Sangsaeng CONTENTS LIVING TOGETHER, H ELPING E ACH O THER

Sang Saeng No.16 Summer 2006 Living Together ISSN 1599-4880 Helping Each Other

Islam in a Changing World

Asia-Pacific Centre of Education forfor InternationalInternational UnderstandingUnderstanding

Local Ecosystems Exploring the Interview with and Local Cultures Global Village Thich Nhat Hanh Cover photo: © Neville Gabie Playing badminton at a school for Afghan refugees in Peshawar, Pakistan.

SangSaeng CONTENTS LIVING TOGETHER, H ELPING E ACH O THER

SangSaeng is published three times a From the Director’s Desk year by the Asia-Pacific Centre of Education for International Understanding (APCEIU) under the auspices of Special Column UNESCO. Going Back to Local Ecosystems and Local Cultures_ 4

50-14, Myeong-dong 2-ga, Jung-gu, Focus: Islam in a Changing World Seoul, Korea 100-810 Tel: (+82-2) 774-3956 Muslims in the West Choose Between Isolationism and Participation _ 8 Fax: (+82-2) 774-3957 Islam and Women's Sports_ 12 E-mail: [email protected] Islam’s Encounter with Other Religions in Asia_16 Internet: www.unescoapceiu.org Korea and Islam: 1,000 Years of Interaction_ 19 Publisher: Kang Dai-Geun Editor in Chief: Kim Jong-Hun A Poem: Dreams in Afghanistan_ 22 Editorial Staff: Chung Eun-Hee, Anita M. Joo Best Practices & Teaching Modules in EIU Editorial Consultant: Loreta M. Medina The World Cup: Exploring the Global Village_ 24 Designed by: Seoul Selection Savoring Cultural Exchange in Palau_ 26 Printed by: Dongbang Printing National Museum Redefines Its Role_ 30

SangSaeng, a Korean word with EIU that I Am Thinking Of Chinese roots, is composed of two Globalization and Education: A Contrary View_ 33 characters: Sang ( ), meaning mutual (each other) and Saeng (), Photos from Ifugao meaning life. In combination, it means living together, helping each other, Within our Surroundings are Beautiful Subjects _ 36 which is our vision for the Asia-Pacific region. SangSaeng ( ) aims to be Special Report a forum for constructive discussion of _ 38 issues, methods and experiences in Fishing for Profit and Survival on the Bay of Bengal the area of Education for International Understanding. Interview with Zen Master Thich Nhat Hanh Peace in Oneself, Peace in the World _ 41 SangSaeng welcomes press releases concerning EIU events, photos related Understanding the Asia-Pacific Region to EIU, and contributions to our regular sections, ‘Best Practices & Teaching Paying Homage to the “Green Gold”_ 44 Modules in EIU’ and ‘Understanding the Natural Color Revival_ 46 Asia-Pacific Region’ via e-mail, fax and post. All correspondence may be edited Regional News for reasons of clarity or space. ASPnet Teachers’ Meeting Discusses Peace and Environment_ 48 Signed articles express the opinions of Pacific Countries Hold 23rd Annual Education Conference _ 49 the authors and do not necessarily represent the opinions of APCEIU. APCEIU in Action

ISSN 1599-4880 6th Teacher Training Workshop Held in Tehran_ 50 Registration No: …›¿„ 02955 EIU Card Game Launched_ 51 From the Director’s Desk © Lee Sung-Man / APCEIU Director Kang Dai-Geun of APCEIU (left) presents Basilio Lester Higin (right) with a certificate of participation at the closing ceremony of the EIU Photo Class on August 12 in Ifugao, Philippines.

am reading a book titled Future Education by structing defenses of peace in the minds of young Vijayadev Yogendra. He argues that “the system people. EIU should provide the new generation with I of education today is still based upon the new narratives to help develop a new educational premises and assumptions borne out of the indus- system—one that accepts and understands differ- trial and post-industrial eras—eras that saw wars ence. and made demands on educational practices to pro- In this issue of SangSaeng, we present four articles vide technology to win the wars, to provide mundane on Islam which we hope will lead to a better under- prosperity and build up material wealth.” standing of the religion and its adherents. Islam has In the book’s foreword, Dr. Robert Muller, former become very visible, not only in Asia but in the rest of Assistant Secretary-General of the United Nations the world. While it has had a long history, and has (UN), refers to a conversation with former UN had a major influence in the Asian region, perspec- Secretary-General U Thant. In the conversation, U tives on Islam and its followers remain based on mis- Thant, a former Burmese teacher and headmaster conceptions, thus disturbing the present and future says, “Robert, our generation will not be able to bring realization of peace. It is this continual regeneration about peace, justice and happiness to this world. of misperceptions that SangSaeng hopes to alleviate Only the new generation can do it. And the only way through EIU and thus, in its own humble way, pro- is through a new education.” mote a Culture of Peace. These wise words were said several decades ago, SangSaeng also features an e-mail interview with but they still ring true today. Indeed, if we are to aim Zen master, peace activist and poet Thich Nhat at peace, justice and happiness in our time, we have Hanh, who shares his thoughts on the need for vari- to arm ourselves with new insights, new tools, new ous spiritual traditions to develop new foundations ways of doing things. Armed conflicts and violence of dialogue and find ways of cooperating—without are widespread, exposing ordinary men and women, hidden agendas—in the coming decades. the young and the old to needless threat. There is a I hope this issue of SangSaeng provides a deeper need for humankind to refashion its ways of thought, understanding of Islam and thus equip our readers its manners of perception. It is the only way to sus- with the necessary knowledge and conviction to help tain the earth we share. promote the peaceful sustainability of our world. The Learning to live together represents a challenge future does not simply approach us; we are able to not only to policy makers, educators and teachers but make it or change it, and we must. Peace is not some- also to everyone who cares for the future of thing to be received; it has to be shaped by our humankind. Following UNESCO’s strategic principle minds, hearts and hands. for the promotion of peace and prosperity in the world, Education for International Understanding Kang Dai-Geun (EIU) has become an overarching theme in con- Director of APCEIU ||||| Special Column |||||

Going Back to Local Ecos and Local Cultures As indigenous societies meld into the global consumer monoculture and diversity is being threatened, the task is to resist.

By Helena Norberg-Hodge (Director, International Society for Ecology and Culture, UK) [email protected]

4 SangSaeng Summer 2006 or millennia, cultures have flict. Contrary to the often-repeated been shaped by a dialogue claim that global trade is making conflict between humans and the less likely, a recent World Bank study has natural world. From food found that countries whose economies to clothing, dwellings to are highly specialized—precisely what cultural celebrations and the free traders prescribe—are 20 times rituals, every aspect of cul- more likely to find themselves in civil F ture has been shaped by war than countries whose economies are the exigencies of the local ecosystem. diversified. Through specific adaptations, humans have met their needs, generation after Real Diversity is Being generation, often altering their environ- Eradicated ment without compromising its stability. In many cases, human cultures actually Diversity is a popular buzzword in our enhanced both the security of their food politically correct society. We hear supply and the stability of the ecosystem about the importance of embracing by consciously increasing local biodiver- diversity as a way of achieving peaceful sity. For example, the agricultural bio- relations between countries, even diversity that exists today is the product between neighbors. Yet, at the same of many generations of farmers selecting time, our political and economic system seeds for success in a particular place in is doggedly eradicating true diversity. this adaptive way. The consumer culture is in fact a mono- Today, through policy changes and the culture, encouraging people worldwide power of the media, the global economy to wear the same clothes, eat the same is pushing people off the land into an food, listen to the same music, even urban consumer culture on a worldwide think the same thoughts. scale. This is a new phenomenon, some- As indigenous societies are overrun thing that has never happened before: a and amalgamated into the global con- culture determined by technological and sumer monoculture, there are fewer and economic forces rather than human and fewer examples of the real diversity of ecological needs. This new consumer cultures that once existed. Since 1975, I culture separates people from the natural have had the good fortune to spend time world, giving the false impression that living in Ladakh, or “Little Tibet,” their survival depends on money rather where, when I arrived, the culture was than natural resources. There is, there- still intimately entwined with the fore, little incentive to protect the envi- ecosystem. ronment. The Example of Ladakh in the Global vs. Local Culture Himalayas

The one-dimensional, fantasy view of Sowing of the grain occurred between modern life promoted by the global February and June, depending on alti- media and business conglomerates is a tude. When the sun reached the right slap in the face for people in the “South,” place for sowing, the astrologer would particularly the young. Bombarded with be consulted. The spirits of the earth © Park Ha-Seon images of celebrities, teenagers are made and water—the sadak and the lhu—had to feel ashamed of their traditions and to be pacified: the worms of the soil, the their origins. The people they learn to fish of the streams, the soul of the land. admire and respect on television are For an entire day, a group of monks sophisticated city dwellers with fast cars, recited prayers. At dawn, the women designer clothes, spotlessly clean hands would quickly spread manure in the fur- systems and shiny white teeth. rows. As the sun appeared, the whole This insecurity fuels cultural break- family would gather, three and even four down as the young reject their more generations. Two men carried the land-based or ecological ways of living in wooden plough pulled by a pair of mas- favor of the global consumer culture. sive dzo (cow and yak hybrid). Work and Moreover, by compelling everyone on festivity were one, with much laughing the planet to rely on the same, narrow and singing. range of resources and limited job opportunities in urban centers, global- The Community at Work ization is creating artificial scarcity and a dramatic increase in poverty. This in Once the sowing was complete, the turn intensifies competition between dif- crop did not need much care—only ferent communities and ethnic groups, watering. In most villages, irrigation which increasingly results in violent con- was regulated by a churpon, who was

Summer 2006 SangSaeng 5 ||||| Special Column |||||

that water," she said shyly. "People ing fences to keep animals out of fields down there have to drink it." She and gardens; demok, as a red dye. pointed to a village at least a mile farther Others were used for medicine, food, downstream. "You can use that one over incense and basket weaving. there; that's just for irrigation." I was beginning to learn how Ladakhis had Self-reliance and managed to survive in such a difficult Sustainability environment. I was also beginning to learn the meaning of the word frugality. The soil in the stables was dug up for In the West, frugality conjures up fertilizer, thus recycling animal urine. images of old aunts and padlocked Dung was collected not only from the pantries. But the frugality I found in stables and pens but also from the pas- Ladakh, which was fundamental to the tures. Even human night soil was not people’s prosperity, is something quite wasted. In such ways, Ladakhis tradi- different. Using limited resources in a tionally recycled everything. There was careful way has nothing to do with literally no waste. With only scarce miserliness; this is frugality in its origi- resources at their disposal, farmers had nal meaning of “fruitfulness,” getting managed to attain almost complete more out of little. self-reliance, dependent on the outside Virtually all the plants, shrubs and world only for salt, tea and a few metals bushes that grew wild, either around the for tools and cooking utensils. The harvest of crops is carried out at a leisurely pace. edges of irrigated land or in the moun- Clothing was colorful and decorative tains—what we would call “weeds”—were and primarily made from wool, which gathered and served some useful pur- the Ladakhis got either from their own appointed or elected from within the vil- pose. Burtse was used for fuel and ani- animals or by trading excess grain. They lage. He operated the flow of water, mal fodder; yagdzas, for the roofs of washed it, spun it, wove it, dyed it, and which was channelled from melting houses; the thorny tsermang, for build- sewed it themselves. Spinning was a glaciers at higher elevations, blocking and opening the canals as required. Householders were allotted a certain period of time every week when they could divert the main channels into their own fields. Watching a mother and her two daughters watering, I saw them open small channels and, when the ground was saturated, block them with a spade full of earth. They managed to spread the water remarkably evenly, knowing just where it would flow easily and where it would need encouragement. From time to time, they would lean on their spades and chat with their neighbors, keeping one eye on the water’s progress. During the harvest, a line of reapers, old and young, men and women, would sing as they cut the crop low to the ground with sickles. In the evening, people would gather to sing, drink and dance. The crop was then piled in sheaves and carried off in back-loads to be threshed. Winnowing came next: in perfect, easy rhythm, the crop was scooped up into the air, the chaff blew away on the wind and the grain fell to the ground.

Local Resource Management

Soon after I had arrived in Ladakh, I was washing some clothes in a stream. Just as I was plunging a dirty dress into the water, a little girl, no more than seven years old, came by from a village upstream. "You can't put your clothes in Helena Norberg-Hodge (second to the left) with the leaders of the Women’s Alliance of Ladakh, an organization that she helped

6 SangSaeng Summer 2006 constant activity. You'd see men and women alike spinning as they walked with loads on their backs; it appeared to be a means of relaxation, almost a form of meditation. With only simple tools at their disposal, Ladakhis spent a long time accom- plishing each task. They worked at a gentle pace and had a surprising amount of leisure time. Remarkably, Ladakhis only really worked for four months of the year. In the eight winter months, they cooked, fed the animals and carried water, but work was minimal. Most of the winter was spent at festivals and parties. Even during summer, hardly a week passed without a major festival or celebration of one sort or another, while in winter the celebration was almost non-stop.

Education is Rooted in the Environment © Park Ha-Seon A peaceful scenery of the place where the last Himalayan kingdom of Ladakh lies embedded in the mountain. With the exception of religious training in the monasteries, the traditional culture had no separate process called "education." Education was the product economy. Now there are traffic jams, of an intimate relationship with the pollution, poverty and even ethnic fric- community and its environment. tion. Young people are rejecting their Children learned from grandparents, cultural identity, and modern “educa- family and friends. Helping with the tion” now teaches them how to be con- sowing, for instance, they would learn sumers in the money economy. As a that on one side of the village it was a lit- result, this new generation is losing the tle warmer, on the other side a little skills and knowledge necessary to suc- colder. From their own experience, chil- ceed in Ladakh’s unique environment. dren would come to distinguish between Their increased dependence on the different strains of barley and the spe- global economy for their basic needs is cific growing conditions each strain pre- good for the profits of outside investors, ferred. They learned to recognize even but not for cultural integrity or environ- the tiniest wild plant and how to use it, mental sustainability. Proponents of and how to pick out a particular animal economic globalization claim that it is on a faraway mountain slope. They the solution to poverty and violence. It learned about connections, process and is becoming apparent to more and more change, about the intricate web of fluc- people that globalization exacerbates tuating relationships in the natural and often even creates the very problems world around them. it is meant to solve. It means pulling For generation after generation, millions of people away from diversified Ladakhis grew up learning how to pro- local economies into urban slums from vide themselves with clothing and shel- which they have little hope of ever ter, how to make shoes out of yak skin escaping. Shifting policies towards and robes from the wool of sheep, and localization, in other words, reconnect- how to build houses out of mud and ing cultures to their local ecosystem, stone. Education was location-specific would offer the majority in both North and nurtured an intimate relationship and South far better prospects. with the living world. It gave children an Just as in the biosphere, diversity is intuitive awareness that allowed them, strength, so in human culture, diversity as they grew older, to use resources in an and acceptance of difference are the true effective and sustainable way. bases of peaceful, flourishing and har- monious development. If we are to avoid Global Economy Threatens the calamitous environmental and social Diversity upheavals that threaten us, we will need to abandon the globalizing path and Over the last 32 years, I’ve witnessed work instead to strengthen local the deterioration of the Ladakhi way of economies worldwide. set up. life under the onslaught of the global

Summer 2006 SangSaeng 7 ||||| Focus: Islam in a Changing World ||||| Muslims in the West Choose Between Isolationism and Participation

While one faction vows to keep Islam protected from Western values, the other adopts secular liberal democratic values.

