Ortu Ume.Riku Ülkelerinde I§Lum Ve Mü§Lümonlu R

Total Page:16

File Type:pdf, Size:1020Kb

Ortu Ume.Riku Ülkelerinde I§Lum Ve Mü§Lümonlu R ortu ume.riku ülkelerinde i§lum ve mü§lümonlu_r HALİD SELMAN u çalışmanın amacı; Orta Amerika ülkeleri ile B İslam'a ilgi gösteren Türkiye'li insanlar arasın­ da köprü kurarak yeni dostluklara ve paylaşımı ara vesile olmaktır. Küreselleşen dünya artık küçüldü ve gere~ Türkiye'den bu ülkelere ve gerekse bu ül• kelerden Türkiye'ye değişik vesilelerle ziyaretler yapılmaktadır. Eğer ziyaret öncesi iletişim bilgileri­ ne sahip olursak ve onlarla iletişim kurarsak daha verimli bir seyahat yapmış oluruz. Ayrıca bu bilgiler Türkiye ile bu ülkeler arasındaki ticaretin gelişme­ sine de yardımcı olabilir. Ame~ka kıtasının Orta Amerika Bölgesinde Belize, El Salvador, Guatemala, Hooduras, Kosta Rika, Ni­ karagua ve Panama olmak üzere 7 ülke bulurımakta­ dır. Dünyanın her yerinde olduğu gibi bu ülkelerde de müslümanlar bulurımaktadır. Bu ülkelere müslü• maniann ne zaman geldiği ve tarihi serüvenleri, han­ gi İslami kuruluşlara sahip olduklan, onlann adres­ leri ile diğer iletişim bilgileri ve yürüttükleri faali­ yetler bu çalışmaruo kapsamını oluşturmaktadır. Orta Amerika ülkelerinde İslam ve müslümanlar hakkında internetten başlayan bilgi taraması sooucu ulaşılan email adresleri ile bu ülkelerdeki müslüman• hile düzenlediler. Allah da (buna karşılık) bir düzen lada yazışmalar başladı. Her ülkeden temas kurulan kurdu. Allah, düzen kurucuların en hayırlısıdır." (3- İslami kuruluş yetkililerinden internetten elde edilen 54) ve "Doğrusu onlar, hileli bir düzen planlayıp ku­ bilgiler kontrol edildi ve günümüzdeki durumları ruyorlar; Ben de bir düzen kurup hazırlamaktayırrı" hakkında gönderilen bilgilerden yararlanıldı. (85-15, 16) ayetlerinin bir teceilisi olarak onların is­ lam aleyhindeki kampanyalannı boşa çıkarmasıdır. 1500'lü yıllarda İspanyollar tarafından Afrikadan esir alınarak köle olarak getirilen müslümanlar bu Belize'de İslam ve Müslümanlar bölgeye gelen ilk müslümanlardır. Daha sonra birin­ Genel Bilgiler ci dünya savaşı sonrası özellikle orta doğu ve uzak doğudan çok sayıda müslüman bu bölgelere göç et­ Belize; 22.966 km2 alana ve 294.384 (2007) nüfusa mişlerdir. Ancak bu gelenlerin birçoğu kimliklerini sahip bir Orta Amerika ülkesidir. Başkenti Belmo­ kaybederek . hristiyanlaşmışlardır. Mevcut müslü• pan şehridir. Belize'nin eski ismi İngiliz Hondurası­ manlar, müslüman ailede dünyaya gözlerini açtıkla­ dır. 21 Eylül188l yılında İngiltere'den elde etmiştir n için müslüman olanlar ve başka bir dine mensup ancak halen Kraliçe Elizabeth'in valisi bulunmakta­ iken İslam'ı seçenler olmak üzere iki gruba aynl­ dır. İngiliz milletler topluluğu üyesidir. Pariementer maktadırlar. Müslüman ailede dünyaya geldikleri demokrasi ile yönetilmektedir. En büyük şehirleri Belize (52.600) ve Belmopan (8.700) şehirleridir. Resmi dili ingilizce olmakla beraber ispanyolca, NHisBô.Dmaıııı aıöftede dünyaya geDdHderü ôıçôıııı Mayan, Garifuna ve Creole dilleri de konuşulmakta­ mliiısüümallil oOaınUaır !Onı:Oeıre fazUa ya!Oallilcn dır. Para birimi Belize dolarıdır. Nüfusun %48'i Me­ ırlleğü8Deır. OsBarn (;Oğırafyasmda~-d anUedeıııı geBellil lez, %24'ü Creole, %10.6 Mayan, %6.1 Garifuna ve ge~ell1!e~.(se~ müsüıihıınaıııı~aıırBa beırıızer ~{aırekieır~ere %9.7 diğer etnik kökenlidir. Okuma yazma oranı sahnpinır&eır. Allil<r:aE< lb>wı ıüUkeHeırdekü ösBaırnü %94 olan Belize'de %50 Katolik, %27 Protestan ve &ıııııra.sDwışDarrm oDn.