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Dear Friends, Members, and Subscribers of CSID:
Please support CSID in 2010. Make your tax-deductible donation online or mail your check or money order by Thursday December 31, 2009 in order to be able to deduct it from your 2009 taxes.
Your donation will help enable CSID to build as many new bridges, and strengthen as many existing ones, as possible. Since 1999, CSID has been working hard to achieve the following four major objectives:
- Promote and strengthen the culture and institutions of democracy, freedom, and human rights in the Arab and Muslim worlds,
- Improve and strengthen religious freedom and interfaith relations and dialogue in the U.S. and across the globe,
- Help strengthen and promote moderate, peaceful, and tolerant interpretations of Islam in the 21st century.
- Improve relations and understanding between the U.S. and the Muslim World,
- Inform and educate the American people, media, and policymakers about Islam and the issues and concerns of Arabs and Muslims throughout the world.
Despite all the challenges, obstacles, and difficulties, we believe that CSID's efforts are paying off. Extremist groups and individuals are increasingly marginalized in the Arab and Muslim worlds as well as in the United States. However, there is still much work that needs to be done in order to consolidate these gains, and build a better future for all of us. We need your help and support to continue our mission and serve our community, our country, and the world at large by serving the cause of peaceful coexistence, respect, dignity, hope, good governance, and democracy.
Your TAX-DEDUCTIBLE DONATION or your membership fee will help support and strengthen CSID in 2010. By becoming a member or donor of CSID, you will also receive the following benefits:
- Receive copies of CSID Newsletters, the quarterly Muslim Democrat and the monthly Democracy Watch,
- Receive invitations to all CSID events, conferences, seminars, and workshops, in your city or country,
- Special discounts on all paid CSID conferences, seminars, and workshops,
- Free copies of all CSID publications, books, and reports (upon request).
- Free membership in the Network of Democrats in the Arab World (NDAW), upon request.
- The right to run for office and to elect members of the CSID Board of Directors (for full members).
- Ability to network and connect with other members of CSID who share your views and concerns.
Please do not delay, and make a donation TODAY! If you send your donation or renew your membership by Dec. 31, you can deduct the full amount from your 2009 taxes.
Please donate $100 today, or whatever you can afford. Your contribution is vital to the continued success of CSID.
Thank you again for your support, and we look forward to hearing from you.
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MIDEAST: Human Rights Deteriorated in 2009, Report Warns
By William Fisher | Australia World News
Human rights abuses in Arab countries increased throughout the Middle East and North Africa during 2009, according to the annual report of the Cairo Institute for Human Rights Studies, released earlier this week.
Titled "Bastion of Impunity, Mirage of Reform", the report reviews "deteriorating" human rights developments this year in 12 Arab countries - Egypt, Tunisia, Algeria, Morocco, Sudan, Lebanon, Syria, Palestine, Iraq, Saudi Arabia, Bahrain and Yemen.
In a separate chapter, the report addresses what it calls the "limited progress" made to advance women's rights and gender equality. It says that Arab governments "use the issue of women's rights to burnish their image before the international community while simultaneously evading democratic and human rights reform measures required to ensure dignity and equality for all of their citizens".
In Egypt, where the institute is based and the state of emergency is approaching the end of its third decade, the report charges that "the broad immunity given to the security apparatus has resulted in the killing of dozens of undocumented migrants, the use of lethal force in the pursuit of criminal suspects, and routine torture."
Counterterrorism policies were used to justify long-term arbitrary detention, and political activists advocating reform were tortured. These policies also undermined judicial standards, as witnessed by the prosecution of hundreds of people in semi-secret trials over the last year, the report says. Read Full article.
To read the Full 2009 Annual Report on Human Rights in the Arab Region: "Bastion of Impunity, Mirage of Reform", please click here.
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Obama's Nobel Peace Prize speech:
"Peace is unstable where citizens are denied their rights"
By The Associated Press
In some countries, the failure to uphold human rights is excused by the false suggestion that these are Western principles, foreign to local cultures or stages of a nation's development. And within America, there has long been a tension between those who describe themselves as realists or idealists - a tension that suggests a stark choice between the narrow pursuit of interests or an endless campaign to impose our values.
I reject this choice. I believe that peace is unstable where citizens are denied the right to speak freely or worship as they please, choose their own leaders or assemble without fear. Pent up grievances fester, and the suppression of tribal and religious identity can lead to violence. We also know that the opposite is true. Only when Europe became free did it finally find peace. America has never fought a war against a democracy, and our closest friends are governments that protect the rights of their citizens. No matter how callously defined, neither America's interests - nor the worlds - are served by the denial of human aspirations.
