For some Muslim extremists in the 1970s and 1980s the United States and the USSR were arrogant devils, or even "the great Satan". History is always a selection of what is regarded as significant. Furthermore, very few historical events are preserved unless they relate to a group's identity. This has to do with belonging, identity and the "us" and "them". The narratives of what has happened to "us" in the past affect our perception of events today. To us, these stories are true in the sense that they are formed by historical fact, and are seen as especially significant because they are perceived as having happened to "us", even if we were not born at that time. "They" – people in the past – have become "us"; in illo tempore – "at that time" has become "now". This phenomenon to appropriate our ancestor's history as our own is especially pertinent to the Israeli-Palestinian conflict. I recently read a short book on Palestinian history written for youth. The book conveyed historical facts, but its main purpose was to create a feeling of belonging, the idea that "this is our history". Lacking were the narratives of "the other". Facts seen as significant in Jewish history were not there. Likewise, in Israeli historiography the Palestinian narrative of "the other" is also very much absent. The "us" feeling is strengthened by ritual commemoration. Young Jewish people, born decades after World War II visit concentration camps. They experience a sense of belonging and feel that the Holocaust happened to "them".
In Palestinian history, the nakba, or catastrophe has a similar function: the trauma of those who were driven from their homes belongs to all Palestinians. Similarly, in Shi'a Islam, we know of the enormous role played by the commemoration of the Karbala tragedy (more than 13 centuries ago). Alternatively, the story of the martyrdom of Prophet Muhammad's grandson, Hussein, functions as an interpretation of the tragedies in Iraq today. So, what can be done to address these disparate perceptions of history? First, in order to promote peace and good relations, it is necessary to be aware of and interested in the narratives of the "other". A healthy mental exercise in this respect is to identify the perception patterns in one's own brain, and then see if events could be seen through other interpretations. Then we search for commonalities shared in past narratives, and act to reclaim them. We can see that dynamic present in the Barcelona Process – a reconciliation project between the 26 countries of the Mediterranean – which was inspired by Andalusia history when there was peaceful co-existence between Muslims, Jews, and Christians under Arab rule for eight centuries. And perhaps most important is making an effort to foster new narratives through mutual endeavors. We can see this played out in the story of conductor Daniel Barenboim's friendship with Edward Said, and their co-founding of the West-Eastern Divan Orchestra, a symphony orchestra comprised of young Arab and Israeli musicians. Hearing stories about what different groups have achieved together can create new patterns of perception and interpretation. Such cooperative narratives are alive and functioning today, and remain a vital part of peacemaking.
ASHFAQ REHMANI
In charge Editorial Page
Daily “AFTAB”
Lahore-Pakistan
Columnist & TV-Host
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