ıışmasnırııda geDellilef(§eB kalanı da diğer dinlerden oluşmaktadır. 1998 yılı ve­ ımuüıs8Mmal!il0arrnll1l E"OGrui !Oliiıymciliiır. Başfo<a bnli' dnınıe rilerine göre 2794 dolayında müslümanın yaşadığı meırıısi!.!Ip nf{:ellil özeDOiDde .Avrrıuıpa ve AmeriH,a'daEd Belize'de müslümaniann oranı %1'dir. Kişi başına Ülli!Ôıteli'§nte eğnanmBerrö snli·asmai!a müsUümailll oDaını milli geliri 6.800 dolar olan Belize'de enflasyon ise eğô~üııınıBö mıüısOliiımaırııDaır ve yeırBn ['i!aDfrtaırıı nsDamo %3.8'dir. Guarnetala 1991 yılında Belize'nin bağım­ seçeınıBer dallııa ardnf 1faaDiyei gösieırmektedn&·Ueır. sızlığını tanımasına rağmen halen Belize topraklan­ nın bir kısmının Guatemala'ya ait olduğunu iddia et­ için müslüman olanlar bizlere fazla yabancı değiller. mektedir. Belize İslam Toplumu yayınladığı bildiri İslam coğrafyasındaki aileden gelen geleneksel ile Belize'nin bağımsızlığım koruma konusunda Be­ müslümanlada benzer karekterlere sahiptirler. An­ lize halkı ile birlikte olduğunu ilan etmiştir. cak bu ülkelerdeki İslami kuruluşların oluşmasında İslam Tarihi ve Müslümanların Bugünki Durumu geleneksel müslümaİıların rolü büyüktür. Başka bir Belize İslam Misyonu 40 yıl önce kuruldu ve Beli­ dine mensup iken özellikle Avrupa ve Amerika'daki ze'de kurulan ilk İslami teşkilattır. 1978 yılında Be­ üniversite eğitimleri sırasında müslüman olan eği­ lize hükümeti tarafından müslümanları hükümet timli müslümanlar ve yerli halktan İslam'ı seçenler nezdinde temsil eden bir teşkilat olarak tamndı. İma­ daha aktif faaliyet göstermektedirler. mı ve yönetim komitesi başkanı imam Kaleem El­ Panama'dan Prof. Dr. Abdulkhabeer Muhammed, Amin olup Belize İslam Misyonunun İslam Merkezi Ekvator'dan Yahya Juan Squillo, Kostarika'dan Ras­ hem caO+ii hemde İslam okulu olarak· kullanılmakta­ hida Jeny Torr.es bu aktif müslümanlardan sadece bir­ dır. 1978 yılında Belize hükümeti tarafından ilkokul kaç tanesidir. Bu ülkelerdeki İslami faaliyetler gay­ düzeyinde İslami derslerin verilmesine izin verildi. retli müslümanlarca arttıkca yerli halktan İslam'a ge­ 1991 yılında okul genişletildi ve ortaokul seviyesin­ çenlerin sayısı da artmaktadır. ll Eylül sonrası İslam de de eğitiın verilmektedir. Müteveli heyeti tarafın­ aleyhine başlatılan kampanya, ABD'de olduğu gibi dan yönetilen okulda bir müdür, 15 öğretmen ve 360 Orta Amerika ülkelerinde de yerli halktan İslam' a öğrenci bulunmaktadır. Öğretmenierin maaşlan hü• geçenlerin sayısını artırmıştır. Bu durum, "'Onlar ise kümet tarafından verilmektedir. Ders proğramı da 96 ESKiYENI ILKBAHAR 2008 SAYI 9 hükümet tarafından onaylanmaktadır. Mütevelli he­ 1821 yılında Orta Amerika Federasyonuna dahil yeti ise yönetim, fiziksel alt yapı~ personel alımı ve olan El Salvador, 183 8 yılında federasyonun dağıl­ dini proğramdan sorumludur. [ masından sonra bağımsızlığını ilan etti ancak birçok savaş ve darbelere maruz kaldı. 