By Abdullah Saeed (Sultan of Oman Professor, Arab and Islamic Studies, The University of Melbourne, Australia) [email protected]

t is widely assumed in countries like the former, “Isolationists,” and the lat- are an integral part of it. They adopt the Australia that Muslims in the West ter, “Participants.” broad framework of secular liberal constitute a serious problem for democratic values. For Participants, a I Western multicultural societies. Isolationists Stick to Pure Muslim can be a committed, practicing The belief is that Islam, by its nature, is Muslim Identity Muslim while adopting these values, opposed to secular-liberal and multicul- which they see as nothing more than the tural values and that Muslims as a group The Isolationists tend to assert a cul- cultural context in which Islam in the will never adjust to the values on which turally distinct Muslim identity, often West is functioning. Western societies today are based. Such colored by their ideological orientations. Regardless of whether they are a view could be described as alarmist, Isolationists usually do not favor full Isolationist or Participant, Muslims in and indeed unfair, and can only be participation of Muslims in Western the West have all inherited and share the accepted if one holds an essentialist societies. They believe one of their main fundamental beliefs, rituals and moral notion of Islam. tasks is to keep Islam “safe” and values of Islam: the belief in one God; The reality is that Muslims in the “protected” from the influences of the the Qur’an as the fundamental guide for West, as they are anywhere else, are as West and its values. Despite this, at a Muslim life; life after death; the five diverse as any other religious group; no practical level, they function in the daily prayers; fasting in Ramadan; and single voice dominates. While some Western environment often by living on the universal ethical norms that Islam Muslims are opposed to the West and the margins or by creating real or imag- shares with other religious traditions. many values on which Western societies ined cultural and intellectual ghettoes or Their differences go beyond the funda- are based, most do not see any problems by simply living in the midst of the West, mentals to areas such as the place of in being in Western societies, participat- albeit somewhat grudgingly. pre-modern Islamic law today, the role ing fully in key aspects of life: political, On the other hand, Participants argue of religion in society, the interpretation economic, social and legal. We may call for acceptance of the West because they of the foundation texts, the need for

8 SangSaeng Summer 2006 developing new visions of Islam for their The second orientation is Transnational adherents believe that they can attain existence in the West, the need to be semi-Traditionalism. This is the form of the pure religion just by going back to attached to specific expressions of Islam Islam advocated by the groups like the the written texts of Islam and by passing emanating from outside the West, and Muslim Brotherhood of Egypt. In the fourteen centuries of tradition. Many whether an Islamic socio-political order West, until recently, they were among the Transnational Literalists are associated for their communities in the West strongest opponents of assimilation and with certain Salafi trends of the modern should be established. integration, and argued for the period. Islamization of the society at all levels Isolationist: Three Views where possible. However, their views have Isolationists Say No to Liberal become more moderate now. Much of Values There are three broad orientations of their anti-Western rhetoric was influenced Isolationists that I consider to be impor- by thinkers such as Sayyid Qutb. Isolationists thus vary widely in their tant. The first is Ethno-national The third Isolationist orientation is approaches to the West and secular lib- Traditionalism. This trend of Islam was Transnational Literalism. This orienta- eral democratic values. Their particular brought by migrants from specific tion projects what they see as a pure, conceptions of Islam would not allow ethno-national contexts, such as the unadulterated Islam that harks back to them to see secular liberal democratic Malikis from North Africa to France, or early Islamic history. Their quest for this values as acceptable Islamically. Despite the Hanafis, Deobandis and Barelwis “pure” Islam means that they ignore this attitude, most Isolationists manage from the Indian sub-continent to much of the rich Islamic intellectual tra- to function in Western societies on a Britain, or Shafi is from Southeast Asia dition in philosophy, theology, exegesis day-to-day basis. to the Netherlands. They preferred to and mysticism. A relatively small number of hold onto the Islam that had been lived This form of Islam artificially divorces Isolationists, however, take a hard-line “back home.” religion from its cultural context. Its approach and are vocal in their

Summer 2006 SangSaeng 9 ||||| Focus: Islam in a Changing World |||||

ation Muslims, other takable in terms of how they perceive indigenous Muslims, and religion. There is no emphasis on the converts to Islam from political or ideological dimension of other systems of belief. Islam. They do not see any need for Many professional and establishing an Islamic state or adopting middle-class Muslims slogans like “Islam is a religion and a also belong to this strand. state.” For them, a Muslim in the West They use the vernacular should be focusing on the social, spiri- such as English, French, tual and ethical teachings of Islam. German or Dutch rather Similarly, Islam has no ethnic, or than Arabic. Their frame tribal, characteristic; its basic teachings of reference is their local can be applied in any culture and can environment, and their blend easily with the broad cultural con- inspiration comes from text of any group, nationality or region. that context. For these For them, Islam is centered on one’s Muslims in the West, relationship with God and with other Australia, for example, is human beings. I must add, however, not a foreign country. It is that these Muslims are not detached their home, psychologi- from politics. Participating in the politically and physically. cal process of their countries in the West This Western tradi- is seen as following the commandments tion of Islam is chal- of the Qur’an to participate in commu- lenging traditional nity life and development. understanding of a This depoliticization of Islam is a sig- range of important nificant development in that religion © News Yonhap issues in order to suit becomes less dominated by law, politics, the social, cultural, ideology and institutions. Religious anti-Western rhetoric and emphasis on political and intellectual context of police are not required to maintain the the fundamental irreconcilability of sec- Muslims in the West. These Muslims are moral purity of the society; institutions ular liberal democratic values and what using ijtihad (independent exercise of that force Muslims to behave in a partic- they consider to be Islamic values. It is reasoning) to put forward bold solutions ular way are not needed; no local ortho- this hard-line minority that attracts the to contemporary concerns, while not doxies exclude certain Muslims from the most media attention. Their outrageous turning their backs on their traditions. fold of Islam; and there is no state coer- claims and anti-Western, and more This strand can be illustrated by the fol- cion in matters of religion. recently anti-American, rhetoric have lowing four examples of its thinking. become scandalous, even to other Transforming the Notion of Isolationists. Living under Non-Muslim Rule “Islamic Law” Participant Muslims represent what I refer to as “the emerging Western tradi- Many early Muslim jurists believed that The term “Islamic law” usually refers tion of Islam.” This should be seen as Muslims should not live under to the body of laws that was developed one of the most important developments non-Muslim rule, unless there is a very mostly in the pre-modern period on the in Islamic thought since the formative good reason. Even then, such residence basis of Islamic texts such as the Qur’an period of Islam. Much intellectual and should be temporary. Most Muslim and Sunnah. Muslims were supposed to creative energy is needed to construct a jurists, however, agreed that Muslims be governed by these laws. Laws that vision of Islam that is comfortable with could live under non-Muslim rule as long were not based on Islamic texts were not the changes that are taking place in all as they were free to practice their religion. considered Islamic. While Muslim areas of life today in the West: political, For Muslims in the West today, living jurists recognised non-text bases for social, economic, technological and under non-Muslim rule is the norm. Islamic law, such as local custom, the philosophical. There are Muslim minorities in all coun- prevailing view was that Islamic law had tries in the West. Taking this as a start- to be derived from the foundation texts Participants: Equality of All ing point, Participant Muslims are say- of Islam. Thus, so-called secular laws Before the Law ing that there is nothing unusual or were not considered part of Islamic law. wrong with living under non-Muslim Among the Participant Muslims, this This strand of Islam is coming to terms rule. The issue is whether in the West concept of Islamic law has gone through with a range of new issues, from democ- there is freedom to believe in and prac- a major transformation. racy, human rights, gender equality, secu- tice Islam under a just, legal and politi- Most Muslims in the West do not usu- lar law, freedom of expression, religious cal system. This thinking is the opposite ally distinguish between “Islamic law” freedom, and equality of all citizens of the entire body of juristic thought on and “secular law” in their daily lives. before law. It has been most visible since Muslim residence under non-Muslim They simply abide by the laws in force the 1990s through the writings of a num- rule. without asking questions about whether ber of Muslim scholars based in the West, these laws are Islamic or not. In fact, a such as Tariq Ramadan of Switzerland Depoliticization of Religion practising Muslim functions within a and Muqtader Khan of the United States. secular legal environment by transform- This Western tradition of Islam is The influence of the Western environ- ing the notion of “Islamic law.” Provided espoused mostly by second or third gener- ment on Participant Muslims is unmis- the laws of the land are based on notions

10 SangSaeng Summer 2006 of justice, equity, equality, fairness and laws being enforced in the country, pay- Participants’ biggest weakness: the public interest, they can be considered ing taxes, contributing to the well-being somewhat underdeveloped principles “Islamic.” This would apply to the legal of the country and fulfilling all the oblig- and theoretical bases of their particular systems of most Western societies. ations of citizenship. He adds that as far understanding of Islam as contextual- Participants take seriously abiding by as social relations are concerned, from ized in the West. Despite these prob- the laws of the countries of which they their point of view, Muslims must deal lems, in the case of American Islam, are citizens; for them, such action is part with all people, regardless of their faiths, Muqtedar Khan says: “In the battle for of being obedient to God. on the basis of honesty, trustworthiness American Islam, Muslim democrats But what about laws that clearly con- and justice. have enjoyed a resounding success. They flict with Muslims’ understanding of This Western tradition of Islam is a have gradually marginalized the what is religiously permitted or prohib- product of the cultural, political, social Isolationists and rendered their argu- ited? What about laws that permit gam- and intellectual context of the West, and ments and positions illegitimate.” bling, prostitution or the sale of alcohol? an authentic response to the needs of Participant Muslims are able to Muslims in the West. While they hold on “Islamize,” if you like, such laws by a strategy of distancing and indifference. If a law does not force Muslims to act in a particular way, it is not going against their religious principles. If we look at this carefully, say in Indonesia, Iran or even Saudi Arabia, most laws in those countries are not necessarily based on Islamic texts as such, but given that they are enacted in Muslim majority societies, they are considered Islamic by virtue of their context. If we adopt this understanding of law as Islamic for the purposes of practice, most of the laws on the books in the West could be considered Islamic, provided they do not conflict with the most essential Muslim beliefs and practices. Thus, from the point of view of Participant Muslims, the distinction between secular and Islamic law becomes blurred in the West.

Citizenship in a Western Country © Park Ha-Seon

A related question often asked is, can to the basic tenets and practices of Islam REFERENCES a Muslim be a citizen of a Western coun- they share with all Muslims, Participants try and be fully Muslim at the same reject interpretations of the foundation Abou El Fadl, Khaled, “Legal Debates on time? Pre-modern Islamic law divided texts by Isolationists that are at odds Muslim Minorities: Between Rejection and the world into the “world of Islam” and with, or may lack relevance to, the needs Accommodation,” Journal of Religion and Ethics, the “world of the infidel,” although such of Muslims in the West. 22:1, 1994, 127–162. a simplistic view was never practical at This strand of Islam is not without Khan, Muqtedar, “Constructing the American any point in Islamic history. Following challenges, however. Internally, the Muslim Community,” in Yvonne Yazbeck Hadad, this division, hard-line Isolationists challenges come from the Isolationist Jane I. Smith and John L. Esposito, Religion and argue that Western countries are part of camp. Externally, they emanate from the Immigration, Walnut Creek: Altamira Press, 2003 the “world of the infidel” and so a “illiberalism” of certain sectors of Ramadan, Tariq, “Europeanization of Islam or Muslim cannot be fully Muslim there. Western societies still intent on demo- Islamization of Europe?” in Shireen T. Hunter, Participant Muslims reject simplistic nizing Muslims and attempting to keep Islam, Europe’s Second Religion, Westport: pre-modern concepts such as the “world them to the margins of society as a reli- Praeger, 2002. of Islam” and the “world of the infidel,” gious and cultural “other.” Ramadan, Tariq, To Be a European Muslim, which divide the world into “us” and In practice, this Western tradition of Leicester: Islamic Foundation, 1999. “them.” They believe that such labels Islam appears to be well-established in Ramadan, Tariq. Islam, the West and the should not be used for modern political day-to-day life, even though the theoret- Challenges of Modernity, translated by Saïd entities like nation-states, in which ical bases, principles and approaches are Amghar. Leicester, UK: The Islamic Foundation, membership is not based on religious still being worked out. However, 2001. affiliation. Tariq Ramadan writes in To Isolationists, though few in number, Ramadan, Tariq. Muslims in France: The Be a European Muslim (1999) that for remain prominent and highly visible in Way Towards Coexistence. Markfield, Leicester, Participant Muslims, citizenship is a the Muslim communities of the West. Islamic Foundation, 1999. contract whose terms Muslims are They are of course keen to discredit obliged to honor, including obeying all Participant Muslims by exploiting the

Summer 2006 SangSaeng 11 ||||| Focus: Islam in a Changing World ||||| Islam and Women’s Sports

More and more Muslim women are taking up sports, and Tehran is setting an example.

By Gertrud Pfister (Professor, Institute of Exercise and Sport Sciences, University of Copenhagen, Denmark) [email protected]

slamic women in sports appears to well as on such variables as social class, be a contradiction in terms--at least religious orientation, place of residence this is what many people in the (city or countryside), etc. I West believe. The conviction that women in Islamic countries either can- Women’s Exclusion: Different not, will not or may not take part in Interpretations sports (or at least in competitive sports) is partly borne out of the fact that In Islamic countries, women’s (and Muslim immigrants, especially women, men’s) lives and roles are influenced, to scarcely take any active part in sports. a high degree, by the Qur’an and the In the Olympic Games, for example, Hadith, the sayings of the Prophet where nearly half of the participants are Muhammad. However, these texts can female, women from Islamic countries be read and understood in various ways, are a small, nearly invisible minority. and their interpretations are often con- But there are exceptions. There is Nawal troversial and contested. El Moutawakel, a Moroccan hurdler who This is especially true in recent won the women’s 400-meter event at Muslim history where reactions to the the 1984 Summer Olympics, or Hassiba challenges of modernity range from fun- Boulmerka who won an Olympic gold damentalism to liberalism. For example, medal in the 1500-meter run in 1992. current movements which espouse ijti- When the latter returned to Algeria, she had (exercise of reasoning) have led to was hailed as a national heroine and a differences in reading and understand- model for Arab women who want to ing the laws in the new context of mod- break away from restrictive roles. But ern life. she was also condemned by Islamic fun- These days, discussions and heated damentalists and was forced to move to debates on the “clash of the cultures” Europe to train. often focus on the role of women in family and society. Muslim feminists Increasing Interest in Women’s claim that neither the Qur’an nor Sports Muhammad’s sayings prescribe women’s exclusion from public life. According to Except in Islamic cultures in North them, the dominance of men in all areas Africa, modern sports do not play a of society is to be attributed to a mixture prominent role in the various Islamic of Islam and patriarchal traditions. cultures, and Muslim women particu- However, in the context of threatening larly do not have easy access to physical modernization and globalization activities. However, we should be aware processes, women’s bodies and roles that interest and the engagement of have become “politicized.” Their subor- Muslim women in sports is increasing. dination is embedded in the collective I invite you now to follow me on a dis- identities of many Muslim societies covery trip to Muslim cultures where we where the notion of gender is based on try to find out about the contested and the assumption of the essentially differ- ambivalent relations between women, ent "natures" of the sexes. The con- bodies, sports, religion and culture. As struction of woman as the “weaker sex” we go on, let’s remember that the lives and concern about women’s bodies and roles of women (and men) differ have decisive influences on sports and decisively, depending on the country, as the physical activities of girls and © Asal Pourheidari

12 SangSaeng Summer 2006 women. In the following, I will focus on Islamic perspectives on women’s bodies because they have a huge impact on the opportunities and obstacles that women face in sports. Islamic law, as well as everyday life, has a focus on the need for men and women to be shielded from sexual temptation.

Islamic Perspectives on a Woman’s Body

In many Islamic countries, and we cite Iran, below-the-knee coats and headscarves are the minimum requirements of correct dress for women. Over this, many women also wear the chador (literally, “tent”), a long black robe that hides any female curve. The face and the hands are not covered. Why are women’s bodies such a “contested ter- rain?” In Islam, sexuality is not looked upon as a threat and a sin, but its proper place © Neville Gabie is only inside marriage. Sexuality is not of controversy about the scarf. Some controlled via an internalization of Muslims claim that neither the Qur’an norms but by a segregation of the sexes, nor the sayings of the Prophet prescribe either with the help of walls (women the covering of the hair. But we also have to stay at home) or with the help of have to take into consideration that a scarves or veils. Virginity is absolutely scarf is not only a scarf; it can look quite required of Muslim girls, and numerous differently and it can have different rules and regulations are intended to meanings. To wear a scarf can be a fash- guarantee that they do not lose it. The ion statement or a habit, it can be a reli- main strategy is to keep them under gious duty, it can be used as protection control and to prevent contact with boys against the “male gaze,” and it can also and men. be the expression of gender hierarchy and the suppression of women. Chastity Involves Family Honor Islam Encourages Sports . . . In Muslim culture, the chastity of women is a matter of honor, which is the Now, we examine how sports activi- basis of a family’s reputation. Honor ties, in general, and girls’ and women's means the ability of the head of the fam- participation in sports, in particular, are ily or its male members to fight or influenced by Islam. But first, let me avenge aggression and to guarantee the state that there is no general prohibition chastity of their wives, sisters and of sports, including girls’ and women’s daughters. Men have the right and the sports. duty to control female family members Islamic sport scientists, both male and and to sanction transgressions. Girls female, emphasize that health and fit- and women have to avoid every sort of ness are important for men and women behavior that might endanger the good alike and should be sustained by sport- reputation of the family. Moral integrity ing activities. Many point out that in for women means, among other things, various sayings, Muhammad had advo- following Islamic rules with regard to cated living a healthy life, recommend- their bodies. A major tenet that women ing to Islamic adherents such sports as have to observe is that in public, the running, horseback riding, swimming body, a symbol of sexuality, has to be and archery. Some Muslim sociologists, covered. citing Islamic sources and authorities, We have to be aware that the covering even conclude that sports, for their of the body has to be interpreted and health benefits, ought to be obligatory understood in context. All Muslims for women. agree that clothes should be decent and Traditional Muslim physical activity not sexually arousing, but there is a lot culture, including strength training, is