So even as we respect the unique culture and traditions of different countries, America will always be a voice for those aspirations that are universal. We will bear witness to the quiet dignity of reformers like Aung Sang Suu Kyi; to the bravery of Zimbabweans who cast their ballots in the face of beatings; to the hundreds of thousands who have marched silently through the streets of Iran. It is telling that the leaders of these governments fear the aspirations of their own people more than the power of any other nation. And it is the responsibility of all free people and free nations to make clear to these movements that hope and history are on their side.
Read Full Speech
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Obama administration's Middle East strategy The Cairo Conundrum
Egypt is the
linchpin to America's Middle East policy- a policy that must make
interests reinforce ideals, rather than conflict with them.
By Shadi Hamid | Democracy: A Journal of Ideas
In his June 4, 2009 speech at Cairo University, President Barack Obama dramatically raised expectations for U.S. policy in the Middle East, among Americans and Muslims both. "Whatever we think of the past," Obama said, "We must not be prisoners to it. Our problems must be dealt with through partnership; our progress must be shared." It was a historic address, as the President threatened to do precisely what many progressives had long hoped for: reorient American foreign policy away from the sometimes tragic mistakes of the past, whether the Iraq war or even the still-resonant 1953 coup in Iran.
In Egypt and across the region, Americans reported receiving smiles and salutes, something that has a whiff of fantasy to those of us who lived in the Middle East during the Bush era. A range of politicians and activists from across the region lauded the speech. Amr Moussa, secretary-general of the Arab League, praised Obama for offering "a new vision of rapprochement," while Jordanian analyst Fahd al-Khaytan spoke of a "historic change in U.S. political discourse." Thorbjorn Jagland, the chairman of the Nobel Committee that awarded the Peace Prize to Obama, has cited the President's Cairo address as a major factor in the committee's decision.
In the months since, however, the meaning of the address has become clouded by the realities of a region known for its stubborn resistance to change. With Afghanistan, Iran, and the Israeli-Palestinian conflict sucking most of Washington's limited attention, Egypt has faded into the background.
Just as it did under the previous administration, America's relationship with Egypt both captures and magnifies the myriad contradictions of U.S. policy in the Middle East. It brings to a head the inescapable tensions that have long undermined its credibility in the region, tensions between ideals and interests, between America's desire for democracy and its need for stability. Bringing coherence to that relationship is critical to promoting democracy to the Middle East.
In an effort to disassociate themselves from the Iraq war and the neoconservatism from which it sprung, progressives have also distanced themselves from democracy promotion in the Middle East. This has extended to the highest rungs of Democratic policymaking and most clearly been on display in Obama's evolving policies toward Egypt. As early as March, the Egyptian Ambassador Sameh Shukri happily noted that relations with the United States were improving because Washington was dropping its demands "for human rights, democracy, and religious and general freedoms." Meanwhile, in her first trip to Cairo the same month, Secretary of State Hillary Clinton told Egyptians that "conditionality is not our policy."
Under the Obama Administration's direction, the 2009 omnibus appropriations act included specific language limiting the amount of economic assistance that could be used for democracy and governance, the first time that such language has ever been used in legislation. Jordan is the only other Arab country to suffer significant cuts in democracy assistance. Overall funding was slashed by 23 percent, while funding for civil society fell 44 percent and 36 percent for good governance programs. On the other hand, non-democracy-related assistance to Jordan, through the Millennium Challenge Corporation - along with the Middle East Partnership Initiative, one of two Bush-era funding initiatives that the Obama Administration, to its credit, continues to support - is set to increase dramatically. Only democratic or democratizing countries are supposed to be eligible; Jordan, however, has grown increasingly authoritarian in recent years, and its most recent parliamentary elections, held in November 2007, were its least free and fair since the resumption of parliamentary life in 1989.
Since 2006, the regime has worked to erase the Brotherhood from the political map, in what many consider the worst period of anti-Islamist repression since the so-called mihna, or inquisition, of the 1950s and 60s. Not content to rely solely on brute force, the Mubarak government in what Amnesty International called "the greatest erosion of human rights in 26 years" passed 34 constitutional amendments that nullify political freedoms and grant the regime even more extensive powers to detain opponents. An amended Article 5, for example, bans any "political activity" on the basis of religion, allowing the government to arrest any Islamist at any time without due cause. In effect, the regime's right to repress has been enshrined in the constitution.
Stability, legitimacy, and the question of democracy in Egypt are all intertwined. The less legitimate the current regime and its recent actions are perceived to be, the less likely the impending transition will be stable or even peaceful. This is why Egypt's internal affairs - in particular the regime's disregard for even the pretense of building any post-Mubarak consensus - are so important.