1931-1979 arasında Belize İslam Misyonunun Kırs~l Proje Geliştinne diktatörlükle yönetildL 1969 yılında Honduras tara­ Komitesi tarafından 1987 yılında hazırlanan bir pro­ fından birkaç bin Salvaderlu arazi sahibinin sınır dı­ jeyle hükümetten 1400 dekar arazi kiralandı ve ora­ şı edilmesine tepki olarak, iki ülke arasında yapılan da organik çiftçilik, İslami usullere göre bayvan ke­ futbol maçı devam ederken EL Salvador Honduras'ı simi, eko turizm yapılmaktadır ve İslam okulunun işgal etti. Futbol savaşı olarak adlandınlan bu savaş­ kısmı İslam kurulması ortaokul ile bir üniversitesi ta 5000 kişi öldürüldü. Amerika Ülkeleri Teşkilatı planlanmaktadır. Sünni ve Şii olarak iki gruba ayrı­ tarafından ambargo tehditleri ile El Salvador geri çe• lan dünya müslümanlarının aksine Belize'de müslü• kilmek zorunda kaldı. manlar tek bir cemaat halindedirler. Cuma namazla­ İs l am Tarihi ve Müslüm a nların Bugünki Durumu nnı hep birlikte kılmaktadırlar. El Salvador'da küçük bir İslam toplumu bulunmak­ Belize 'de irtibat kurulabilecek İslami kuruluşlar ve tadır. Lübnan ve Filistin kökenli Arab ve Türk göç• sahibi müslüman olan işletmeler menler çoğunlukla lıristiyandırlar. Arab ve Salvador Belize İs l am Misyonu: Jslamic Mission (Muslim İslam Merkezine ait San Salvador ve la Luz'da (Nur Commımity oj) Be/ize, Comer Fabers Road and Cen­ Camii) şehirlerinde camiiler bulunmaktadır. Aynca tralAmerican Boulevard; P. O. Box 745, Belize City, Fatımatüz Zelıra İslam kü"tüphanesi tarafından orga­ BELIZE. Tel: (501) 207-3934, Faks: (501) 205- nize edilen küçük bir Şii İslam Merkezi de bulun­ 2291, E-mail: [email protected], web si­ maktadır. Orta Amerika'da ilk İslami dergi bu mer­ tesi: www.belize-guatemala.gov.bzl supportl isla­ kez tarafından yayınlanmaktadtr. mic.htrn. El Salvador 'da iı·tibat kurulabilecek İslami kuruluş­ İs l am Toplumu: /slamic Community, Coconut Dr lar ve salıibi miisliiman olan işletmeler ' san pedro town, Ambergris Cay, Belize, BELIZE. Arab - Salvador İs l am Merkezi: Centro Islamico Tel: 501-625-0165, Faks: 501-226-4044, E-mail: Arabe Salvadoreiio- Mezquita de LaLuz, Av. Av. Es­ [email protected]. pafia No.317 San Salvador - EL SALVADOR. Tel: Korozat Müsafir Evi: Corozal Guest House, 22 6th (503)2531-8949, Faks: (503)22213440, E-mail: in­ ave: corozal town, Corozal Town, corozal town, BE­ [email protected], web sitesi: www.islam.org.sv. LIZE. Tel: 501 -4020634, Faks: 501-4020622, e-ma­ İbra him Ev Mescidi: Masjid Dar İbrahim, Alame­ il: [email protected], Faaliyet alanı: Mi­ d~Roosevelt with 35 Av. Sur con Calle El Progreso safirhane ve motel NÔ.1909 Colonia Flor Blanca, San Salvador- EL SALVADOR. Tel: 503-25354802, Faks: 503- El Salvador'da İs l am ve M üslümanlar 25354805, E-mail: [email protected], info@is­ Genel Bilgiler lam.org.sv, web sitesi: www.islam.org.sv. El Salvador; 21.040 km2 alana ve 6.939.688 (2007) Fa tıma tüzzehra İ s l am Kültür Merkezi: Centro nüfusa· sahip bir Orta Amerika ülkesidir. Başkenti Cu/tura/ Islamico <Fatıma/ı Ez Zalıra> Calle Santa San Safvador (1.791,700) şelıridir. En büyük şehirle­ Fe, Pasaje 3-E, Poligono E-2, Casa 39, Residencial ri Santa Ana (167.200), San Miguel (145.100) ve La Gloria, Mejicanos, San Salvad<?_r ,, EL SALVA­ Zacatecoluca (36.700) şelıirleridir. Resmi dili ispan­ DOR. E-mail: [email protected], web si­ yolca olmakla
Recommended publications
  • 1 by Shahinur Bashar the Rohingya Refugee