Summer 2006 SangSaeng 13 ||||| Focus: Islam in a Changing World |||||

not focused on breaking records. But days, the winding road up to Tochal with globalization and its processes, this Mountain (whose summit is served by a is changing. With the spread of modern cable car) is crowded with masses of sports of English origin in Muslim coun- people making their way to the top and tries, women, too, are now being women in coats and headscarves. “infected” by the general craze of sports. Mountaineering is popular among women and is largely accepted. There is . . . but the Female Body Must be a Women’s Mountaineering Association, Covered whose president is a woman, of course! The group even led a women’s expedi- Muslims interested in sports must tion to the Everest region in October contend with the fact that whenever 2001. Three of the climbers reached the sport is practiced, Islamic laws must be peak of the 7,000-meter Mount Pumori. followed. This means, above all, that the In 2005, two Iranian women even con- body must be covered and that men and quered Mount Everest. women must practice sports separately. Let us return to Tehran, where Another factor that hinders or even decently dressed youngsters can play precludes women’s freedom of move- badminton, table tennis or volleyball in ment, and thus their participation in the parks. It can happen, however, that sports, is Islam’s precept of virginity. girls, if they are not well-covered, are What is important, here, is the intense rebuked by stern-looking women fear that the hymen might be damaged wrapped in chadors. Other sports that while practicing a sport, and that a girl's are possible in public are jogging, canoe- whole future could be at risk because of ing and horseback riding, which are it. Moreover, a girl's or a young woman’s made difficult by the dress code but not good name is jeopardized whenever she impossible. Nevertheless, warning leaves the house, especially in the voices from the conservatives are very evening hours when she is out of her much alive. They often quibble that even family's supervision and control. A fur- with loose and ample clothes, too much ther obstacle preventing women from of a woman's figure is revealed, as is in taking up a sport is the fear that they archery for instance, when drawing back

might become physically and mentally the bowstring. They argue that cycling is © Mahdavi School “masculinized.” not only an unchaste sight but more Here, however, it must be emphasized importantly, provides a greater radius of place in Tehran. “Schoolgirls, students that there is a wide range of attitudes freedom to a girl or woman, thus limit- and older women were there that day and behavior patterns in the different ing the possibility of male control. simply because they loved soccer,” Islamic cultures. Likewise, there are reported a female coach in an interview. great differences in the extent of interest Freedom in “Exclusive” and active participation shown by Facilities Iranian Women Take Up Sports Muslim women in sports. In some countries, women engaging in sports is con- When women are among themselves, The chief motives for women in taking sidered anathema to the Islamic concept they can move freely without the hin- up sports are to keep physically fit and, of femininity, which restricts women’s drance of long gowns and headscarves. above all, to have a slim figure. Jane actions to the home and family. In other In private, they appear with make-up Fonda’s book on aerobics, for example, countries, like Iran for example, some and colored hair, and wear shorts and is available in Farsi, with the photos flexibility has surfaced with the emer- swim suits. Sports centers, swimming replaced by drawings. The ideal of a slim gence of a women’s sports movement. pools and fitness gyms are available to figure is widespread in Iran, as it is them. It must be borne in mind, how- everywhere. During the 1999 conference Women in Iran: Possibilities and ever, that the sports facilities only bene- on women’s sports in Tehran, many Limitations fit a small portion of the female popula- speakers emphasized the significance of tion. “Most sports centers are reserved sports to acquiring a good figure. They Today in Iran, sports is “in” and the for men. We don’t have a tenth of the argued that a good figure is a sign of enthusiasm surrounding sports has had facilities they have,” complained an health and being fit; it does not matter a great impact on society. It is men's soc- Iranian sportswoman in an interview. that the body is hidden under the long cer in particular that has enthralled the The gender segregation enables girls coats. It must be added, though, that masses. and women to take up a sport. However, commercial fitness gyms and aerobics Iranian women have two possible many sports are considered to be studios are only accessible to a relatively ways of practicing sports—either in pri- “unfeminine,” even if they are practiced small number of well-off Iranian vate facilities to which men have no out of sight of men. An extremely con- women. access, or in public where they have to troversial issue was allowing women to Since the early 1990s, Iranian women wear appropriate clothing. For example, play soccer, the national sport. It took a have been taking part in sporting com- women can take part in skiing and hik- lot of hard work on the part of women petitions. Among the very first competi- ing. The numerous hiking paths and ski- activists to convince religious leaders tions held were shooting competitions, ing pistes in the mountains to the north that playing soccer did no harm. In obviously because women could wear of Tehran testify to this. On public holi- 1998, the first training session took the head-to-toe clothing to do the sport.

14 SangSaeng Summer 2006 The Women’s Games were greeted in Iran as a great opportunity for women and sports, and as an alternative to the Olympic Games. However, many athletes (including women from the West) have pointed out that events of this kind support and legitimize the exclusion of women from the “real” world of sports. Also, many observed that the Muslim women athletes representing Western countries were not top-level.

More Questions, More Issues

A British participant, let’s call her Shirin, described the situation very aptly. “Why is the British team so weak?’ asked Shirin, kindly but uncomprehend- ingly. “Arsenal, Manchester United, don’t they have women’s teams?” I tried to explain to her that the female athletes representing Britain were in the Games because they were Muslim; that this tournament was special to them as it was the only opportunity that allowed them to remove their hijab in order to play. Shirin shrugged; she doesn’t wear the hijab by choice like British girls do. “I’m ready to play with anyone from any religion,’” she said. “I’d like to have good competition.” A major problem that athletes have repeatedly complained about is the lack In addition, leagues have also been set President Rafsanjani, and took place for of audience. The lack of interest in up in various ball games, such as volley- the first time in Tehran in 1993. At the women’s sports, which itself is a prob- ball, handball, basketball, table tennis Women's Games, the athletes marched lem in the West, is aggravated by the and even women’s soccer (1998). into the stadium wearing the hijab for Islamic law of covering the body. Under Activists advocated in both local and the official opening ceremony, watched present circumstances, Muslim female international meetings that women’s also by male spectators. Afterwards, the athletes can only be shown in photos or participation in sports could be a way of women competed in the various events, on film wearing the hijab. As a result, demonstrating to the world the superi- wearing the usual sports attire but not women’s sports are given little media ority of Islam. exposed to the view of men. The pres- coverage. ence of female judges, journalists, med- I won’t dwell into the dispute about Participating in the Olympic ical doctors and coaches proved that opportunities and problems connected Games such events could be successfully held with the Muslim Women’s Games, without men in the stadiums, gyms or at which are closely connected with the dis- Because of gathering voices from the the swimming pools. course on values. Such a discourse ranks of women, Iranian women have In 2005, the Women’s Games pro- would eventually ask whether we have to been allowed to compete in interna- gram was made up of 18 events. Some accept culture-specific values even if tional sports meetings, and since the 1,700 athletes from 40 countries com- they contradict principles like equality, early 1990s, in the Olympic Games. peted in events that included taek- and whether there are universal human However, because of Islamic restric- wondo, karate and futsal (five-a-side rights and, if so, who defines them. tions, their participation has been lim- soccer), as well as volleyball and table Suffice it to say that Iranian women ited to shooting events. To allow women tennis for women with disabilities. The athletes, coaches, and ordinary girls and to compete in other competitive sports, opening ceremony, attended by 10,000 women who are taking up sports are tak- which had to involve wearing clothes spectators, attracted public attention, as ing advantage of the current favorable that bared parts of the body, an alterna- well as concern and apprehension from the conditions. They have started demand- tive had to be found, and the Muslim country’s religious leaders. Large groups of ing more sports facilities, not only in Women’s Games was organized. Now, women–and also men–performed a mod- cities but in small towns, as well as the the women could play, and men would ern dance, accompanied by psychedelic provision of materials and other be barred from organizing and watch- music, earning several standing ovations resources. To the athletes who insist on ing; they could neither be officials nor from the cheering audience. Delegates observing Islamic principles, the spectators! from 36 states, among them British and Women’s Games are the only chance These games were initiated by Fa’ezeh American women, participated in the they have for competitions. Hashemi, daughter of the former various competitions.

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Islam’s Encounter with Other Religions in Asia

Islam has put into practice its spiritual and moral convictions with varying degrees of success in Asia.

By Osman Bakar (Professor, International Institute of Islamic Thought and Civilization, International Islamic University of Malaysia, Malaysia) [email protected]

slam is a major religion in Asia. gle religious group in Asia. If for no other According to a recent world popula- reason, this demographic fact alone tion estimate, there are now about makes Islam a highly visible religion in I 1.9 billion Muslims on earth. Nearly Asia and a religious force to be reckoned 70 percent, or 1.35 billion, live in Asia. with in the shaping of Asia’s future. But This figure means that Muslims now con- the importance of Islam in Asia goes stitute 37 percent of the Asian population. beyond this demographic significance. With a high annual growth rate, Today, there are four major geo-cul- Muslims have emerged as the biggest sin- tural regions in Asia that are dominated © Park Ha-Seon

16 SangSaeng Summer 2006 in the economic, political and cultural India in the same century as the development not just of Asia but also of Prophet’s death through trade, although the whole world. Islamic rule did not gain a foothold on In the rest of Asia, Islam has a Indian soil until the 11th century smaller presence, but by no means is it through the military conquest of insignificant. In practically every Asian Mahmud of Ghazni (d. 1030). In the country outside the four geo-cultural Malay world, the presence of Muslim zones, Islam is present in various communities, mainly of Arab and degrees of visibility—not as a majority Persian traders settling in the coastal religious community or a state but as a areas of the Archipelago, had been noted religious minority. Islam’s communal as early as the 9th century. Its first presence everywhere, with its unique Muslim state or sultanate was in pre- identity, is best symbolized by the sent-day Acheh on the island of mosque, which after the family, is its Sumatra, Indonesia. most important social institution. On the social scene, the visibility of Islam’s Spread to China Islam in the non-Muslim countries of Asia varies from country to country, Another remarkable fact is that Islam ranging from a small community pres- had established its presence in China by ence as in Japan and South Korea to a the second half of the 7th century. much bigger presence as in Thailand China’s first encounter with Islam was in and China. But there is no doubt that 651 during the rule of the Tang dynasty other than in India, the largest Muslim (618-907). That year ‘Uthman ibn minority presence is in China, though no ‘Affan, Islam’s third Caliph, sent a small one knows the real number of Muslims deputation to the court of the Chinese living in that vast country. emperor. Led by Sa’ad ibn Waqqas, a well-known companion and maternal Promoting Dialogue in the uncle of Prophet Muhammad, the dele- Region gation aimed to invite the emperor and the Chinese people to Islam. While the I have said that the presence of Emperor respectfully declined the invi- Muslim minorities in Asia is not without tation, he offered the Muslim deputation significance. It would be wrong to think (and other deputations that followed) that only Muslim majorities are in a good the freedom to stay in China and to position to influence the future of Asia. If teach and practice Islam there. Muslim minorities play their societal role We do not know the exact date of well in their respective countries, they when the first Muslim community came too can make a big and decisive differ- into existence in China. But undoubt- ence to Asia’s future. Perhaps they are in edly, it was the result of the frequent a better position than their co-religion- Muslim diplomatic and trade missions ists in Muslim-majority countries to pro- to that country. And understandably, mote inter-religious dialogues that lead given its symbolic significance, Chinese to mutual understanding among differ- Muslims had adopted the arrival of © News Yonhap Muslims offer prayers in Pattani, south of Bangkok, ent religions and thereby bring about Sa’ad ibn Waqqas’ historic mission as during a protest against the war in Iraq. peace and prosperity in society. the “official date” of the founding of The Islamic presence in Asia has been Islam in China. This historic encounter or heavily influenced by Islam. These are a long one. It has also been a productive between Islam and the ancient civiliza- (1) the Persian-speaking world, the one, even if measured in the best of civi- tion of China was basically an encounter Shiite branch of it being centered in Iran lizational terms. In terms of the above- between Islam and Confucianism. and the Sunni one in Afghanistan; (2) mentioned four geo-cultural regions, the the world of Turkic ethnicity embracing Islamic presence had lasted more than Islam’s Encounter with Other Turkey and the six Central Asian seven centuries. In many parts of Asia, Religions in Asia republics that were once parts of the the presence of Islam—at least at the Soviet Union until its dissolution in community level—is almost as old as the Because of its centuries of presence in 1991; (3) the Muslim Indian subconti- religion itself. Persia became part of the Asia, Islam had experienced a wide nent comprising Pakistan, Bangladesh new Islamic state in 641, only nine years range of encounters with the continent’s and the Muslim minority in India, which after Prophet Muhammad’s death in 632. major religions, cultures and civiliza- is easily the biggest in the world; and (4) Its neighboring territories in Central Asia tions. For over a long period of time, the Malay-speaking world in Southeast came under Islamic rule in the 8th cen- Islam had interacted with Zoroastrianism Asia, comprising Indonesia, Malaysia, tury during the Abbasid caliphate. in the Persian-speaking world; with Brunei Darussalam and the Malay Buddhism in Afghanistan, Central Asia, minorities in South Thailand, South Islam’s Spread to India and the China and Southeast Asia; with Philippines and Singapore. Through Malay World Hinduism in India and Southeast Asia; each of these regions, Islam in Asia has and with Christianity in the Philippines. an important and strategic role to play Islam reached the southern coast of In China, besides Buddhism, Islam had

Summer 2006 SangSaeng 17 ||||| Focus: Islam in a Changing World |||||

also interacted with Taoism and exception. It would be both a moral The granting of such a status would be of Confucianism. One significant religion it victory and a triumph of objective schol- great political significance to both the had not encountered until modern times arship if Muslims adopted this approach Muslim-ruled state and a particular reli- is Japan’s Shinto religion. to the study of Islam’s past relationships gious community, since it was incum- All in all, the encounters have been with other religions. They would cer- bent upon the state to grant certain mixed and colorful. The nature of these tainly be faithful to the spirit of justice rights and privileges to the community, encounters varies from region to region and fair play that the Qur’an emphasizes. as it was incumbent upon the commu- and from epoch to epoch. There is no nity to observe its duties and responsi- one single description that would fit all Peaceful and Violent bilities to the state. of them. In the Malay world, for exam- Confrontations ple, the spread of Pioneers in World Religious Islam and its History encounters with Hinduism and The classical Muslim treatment of Buddhism in the other religions was comprehensive and region were rela- profound, making Muslims pioneers in tively peaceful. comparative religion and world religious The spread was history. Two of the greatest works in this mainly through area were written in the light of Islam’s trade and Sufi new encounter with other religions in missionary work. Asia. One is al-Biruni’s (973-1048) cele- But in the same brated work India (Kitab al-hind) that region, the contains a treatment of Hinduism writ- encounter of ten during the reign of Sultan Mahmud Islam with of Ghazni. The other is a work on the life Christianity since and teachings of Buddha by Rashid the 16th century al-Din Fadlallah (1247-1318), a © Park Ha-Seon had generated well-known politician-physician who tensions and violent conflicts. This must authored the first work on world history. have to do with the fact that the Interestingly, he considered Buddha as Portuguese, the Spaniards and the “A third element in the one of the prophets of God. Dutch had brought Christianity to the A third element in the pattern of region through military conquests. pattern of Islam’s rela- Islam’s relationship with other religions Islam’s encounter with Hinduism in tionship with other reli- was the intellectual and spiritual-moral India and Buddhism in Central Asia was leadership it had provided in the cre- largely a result of military conquest. gions was the intellectual ation of a common civilization based on Naturally, as was the case with and spiritual-moral lead- common values. Islam had a strong con- Malay-Muslim resentment against the viction in the feasibility of forging such a spread of Christianity, backed by power- ership it had provided in common civilization because of its ful Western colonial powers, there was the creation of a com- deep-seated belief that, being of divine bound to be Hindu and Buddhist resent- origin, it possessed common core spiri- ment from segments of the native popu- mon civilization based tual and ethical-moral values. In its his- lation against the Muslim conquest and on common values.” tory, Islam has put that conviction into the incoming religion, Islam. practice with varying degrees of success. In this quest, the most celebrated enter- Extending Justice to Other Based on history, we see the following prise had been the one carried out in Religions general pattern in Islam’s encounter Andalusia, as Muslim-ruled Spain with other religions. First, the encounter (711-1492) was then called. The Muslim I won’t go into the merits and demer- was far more peaceful in cases where undertaking was so fascinating and its its of the Muslim military conquests in Islam had spread peacefully, as in the accomplishments so relevant to our some parts of Asia. To me, far more Malay world, compared to those cases in times that today, a growing number of important than the military conquests which its spread had been facilitated by Western intellectuals are convinced it was what took place under Muslim rule, force, such as in India. Second, whether would provide a viable model of how it fared with the aftermath of other Islam’s spread was peaceful or violent, inter-cultural living in our contemporary military conquests, and how it fulfilled Muslims quickly came to terms with the plural global society. This last element in the ideals set forth by the Qur’an. religions they had encountered, both at the pattern of Islam’s collaboration with Muslims should acknowledge mistakes the theological level and at the level of other religions reminds us of Islam’s and injustices of the past committed religious law. once positive role in promoting against other religions in the name of Generally speaking, Muslims gen- inter-religious harmony. With a rich his- Islam, which I believe were relatively uinely attempted to understand other torical experience and a wealth of few. At the same time, Muslims should religions, since Islamic law compelled resources at its disposal, Islam is well be proud of their past achievements in them to determine whether or not their positioned to again pursue a sustained meting out justice to other religions. I followers were entitled to the status of inter-religious, inter-cultural and believe this was the prevailing situation “people of the book” (ahl al-kitab) to inter-civilizational dialogue in the in Muslim-ruled lands, rather than the which the Qur’an refers to many times. advancement of global peace.

18 SangSaeng Summer 2006 Korea and Islam: 1,000 Years of Interaction

Contrary to commonly held belief, Islam’s history in Korea did not start with the Korean War or the 1970s oil boom.

By Lee Hee-Soo (Professor, Hanyang University, Korea) [email protected]

he Islamic world consists of 57 Muslim states with about 1.5 billion adherents. Islam is one of T the most popular and rapidly growing religions in the world. However, to Koreans the image of Islam is still far from attractive. I believe that Islam, as a religion and culture, is still largely misunderstood in Korea because of pro-Western education and the influence of Western mass media. Widespread misconceptions about certain aspects of Islam, such as polygamy, the status of Prophet Muhammad, militarism, terrorism, human rights, and a bias against women, are serious obstacles to a better understanding of genuine Islamic tenets. To respect other histories and cultures is not only an important individual virtue but is also a desirable value for all of humankind, especially in the present era of globalization. In this sense, the events of September 11, 2001 were very significant to the global community in so many ways. To many countries, including Korea, the event became a turning point in understanding Islamic issues more positively. This may seem strange, given that we are witnessing a grotesque backlash against Muslims in the West. But after September 11, a greater awareness of Islam and a

Summer 2006 SangSaeng 19 ||||| Focus: Islam in a Changing World |||||

ated, further strengthening commercial relations that had been cemented by the sea-routes. Encounters between Korea and Islam were believed to have started as early as the middle of the 7th century and continued until recently, without generating much conflict or antagonism. In spite of these facts, understanding Islam in Korean society has been neglected due to Western-oriented sources and channels of information.