Anti-American anger, and the violence and terror that can result, is fueled by long-standing grievances; as long as millions of Arabs and Muslims hold them, whether those grievances are legitimate is almost beside the point. For Americans, the CIA-sponsored coup that toppled a democratically elected leader in Iran in 1953 stands as an isolated incident. Yet for many who live in the region, the coup is one part of a broader narrative: that the United States has opposed, and at times actively undermined, nascent democratic movements in the Middle East. Too many Arabs and Muslims hold the inverse of America's opinion of itself: It is not a force for good, or even a burdened, yet flawed, protector of the international system, but rather an actor that has worked, in remarkably consistent fashion, to suppress and subjugate the people of the region.
The second policy pillar, under the rubric of Islamist engagement, would serve effectively to resolve America's long-standing "Islamist dilemma," reflected in the contradictory impulses of wanting democratic elections but fearing Islamist victories at the polls. Obama should begin with a set of rhetorical clarifications, stating that the United States is not opposed to dealing with Islamist groups, as long as they fulfill the conditions of renouncing violence and committing to the rules of the democratic game. The Administration has already signaled its interest in moving in this direction. Administration officials reportedly pressured the Egyptian government to invite members of the Muslim Brotherhood's parliamentary bloc to the Cairo speech. The public-diplomacy benefit was limited, however; the Administration could not actually publicize that it had wanted the Brotherhood to attend, so very few people are aware that it did.
Just as neoconservatives got a lot wrong, progressives, in reaction, have learned some of the wrong lessons for the wrong reasons. Strong democracy rhetoric is not necessarily counterproductive, and there is little reason to think the Middle East is immune to democratic interventions. Pragmatism, the new and rather hollow progressive catch-all term, is not a substitute for well-considered policy. Nor should it obscure deeply held principles and ideals, principles that, sadly, we have so often failed to uphold in the Middle East.
In Egypt, an otherwise promising polity threatens to come apart. Egyptians, along with Arabs and Muslims throughout the region, have demonstrated their desire for substantive political change. It is time we did the same.
Read Full Article
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Behind the veil: Why Islam's most visible symbol is spreading
Embraced or banned, a prayer or a prison, the Muslim veil is spreading: Who wears it - and why?
By Caryle Murphy | The Christian Science Monitor
It liberates. It represses. It is a prayer. It is a prison. It protects. It obliterates.
Rarely in human history has a piece of cloth been assigned so many roles. Been embroiled in so much controversy. Been so misjudged, misunderstood, and manipulated. This bit, or in some cases bolt, of fabric is the Islamic veil.
NON-MUSLIMS TEND TO REGARD VEILING as a sign of women's repression. That is true in highly patriarchal societies like Iran and Saudi Arabia, where women have second-class status and are required to cover both head and body when outside the home.
But most Muslim women, including most in the US, voluntarily opt to wear the head scarf out of religious commitment. They believe they are following God's wish, and reject suggestions that their head covering means they have less autonomy at home or on the job.
"It's something that you love to do because it makes you feel that you are closer to Allah, that you're doing the right thing," says Reem Ossama, an Egyptian mother of three who covers her head when she leaves her home here. "Allah ordered us to wear the scarf ... to protect our dignity, to protect women, [so we would] not be looked at just as a beautiful body, a beautiful face, [so others would] look at our minds and our personalities."
In addition to religious reasons, many Muslim women have adopted the head scarf to show pride in their faith, particularly in times like these when Islam is under attack from non-Muslims. It's a way for women to say, "I'm proud to be a Muslim and I want to be respected."
Islamic religious scholars disagree on whether Muslim women must cover their faces. In Egypt, Sheikh Mohammed Sayyed Tantawi, head of Cairo's Al Azhar University, a renowned center of Islamic learning, recently reprimanded a girl for wearing a niqab when he visited her school. He ordered her to remove it, saying that it "has nothing to do with Islam and is only a custom."
In France, where the Islamic head scarf (and other "conspicuous" faith symbols) was banned from state schools in 2004, President Nicolas Sarkozy says there is "no place for the burqa" in his country. But after studying the issue, the French parliament last month decided not to formally ban the burqa, though it may recommend against its use in some public places, news agencies reported.
The Islamic head scarf, however, is another matter. As the most common type of Islamic veil, it now occupies a prominent place in both Western and Muslim majority countries as a statement of religious values.
Not to mention as a fashion statement, as Reem Ossama is eager to demonstrate. She opens a drawer to retrieve several issues of "Hijab Fashion," a Cairo-based glossy magazine full of models in colorful, ankle-length dresses and pantsuits - all with elaborate matching head scarves.