    The Rohingya Refugee Crisis in Bangladesh: Environmental Impacts, Policies, and Practices By Shahinur Bashar MPP Essay Submitted to Oregon State University In partial fulfillment of the requirements for the degree of Master in Public Policy 1 Presented on July 12, 2021 Master of Public Policy Essay of Shahinur Bashar APPROVED: Erika Allen Wolters, Committee Chair David Bernell, Committee Member Brent S. Steel, Committee Member Shahinur Bashar, Author 2 Abstract The Rohingya community have faced continuous violence, discrimination and statelessness in the Rakhine State of Myanmar. In 2017, a violent crackdown by Myanmar’s army on Rohingya Muslims sent almost a million fleeing across the border of Bangladesh. They found their temporary home in the refugee camps of Cox’s Bazar, Bangladesh – now the largest refugee camp in the world. As a result of the sudden influx to Cox’s Bazar, a hotspot of enriched bio-diversity, the area is facing severe challenges to maintain the natural ecosystem. Regions like Teknaf, with a wildlife sanctuary of about 11,615 ha are now almost deserted. This paper aims to describe the major environmental effects of the Rohingya refugee influx including: deforestation, severe water scarcity and pollution, wildlife habitat loss, fragmentation, and destruction, poor management of solid and human waste, improper drainage systems, air pollution, surface water pollution, etc. Moreover, the paper seeks to analyze the policies, practices and role of the host-community government to mitigate the effects. While there are notable successful projects, like the Refugee, Relief and Repatriation Commission (RRRC) providing liquefied petroleum gas (LPGs) to meet energy needs of the Rohingya, impacts to biodiversity continues to be affected by lack of usable water and wildlife destruction.
    [Show full text]
  • Terrorism, Diasporas, and Permissive Threat Environments: a Study Of
    NAVAL POSTGRADUATE SCHOOL MONTEREY, CALIFORNIA THESIS TERRORISM, DIASPORAS, AND PERMISSIVE THREAT ENVIRONMENTS. A STUDY OF HIZBALLAH’S FUNDRAISING OPERATIONS IN PARAGUAY AND ECUADOR. by Howard Vincent Meehan December 2004 Thesis Advisor: Jeanne Giraldo Thesis Advisor: Harold Trinkunas Approved for public release; distribution is unlimited. THIS PAGE INTENTIONALLY LEFT BLANK REPORT DOCUMENTATION PAGE Form Approved OMB No. 0704-0188 Public reporting burden for this collection of information is estimated to average 1 hour per response, including the time for reviewing instruction, searching existing data sources, gathering and maintaining the data needed, and completing and reviewing the collection of information. Send comments regarding this burden estimate or any other aspect of this collection of information, including suggestions for reducing this burden, to Washington headquarters Services, Directorate for Information Operations and Reports, 1215 Jefferson Davis Highway, Suite 1204, Arlington, VA 22202-4302, and to the Office of Management and Budget, Paperwork Reduction Project (0704-0188) Washington DC 20503. 1. AGENCY USE ONLY (Leave blank) 2. REPORT DATE 3. REPORT TYPE AND DATES COVERED December 2004 Master’s Thesis 4. TITLE AND SUBTITLE: Terrorism, Diasporas, and Permissive Threat 5. FUNDING NUMBERS Environments. A Study of Hizballah’s Fundraising Operations in Paraguay and Ecuador. 6. AUTHOR(S) Howard Vincent Meehan 7. PERFORMING ORGANIZATION NAME(S) AND ADDRESS(ES) 8. PERFORMING Naval Postgraduate School ORGANIZATION REPORT Monterey, CA 93943-5000 NUMBER 9. SPONSORING /MONITORING AGENCY NAME(S) AND ADDRESS(ES) 10. SPONSORING/MONITORING N/A AGENCY REPORT NUMBER 11. SUPPLEMENTARY NOTES The views expressed in this thesis are those of the author and do not reflect the official policy or position of the Department of Defense or the U.S.