Muslim Settlement in the Silla Society

Direct contact between Muslims and Koreans on the Korean Peninsula can be borne out by references found in 20 Islamic sources written between the 9th and 16th centuries by 17 Muslim scholars. These include Ibn Khurdadbih, Sulaiman al-Tajir, Mas’udi and others. Ibn Khurdadbih was the first Arab who chronicled Muslim settlement in Korea during the Unified Silla era (661-935 A.D.). An excerpt from his work fol- lows:

. . . Silla is located to (sic) the extreme end of China and as a white race, Silla people are descendants of Noah’s son © Lee Hee-Soo Japhet and Japhet’s son Amur . . . Silla A stone statue that appears to be a Muslim military official, guarding a king’s tomb in Gyeongju, Korea. is a country abounding in gold. Muslims who advanced there, capti- Not a Recent Phenomenon Korea and the Middle East: vated by its congenial surroundings, Ancient Relations tend to settle there for good and do not Present-day Koreans started to be think of leaving the place. (Described by aware of Islam as a new religion with a Long before the advent of Islam, Ibn Khurdadbih in 845 A.D.) unique value system in the early 1970s Korea and the Middle East were already when many of them went to the Middle trading by sea, as well as through over- During the era of the Mongol empire, East to participate in the booming con- land routes such as the Silk Road. and later the Yuan dynasty, great num- struction industry. However, relations Written references are few and far bers of Central Asian Muslims advanced between Korea and the Islamic world between, but sufficient documentation to East Asia, replacing Arab-Persian have a much longer history than three proves the existence of substantial com- Muslims. Through the revitalized Silk decades; it spans at least more than merce between Korea and the Middle Road, high-level Islamic culture was 1,000 years. East. introduced into East Asia. To a great The exact date of the arrival of the first One example is the glass cups exca- extent, Yuan China benefited from Muslims in Korea has not yet been deter- vated from ancient tombs in Gyeongju, Islamic astronomy, medicine, calen- mined. Can you imagine that a Muslim the capital of the Silla kingdom. Most of daric science, architecture, weaponry leader in 15th century Korea recited the glass cups unearthed from the tombs and others. verses from the Qur’an in front of the were either from Arabia or Persia of the At the same time, during the Goryeo Korean king, wishing him long life and 5th to 6th centuries. Also found during dynasty of Korea, many Muslims set- prosperity for the nation? Could it be the excavation were a silver bowl on tled permanently and were assimilated true that the Korean traditional lunar which the Persian goddess Anahita was into Korean society. They came to calendar system had been directly influ- inscribed, a small bead-inscribed human Korea with their Mongol masters as enced by Islamic calendaric science? Can figuration from Palestine, clay busts, and official missions, traders or private you believe that there was a big mosque figurines representing Middle Eastern immigrants. One example of a in Gaegyeong, the capital city of the merchants. Moreover, Samguksagi, the Muslim’s integration into Korean soci- Goryeo kingdom in the 13th century? official chronicle of the Three Kingdoms ety is the case of a man named Samga. All these are facts, and we can find era compiled in 1145, has a detailed A man of Arab or Uyghur descent, he proof from many reliable documents from account of commercial items that were became a Muslim-Korean after marry- Korean or Islamic sources. This leads us to sold by Muslim merchants and widely ing a Korean woman. He is now known believe that ancient Koreans have been used in Silla society. as the progenitor of the Jang clan of familiar with Islamic culture from as far During the advent of Islam, Doksu, whose communities continue back as the 9th and 10th centuries. Korean-Muslim cultural contacts acceler- to prosper in present-day Korea.

20 SangSaeng Summer 2006 “Present-day Koreans started to be aware of Islam as a new religion with a unique value system in early 1970s when many of them went to the Middle East to participate in the booming construc- tion industry. However, relations between Korea and the Islamic world have a much longer history than three decades; it spans at least more than 1,000 years.” © Lee Hee-Soo The first map of Korea recorded by an Arab geographer in 1154.

Muslims in Goryeo and Early schools, built mosques and maintained are 40,000 local Muslims and 70,000 Joseon their own cemeteries. They occupied foreign Muslims. themselves with profitable regional trade These facts reveal some interesting Muslims in the late Goryeo and early with Manchuria, Korea and Japan. aspects of Korea’s 1,000-year relation- Joseon dynasties formed their own com- Today’s Muslim community in Korea ship with Islamic culture. Contrary to a munities, where they maintained their was established in 1955 by another commonly held notion that Islam was own cultural customs and traditions, as group, this time by Turkish Muslim sol- introduced to Korea in the 1950s during well as Islamic religious rituals. It is diers who had participated in the Korean the Korean War, Islam itself or Islamic clear they owned shops and even built War (1950-1953). These Turkish sol- cultural influence has a much longer his- mosques called Ye-kung (ceremonial diers, apart from discharging tory. These accounts provide Koreans palace). Moreover, Muslim leaders their duties to defend peace with a new sense of understanding achieved so much status that they were and freedom, propagated Islamic culture and Islamic issues. invited to court ceremonies where they their religion. By doing so, Hopefully, these narratives will dispel would practice their own religious ritu- they opened a new era for widely held misconceptions. als, including recitation of the Qur’an. Islam in Korea. Through In the meantime, several Islamic sci- the initiative of the entific achievements, like the lunar cal- Turkish peoples, Islam endar, were introduced widely into began to spread in Korea, China and Korea. After 1427, however, but in utmost slowness. on the strength of a royal decree, the In the mid-1970s, Joseon dynasty prohibited the perfor- Islam saw a take-off mance of Islamic rites and the wearing period of rapid devel- of traditional dress and headgear. As a opment in Korea when result, Muslim settlers in Korea shed many oil-rich Arab gradually their native attire, customs countries opened their and rituals to which they had adhered to arms, extending for about 150 years. whole-hearted assistance to Korean Modern Muslim Community in Muslims. The Seoul Korea Central Mosque and Islamic Center, built Islamic activities in pre-modern Korea in 1976, became the began in the 1920s with the coming of symbol of Russian Turks who had escaped from the Korea-Arab coopera- excesses of the Russian Bolshevik tion and Islamic regime. Around 250 Russian Muslims, existence in Korea. mostly Kazan Turks, established perma- At present, there are nent settlements in Korea, while 400 seven mosques in Turks found residence in Japan. They Korea, and as of the © Lee Hee-Soo formed their own communities, opened latest count, there The Seoul Central Mosque, which opened in 1976.

Summer 2006 SangSaeng 21 ||||| A Poem: Dreams in Afghanistan |||||

22 SangSaeng Summer 2006 Dreams in Afghanistan

By Akihiro Chiba

Colorful flowers start to fill the field Over the devastated land of Afghanistan Welcoming the return of long-waited peace

Rusted wrecked tanks left over in ugly shape Over the devastated land of Afghanistan Reminding people of useless wars never to repeat

An old head of nomad family walks proudly Over the devastated land of Afghanistan Leading the way slowly for herd of sheep

Radiant smiles of innocent children break out Over the devastated land of Afghanistan Raising hope and happy future for them

Many ancient civilization encountered and cross-fertilized Over the devastated land of Afghanistan Had created precious treasures for humankind

Many different species have co-existed in nature Over the devastated land of Afghanistan Why can’t many different ethnicities co-exist in peace?

Many lessons have to be learned from history Over the devastated land of Afghanistan Enhancing wisdom for people to live in peace

Wars and aggressions broke out without reason Over the devastated land of Afghanistan Peace building requires everyone’s consistent and conscious efforts

Thousands of people remained illiterate and poor Over the devastated land of Afghanistan How to construct an educated society in future?

Literacy for all is the only solution Over the devastated land of Afghanistan Requiring strong will in all walks of life

Dream for happy future must come true Over the devastated land of Afghanistan Calling for solidarity and cooperation of all

Akihiro Chiba assumed key positions at UNESCO from 1961-1991, serving as Deputy Director of UNESCO Regional Office for Education for Asia and the Pacific (Bangkok) and Deputy Assistant Director-General for Education (UNESCO HQ). He served as a professor and Graduate school professor from 1991-2004 at the International Christian University in Tokyo. At present, he continues as a COE visiting professor at the institution and is Chair of the World Terakoya Movement of the National Federation of UNESCO Associations in Japan (NFUAJ). Akihiro Chiba

Summer 2006 SangSaeng 23 ||||| Best Practices & Teaching Modules in EIU |||||

The World Cup: Exploring the Global Village For several days, Korean children had the global village right in their midst—on television and in the classroom.

he teacher’s announcement of a was part of the research team that devel- special unit on the 2006 World Cup oped the 2004 publication We Are T Tournament filled the students World Citizens: EIU Through Soccer, with great excitement and anticipation. published by APCEIU. She has since Lee Sun-Young, sixth grade teacher at been incorporating EIU into the class- Seoul GaGok Elementary School, room curriculum and extra-curricular divided her class into six groups and activities.) assigned each group a project. (Ms. Lee On June 13, the day of the Korea-Togo

24 SangSaeng Summer 2006 Lesson Plan: Seeing the World Through the World Cup

Tracing the Origins of Soccer • The game of soccer reaches back to ancient times and has many origins, such as the Harpaston of ancient Greece, T’su Chu of

© Sonyon Chosun Ilbo medieval China, Kemari of Japan and a similar game in Silla-era Korea. World Cup match, Ms. Lee assigned • Have the students compare and contrast the each of the six groups a country to various origins of soccer to identify the simi- research and report on. The six coun- larities and differences between ancient tries were Korea and its five oppo- games and modern-day soccer. nents—Togo, Switzerland, France, • Organize a soccer match following the rules Germany (the host) and Brazil, which of the game during the Silla era to allow stu- was predicted by the students to win the dents to travel back to the period. tournament. © Lee Sun-Young “Group Germany” prepared a brief Making a Cultural Calendar news report on the food and festivals of • Have the students choose a World Cup quali- Germany. The conversation between the fying country, research the country’s festivals, national holidays, simple greet- news anchor and the German World ings, food, major cultural events and so on, and make the country’s “cultural Cup correspondent was quite impres- calendar.” sive. “Group Switzerland” prepared a • Have the students share their calendars with each other, and if space and time skit on home shopping that aimed to permit, hold an exhibition of calendars. sell two Swiss national flags for 35,000 won. The students prepared a Swiss tra- Discovering the Global Village through the World Cup ditional dish called fondue and showed • Ask the students which company advertisements stood out during the World footage of the Swiss Alps to attract cus- Cup games. tomers. “Group France” worked as a • Have the students list down products they have at home that belong to brands group to replicate the various monu- advertised during the World Cup. ments of France. “Group Togo” also pre- • Have the students locate on a map the countries where the listed products pared a skit presenting a segment of the have been made. Worldwide News. “Group Brazil” pre- • Have the students discuss what came to their minds before and after the soc- pared a special interview with Brazilian cer match with regard to the advertisements. mid-fielder Ronaldo de Assis Moreira, better known as Ronaldinho. Discovering Hidden Truths behind the World Cup Ms. Lee believes that the World Cup • Although sports equipment and related companies make massive profits dur- significantly increased the students’ ing the World Cup, children and laborers of many countries work under most interest in other countries and their unfavorable conditions, making $1-2 a day. peoples, as well as in the various reli- • Have the students view video or Internet clips and illustrated books that show gions of the world. For the whole month such conditions. Have them write letters to fellow youngsters in Third World of June, her World Cup-related activi- countries. ties and lesson plans allowed students to move from mere learning toward A Global Village: People Crossing Borders “learning about” other cultures through • By observing how people worldwide simultaneously watched the 2006 World the experience of specific aspects of said Cup matches, students can learn how advancements in transportation and cultures. The teacher believes that this communication technologies change the world. method of teaching enhances the stu- • By observing how coaches and athletes cross national borders, students can dent’s understanding of and interest in learn about globalization and global migration. other cultures. • Have the students write news reports on soccer players, as well as Korean During the World Cup activities, the players who are active abroad. six groups of children were encouraged to ask each other questions. Most of the Cross-Cultural Encounters with Foreigners and Friends from Abroad children rushed to “Group Togo” with • Have the students learn various greetings, songs, and other cultural customs the following questions: What do they from foreigners or friends who have lived abroad, and give them the opportu- usually eat? How low is the country’s nity to wear the traditional clothes of other cultures. income that they cannot afford to pay the coach? The students came up with a The Environment and Alternative Energy chain of other interesting questions. • Divide the class into groups and have them imagine themselves to be archi- And this is how Togo, an African coun- tects faced with the task of constructing a soccer stadium run by solar, wind try that Korean children have never and water energy. Have each group create a 3-D model of the soccer field, heard of or read about in their text- including details of the surrounding environment. books, entered the hearts and minds of Ms. Lee’s sixth grade students.

Summer 2006 SangSaeng 25 ||||| Best Practices & Teaching Modules in EIU ||||| © Dwight G. Alexander Japanese kids presenting an artwork during a camp with Palauan students. Savoring Cultural Exchange in Palau

A stepping-stone between East and West, the island presents an interesting case study in promoting intercultural understanding.

By Dwight G. Alexander (Secretary-General, Palau National Commission for UNESCO, Palau) [email protected]

evelopment in Palau, a small island in the Pacific, is For several years, the small island developing state of Palau somewhat slow, but the migration of people is whizzing has been a hub of migration, a getaway for people seeking D at the speed of a jumbo jet. Palau is often seen as a step- opportunities elsewhere, but due to complications are tem- ping-stone to the West from the East, and to the East from the porarily residing on the island. The indigenous population is West. As a result, many people from the East, who are seeking 20,000, while the foreign population is nearly half of this fig- opportunities in the West, come to the country to look for jobs. ure. They hope to find on the island the golden opportunity to These days in Palau, you will find communities of sneak into the Western world. Similarly, many from the west- Americans, Australians, Bangladeshis, Chinese, Indonesians, ern world, Europe and the Americas come to the island hoping Nepalese, Filipinos, Koreans and Japanese, with the last three to find a beautiful Asian wife and settle somewhere in Asia or comprising the biggest communities. This has created diffi- on the island, where the pace of life is relatively slow and living culty among the younger generation in identifying what is truly costs are affordable. indigenous culture and what is adopted. Many of them are los-

26 SangSaeng Summer 2006 ing touch with their identity due to the diverse languages, Dialogue Between Locals and Foreigners practices and values. In a small island developing state like Palau, violence and For example, Japan has developed programs to foster rejection of others are of minor concern to the indigenous resi- friendship and peace with the Pacific’s small island developing dents, compared with the intrigue and curiosity over those who states. For the past five years, Japan has sponsored exchange look and act differently. programs that send local students to Japan to learn Japanese culture and way of life and open opportunities for friendship Foreigners Date Back to the 1700s with the Japanese youth. There are three ongoing exchange programs between Palau Palau is all too familiar with the presence of foreigners. It was and Japan involving students and children. The first is the colonized by four powerful countries (Spain, Germany, Japan Micronesian Island Children Exchange Program (MICEP). In and the United States) before attaining its independence in this program, 10 students and two adults, mostly teachers, 1994. The Spanish and German administrations ruled the from each of the Micronesian entities are invited to tour Japan islands in the 1700s and the 1800s, but their influence died and learn Japanese culture and heritage. Involved in the pro- along with the generations that lived during that period. gram are the Republic of the Marshall Islands, the four states However, the Japanese and American cultures continue to of the Federated States of Micronesia, including Kosrae, impact the island’s present way of life. This is clearly seen in the Pohnpei, Chuuk and Yap, and the Republic of Palau. use of Japanese words, names and traditions. Many Palauans bear resemblance to their Japanese ancestors and carry Students Exchange Visits Japanese last names. This is also true for Palauans who have American ancestry. During their stay in Japan, the students meet lawmakers in the Instead of a decline, the number of foreigners has risen, rais- Parliament (Diet) and get acquainted with the operations of the ing concern over the local workforce, local resources and impact Japanese government. They also visit museums, shrines and on the local government, culture and people. The country’s parks, including the zoo, to learn Japan’s cultural heritage. They leadership is starting to notice the increasing presence of for- also stay in Japanese homes (homestay) for a couple of days to eigners and their impact on the small island. They realize that learn, experience and understand everyday Japanese life. there is that distinct possibility of violence or mistreatment due The Micronesian students also spend some time in youth cen- to differences. ters where they learn Japanese recreational activities, including Aware of the situation, foreign governments have pushed for using paintbrushes to write kanji, the Japanese script; making a way to promote tolerance, understanding and unity, as well as small crafts; and learning martial arts and other activities for preventing tension in a diverse community. Many have estab- young people. They also learn to take care of their homes by lished embassies to look after their own people. In their efforts preparing their beddings at night and use public facilities, such as to promote acceptance, understanding and tolerance of diverse public baths, toilets and other amenities. cultures, some countries are turning to non-formal education. Some students have commented that the homestay is the best © Dwight G. Alexander Palauan students learn the Japanese art of flower arrangement.