"We have fashion of our own, we Muslim ladies," Ossama says while flipping pages. "You can cover and be beautiful."
Read full article
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Memories of Muhammad:
Muhammad as human and prophet
By Omid Safi | The Washington Post
I have spent the better part of the past 15 years speaking with diverse audiences about religious issues. These audiences have been mixed ones, Muslim, Jewish, Christian, Hindu, atheist, and others.
In order to find out my audience's starting point of understanding, I ask people what they know about Jesus, Moses, the Buddha, and the founders of other religious traditions. Most of my audience can always point to specific teachings of Christ ("love", "forgiveness of one's enemies"), as well as very particular narratives and stories ("Jesus on the Cross", "Jesus and the Moneychangers", "The Prodigal Son"). They could remember Moses as bringing the Law, and delivering his people from bondage in Egypt.
However, when it came to the Prophet Muhammad, the response of non-Muslims is invariably one of deafening silence. The overwhelming majority of non-Muslims cannot name a single spiritual teaching traced back to the Prophet Muhammad, and they do not know any stories or anecdotes about Muhammad.
This seems shocking, particularly in light of the fact that Islam has dominated the media headlines at least since September 11th, 2001, and even further back. One would have to imagine a bizarre universe in which Christianity had dominated the headlines for 30 years, and yet most people knew nothing about Christ.
This is precisely where we are about Islam.
It was for this reason that I wrote "Memories of Muhammad." I spent years researching the life, legacy, and teachings of the Prophet Muhammad in multiple Muslim contexts. I was reminded time and again of how Muslims are great storytellers. Even when Muslims discuss the spiritual and ethical teachings of the Prophet, they never do so in the theoretical abstract, but always come to see those teachings as illuminated through particular stories of the Prophet's life.
It is one thing to speak of mercy, love, and forgiveness when one is in a position of powerlessness and weakness. It is entirely another matter to practice mercy and forgiveness when one has the might and the weight of precedence to crush one's enemies.
It is these types of stories that Muslims tell and re-tell, remember and transmit, to illuminate what they mean by Muhammad as being the Mercy to the Worlds. If we truly wish to understand Islam not through its perversions but rather through its foundation, we need to listen carefully to these well-loved stories of the Prophet's life.
In writing "Memories of Muhammad," I came to see that every faithful Muslim today speaks of returning to the Qur'an and the example of Muhammad. And yet if this is to be more than just a bumper-sticker slogan, we need to ask which understanding of the Qur'an, and which telling of the Prophet we are going back to. Show me your understanding of Muhammad, and I'll show you your Islam.
Read full article
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The Arab Jews
Language, Poetry, and Singularity
by Reuven Snir | Qantara.de
A joint Arab-Jewish identity seems an impossibility given the current political situation in the Middle East. And yet it was a reality, exemplified by Arabic-speaking Jews and their writers. In his extensive essay Reuven Snir investigates the complex history of Arab Jews
My parents were born in Baghdad. They immigrated to Israel in 1951, without great enthusiasm. I was born two years later. As a sabra - a native-born Israeli Jew - in the Israeli-Zionist educational system, I had been taught that Arabness and Jewishness were mutually exclusive.
Trying to conform to the dominant Ashkenazi-Zionist norm as a child, like most if not all children of the same background, I felt ashamed of the Arabness of my parents. For them, I was an agent of repression sent by the Israeli-Zionist establishment, after excellent training, into the territory of the enemy - my family - and I completed the mission in a way that only children can do with their loving parents: I forbade them to speak Arabic in public or to listen to Arabic music in their own house.
What I remember very clearly about my father is that he was a great lover of poetry, Arabic poetry, and always quoted verses for my benefit. I'm not sure that I remember any of them now - I only know that he insisted on reciting them, even though, thanks to my Zionist education, I didn't want to listen.
Even when I started to learn Arabic at school and then at the university, it was always part of seeing Arabic through the lens of Israeli national security needs, based on the slogan da' et ha-oyev! (Know the enemy!). 'One man may lead a horse to water', says Christina Rossetti (1830-1894) in her Goblin Market, 'but twenty cannot make him drink.'
I also completely reject the legend, carefully fostered by the Zionist establishment, that the Jews of Iraq had been in terrible danger, from which a brilliant rescue operation saved them. Without downplaying the attacks on the Jews, it is a fact that they refused to emigrate till the early 1950s, when the government passed a law allowing Jews wishing to immigrate to Israel to renounce their Iraqi citizenship. The option was available for only one year, and the response was not strong - until bombs went off in synagogues and other Jewish institutions.