    [Show full text]
  • Islamic Finance and Financial Inclusion
    WPS6642 Policy Research Working Paper 6642 Public Disclosure Authorized Islamic Finance and Financial Inclusion Measuring Use of and Demand for Formal Financial Public Disclosure Authorized Services among Muslim Adults Asli Demirguc-Kunt Leora Klapper Douglas Randall Public Disclosure Authorized The World Bank Public Disclosure Authorized Development Research Group Finance and Private Sector Development Team October 2013 Policy Research Working Paper 6642 Abstract In recent years, the Islamic finance industry has attracted likely than non-Muslims to own a formal account or the attention of policy makers and international donors save at a formal financial institution after controlling as a possible channel through which to expand financial for other individual- and country-level characteristics. inclusion, particularly among Muslim adults. Yet cross- But the analysis finds no evidence that Muslims are less country, demand-side data on actual usage and preference likely than non-Muslims to report formal or informal gaps in financial services between Muslims and non- borrowing. Finally, in an extended survey of adults in Muslims have been scarce. This paper uses novel data five North African and Middle Eastern countries with to explore the use of and demand for formal financial relatively nascent Islamic finance industries, the study services among self-identified Muslim adults. In a finds little use of Sharia-compliant banking products, sample of more than 65,000 adults from 64 economies although it does find evidence of a hypothetical (excluding countries where less than 1 percent or more preference for Sharia-compliant products among a than 99 percent of the sample self-identified as Muslim), plurality of respondents despite higher costs.
    [Show full text]
  • Authoritarianism and Democracy in Muslim Countries: Rentier States and Regional Diffusion
    Authoritarianism and Democracy in Muslim Countries: Rentier States and Regional Diffusion AHMET T. KURU ACCORDING TO FREEDOM HOUSE (2013),1 among countries with populations higher than 200,000, the proportion of electoral democracies is 56 percent (98/174) worldwide, whereas it is only 20 percent (10/49) in Muslim‐majority countries. The average Freedom House score (1 for most and 7 for least democratic) for all countries (3.5) is also better than the average score for Muslim‐majority countries (5.1). Analyzing countries with populations over 500,000, Polity (2010) reaches a similar result: 57 percent (93/164) of all countries and 28 percent (13/47) of Muslim‐majority countries are democracies.2 Why is the rate (and score) of democracy disproportionately low among Muslim‐majority countries? This article argues that the combined effects of rentier states and regional diffusion provide the best explanation. The rentier state model explains the links between the rent revenue, limited taxation, and authoritarianism. A state becomes “rentier” if oil, gas, and mineral rents constitute over 40 percent of its revenues. The state 1Freedom House, “Freedom in the World 2013,” accessed at http://www.freedomhouse.org/sites/default/ files/FIW%202013%20Booklet.pdf, 1 October 2013. 2Polity IV, “Country Reports 2010,” accessed at http://www.systemicpeace.org/polity/polity06.htm, 1 Jan- uary 2012. AHMET T. KURU is an associate professor of political science at San Diego State University. He is the author of the award‐winning Secularism and State Policies toward Religion: The United States, France, and Turkey, and the co‐editor (with Alfred Stepan) of Democracy, Islam, and Secularism in Turkey.