Summer 2006 SangSaeng 27 ||||| Best Practices & Teaching Modules in EIU |||||

way to learn Japanese culture. The activities they appreciate important events. The students also send their counterparts most are shopping, cooking, learning to wear the Japanese items, such as letters, pictures, souvenirs, and traditional arts kimono, listening to Japanese stories, (particularly family sto- and crafts that they themselves have made. ries), and preparing the beddings. Such activities provide the children not only with opportunities to learn a different culture The Bridge of Culture and tradition but more importantly, to appreciate and understand them. The exchange increases the students’ understanding of their counterparts’ culture, traditions, language and activities, Japanese Students Learn Local Culture thereby bridging the Pacific Ocean, the divide that separates the two cultures. In return, Japanese students visit the islands to experience On some occasions the students raise funds to enable them to “island life” for a week, allowing them to learn the things island travel to meet each other. When they meet, they embrace as children do. The Japanese get to make crafts using coconut though they have known each other all their lives. With the leaves, such as hats, balls, baskets, grass skirts and windmills. introduction of technology like email, the students are able to They also learn traditional island chants, songs and leg- ends that tell of the island’s history. The students tour important historical sites and landmarks. The most memorable time for the Japanese students is spending nights camp- ing and fishing, a very common activity for young people on the islands. The students get to enjoy their catch and roughing it out on isolated sandy beaches under coconut trees. The Japanese students spend one day living with Palauan families, experiencing the latter’s daily routines and practices. The students do house cleaning, cook meals, do the chores and eat with the fami-

lies. The time they spend with © Dwight G. Alexander local families cements the bond Palauan students performing a traditional dance. of friendship and promotes their understanding of a different culture. The Japanese communicate every week. youths often leave with tears in their eyes, feeling that they All this is critical for the young people of Palau and the entire have been accepted as members of the family. education system, which has sought to teach the young genera- There are two other Japanese exchange programs where tion to better understand the peoples and governments that had Palauan students discover the uniqueness and beauty of earlier administered the islands. Japan governed the Pacific Japanese culture, while Japanese students learn to appreciate islands from the early 1900s up until the end of World War II in life on the small islands. These are the Micronesian 1945. Repatriation Association of Okinawa and the Pacific Island Youth Exchange Program. Exchange with Other Pacific Islands

Sister-School Program Palau also sees the need to understand the people and cultures of neighboring island countries. While the Pacific Another innovative and effective way to foster mutual under- Islanders have similarities in their cultures and in their indi- standing is the sister-school program which has allowed Palau vidual character and values, there are still differences that primary schools to establish strong relationships with clearly distinguish one from the other. For example, the Japanese schools. Through this program, students share their Federated States of Micronesia, the closest neighbor of Palau, experiences through various communication channels. has four separate states--Chuuk, Pohnpei, Kosrae and For example, the second biggest primary school in Palau, GB Yap—which have different languages and cultures that sepa- Harris, has established a sisterhood relationship with rate them from each other. Further, the people have different Miyagawa Elementary School in Mie-Ken, Japan. The students features, character and values. In Yap, they have a caste sys- prepare drawings and paintings of their homes, schools and tem where they have rulers (high class) who are above the activities, such as farming, gardening, sports, field trips and laborers (low class); the laborers serve the rulers. This is not memorable town festivals. Later on, they share these arts with true on the rest of the island nations. their counterparts in the sister school. In this way, the students learn about each other, what they Exchange Between Yap and Palau Youths do at home and in school, the fun things children of their age do, as well as their town’s heritage—landmarks, festivals and Yap is indeed rich in culture that is very different from

28 SangSaeng Summer 2006 Palau. There are many Palauans living in Yap, and vice versa, Taking Cues from Tradition due to marriage. Palau has taken the initiative with the Yap State Government to understand each other through cultural In the olden days, island villages warred against one exchange and to promote mutual understanding among the another, but the people never parted from the humane practice younger generation. Under the program, students from Yap of assisting those in need, particularly weary seafarers who needed help. Palau has had a long relationship with Yap State. The Yapese traditional stone money was carved in Palau and brought to Yap by canoes that were turned into small sailing vessels. The traditional navigators became famous through their use of innovative navigational instruments and reliance on the stars to navigate hundreds of miles of open oceans. Today’s younger generation fails to see the connection between the islands because of their failure to understand each other’s culture and traditional practices. The cultural exchange program aims to recall long lost traditions and reconnect the bridges between the islands. It offers a powerful way for the children of neighboring islands to identify and appreciate both their cultural similarities and differences. This is a wonderful way to promote peace and understanding, as well as brotherhood among the younger generations. It is hoped that funding

“Walking in the Other’s Slippers”

Palau has always believed in the old adage, “Never judge a “People who live together person unless you have walked many moons in his slippers.” This saying promotes the idea of understanding one another by living the life of the other rather than isolation and judg- must learn to live in har- ment. People who live together must learn to live in harmony and peace, and the best way to do this is through cultural understanding and tolerance. This is the commitment of the mony and peace, and the small island developing state of Palau, a vision that will enable the many different communities in the country to live peacefully and harmoniously. best way to do this is Palau believes that the best way to build defenses against war in the minds of men is by promoting friendship and brotherhood among people of diverse cultures and backgrounds. through cultural understand- For one cannot fight his own friend and brother but will fight the one whom he sees as different and an enemy. Palau is committed to the student exchange program with ing and tolerance.” Japan and other Asian countries, as well as with other Pacific island countries. It is simply the best way to promote peace.

visit Palau to learn the Palauan culture and everyday life. A host school in Palau provides the Yapese students with oppor- Japanese and Palaun students on a tour of Palau to see historical and significant landmarks. tunities for cultural interaction with Palauan students. There would be dancing, making of traditional crafts, story-telling and sharing of traditional practices, such as bathing, cooking, eating, playing traditional games and organizing ceremonies. Palau and Yap have similar traditional mechanisms in their social structures that today’s students practice to promote mutual understanding. For example, traditionally when sea travelers visited the islands, the community organized a traditional feast which featured the presence of traditional chiefs (lords). The feast was a traditional expression of welcome and extension of humanitarian assistance to worthy sea travelers. In the present exchange program, a Palau feast is accompanied with dances and the presence of well-wishers who welcome their new friends who have come from a distant land. The favor or similar hospitality is given to the Palauan students when they visit Yap. © Dwight G. Alexander

Summer 2006 SangSaeng 29 ||||| Best Practices & Teaching Modules in EIU |||||

National Museum Redefines Its Role The Vietnam Museum of Ethnology reaches out to communities to promote the country’s cultural heritage.

By Tran Thi Thu Thuy (Vice Head of Education Department, Vietnam Museum of Ethnology, Vietnam) [email protected]

he Vietnam Museum of Ethnology (VME) is the nation’s premier museum and research center for documenting T and bringing to life the rich cultural heritage of the country’s 54 ethnic groups. Established in 1995 and opened to the public in 1997, the Hanoi-based museum also showcases the heritage of the neighboring peoples of Southeast Asia. Since its establishment, the museum has focused on preserving and developing Vietnam’s cultural heritage through its per- manent collection, as well as temporary exhibitions and other regular presentations. Every two or three months, the museum showcases a new temporary exhibition, as well as demonstrations on crafts, traditional music performances and others. In Vietnam, the Middle Autumn Festival, held every August 15 by the lunar calendar, is a festival of and for children. This is a special occasion when parents and grandparents buy special gifts for the children, including toys, moon cakes and fruits. It is also a time when children play traditional games and toys. Traditionally, toy and craft-making villages were involved in the festival, but nowadays, there are so many plastic toys and computer games that traditional games and toys have started to disappear. With them, toy-making villages and toy makers are disappearing also.

Exhibition on Traditional Toys

In 1999, during the Middle Autumn Festival, the museum organized a small exhibition on Vietnamese traditional toys, as well as traditional children’s hats belonging to the Hmong and Yao people. Many parents took their children to the exhibition to introduce their young ones to toys which the elders had played with when they were small. However, I saw that most of the children were not interested in neither what the parents said nor the toys. They breezed through one item to the next and asked their parents to move to other exhibitions or discovery rooms. However, I saw that a few children got interested in some toys in the exhibit, even asking their parents to buy some of them. A few visitors asked where they could find and buy traditional toys outside the museum. Unfortunately, the museum did not have toys to sell and did not have any hands-on activities for the children. What I saw in the exhibition led me to think that either the children did not like traditional toys or we did not offer them interesting ways to appreciate the toys. Children are the future of a country; they are the future owners of the country. If we do not get them interested in culture, what would happen to the country’s heritage in the future? The museum is a place for social activities, as well as an informal school for its various audiences, so it has a tremen- Children in Hanoi learning how to walk on stilts. © Museum of Ethnology Vietnam

30 SangSaeng Summer 2006 In 2002, I brought up the idea to my director, the Head of “With every exhibition, we need to be the Education Department as well as some colleagues in the department. With my director’s support and encouragement, I interested in children, focus on their organized a team that would collect, document and disseminate information on traditional toys and the crafts village. needs and prepare a special program for Their resources would be the experience gathered from the 1999 exhibition, books, magazines, curators and old toy sellers them. How do we stir in them the inter- in Hanoi. They would research different kinds of toys--toys made of paper, bamboo, junk iron, powder, wood and others. est in and love for cultural heritage? How Research on Stories Related to Toys do we encourage them to enjoy cultural Next, we went to the crafts village to conduct research on the products such as traditional games and traditional toys. However, we did the research in a different way; we added a new dimension. In addition to looking into traditional toys? regular aspects, such as the materials used in making the toys, tools, the production process, decoration techniques, types of products, marketing and trans- dous influence on society and portation, we researched stories the country’s development. But on toy-making. I realized that with the Middle Under “materials,” we Autumn Festival, we failed to focused on the names of the research visitors’ demand and materials, as well as how to col- did not develop programs for lect, transport and process different audiences, especially them. Under “tools,” we indi- children. If we show toys, chil- cated the name of the tool, what dren would surely come, but if it is made of, how to make it, we keep them in storage after how to use it, what the taboos the exhibition, then children in using it are. Under “produc- would leave and forget. tion process,” we identified the With every exhibition, we various steps. Under “decora-

need to be interested in chil- © Museum of Ethnology Vietnam tion,” we defined the tech- dren, focus on their needs and niques for decorating, how to prepare a special program for use colors, shapes and designs, them. How do we stir in them and the meaning of the designs. the interest in and love for cul- Under “types of products,” we tural heritage? How do we looked into traditional and new encourage them to enjoy cul- products. The research also tural products, such as tradi- explored such aspects as mar- tional games and traditional keting, transporting and trading toys? How do we help crafts the products; the economic people to preserve and promote potential of the crafts; and atti- culture, including traditional tudes of the young people toys? towards the crafts. As mentioned earlier, we Making Exhibitions focused more on the stories Interesting to Children about the toys, as well as the

© Museum of Ethnology Vietnam stories of the people who make To me, the answer is educa- Children and their parents making paper toys. them. Then we asked the crafts tion. We need to create special programs, for instance, organiz- people to demonstrate all the processes in making the toys. We ing a special exhibition on the meaning of traditional toys or took photographs and learned to make the toys ourselves. putting up a toy craft village exclusively for children, with con- Later, we chose what processes could be taught to the children, tent and design suitable to their age and character. This way, what ages were suitable for making different toys, and how we can make exhibitions attractive to children. long it would take to teach the children. If we organize a toy-making demonstration, we help the crafts people acquire a new attitude towards traditional crafts Toys to Exhibit and Sell and promote pride over the importance of their craft. Also, we provide children a chance to interact with crafts people and Then, we asked the crafts people to make traditional toys for feel respect for culture bearers. the exhibition and for sale. The process included preparing If we could offer a hands-on program that allows children to materials and tools for demonstration, making half-finished make toys themselves, it would help them enjoy the program, toys (or complete parts which children cannot make), and understand traditional crafts and appreciate the country’s cul- preparing the materials the children need to complete the toys tural heritage. It would help them appreciate cultural preserva- in the museum. tion, and perhaps make them use traditional toys, thus help After two months of research, we went back to the museum promote a cultural revival. to plan the exhibition, demonstrations and hands-on activities,

Summer 2006 SangSaeng 31 ||||| Best Practices & Teaching Modules in EIU ||||| © Museum of Ethnology Vietnam Exhibition of traditional toys and game materials at the Middle Autumn Festival for children.

as well as to write the documentation and prepare for the —a teacher’s guide that provides information on teaching museum program within one month. After one month, we tools, identifying lessons and subject matter relevant to spe- went back to the villages to gather the materials for the cific grades; museum program. —a workshop for teachers to introduce a new exhibition in We had one month to set up the exhibition, including the the museum and museum products they can use in their class- small toyshop and the materials for toy-making, as well as to rooms. train the volunteers who would help the children make the In 2003 and 2004, we opened a pottery class for children toys. We divided the museum staff and volunteers into several with support from UNESCO. In 2005 and 2006, we opened a groups to take care of specific tasks. textile class for children. We also organized a special exhibition of products made by children, where children designed and Hands-on Activities: Children Making Toys set-up the exhibition. In 2006, the museum participated in observing During the two-day festival, the children saw the exhibition International Museum Day with the theme “Museum and and joined toy-making demonstrations. Each child had the Young People” as set by the International Council of Museums opportunity to choose the toy he/she liked, then buy the mate- (ICOM). The special day aimed to raise awareness on how chil- rials in the shop, which stood next to the demonstration area. dren can participate in redefining the mission and practice of Then, they brought the materials to either the crafts people, promoting culture and heritage in the 21st century. It also museum staff or volunteers who helped them make the toy. sought to define how museums could contribute to shaping Many parents joined the staff in teaching the children. The tomorrow’s society by involving young people. We organized a program was so successful that the children and parents asked special exhibition for fifth grade children on the theme "A the museum to continue organizing the program every year. World Together Works Forever," focusing on the process of In 2003, Prof. Dr. Nguyen Van Huy, VME director, sug- simultaneous learning in the school, museum and community. gested that we introduce traditional games and game competitions to the Middle Autumn Festival and integrate them with Pilot Project: Integrating Art and Science the toy-making program. The children liked the program very much. Since then, so In 2005, with advice from Dr. Frank Proschan of the many other organizations and institutions in Vietnam have Smithsonian Institute, we piloted a project on integrating started similar programs for children in Hanoi and Ho Chi Hanoi's intangible cultural heritage with natural sciences in Minh City. We believe we have initiated change in Vietnamese secondary schools. The project involved the use of cultural her- society and contributed in preserving and developing tradi- itage as an educational tool, as well as in raising cultural prac- tional culture. Since the start of the program, we have contin- tice among school children. ued to research new crafts. We also realized that the program Under the project, we successfully integrated culture and is good not only for children but also for adults. physics, as well as culture and chemistry. In an eighth grade physics class, children did a lesson on Information Materials for Various Audiences “Floating and Water Puppets.” Another eighth grade physics class did “Radiation and Shadow Lanterns.” Meanwhile, in a Because of our experience in the toy-making program, we ninth grade chemistry class, children did “Lime and Betel now integrate the following in every exhibition in the museum: Nut.” Another ninth grade chemistry class did “Silica and —a children’s guide, which provides information on “discov- Pottery.” Because of the positive results in these classes, we ery” activities that encourage children to participate actively in will continue to develop this project in the future, exploring making their museum visit enjoyable; other crafts and school subjects.

32 SangSaeng Summer 2006 ||||| EIU that I Am Thinking Of ||||| Globalization and Education: A Contrary View

Globalization brings education into the market economy, making it expensive and inaccessible.

By Hafeez-ur-Rehman (Professor and Chairman, Department of Anthropology, Quaid-i-Azam University, Pakistan) [email protected]

lobalization is the widening changes in the education sector to meet Overall, the price that countries and and deepening of the the requirements at the global level. peoples have paid in being at the receiv- international flow of trade, ing end of globalization far outweigh the capital, technology and Dimensions of Globalization benefits. For example, because of global- information within a single, ization, environments have been G global market. Globalization Globalization is a process of rapid eco- destroyed and political processes have involves a complex array of changes pro- nomic integration among countries, and been corrupted. Where canons and prin- duced by the dynamics of capitalist devel- is driven by the liberalization of trade, ciples set by the global giants—the opment. investment and capital flows, as well as International Monetary Fund (IMF), the Education is one of the new sectors in technological change. Globalization has World Bank (WB) and the World Trade which the principles of globalization are many dimensions—economic, social, Organization (WTO)—have been being applied forcefully. In Pakistan, political and cultural. Among these, the enforced, acute cultural tensions, mas- the state’s education policies emphasize economic dimension has been more sive unemployment, urban violence and the link between modernization and an controversial. The removal of trade bar- ethnic riots have followed. educated work force. Achieving 100 per- riers and closer integration of national cent literacy rate is a major goal, but A Transforming Phenomenon unfortunately Pakistan lags behind most countries. The reforms in the education “No doubt global- Generally speaking, the world is expe- sector include, inter alia, efforts to riencing something entirely new, a phe- expand and improve the secular educa- nomenon that is fundamentally different tion system and to develop and utilize a ization has brought from anything before. This new develop- moderate curriculum for the coming ment, which is ushering in a new era, generation. with it the issue of will ultimately transform the nature of Globalization is the need of the hour human life on earth in very radical ways. and it cannot be denied by any country or human rights, but The collapse of the Soviet Union and any society. People have to change their the dissolution of socialism as a viable attitudes, perceptions and behavior pat- it is also sad to alternative system have given rise to a terns in as much as they need to reflect on third stage of capitalism. The world went the nature of education and systems of watch globaliza- through, first, the pre-industrial stage; learning in the light of the needs of global- second, the industrial stage; and now, ization. Change in these areas will help the third stage, which is post-industrial foster understanding and harmony among tion crush the or post-modern. Globalization repre- different communities in the world. sents not a smooth evolutionary No doubt there is a clash between same human rights sequence but a rupture with the past, a globalization and localization/regional- disjuncture, a fragmentation in the ization. But the same can be reduced by under its feet.” course of history. enhancing the people’s level of knowledge and developing the curriculum and Deterritorialization of syllabi along modern lines. Efforts in economies have the potential for enrich- Production and Finance these areas are expected to promote ing everyone in the world but have also more understanding and solidarity. In the capacity for bringing about devastat- Globalization’s key element is the Pakistan, the Higher Education ing effects in developing countries, espe- deterritorialization of production and Commission is making necessary cially the poor in them. finance. Transnational corporations,