Who threw the bombs in Baghdad? I do not know, in fact maybe nobody now knows, but I can safely say that many of the Iraqi Jews have no doubt about who did it and who reaped the great benefit when more than one hundred thousand Iraqi Jews hastened to immigrate to Israel.
Arab Jews, known in Israel as mizrahim, were oppressed for most of the decades of the previous century by both Zionism and Arab nationalism and by their powerful political, social and cultural agents, sometimes themselves becoming oppressors of others, mainly Palestinians.
The Baghdad Spring of 1920 was not as short as the Prague Spring, but unfortunately it fell short of providing a new point of departure for the people of the Middle East - in my view, one of the great missed opportunities in the history of this part of the world.
The aforementioned Anwar Shā'ul never declared during the 1920s 'I am an Arab Jew' because he had no reason to struggle for his identity: it was self-evident for him, as it was self-evident for many of his Iraqi compatriot poets. When the new state of Iraq was established the Jews had every reason to believe that the local society around them very much desired their full integration.
When the State of Iraq was created, the secular Iraqi-Jewish intelligentsia rallied as a matter of course behind the efforts to make Iraq a modern nation state for all its citizens - Sunni and Shia Muslims, Kurds and Turkmen, Assyrian and Armenian Christians, Yazidis and Jews alike. The vision and hopes of European Zionists at the time to establish a Jewish nation state in Palestine, as promised in 1917 by the Balfour Declaration, was for the Iraqi Jews a far-off cloud, something totally undesired.
Read full article
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About CSID
By supporting CSID, you help to: - Create a better future for our children so they can have more opportunities for improving their lives and realizing their dreams.
- Educate and inform Americans about Islam's true values of tolerance, peace, and good will towards mankind, including peoples of other faiths.
- Improve U.S. relations with the Muslim world by supporting popular movements rather than oppressive tyrannies and corrupt regimes.
- Replace the feelings of hopelessness, despair, and anger in many parts of the Muslim world, especially among the youth, with a more positive and hopeful outlook for the future.
- Encourage young Muslim Americans, and Muslims everywhere, to participate in the political process and to reject calls for destructive violence and extremism.
- Build a network of Muslim democrats around the globe who can share knowledge and experience about how to build and strengthen democratic institutions and traditions in the Muslim countries.
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Please donate generously. Your contribution to CSID is both tax-deductible, and zakat-eligible. Your contribution will make a world of difference.
The Center for the Study of Islam & Democracy is a non-profit think tank, based in Washington DC - dedicated to promoting a better understanding of democracy in the Muslim world, and a better understanding of Islam in America. To achieve its objectives, the Center organizes meetings, conferences, and publishes several reports and periodicals. CSID engages Muslim groups, parties, and governments - both secularist and moderate Islamist - in public debates on how to reconcile Muslims' interpretation of Islam and democracy. CSID is committed to providing democracy education to ordinary citizens, civil society, religious and political leaders in the Muslim world, and has organized meetings, workshops, and conferences in over 25 countries, including Nigeria, Sudan, Saudi Arabia, Tunisia, Iran, Algeria, Morocco, Egypt, Jordan, Turkey, etc.
"The Center for the Study of Islam and Democracy has for ten years
played a critical role in setting out a vision of a Muslim world that
would be modern and democratic, in promoting debate about the political
development of the Middle East, and in promoting better appreciation of
Islam at a time when distrust and misunderstanding are rampant." Francis Fukuyama Johns Hopkins University
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Fatwa on Zakat for CSID
"Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been reconciled (to Truth); for those in bondage and in debt; in the cause of Allah. and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom". [al-Tawba, verse 60]
It is clear from the above verse from the Holy Qur'an that Zakat money can be given to one of these well-defined categories. The efforts and activities of the Center for the Study of Islam and Democracy (CSID) fall under the category of "in the cause of Allah" (fi sabeel illah), since the Center was created for, and is working towards, resisting the negative effects of oppression and dictatorship which dehumanize people and control their lives and destiny. Working toward these objectives requires educating people about the dangers and negative aspects of oppression, the necessity of eliminating all manifestations and root causes of oppression, dictatorship, and injustice, and raising the awareness of the Muslim Ummah about how to get rid of oppression and oppressors. This kind of activity can be counted as a way of getting close to Allah swt (Qurba) and can be categorized as an activity "in the cause of Allah". Therefore, it is permissible for those who need to give their Zakat money to spend some of it to support CSID and its noble cause.
Dr. Taha Jabir Alalwani Former President, Fiqh Council of North America
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