    [Show full text]
  • Mapping the Global Muslim Population
    MAPPING THE GLOBAL MUSLIM POPULATION A Report on the Size and Distribution of the World’s Muslim Population October 2009 About the Pew Forum on Religion & Public Life This report was produced by the Pew Research Center’s Forum on Religion & Public Life. The Pew Forum delivers timely, impartial information on issues at the intersection of religion and public affairs. The Pew Forum is a nonpartisan, nonadvocacy organization and does not take positions on policy debates. Based in Washington, D.C., the Pew Forum is a project of the Pew Research Center, which is funded by The Pew Charitable Trusts. This report is a collaborative effort based on the input and analysis of the following individuals: Pew Forum on Religion & Public Life Communications and Web Publishing Luis Lugo, Director Erin O’Connell, Associate Director, Communications Oliver Read, Web Manager Research Loralei Coyle, Communications Manager Alan Cooperman, Associate Director, Research Robert Mills, Communications Associate Brian J. Grim, Senior Researcher Liga Plaveniece, Program Coordinator Mehtab S. Karim, Visiting Senior Research Fellow Sahar Chaudhry, Research Analyst Pew Research Center Becky Hsu, Project Consultant Andrew Kohut, President Jacqueline E. Wenger, Research Associate Paul Taylor, Executive Vice President Kimberly McKnight, Megan Pavlischek and Scott Keeter, Director of Survey Research Hilary Ramp, Research Interns Michael Piccorossi, Director of Operations Michael Keegan, Graphics Director Editorial Alicia Parlapiano, Infographics Designer Sandra Stencel, Associate Director, Editorial Russell Heimlich, Web Developer Andrea Useem, Contributing Editor Tracy Miller, Editor Sara Tisdale, Assistant Editor Visit http://pewforum.org/docs/?DocID=450 for the interactive, online presentation of Mapping the Global Muslim Population.
    [Show full text]
  • ON the INFLUENCE of WORLD RELIGIONS on INTERNATIONAL TRADE Matthias Helble
    On the Infl uence of World Religions on International Trade 209 11 ON THE INFLUENCE OF WORLD RELIGIONS ON INTERNATIONAL TRADE Matthias Helble As the world economy is integrating, trade between countries is growing rapidly. The exchange of goods not only has an eco- nomic, but also a cultural dimension. This paper investigates the possible ways that religion infl uences international trade patterns. It studies the view of the fi ve world religions, namely Hinduism, Judaism, Buddhism, Christianity, and Islam, on economic activity, and trade in particular. Analyzing empirically trade fl ows between 151 countries, the paper fi nds an impact of religion on trade. Furthermore, the results indicate that religious openness boosts trade performance of countries. Given these results, the paper derives several policy recommendations.1 INTRODUCTION The individual person is at the origin of all economic activity. The indi- vidual’s personal and cultural traits decide how and with whom he or she interacts economically. Whereas personal characteristics may be assumed to be purely random, cultural traits are not; the latter may have an important impact on economic behavior. The economic behavior we are focusing on in this paper concerns international trade. With an annual growth rate of around 6 percent, world trade is one of the major engines of globalization. Even though the number of trading relationships seems to remain stable (Helpman et al. 2005), more and more goods are being exchanged. The exchange of goods does not stand by itself and always takes place in a cultural context. Therefore, the more goods are exchanged between Matthias Helble is a Ph.D.
    [Show full text]
  • UNHCR, Global Trends: Forced Displacement in 2017
    FORCED GLOBAL DISPLACEMENT TRENDS IN 2017 2017 IN REVIEW Trends at a Glance Globally, the forcibly displaced population increased in 2017 by 2.9 million. By the end of the year, 68.5 million individuals were forcibly displaced worldwide as a result of persecution, conflict, or generalized violence. As a result, the world’s forcibly displaced population remained yet again at a record high. MILLION FORCIBLY DISPLACED as a result of 68.5 WORLD wiDE persecution, conflict, or generalized violence 25.4 million refugees 19.9 million refugees under UNHCR’s mandate 5.4 million Palestine refugees under UNRWA’s mandate 40.0 million internally displaced people1 3.1 million asylum-seekers 16.2 44,400 MILLION NEWLY DISPLACED 1 IN 6 NEW DISPLACEMENTS An estimated 16.2 million people EVERY DAY were newly displaced in 2017. Lebanon continued to host the This included 11.8 million individuals largest number of refugees relative 2 The number of new displacements displaced within the borders of to its national population, where 1 in was equivalent to an average of their own countries and 4.4 million 6 people was a refugee under the 44,400 people being forced to flee newly displaced refugees and new responsibility of UNHCR. Jordan their homes every day in 2017. asylum-seekers. (1 in 14) and Turkey (1 in 23) ranked second and third, respectively. When Palestine refugees under UNRWA’s mandate are included, 85% the figures rise to 1 in 4 for Lebanon 3.1 and 1 in 3 for Jordan. MILLION Developing regions hosted 85 per ASYLUM-SEEKERS cent of the world’s refugees under UNHCR’s mandate, about 16.9 million 1 Internal Displacement Monitoring Centre of the Norwegian Refugee Council.