Summer 2006 SangSaeng 33 ||||| EIU that I Am Thinking Of |||||

controlling more wealth than most nial, peaceful and cooperative environ- countries, purchase both raw materials ment for its existence, sustainability and and finished products from all over the progress—is sowing the seeds of war, globe, distribute manufacturing in dif- hatred and animosity in many parts of ferent countries, and maintain world- the world. It does this by increasing and wide advertising networks. All these widening the gap between the haves and processes reach remote tribal and peas- the have nots. At present, it has given ant communities and impoverished rise to the dichotomy between the cul- shantytowns all over the world. ture of the rich and culture of the poor. Finance is even more fluid. Divorced As all other symbols of identity, respect from the existence of precious metals or and status are vanishing rapidly; money hard cash, money these days flows elec- has become the sole symbol of identity, tronically and instantaneously reaches respect and status. Nowadays, people its destination—which is everywhere— are generally classified and identified on via satellite. the basis of their economic status. One of the leading characteristics of Eric Wolf documents the profound and globalization is the growing interpenetra- lasting impact of these processes on tion of states, markets, communications indigenous peoples. In his analysis, the and ideas across borders. This interpene- dominant mode of production of tration of transnational agencies and pre-state native peoples was kin-ordered. companies creates the need for tolerance, It was the clan that determined the divi- patience and peace among peoples. sion of labor and decided what would be These values are required to get around produced and how it would be distrib- the antagonistic issue of “difference”—in uted. There was no concept of private nation, religion, race, ethnicity and lan- property. The transformation from the guage. And this has to be done at levels kin-ordered mode of production to the far greater than in the past. tributary mode affected nearly every aspect of indigenous life, eventually Human Rights and breaking up lineages, shuffling leader- Knowledge Sharing ship and causing people to migrate to new territories. While the hidden spirit of this Economic globalization has led to inter-mixture is the corporate interest of efforts in “uniformalizing” civil societies a few, globalization carries with it the by selling what is basically an awareness of and consciousness-raising American-dominated Western culture as about human rights, as well as the shar- a universal culture. The response against ing of knowledge and experience. This this and the conflict that has followed

will ultimately create a generation that is have naturally come from those who © So-Jung Min well aware, trained and equipped to sup- wish to retain global diversity and local port themselves and help others in bet- cultures. of the Pakistani population, but not into ter ways. Everywhere, globalization has the whole country. provided people with different traditions Impact on Pakistan and cultures an opportunity to observe, Resistance from Religious understand and respect each other. It In Pakistan, where a process of selec- Groups has helped people from different back- tion has happened, the impact on global- grounds eradicate obduracy and intoler- ization has been mixed—from wholesale Unlike many countries where global- ance from their hearts and minds in adoption to partial acceptance to out- ization is seen culturally as “Mcdo- dealing with others—people belonging to right rejection. On the economic front, naldization,” the cultural onslaught of other nations, other races and other reli- perhaps there has been no choice, but in globalism in Pakistan has been less gions. other areas of life there has been an marked. And yet, there is resistance and On the other hand, globalization—which acceptance of a few norms and a rejec- opposition, mainly from religious groups is largely driven by economic interests—has tion of others. The wave of non-govern- who believe strongly that their systems promoted and enhanced stark economic mental organizations or NGOs has had a of values, culture and interests are being cleavages within countries, among coun- huge influence on Pakistani society and threatened by the onslaught of the tries, as well as regions. It has indirectly on the development movement in the so-called “global culture.” multiplied the numbers of deprived and country. repressed people. I believe that it is this While the government and other state Human Rights Agenda deprivation—not anything else—that is institutions have lost all semblance of mostly fueling the terrorism that is going on sovereignty on account of their depen- Globalization often projects human in various parts of the globe. dence on the new global order, there are rights as its own agenda. No doubt glob- areas where this has not happened. And alization has brought with it the issue of Sowing Seeds of War and here, I mention another integrative human rights, but it is also sad to watch Hatred global phenomenon—media and enter- globalization crush the same human tainment. Media and entertainment rights under its feet. There is a need to Globalization—which needs a conge- have made inroads into certain classes reorient the intent of globalization to

34 SangSaeng Summer 2006 economy and society. Industrially advanced countries and multinational companies have made education very expensive, depriving millions of children of better education. Globalization stands for the privatization of education so that education is also brought into the market economy. Every individual should have the right to acquire the kind of education he desires and opt for “quality” education. Again, this is only possible for those who can afford expensive education.

Universities as Bases of Innovation

As discussed above, the emerging economy is knowledge-based. It regards knowledge as a key factor of production, perhaps far more important than any other traditional factors of production. The kinds of industries emerging in the age of globalization—such as biotechnology, new materials science, human genetics, advanced computing, artificial intelligence, and human/computer interfaces—demand that employ- ees remain highly trained in science and technology. Research and development is a critical component of development, and many countries are now developing National Systems of Innovation (NSIs) that aim to harness the combined resources of its academic institutions and public and private research enter- prises. In these countries, universities, which constitute a key NSI component, quickly adapt to the needs of globaliza- multiply the effects of its contents. tions of society. As globalization is inter- tion. International norms and institutions twined with American hegemonic inter- Many observers contend that the that protect human rights are more ests, the latter has had a large role in problem is not with globalization but developed now than any other time in restructuring Pakistan’s educational sys- with how it is conducted. The need for history, while civil society provides tem, particularly the redesign of courses. international public institutions is avenues of appeal for citizens repressed For example, disciplines such as busi- unavoidable, but good governance and by their own states. But assaults on ness administration, computer studies, transparency have to be their hallmarks. human dignity continue, and the very information technology and genetics The world is very complex: everyone blurring of borders and the rise of have been preferred and given greater focuses on the part of reality that affects transnational actors have generated new importance. The social sciences have him the most. The same thing is being sources of abuse. started to disappear from educational done by those who are managing global- Moreover, human rights as promoted institutions, as funding is generally not ization. There are many alternative under globalization are too Euro-centric available to them. strategies that could prove successful or West-centric. They discount local his- and could be chosen by these institu- tory, local values and vernacular lan- Ill Effects of Privatized tions as new reforms, but these are guages. They do not acknowledge local Education nakedly being overlooked. cultures which may have valuable tradi- Developing countries have to put their tions of human rights. In the name of providing quality edu- houses in order and be masters of their cation, the government has promoted own destiny if they want to avoid the Disappearing Social Sciences the privatization of education, allowing disastrous conditions imposed by these the state to turn a blind eye on its institutions. If they care to look, history Globalization is also affecting the edu- responsibilities and obligations towards provides successful examples. It is also cational system of Pakistan in many its citizens from whom it extracts huge the duty of developed countries to be ways. The privatization of education has taxes. Courses of study are being responsible, humane and not short- made education expensive, market-ori- restructured to promote values that are sighted, but mindful of their long-term ented and inaccessible to the larger sec- deemed appropriate to a globalized interests.

Summer 2006 SangSaeng 35 |||| Photos from Ifugao |||||

Within our Surroundings

36 SangSaeng Summer 2006 (Editor’s Note) APCEIU and the Korea Education and Research Information Service (KERIS) held from August 7 to 12 an EIU Photo Class at the high school attached to the Ifugao State College of Agriculture and Forestry (ISCAF) in the province of Ifugao, in the Philippines. Some 21 students received instruction from three Korean teacher-photographers (Lee Sung-Man, Kim Jong-Rok, Lee Wook-Bum) under the theme “Capturing Ifugao Culture and Life.” The class ended on August 12 with a photo exhibition displaying the work of the students and teachers at the ISCAF Lamut campus. During the closing ceremony, four awards were pre- sented to students who came up with the best photographs. In these pages, we showcase the appreciation remarks delivered by one of the participants during the ceremony, as well as the four winning photographs.

By Sawey Shiera Mae (Student, high school attached to ISCAF)

n behalf of roundings are beautiful subjects of pho- will be our inspiration in our photogra- the 21 partic- tography—students, teachers, trees, phy activities. We pray that you will O ipants of the flowers, landscapes and many others. come again and visit us here at ISCAF. first EIU Photo Even children who are just playing, To the organizers of the first EIU Class of the Asia grandparents just relaxing or babies Photo Class, we thank you for bringing Pacific Centre of sleeping are beautiful images. The excit- this programme to our school. May this Sawey Shiera Mae Education for ing part is that we were given the chance be the beginning of new activities in International Understanding (APCEIU), I to visit different places to take pictures. photography and other programmes for would like to express my deepest gratitude Aside from learning photography, we youth development at ISCAF. We hope it for this once-in-a-lifetime opportunity. also learned how to mingle with other will not end here. We pray that you will We consider ourselves blessed for having people. We were able to make friends again schedule another programme like been chosen to be part of this endeavor. with our Korean teachers, though speak- this in the coming years so that our For most of us, this was our first time to ing in English with them was quite chal- younger brothers and sisters will also handle digital cameras, thus we were all lenging. Sometimes we did not under- experience what we have experienced. excited about the activities. We’ve learned stand each other, but through sign lan- We will pray also that the digital cam- how to operate a digital camera, use the guage, we were able to follow through. eras you leave with us may be used to different camera functions, take different To our Korean teachers, you were very practice our photography skills. After all, pictures, and many other skills. More kind, understanding and supportive. We practice makes perfect. importantly, we were taught that taking appreciate the time and effort you had To our school administrators and photos is not that easy; you have to stay dedicated to teaching us the basics of coordinators, we are grateful that you focused and follow the rules in order to photography and helping us take good had chosen us to be part of this produce quality results. However, we pictures. We are thankful for your endeavor. We also thank you for your enjoyed our workshops very much; we patience and consideration, especially at support throughout the duration of the realized that photography is not really dif- times when we were not able to take programmes. We hope and pray that you ficult when you learn by heart. good shots. And of course, we are grate- will give us the opportunity to apply The programme helped us appreciate ful for the gifts you have bestowed upon what we have learned. life and discover that within our sur- us. We will always remember you. You Thank you very much. s are Beautiful Subjects

Counter-clockwise from top left:

- First place winning photo (APCEIU Prize) by Robles Renee - Second place winning photo (KERIS Prize) by Bodah Jherixson - Third place winning photo (UNESCO-IFUGAO Prize) by Gullon Frances Reena - Third place winning photo (UNESCO-IFUGAO Prize) by Sidney De Castro

Summer 2006 SangSaeng 37 ||||| Special Report ||||| Fishing for Profit and Survival on the Bay of Bengal

A visitor’s glimpse into the life of the fishermen and women of Puri.

By Park Ha-Seon (Photographer, Korea) [email protected]

38 SangSaeng Summer 2006 magine this: You walk through the early-morning fog and head on straight to the sandy beach. The great vastness of the waters and I the serene sunrise rejuvenate you. Far into the horizon, where several fishing vessels drift gently afloat, the skies glow with the colors of the rainbow. Up close, several fishermen start hauling in their nets, slowly bringing life to the sleepy sandy beach. You make eye-contact and exchange nods with a young man who is in a crowd, picking tiny silver fish from the nets. You say to yourself, “It’s indeed a good morning!” While the tourists and visitors are snuggly tucked in bed, enjoying their sweet sleep, the fishermen are busy running around, tending the day’s catch. You are in Puri, a place that lies on the

considered the “pearl” of India. The hus- young man holding the account book tle and bustle of everyday life in the turns to you to ask for a cigarette and beachfront fishing village fills the atmos- starts a conversation, “The fishermen phere. One by one, the fishermen, who don’t earn a lot of money! All the boats were out all night, return to shore with here belong to only two men.” You are their fishing boats. Soon, the tranquil shocked! This means that all the fisher- atmosphere is shattered by loud shouts men here are mere tenants. And even if and eager voices. The auction of the fish they bring in a large catch, they end up catch starts; buyers start making bids. getting only a pittance after deducting The most common catch is the gizzard their expenses. shad. However, you also see large fish From what you see today and what like kingfish, tuna and shark which you’ve seen in this place so far, you abound in the area. understand why the standard of living Another scene catches your attention, a group of women dressed in vibrant sari that show their bare midriff. Immediately, you sense a powerful energy as you see them balance baskets full of fish on their head. You wade through the crowd gathered around the large fish catch. Your mouth waters at the sight of a one-meter long kingfish. You couldn’t restrain yourself and blurt out, “It looks so scrumptious. All I need is red pepper paste. How much is it?” In no time, all heads turn and all eyes are fixed on you. A young, well-dressed man answers, “For 600 © Park Ha-Seon rupees you get the best quality!” It is quite a bargain (at 15,000 won) if you think in Korean terms, but in Puri the amount is quite substantial. For a moment, you wonder if the man might have quoted a higher price because you are a foreigner, but in a moment, he proves you wrong as he shows you his account book. Who would buy this expensive fish? It turns out that the fishermen send them frozen to Delhi, Chennai and other Indian cities. “Wow! These people will become rich in no time,” you speak out. But the © Park Ha-Seon © Park Ha-Seon

remains low. You tell yourself here’s belongs to them. The fishing nets are aged to escape. another example of a few men controlling quite wide and long, so it takes the men The men are ecstatic and eager to tell an enterprise, having their stomachs full, some time before they can haul out their their wives and children about the good while the rest sweat it out. It makes you fish harvest and emerge from the water. news. In their rush, many of them let go think that while Puri is a place of great As you watch the scene, you hear of the nets and begin running around, joy, it is also a place of great sorrow. everyone abruptly break into a loud pledging to catch more, even before the You head out to a small café adjacent gleeful chorus, celebrating the extraordi- nets are fully hauled in from the water. to the beach. While relaxing, you catch a nary haul of fish lying right before their Their only regret seems to be that they glimpse of a familiar sight—a crowd of eyes. You see everyone running here, don’t have enough helping hands, as men pulling in large fishing nets onto there and everywhere. As the rest of the well as larger containers for the fish the shore. You’ve seen the sight many villagers get to hear about the amazing catch. In the daily fishing routine of times before, and each time there was catch, everyone tries to give a helping each family, one member is assigned in nothing special or exciting to be discov- hand in pulling the fishing nets out of the actual fishing, another member in ered with the nets, so you don’t think the water onto the shore. A wave of shin- transporting the catch, and still another much about the scene. ing silver, a thick pile of live fish, in “guarding” the same. In contrast to the commercial fishing touches the edge of the shore. The vil- The scene continues to unravel before vessels and boats, these nets belong to lagers haul in more nets, but a countless your eyes and before long, it takes an ordinary villagers, and so all the catch number of the squiggling mass has man- unusual, ugly turn. The villagers’ eager- ness to gather more fish stirs up arguments that eventually lead to an ugly scuffle. In the midst of the commotion, someone summons the sense to call the police. The police come and intervene. It is like watching a preview of what the world would look like when it comes to an end—an ugly scene of people grab- bing at each other’s possessions. You are reminded of the phrase “the survival of the fittest.” In witnessing the sight of simple people being blinded by greed, you realize that arguments and squabbles are inevitable; they are part of human nature. Nevertheless, the villagers are excited because of the record catch, while you, an onlooker, are excited because of the unexpected spectacle. The beauty of Puri is that at one end of the beach, you see tourists enjoying life, relaxing, having a great time. At the other end, you witness the everyday tri- als and triumphs of the local folks and their families. Now you find yourself at the end of the day, gazing at the glowing sunset and happily deciding which fish dish you’ll have for dinner. © Park Ha-Seon ||||| Interview ||||| Peace in Oneself, Peace in the World An E-mail Interview with Zen Master Thich Nhat Hanh

The venerable monk advises that to create lasting peace, one has to start with one’s self.

gift that we can offer to those we love, as well as to those we are not yet able to love. Everything we do can be an act of awakening. Drinking a cup of tea, taking a few steps, gardening, these can be acts of love, of meditation, or simply tasks that we need to do. To create lasting peace, we need to become “peace.” In the year 2000, we held a peace conference in Plum Village, my community in France, between members of the international community and a visiting Chinese Buddhist delegation. I prepared a calligraphy that expressed the theme of the conference—“Peace in Oneself, Peace in the World.” This is the act that we as practitioners are called to. Our every action can be an act of peace or an act of war. It is up to us to choose. Nations are made up of us as individuals, and are manifestations of our collective aspirations. Everybody wants peace, but relatively few people make the connection between their everyday actions and the larger situation. In Plum Village, we are currently preparing for a retreat this fall based on the interface between neuroscience and Buddhist meditation. We have so much to learn from each other that I believe that this retreat will be especially rich. Another project that I am particularly interested in is a major film being made on the life of the Buddha, based on my book, Old Path, White Clouds. In that film, which

© Unified Buddhist Church may be released in 2008, we will meet the Zen Master Thich Nhat Hanh. Buddha as a human being, someone who understood our suffering, our real situation, angSaeng: These days, how do you times feel differently and ask me to cut and offered concrete tools to assist us. divide your time between everyday life back, especially now that I’m turning 80. S and your more “ambitious” projects? As a practitioner of mindfulness, I don’t SangSaeng: How did you become involved want to waste a moment. Every moment in the work that you do? Would you have Thich Nhat Hanh: I must confess that I like that I am alive I can choose to offer as a become a prolific writer, peace activist to consider myself a lazy monk! Rather than gift. Mindfulness is the energy of being and spiritual leader without experiencing being called “your holiness,” I’d like to be aware, of being awake to what is going on war and hardship as a young monk in your called “your laziness.” Admittedly, I do have in the present moment. When you are native land, Vietnam? Or, do you feel you a very full schedule, but I do not consider mindful, you can be fully yourself, fully are pulled by a predestined vocation to be myself busy, although my students some- available for others. This is the greatest who you are and do what you do?

Summer 2006 SangSaeng 41 ||||| Interview ||||| © Unified Buddhist Church Zen master Thich Nhat Hanh talking to children during an event in Holland.

Thich Nhat Hanh: In many ways, I feel so-called “no man’s land” with loving eyes individual interests. as if this “work,” as you call it, chose me, at our brothers and sisters in North Korea. I In 1997, we in Plum Village enjoyed a although it is not really work! As a young had the opportunity to invite the temple three-week Christian-Buddhist retreat. monk, I saw that my tradition had so bell across the divide as a prayer for Monks, nuns, priests and laity from both much to offer to contemporary society peace, reconciliation and reunification of traditions came together to practice mind- and to those in need. However, the jew- the one Korean family. fulness. For three weeks, we were com- els of my tradition were not always pletely silent. One day, there would be a accessible to those who needed them the SangSaeng: You are known by most people teaching from a Buddhist monastic, the most. It is the job of each one of us to as a "Buddhist monk peace activist.” Do next day from a Christian practitioner. The discover the beautiful jewels of our tradi- you find this association with a specific interesting thing was that although our tions and offer them as a gift to all living religion to be problematic? Do you think it forms of practice were different, we were beings. colors people's perception of you and your able to connect deeply on the experiential We need to offer the best of our tradi- vocation in a way that’s too structured? level. Real dialogue is not only about words tions for the good of humanity. Sometimes, (in fact, words can sometimes get in the there are jewels in our tradition that have Thich Nhat Hanh: I feel that it is impor- way!) but rather about listening, about not yet been emphasized as much as they tant to be deeply rooted and comfortable what we do. could be, and this is true for all traditions. in our own traditions; this is the basis of The Asia-Pacific region plays host to rep- The very heart of Buddhism is the recogni- true dialogue. In the West, there is a deli- resentatives of many of the world’s great tion of suffering and the fact that there is cious dessert—fruit salad—that is often traditions—Hinduism, Islam, Buddhism, a way out. This is not an idea—it was a enjoyed during the summer months. This is Christianity, Shinto, etc. Because of this, it reality during the Vietnam War, and sadly a dessert made up of many different kinds is vitally important that we develop foun- remains a reality now. When there is suf- of fruit. In order for a fruit salad to be dations of dialogue in the coming years. fering all around us, then we cannot ignore delicious, a mango must enjoy being a Cooperation between spiritual traditions is it--the suffering of the boat people in the mango, a grape must enjoy being a grape, going to become crucial in the coming 1970s and 1980s, the war veterans, starv- and yet at the same time, be able to be in decades. What gifts can each of our tradi- ing children. This is what I call “engaged the bowl, sitting next to all the other tions offer? In a poem of mine called “Our Buddhism.” As we develop peace and spa- fruits. True Heritage,” I wrote about this: ciousness in our hearts, then we can know By being deeply rooted in our traditions, the best way to respond to the situation. we are able to touch their depths and pre- You, the richest person on Earth, In 2003, I had the opportunity to visit sent their beauty in such a way that would who have been going around begging South Korea for three weeks. During that benefit others. I think that if Jesus and the for a living, time, along with offering days and retreats Buddha had met, they would have been stop being the destitute child. of mindfulness, members of my community great friends. In my hermitage, I have a Come back and claim your Heritage. and I visited the Demilitarized Zone (DMZ), picture of Jesus and the Buddha with their We should enjoy our own happiness an extremely tense place. While there, my arms around each other, like brothers. We And offer it to everyone. disciples and I practiced to walk every step need to see each other as brothers and sis- Cherish this very moment. in mindfulness as a gift of peace to the ters on the path, connecting at the heart Let go of the stream of distress peninsula. We practiced to look across the level, rather than being protective of our And embrace life fully in your arms.

42 SangSaeng Summer 2006 In our quest for economic development, are not inexhaustible. Many times in our ness we can see that using resources with- we must never lose contact with the spiri- rush for modernization, we live as if there out awareness is equivalent to taking that tual dimension. Do we use our resources is no tomorrow. There is a saying in the which is not given. well, sustainably? In an article in the April West, “Live simply so that others may sim- 2006 issue of Harper’s Magazine, Mr. ply live.” SangSaeng: The name of our magazine, Andrew Bacevich, who is a professor of In our times, in addition to our addiction SangSaeng, is derived from the Chinese international relations at Boston University, to oil, which is becoming scarcer and more characters for “living together,” and forms mentions that the defense budget of the expensive each day, access to fresh drink- the root of our motto, “living together, United States is now estimated to be equal ing water will become more and more diffi- helping each other.” What are your to that of the rest of the world combined. cult. What a privilege to be able to turn on thoughts on the concept of “living In light of the continuance of hunger, the faucet and have fresh running water! together, helping each other”? poverty, AIDS, is this a good use of our lim- When we take a drink of water, wash our ited resources? I believe that in the coming bodies, flush the toilet, do our laundry, do Thich Nhat Hanh: The current decade, decades, it is going to be essential to bal- 2001-2010, has been declared as the ance the so-called national interest with international decade for “A Culture of the reality of inter-being. We are all inter- Peace and Non-Violence for the Children of connected, and our strategies need to be the World.” As part of that initiative, the based upon this truth. With liberty comes United Nations in 2000 published “Mani- great responsibility. It is important for us as festo 2000” which is a clear and concise individuals, as communities and as nations summary of a collective path of awaken- to look deeply and discover our true direc- ing. The manifesto challenges each one of tion. When we discover our true direction, us to 1) practice active non-violence, 2) our deepest truth, it becomes easier to share our time and material resources, 3) touch that place in others and craft com- defend the freedom of expression and cul- mon strategies and solutions for the very tural diversity, 4) promote responsible con- real issues of our region. Unfortunately, sumer behavior, and 5) contribute to the this has not yet been possible on a global development of our community. level. We have become too focused on our If each of us made the commitment to individual agendas. practice these five points, then we begin To have an intention is different from to allow real and lasting change to take having an agenda. With an intention, let us root in our own hearts and from there, say, for peace, one comes to the table change will flow outward to our communi- willing to listen, willing to explore differ- ties. ent scenarios, realizing that the best solu- Deep and lasting change begins with tion is often a collaboration of many differ- each and every one of us, as transforma- © Unified Buddhist Church ent ideas and perspectives. When we have Doing a walking meditation. tion begins at home. After the September an agenda, dialogue becomes almost 11, 2001 attacks in the United States, I impossible, with each person or nation we take a moment to reflect that access to proposed an initiative called “Listen for reacting only to protect what it believes to water is a real wonder, a real gift? Do we Peace.” The underlying idea behind the be the most important. use this gift wisely? I believe that rather proposal was the insight that in each of I would like to see structures created in than behaving as if our limited resources our own communities there is injustice which nations come together for real dia- are there for our exploitation, we need a and suffering, disempowerment and logue, without hidden agendas. fundamental change in our “attitude of hunger. In each of our communities, there entitlement” to one of respect and appre- are those who have the capacity to listen SangSaeng: What are your thoughts on the ciation. If we recognize that our resources deeply and propose workable and lasting relationship between peace and sustain- are not inexhaustible, that with our cur- solutions. In “Listen for Peace,” I pro- able development? rent rate of consumption they will not last posed that we form councils of people forever, then we would have a deep appre- skilled in deep looking and heartfelt lis- Thich Nhat Hanh: For many years, I have ciation and gratefulness for the opportu- tening in order to hear and look into peo- been proposing an addition to the dictio- nity to make mindful use of these free ple’s real suffering and propose real solu- nary—interbeing. I feel this word expresses gifts. tions. Any nation that practices this tool perfectly an insight that is much needed In Buddhism, the Buddha has taught us would be an inspiration to others. for our times. Nothing can exist by itself that the “Five Mindfulness Trainings” are a In order to live happily together, we alone. Many conditions are needed for one foundation of happiness. The second mind- must have mutual respect as our founda- thing to manifest. My environment is a part fulness training has been traditionally tion. I am confident that developing such of me; my every action affects the environ- worded as, “I will not take what is not communication will enable us to achieve ment around me. given.” In Plum Village, we have updated lasting peace, which is not just the I think that we are beginning to see the the text to reflect the fruit of our insight, absence of war but a transformation of reality of our interconnection with the as well as to respond more deeply to the our heart. so-called inanimate objects—plants, min- current situation, “Aware of the suffering erals . . . When we live with mindfulness, caused by social injustice, stealing and with awareness, we develop a sensitivity oppression, I am committed to cultivating and respect for the world around us. We loving-kindness and working for the E-mail Interview by Kim Jong-hun recognize the fact that natural resources well-being of people, animals, plants and (Chief, Publication and Information Team, APCEIU) must be used with the awareness that they minerals . . . ” With the eyes of mindful-

Summer 2006 SangSaeng 43 |||| Understanding the Asia-Pacific Region : PNG ||||

By Michael A. Mel (Dean, Faculty of Creative Arts, University of Goroka, Papua New Guinea) [email protected]

offee! A drink consumed by millions of people around the world everyday. Through time, connoisseurs of cof- C fee have made a wide range of brews with flavors to match—black, flat white, latte, cappuccino, iced coffee . . . The combinations are as many as there are different tastes and different cultures. Indeed, people from different places and cultures have made coffee an interesting and often essential part of a meal, for a gathering of two, a crowd, or just one person spending a quiet moment alone. For centuries, coffee has been an integral part of the food culture in many parts of the world. Today, coffee is part of the daily lives of so many people. The humble coffee bean is grown, gathered and prepared in various parts of the world. The work that goes into making the coffee bean requires time and effort; individuals and communities are involved. This article is about a small town and the people who make coffee the heart and soul of the place. Their motto is to grow, gather and prepare coffee beans that the world will enjoy. Each year, the community of coffee growers, bean pickers and pre- parers come together and celebrate. Men, women and children, coming from different villages and towns, take time out to celebrate their efforts, as well as the commodity that has helped build their livelihoods.

At the Heart of PNG Highlands

Where is this community? Goroka lies within the Asaro val- Boys and girls resting after performing the colorful Simbu court dance. ley in the Eastern Highlands province of Papua New Guinea (PNG). The Eastern Highlands comprises the heart of PNG’s highlands, boasting a climate that approximates perpetual spring. Temperatures hovering between 15 to 27 degrees Celsius prevail throughout the year, making the region almost Paying Homage to Highland villagers celebrate their bean—that has bu

they recruited youths from the local areas to work as plantation hands. With these workers from the valley, the foreigners shared their knowledge and skills in coffee growing. Soon, hillsides and grasslands were covered with rows and rows of coffee trees. Before long, Goroka and its surroundings transformed into the coffee capital of PNG’s highlands. The youngsters, aided by the knowledge and skills they learned in the plantations, went home to their villages and set up small plots of coffee that they cultivated themselves.

© Carver Norman Tending the Trees with Love The Asaro mud-men moving among the crowd. Today, the plantations have changed hands; many of them perfect for growing coffee. have been sold to local interests and other companies. The first coffee trees were planted in the Asaro Valley by However, smallholder plots still thrive. Many of the coffee Australian plantation owners. These were young men that ven- trees in the plantations and smaller village plots are over 50 tured into the highlands looking for adventure and opportuni- years old. It is remarkable that the trees continue to bear fruit, ties for realizing their dreams in the new lands. They carried but this is of little surprise to the locals. Through the years, with them their knowledge and skills in tending plantations. In they have treated each tree with tender love and care. Years of the new lands, they saw potential for coffee growing, and soon tending the trees have bonded the locals to the industry so

44 SangSaeng Summer 2006 Some of the dancers clutch a bow and several arrows, with one arrow aimed at the crowd. Other dancers hold a small bunch of coffee leaves that they wave across their face, as though brushing away flies. Youngsters run away to hide or cling to their guardians tightly as the mud-men move among the crowd. Next are the courting dancers from Simbu. Male and female dancers, clasping each other’s hands, sit side-by-side forming a line with their legs stretched to the front. Singing a romantic ballad, the dancers shake their heads from side to side in uni- son for the whole duration of the song. Then there are the Huli wig-men with their faces painted in yellow and red, and wearing their famous wigs made of human hair. The wigs serve as a platform for finery made of cassowary bird feathers and other materials. Each dancer holds a drum, which he beats to accompany the song and mark the beat for the dancers. The drum is made of hollowed wood, with skin from a marsupial covering one end. With their bodies swathed in oil, the wig-men stand in a line and move up and down in a rapid fashion. The leaves on their backs swoosh, their net bag apron sway gently, while the pom- pom-like feathers atop their heads glide back and forth—all together enticing and drawing the on-lookers to the glowing and glimmering dancers.

Youth Participation is Important

Before the May 4-6 festival this year, letters of invitation were sent to the schools, encouraging school children and their parents to come, free of charge. The interest in the youth was emphasized with the belief that any activity that takes place now would bear impact on the future. It is important for the next generation to see and experience the range and variety of © Carver Norman activities that are helping to shape their future. The festival also featured stalls that showed different products from various groups and companies. Children and parents visited the stalls, sampling some of the products, reading product pamphlets, and watching presentations. The occasion o the ”Green Gold” also allowed the children to talk to the stall representatives to discover opportunities that might be available for them in the future. efforts and the commodity—coffee Transactions between festival-goers and the stalls were punctuated by entertainment numbers. People were enter- uilt their livelihood. tained to enable them to catch their breath and rest briefly before moving on to other interesting features of the festival. much so that the locals now celebrate their “green gold” with great anticipation and happiness. Their enthusiasm has Entertainment for Everyone extended to coffee-lovers from neighboring towns, as well as visitors from overseas who come to the festivities each year to Entertainment came in the form of traditional and contem- be part of the fun. porary dances, music performances, drama and comedy So how do they celebrate? Three days of fun and festivities sketches—all meant to entertain young and old alike, men and begin on the first weekend of May. This year (2006), the cele- women, children and adults. brations were held on May 4, 5 and 6. To provide our dear The 2006 Goroka Coffee Festival is over. But one thing is readers a glimpse of the delightful aspects of the three-day cel- certain: it is a must-see event and has been accepted as an ebration and partake in the fun, we will describe them here. annual event for the Eastern Highlands Province. Before and during the festival, everyone participated, displaying a friendly Dance, Color and Ritual spirit, great drive and untiring commitment. In sum, the Coffee Festival was three days of being buoyed in First are the famous Asaro mud-men who entertain the a sea of swaying bodies, stomping feet, pounding drums, crowd with a ceremonial dance. The male dancers wearing gleaming plumes and a symphony of beats and voices. While loincloth put on a mask made out of clay, depicting a face that all this was happening, the aroma of freshly ground coffee is twisted and contorted, with a pig’s tusk inserted around the being brewed wafted, caressing the air, providing a gentle misshaped nose and lips. The rest of the body of the dancers is intoxication of the senses, giving everyone who went to the smeared with mud. As they dance, the mud-men move among Coffee Festival a truly memorable experience. the crowd, dancing with slow and deliberate steps.

Summer 2006 SangSaeng 45 |||| Understanding the Asia-Pacific Region : Bangladesh ||||

Natural Color Revival Use of natural dyes and colors experiences rebirth in Bangladesh.

By Sayyada R Ghuznavi (Senior Vice-President, World Crafts Council–South Asia, Bangladesh) [email protected]

hrough the ages, humanity’s aesthetic preferences have brilliant dyes from plants and minerals found some of their found expression in creative impulses. These are not richest expressions during the Delhi Sultanate and Mughal era. T prompted by any conscious intention or external consid- The finest indigenous artisans interacted with Persian master eration but the result of the desire for fulfillment, which goes craftsmen brought into India by the emperors. Together they far beyond basic needs. created extraordinary textures, patterns and some 300 color- The irrepressible desire for beauty fast dyes from natural sources. Many of these fabrics became is reflected in the extraordinary the most highly prized merchandise of important trade skill with which human routes of the world. beings have delved in nature to adorn them- Bangladeshi Printed Fabrics selves and their environment. The human Historically, Bangladesh has been famous response to form, for its woven and embroidered textiles texture and color rather than printed fabrics. In his has evolved over journey through Rangpur centuries to mani- and Dinajpur in the early fest itself with 19th century, equal facility in the Buchanan Hamilton simple clay homes found dyeing of of artisans and yarn, rather than splendid architec- printing of tural structures cloth, to be the offered in homage to major process the Creator. in the pro- The fusion of decorative duction of arts with religious beliefs has turbans, enriched the world with some of Natural dye yarn. sashes and the finest creations of humanity. In the woven cloth.

search for a finite world, artisans have used mate- © Sayyada Ruhi Ghuznavi He noted rials from different sources of nature to fulfill vari- turmeric, saf- ous needs—mortar and stone for houses and monu- flower, kusum, ments, cotton and silk for clothing, clay and reed for polas and lob- homes and utility articles. To all of this has been added bongo among the a splendid array of colors from nature, giving them a time- local dye plants. In his less appeal. report of the late 19th cen- Indigo production. tury, Dr. N. N. Banerjee refers Subcontinent’s Distinctive Style to the dyeing and weaving centers of Dacca, Rajshahi and Bogra and makes special references to the Skill, natural resources and generations of artistic instinct colorful fabrics of the tribal peoples. have endowed the craftspeople of the Indian subcontinent with The discovery of aniline dyes in 1856 and their subsequent a distinctive style. This is most highly developed in the magnif- introduction into British India led to the rapid decline in the icent range of textiles available in the region. Here, there is a commercial production and use of natural dyes. It was only a superb variety of weaves, complemented by a wide selection of matter of time before natural dyes, especially indigo, exploited dyed and printed fabrics, unmatched in the history of textiles for decades by the British, were replaced by chemical alterna- elsewhere. tives. By the time British India gained independence in 1947, The madder dyed cotton excavated at Mohenjodaro and later natural dyes had been all but eliminated from the captive colo- the patterned textiles discovered at Fostat in Egypt show the nial market. They managed to survive only in a handful of dye- ancient history of skillful coloring and printing in the subconti- ing and printing centers across the entire subcontinent, though nent. Centuries of development and proficiency at creating sadly, not in their purest form

46 SangSaeng Summer 2006 Movement to Revive Natural Dyes

A movement to revive and promote natural dyes in this region was initiated in India by Kamaladevi Chattopadhyay in the late 1970s. He inspired the revival of natural dyes in Bangladesh, which began in 1982 as a research and development project of the Bangladesh Small and Cottage Industries Corporation, under the Ministry of Industries. The main objectives of this project were: (1) to revive natural dyes which are eco-friendly and non-polluting; (2) to revive a traditional craft using indigenous raw materials; and (3) to generate greater employment opportunities, especially in the rural areas. Bangladesh has a rich repository of dye-producing plants. However, much of the skill and knowledge through which nat- © Sayyada Ruhi Ghuznavi ural dyes acquired their luster had been lost over time. Natural dye in Kantha embroidery. Initially, the sharing of information and technique with Indian counterparts enabled us to make a successful beginning. Over the next year or so, extensive travel and experimentation with all kinds of plants, flowers, leaves, seeds, wood shavings and other materials led to a comprehensive documentation of dye-producing plants, as well as the development of a basic range of colorfast dyes. Throughout this period, continuous training workshops were also conducted for crafts people and craft organizations across Bangladesh.