    [Show full text]
  • Downloads/Yale Persecution of the Rohingya October 2015
    No. 24 ‘Nobody's Children, Owners of Nothing’: Analysing the Indian State’s Policy Response to the Rohingya Refugee Crisis Mudasir Amin The Hindu Centre for Politics and Public Policy is a division of Kasturi & Sons Ltd., publishers of The Hindu and group newspapers. It was inaugurated by the President of India, Pranab Mukherjee on January 31, 2013. The aim of The Hindu Centre is to promote research, dialogue and discussion to enable the creation of informed public opinion on key issues facing India to safeguard, strengthen and nourish parliamentary democracy and pluralism, and to contribute to the nation’s economic, social and political betterment. In accordance with this mission, The Hindu Centre publishes Policy Reports drawing upon the research of its scholars, to explain and highlight issues and themes relating to political affairs and public policy. These are intended to aid the public in making informed judgments on issues of public importance. The Hindu Centre publishes the Policy Reports online, and can be accessed at www.thehinducentre.com/publications/policy-report/ Published by: The Hindu Centre for Politics and Public Policy, 859&860, Anna Salai, Chennai 600002, [email protected] All rights reserved. No part of this publication may be reproduced in any form without the written permission of the publisher. ‘Nobody's Children, Owners of Nothing’: Analysing the Indian State’s Policy Response to the Rohingya Refugee Crisis Mudasir Amin Public Policy Scholar, The Hindu Centre for Politics and Public Policy (February – May, 2018) --- ABSTRACT he political exclusion of Rohingya Muslims in post- colonial Burma and the waves of violence against them in T the form of a state-sponsored campaign of massacre, rape and arson is now widely seen as ethnic cleansing and as crimes against humanity.
    [Show full text]
  • The Strength of Muslim American Couples in the Face of Heightened Discrimination from September 11Th and the Iraq War
    Smith ScholarWorks Theses, Dissertations, and Projects 2008 The strength of Muslim American couples in the face of heightened discrimination from September 11th and the Iraq War Brianne Goodman Smith College Brianne Goodman Carter Brianne Goodman Carter Follow this and additional works at: https://scholarworks.smith.edu/theses Part of the Social and Behavioral Sciences Commons Recommended Citation Goodman, Brianne; Goodman Carter, Brianne; and Carter, Brianne Goodman, "The strength of Muslim American couples in the face of heightened discrimination from September 11th and the Iraq War" (2008). Masters Thesis, Smith College, Northampton, MA. https://scholarworks.smith.edu/theses/442 This Masters Thesis has been accepted for inclusion in Theses, Dissertations, and Projects by an authorized administrator of Smith ScholarWorks. For more information, please contact [email protected]. Brianne Goodman Carter The Strength of Muslim American Couples in the Face of Heightened Discrimination from September 11th and The Iraq War ABSTRACT This exploratory study examined how Muslim American couples are psychologically and relationally impacted by heightened discrimination in the wake of September 11th and The Iraq War. Utilizing interviews with six Muslim American couples who have been married for at least six years (through September 11th and The Iraq War), the study identified that religious discrimination against Muslim Americans is experienced as pervasive and endemic—existing at multiple levels: attitudinal, interpersonal, structural, institutional, and systemic. The study found that in response to (rather than in spite of) religious discrimination, Muslim American couples exhibit increased resiliency and strength through the tenets of their faith (particularly, the primacy placed on marital union), their shared faith practice, and the resource of their religious communities.