Wider Color Range

The second phase of the project emphasized the development of a wider color range and the adoption of measures that ensured the future availability of dyestuffs. Extensive research

and experimentation standardized 30 colorfast dyes that, © Sayyada Ruhi Ghuznavi Block printing. singly or as compounds, yielded an unlimited range of shades. Small variations in technique, or the combination of dyes and Present Constraints mordants, created tonal nuances that are not possible in synthetic dyes. Adaptation of the principle of wax batik to wax However, constraints to the wider use of natural dyes go block printing gave a wide color range of natural dye prints. beyond costs. Several practical problems inhibit extensive pro- The color range is believed to be wider in Bangladesh than duction, but they are not insurmountable ones. These factors are: most other countries. Working closely with the Ministry of —lack of easy availability of dye-producing raw materials. Agriculture and Forestry for two years allowed us to incorpo- While national and multinational companies have taken syn- rate dye-producing plants in the annual afforestation program thetic dyes to the remotest villages, many natural dyes are lim- of the government. Simultaneously, a collection system was ited to specialty shops in urban centers; developed to ensure a regular supply of waste material —high cost of labor and fuel. While labor cost is compen- dyestuff, like onionskins, petals, leaves, etc. sated by increased employment opportunities, high fuel costs tend to deter rural dyers from using them; Revival of Natural Indigo —reluctance of producers to invest time and effort required for natural dyes as opposed to the convenience and One of the most outstanding developments in recent years easy accessibility of synthetic options. has been the cultivation and revival of natural indigo after its Many of these problems will be resolved once ready-to-use absence of more than a hundred years. The Mennonite pigments are extracted from plants, as has been done in Central Committee (MCC), a North American NGO, has Europe and the United States. However, unless we are willing invested several years in researching and developing indigo to go the extra mile, natural dyes will continue to be marginal- with support and information from Aranya. Since 2000, it has ized due to the aggressive marketing strategies of chemical dye been cultivating and marketing natural indigo in Bangladesh. companies. It is a matter of great pride that once again the famous Of course, the ultimate success of natural dye products will “Bengal indigo” has been revived successfully in the country. be determined by good craftsmanship, style and quality. Although different opinions about the intrinsic value and Markets will only expand when customers, especially affluent beauty of natural dyes seldom surface, persistent questions young professionals with disposable income, are offered fash- have been raised in regional and international forums about ionable and high quality products in the mainstream market. the cost-effectiveness and commercial viability of these dyes. It is hoped that with increased worldwide awareness about Experience in Bangladesh in the last two decades has shown environmental issues and interest in organic products, natural that while labor costs are higher than that of synthetic dyes, dyes will become an integral part of our lives in the not too dis- the cost of the end product is only 5-7 percent more. tant future.

Summer 2006 SangSaeng 47 Regional News

who have stayed since the end of WWII, Japanese Brazilians encouraged by the new immigration law, and Chinese “trainees.” Speakers included the principal of a Korean ethnic school, a Chinese graduate student, a Brazilian mother of a Gifu high school student, an instructor who is with the Board of Education, and a civil service officer experienced in multicul-

© Ikeda Senior High School attached to Osaka Kyoiku University turalism. The session on “EIU and Education Reform” had three pre- eachers of eight schools from the UNESCO Associated senters: Tada Takashi, vice-president, JAIE; Cho Nan-Sim, TSchools Project Network (ASPnet) of five countries—China, director, Division of Teaching and Learning Research, Korea Korea, Thailand, Philippines and Japan—participated in the Institute of Curriculum and Evaluation; and Ma Jiansheng, ASPnet Asia-Pacific Five Countries Teachers’ Meeting from deputy-director, International and Comparative Education May 17 to 24 in Osaka, Japan. The meeting was also attended Research Institute, Beijing Normal University. by officials from said countries’ National Commission for The session on “The Situation of EIU in Asia: Building a UNESCO. Research Network,” had four speakers: Chiba Akihiro, profes- The meeting discussed various themes that would help the sor emeritus at International Christian University; Yoneda schools promote a better understanding of “the heart of Asia.” Shinji, president, JAIE; Lee Seung-Hwan: assistant During the deliberations, participants agreed to adopt the secretary-general, Korean National Commission for UNESCO; common theme of “Peace and Environment,” addressing the and Jiang Yingmin, associate professor, Beijing Normal essential relationship between humans and the environment. University. The theme was chosen for its relevance in promoting sustain- The conference treated the participants to a boat tour that able quality education for future generations. involved watching cormorant fishermen practice their ancient The participating schools will submit in August this year craft. The participants saw how man, boat and bird became one their respective action plans to achieve “peace and environ- as the fishermen manipulated the birds to catch fish with their ment” which they would implement accordingly. Results of beaks. The 1,300 year-old tradition became famous after the these action plans will be discussed during the next ASPnet actor Charlie Chaplin lauded it during a visit many years ago. meeting set for 2007. The teachers’ meeting was organized by three ASPnet By Takayosi Terasima schools, namely, Ikeda Senior High School which is attached to (Professor, School of Education, Gifu University, Japan) Osaka Kyoiku University, Osaka Prefectural Kitayodo Senior [email protected] High School, and Hagoromo Gakuen Senior High School. Pacific Heritage Resource Kit By Naohiro II Being Promoted in Schools (Teacher, Ikeda Senior High School attached to Osaka Kyoiku University, Japan) [email protected] ur Pacific Heritage: The Future in Young Hands, an edu- JAIE Takes Up Multiculturalism at O cation resource kit which was launched in 2004, is now being promoted to Annual Conference reach schools and children in all Pacific coun- he Japan Association for International Education (JAIE) tries. Theld its 16th annual conference on June 10 to 11, 2006 at The information Gifu University in Gifu prefecture. Open to the public, the con- material builds on a ference attracted more than 250 participants, including 18 previous UNESCO Koreans and two Chinese. publication, World Themed “How to Develop the School and the Region Heritage in Young Towards Coexistence in a Multicultural Society,” the confer- Hands: To know, To ence addressed a current concern in Gifu. Today, Japan is Cherish and To Act, home to many ethnic groups. In Gifu, they include Koreans first published in 1998. © E. Waterman/UNESCO

48 SangSaeng Summer 2006 Our Pacific Heritage resource material presents information, mote cultural understanding among the participants. ideas and issues relating to the 1972 UNESCO World Heritage Convention within a Pacific context. By Dwight Alexander The UNESCO Office for the Pacific, along with Pacific (Secretary-General, Palau National Commission for UNESCO, Palau) National Commissions and Government Departments are cur- [email protected] rently expanding efforts to introduce Our Pacific Heritage values and concepts into the region’s school curricula. Pacific Educators Collaborate Online The project partners have also initiated training and development activities that would help all Pacific countries in preparing modules to disseminate the kit’s messages far and wide in the region. The project is one of UNESCO Apia’s Education for Sustainable Development (ESD) initiatives. It will be used to showcase ESD practices in the Pacific.

By Emily Waterman (Programme Officer, UNESCO Apia Office) [email protected] Pacific Countries Hold 23rd Annual Education Conference © Simon Lindsay

n 2004, the Australian National Commission for UNESCO Ilaunched a joint educational project called Teachers of the Future Initiative (TOFI) in partnership with the Catholic Education Office Melbourne, myinternet, Everyday Interactive Networks, Victorian Education Channel, and Five Fish. The initiative, via the TOFI website, aims to facilitate online sharing and exchange of information, expertise and resources among educators at all school levels in the Pacific sub-region. The long-term goal is to build capacity for ongoing professional networking and the development of sustainable collabo- © Dwight G. Alexander rative partnerships in the region. The website provides registered TOFI participants with he 23rd Annual Pacific Education Conference was held in access to online communication and collaboration tools which T Koror, Palau on July 11 to 14, 2006 to explore ways by are being used in diverse ways to support local and regional which excellence in education can be attained in the region networking. through the concerted efforts of all stakeholders involved. With the assistance of UNESCO grants in 2004-2006, and Attended by 1,500 educators, school administrators, education substantial support from partner organizations, 37 TOFI par- managers and policy makers, the conference carried the theme ticipants from Fiji and the Solomon Islands have attended an “Commitment and Accountability for Excellence in intensive ICT train-the-trainer program on how to maximize Education.” the use of TOFI’s website facilities. Participants discussed innovative ways of teaching, exchanged The most recent TOFI program involved the training of the teaching modules and best practices, and tackled professional curriculum project officers of the Human Resources development through seminars, intensive skills-building work- Curriculum Development Center, as well as high school and shops, consultations and networking sessions. college teachers at the Ministry of Education in Honiara. This year’s keynote speakers included the President of the As a result, these TOFI trainees have expanded their online Republic of Palau, the Deputy Assistant Secretary for networks to assist fellow teachers and lecturers to support the Management and Planning of the U.S. Department of development and implementation of the new Solomon Islands Education, the Chief Executive Officer of the Pacific Resources national curriculum. The training has also been passed on to for Education and Learning (PREL) office, as well as other the supervisors of nine distance-learning centers in commu- experts who discussed key issues affecting education in the nity schools in the Solomon Islands provinces. Pacific. All these efforts prove that a free access website and a few Participating countries included the Republic of Palau days training for a handful of people can enhance the commu- (ROP), Federated States of Micronesia (FSM), Republic of the nication potential of a few hundreds more. Marshall Islands (RMI), Commonwealth of the Northern For information, visit www.unesco-tofi.org Mariana Islands (CNMI), the Territory of Guam, American Samoa, the state of Hawaii, Australia, the USA, and several By Bronwyn Knox Asian countries participating as observers. (TOFI Project Coordinator, Catholic Education Office Melbourne, Australia) Palau and visiting delegations showcased cultural perfor- [email protected] mances in the form of songs, stories and dances to further pro-

Summer 2006 SangSaeng 49 APCEIU in Action

6th Teacher Training Workshop framework for the 2006 and 2007 programmes. Held in Tehran During the meetings, all parties agreed that the project would undertake a situational assessment of education for intercultural understanding in Vietnam, translation of educational materials selected by a steering committee in 2006, a training workshop and pilot testing of developed materials in schools in 2007. By Kim Myoung-Shin ([email protected]) Training Workshop Discusses Rehabilitation and Peace in Iraq © APCEIU

he Sixth Teacher TTraining Workshop on Social Justice and Sustainable Development in Central and South West Asia was organized by APCEIU and the Iranian National Commission for © APCEIU ©APCEIU Dr. Hossein Ahmadi, Deputy Minister, UNESCO in June in Iranian MOE (left) signing MOU between Tehran, Iran. It was held PCEIU and the Korea International Cooperation Agency APCEIU and the Iranian MOE on teacher in cooperation with the A (KOICA) co-organized a training workshop for key educa- training workshop. Iranian Ministry of tion officials and educators in Iraq to help build a stable and Education and the Tehran Cluster Office. peaceful environment for education and spread a culture of More than 60 Iranian teachers, teacher educators and edu- peace in the country. cational officers attended, with resource persons from Held from July 16 to 29 in Seoul, the training helped 24 edu- Australia, India and South Korea, along with two representa- cation professionals understand the development of the educa- tives from Afghanistan. tional process in post-conflict situations. It also emphasized the The activity aimed to develop a model training workshop significant role of Education for International Understanding in suitable for the Asia-Pacific region. It also explored the applic- promoting a culture of peace, and more importantly, in rebuild- ability of the Learning to Live Together Resource Book ing Iraq. through teachers and teacher educators in the local and After completing the training activities, the participants sub-regional contexts. Further, it formulated a conceptual drew up action plans based on their respective work areas to framework of EIU through teachers and teacher educators at support Iraq’s educational goals. the local and sub-regional levels. The four-day programme also featured the signing of an By Kim Myoung-Shin ([email protected]) MOU among APCEIU, the Iranian Ministry of Education and the Iranian National Commission for UNESCO. Korean Teachers Attend

By Shadi Shahvary ([email protected]) EIU Workshop

he Sixth Korean Teachers Training Workshop was held Intercultural Dialogue Starts T from July 24 to 28 at APCEIU Icheon Center with 33 ele- in Vietnam mentary, middle and high school teachers from all over Korea. PCEIU, UNESCO The July training tackled EIU philosophy and history and AHanoi Office, focused on lectures and Vietnam’s and workshops on the National Institute five EIU themes, for Strategy and namely globalization, Curriculum human rights, peace, Development multiculturalism and (NIESAC) have sustainable develop- co-organized a pro- ment.

© APCEIU ject to promote edu- In preparation for cation for intercultural understanding in Vietnam. the General Training Representatives from the three organizations held prepara- Workshop, APCEIU tory meetings from May 29 to June 2 this year to draw a hosted the 10th EIU © APCEIU

50 SangSaeng Summer 2006 Workshop for Educational Administrators. Co-organized by dents the basics of using a digital camera and developing pho- the Daegu Metropolitan Office of Education, it was held on tos. The group took field trips to villages to take pictures of June 30, 2006 in Daegu. nature and Ifugao life and culture. The highlight of the activity In attendance were 428 school principals and educational was a photo exhibition. administrators who took up “The Need for Education for The exhibition, viewed by more than 300 people, ended with International Understanding in the Era of Globalization.” the awarding of four photographs (see related story on page 36). The closing and awarding ceremony included perfor- By Lee Ji-Hyang ([email protected]) mances of traditional Ifugao songs and dances. Attending were the APCEIU director, the Secretary-General of the UNESCO EIU Card Game Launched National Commission of the Philippines, Ifugao government officials, teachers, students and families. APCEIU donated digital cameras and a printer, courtesy of Hewlett Packard, to encourage the students to continue taking pictures. The class is part of the APCEIU-KERIS EIU e-Learning project.

By Chung Eun-Hee ([email protected])

APCEIU Hosts Forum on Education on

© APCEIU Multicultural Society Dr. Edilberto C. de Jesus, Director, SEAMEO Secretariat (left), Dr. Pisit Charoenwongsa, Director, SEAMEO-SPAFA (center), and Director Kang Dai-Geun of APCEIU (right) exchanging gifts of appreciation. PCEIU recently hosted the Education for International A Understanding Forum at the Seoul Women’s Plaza in Seoul he launching ceremony of the EIU Card Game, co-devel- in a bid to enhance T oped by APCEIU and SEAMEO-SPAFA, was held during intercultural the SEAMEO Directors’ Meeting from July 17 to 18 in understanding in Bangkok, Thailand. Korea. Held on The game set—consisting of 64 illustrated cards, a dice and July 8, 2006, the instructions—aims to educate students on the arts and culture forum was of Southeast Asia, consisting of Brunei, Cambodia, Indonesia, APCEIU’s attempt Laos, Malaysia, Myanmar, the Philippines, Singapore, in helping educate Thailand and Vietnam. While providing students with general Korean society on knowledge on the rich heritage of Southeast Asia, the card multiculturalism. game also invites them to appreciate diversity and the impor- APCEIU sees the tance of peace. A total of 3,000 sets in English and 2,000 in need to promote Thai are now available. intercultural © APCEIU understanding in Korean society and to contribute in estab- By Kim Jong-Hun ([email protected]) lishing educational resources on multiculturalism. With the theme “Education on Multicultural Society: EIU Photo Class Held in Ifugao Current Status and Resolution,” the forum invited renowned specialists from government, academe and civil society to speak on relevant topics. These included the 1) globalization of cognition and education, 2) education support for children of multicultural households, and 3) education on multicultural society among local communities.

By Lee Ji-Hyang ([email protected])

Kukjeihaekyoyuk Covers the Birth Customs of the Asia-Pacific

PCEIU has recently published the ASpring/Summer 2006 issue (No. 16) of Kukjeihaekyoyuk (in Korean). The magazine features “Birth Customs © APCEIU in Asia and the Pacific Region,” cover- n EIU Photo Class, organized from August 7 to 12 by ing the varied and interesting birth cus- A APCEIU and the Korea Education and Research toms of Papua New Guinea, Fiji, Information Service (KERIS), was held at the laboratory high Myanmar, Russia, Iran and Nepal. school attached to the Ifugao State College of Agriculture and Forestry, in the Ifugao province, Philippines. By Kim Jong-Hun ([email protected]) Three Korean teacher-photographers taught 21 Ifugao stu- © APCEIU

Summer 2006 SangSaeng 51 High school student Buyawe Dwight Sylvesler took this photo during the EIU Photo Class, co-organized by APCEIU and KERIS in August 2006, Ifugao, Philippines. is available online: available is EIU Photo

SangSaeng www.unescoapceiu.org/sangsaeng