    [Show full text]
  • OFFICIAL NAMES of the UNITED NATIONS MEMBERSHIP Islamic
    OFFICIAL NAMES OF THE UNITED NATIONS MEMBERSHIP Islamic Republic of Afghanistan Republic of Albania People’s Democratic Republic of Algeria Principality of Andorra Republic of Angola Antigua and Barbuda Republic of Argentina Republic of Armenia Commonwealth of Australia Republic of Austria Republic of Azerbaijan Commonwealth of the Bahamas Kingdom of Bahrain People’s Republic of Bangladesh Barbados Republic of Belarus Kingdom of Belgium Belize Republic of Benin Kingdom of Bhutan Plurinational State of Bolivia Bosnia and Herzegovina Republic of Botswana Federative Republic of Brazil Negara Brunei Darussalam Republic of Bulgaria Burkina Faso Republic of Burundi Kingdom of Cambodia Republic of Cameroon Canada Republic of Cabo Verde Central African Republic Republic of Chad Republic of Chile People’s Republic of China Republic of Colombia Union of the Comoros Republic of the Congo Republic of Costa Rica Republic of Côte d’Ivoire Republic of Croatia Republic of Cuba Republic of Cyprus 2 Czech Republic Democratic People’s Republic of Korea Democratic Republic of the Congo Kingdom of Denmark Republic of Djibouti Commonwealth of Dominica Dominican Republic Republic of Ecuador Arab Republic of Egypt Republic of El Salvador Republic of Equatorial Guinea State of Eritrea Republic of Estonia Federal Democratic Republic of Ethiopia Republic of Fiji Republic of Finland Republic of France Gabonese Republic ( Gabon ) Islamic Republic of the Gambia Georgia Federal Republic of Germany Republic of Ghana Hellenic Republic (Greece) Grenada Republic of Guatemala
    [Show full text]
  • Religious Transformations
    Religious Transformations CHAPTER FOUR RELIGIOUS TRANSFORMATIONS The Localisation and Globalisation of Indian religion in Guyana Socio-cultural change, by definition, is contextual. Differences in time and space stem from variances in the conditions under which individuals – with an invariably great creative and adaptive capacity – produce and reproduce culture. Modifications in attitudes and practices, as well as transformations of institutions and structures, can only be explained by taking the circumstances of change into account. I have used the first two chapters of Part I to outline these circumstances of change. In chapter two, I have sketched the historical process of transplantation: the radical change in productive conditions brought about by the migration from India to Guyana, the establishment on South American soil, and decolonialisation. In the previous chapter, I described two forces that strongly shape the contemporary context in which East Indianness is defined: the ethnicisation of distributive struggles, and the intensification of global interconnectedness.210 This chapter comprises the analysis of two strands of cultural transformation that result from such circumstantial change. It is a case study in which the development of East Indian systems of belief is linked to the character of the society in which development occurs. ‘Religious Transformations’ involves an examination of important tendencies instigated by the collision of a formative past and present: cultural developments occurring in the contexts described in the previous two chapters. More precisely, the twin processes of religious localisation and globalisation are examined. Both tendencies of globalisation and localisation direct processes of modification and reproduction in all the realms of social behaviour that will be analysed in the second part of this dissertation.
    [Show full text]
  • Black Religion and Black Power: the Nation of Islam's Internationalism
    genealogy Article Black Religion and Black Power: The Nation of Islam’s Internationalism Bayyinah S. Jeffries Department of African American Studies, Ohio University, Athens, OH 45701, USA; jeff[email protected] Received: 1 April 2019; Accepted: 24 June 2019; Published: 29 June 2019 Abstract: The Nation of Islam’s influence has extended beyond the United States. This Black American Muslim movement has used the intersection of race and religion to construct a blueprint of liberation that has bonded people of African descent throughout the Diaspora. Their transnational dimensions and ideas of freedom, justice and equality have worked to challenge global white imperialism and white supremacy throughout the 20th century and beyond. Keywords: internationalism; Islam; Nation of Islam; Black Muslim “Islam will give you true brothers and sisters the world over”. (Muhammad 1965, p. 85) “We are not an organization; we are a world”. (Muhammad 1965, p. 322) “ ::: the darkest Arabs I have yet seen are right here in the Arab peninsular. Most of these people would be right at home in Harlem. And all of them refer warmly to our people in America as their ‘brothers of color’”. (X 1959, p. C1) Since the period of African enslavement and European colonialization, Black people’s experiences have overlapped in at least three key areas: (1) the exploitation of labor or economic deprivation; (2) religious interference; and (3) educational indoctrination. On the continent of Africa, people suffered torture, abuse, complete disruption and trauma from European intrusion. Outside of Africa, Black people have grappled with a system of racial oppression that criminalized, dehumanized and at times completely blocked any path to socioeconomic advancement, including miseducation, chronic unemployment, underemployment, mass incarceration and indiscriminate violence against black bodies.
    [Show full text]