VOLUME 10 ISSUE 1, MAY 2017

Religious Inspiration in the Move from Turbulent to Inclusive Societies 03 04 Editorial The Role of M. Abdus Sabur in Asian Geo-Politics Prof. Azyumardi Azra 09 12 Understanding Dialogical Essence of in the Context of Islam as a Interfaith Harmony for Interfaith Peace Waris Mazhari Dr.Mohsen Badreh 14 16 Kashmir: , their Struggle The 2016 Uprising and their Aspiration Mushtaq Ul Haq Ahmad Sikander Dr. Ismael Mersham 22 The Forgotten Peace: 20 The Chittagong Letter from Bangladesh Hill Tracts Accord Fr. Bob Ishak Mia

Editorial Team: 24 Staffan Bodemar Good Moments of Dialogue: Mohamed Yunus Yasin Reflections from Sweden Lisa Schenk 26 Kaj Engelhart Clarence Dias Afghanistan Refugee Crises: Mohammad Abdus Sabur The Way Forward Ishak Mia Sohel Abida Rafique Editorial

Mohammad Abdus Sabur

The presidential election When a government, whether elected or not fail in the United States of its own people to realize their full potential and America is over. Donald let them contribute to the society to the best of Trump is the new presi- their ability, then it is only right that government dent. Throughout the take responsibility to pave the way so that the election period interna- state is restructured and reformed through tional and national media people’s participation. extensively covered the debate on policies and The fact is that the vast majority people in most of the developing countries still live in poverty, proposals put forward by unable to find a job, lacking skills and with no Donald Trump. Con- access to resources. Meanwhile, ineffective state cerned citizens, civil society and intelligentsia, in structure have grown. The possible way out is to democratic or socialist countries as well as coun- empower people, strengthen local autonomous tries under monarchy or dictatorship followed bodies and civil society organizations, allocate the debate. But the question is why? The possible resources and ensure mechanisms of account- answer could be that like it or not, every country ability and transparency. and its citizens get affected in one way or another by the policies and actions of the United States of The processes of human development and evolv- America and its allies. ing an enabling, accountable governance take time. Educational opportunities and exchange of Issues raised in the election campaign include experiences between and among countries is migrants, refugees, building a wall on Mexican vital. In the case of man-made and natural disas- border, Islamic terrorist travel ban from 7 Mus- ter a rich tradition of trans-border solidarity and lim-majority countries, extreme vetting of Mus- resource-sharing is well established. It is expect- lims in general and concern about whether ed that such collaboration will be further facili- climate change is “fake”. In the greater human tated by all concerned including governments. world, people to people communication, On the part of civil society it is self-nurtured exchanges, caring and sharing, extending compassion, inclusiveness and nonviolence that must remain the paramount commitment. solidarity support in difficult times irrespective of color and creed, religious and ethnic identity, The eight papers in this issue of Amana provide these are essential components and building examples both of such collaboration as well as of blocks for a prosperous and caring world. lack thereof, between civil society and govern- ments. Three of the 8 articles deal with the plight We must not forget that colonization, enslave- of forgotten peoples namely the Kurds, those in ment, exploitation of natural resources, imposi- and from Afghanistan and those in the Chit- tion of unjust war have been a common practice tagong Hill Tracts (CHT) in Bangladesh. The of all colonial powers. It is also true that during latter is complimented by a letter from Bangla- the cold war between the Western free World and desh, reminding us that there is more to Bangla- the Communist World, a majority Muslim coun- desh than just the Chittagong Hill Tracts. Two tries aligned themselves with the United States of are in the form of tranquil musings, far from the America and its allies. scenes of strife and recall “good memories”. Two of the articles deal with the role of religion and, Terrorism in all its form is the enemy of the in particular of Islam. people. Similarly rule without consent of people, unjust war, destruction of homes, lives and liveli- Mohammad Abdus Sabur is Secretary General of hood also fall under the category of state terror- Asian Resource Foundation, Thailand ism.

3 magazine The Role of Religion in Asian Geo-Politics

Prof. Azyumardi Azra

There is little doubt that tantism is making inroads in South Korea, Japan, Asia is the single conti- China and some other places in Asia. Islam, the nent that is blessed as the latest of the Abrahamic , is the predomi- place where virtually all nant religion in much of Southeast Asia (Indone- major sia, Brunei Darussalam, and Malaysia), pre-dom- originated and developed. inant in South Asia (Bangladesh, Pakistan, It is in Asia that Hindu- Afghanistan, the Maldives, , and a big ism, , - minority in India), and constitutes the largest ism, , Juda- majority in West Asia (the Gulf countries, , ism, and Islam were revealed and Saudi Arabia, , , and Yemen). developed. Asian Geo-Politics and Religions Contrary to the classic theories on the decline of religions facing modernization and seculariza- For centuries, as suggested earlier, religions have tion since the time of the post-World War II been part and parcel of human life in Asia. This period, all these great religions are still very is true not only in religious life, but also in strong up until today in most regions in Asia. In other walks oflife ; social,cultural, and—of fact like much of the other parts of the globe, course—political. In short, religions are embed- Asia has at least in the last three decades been ded in private and public life. experiencing religious revival. However, in the post-World War II period, In Asia, during the various courses and stages of newly independent nation-states have had differ- history, each of the religions plays a great role, ent constitutional arrangements on the matter of not only in the lives of the faithful, but also in the place of religion in each country. Countries public and political life. , the predomi- like India, Singapore, Japan and South Korea, for nant religion in India, plays an important role in instance, are secular’ states that officially give no India; and Buddhism is a crucial element in special place to religion; religion is simply a private and public lives in Thailand and Sri-Lan- private matter and, therefore, should not interfere ka. Even though most Japanese would say that in political and public lives. they do not practice Shintoism, it is clear that one would easily be able to find the traces of this On the other hand, in countries where religions religion in their lives. were accommodated in political and public lives like Indonesia, Malaysia, and the Philippines, the is one of the most deciding factors in role of religion appeared to have declined with Israel. Christianity, more precisely Catholicism, the introduction of modernization and economic is the single largest religion in the Philippines development. Religion in general had been and Timor Leste; and at the same time Protes- regarded as not very compatible with modernity,

4 magazine modernization, and economic development. The adopted a more friendly attitude to religions. modernization processes have been supposed to Religions were (and still are) given a special bring ‘’, putting religions in very status in the constitutions and otherwise. Despite defensive positions. that, religions tended to be sidelined in the process of modernization of the countries in the Furthermore, in other countries, the declining decades following their independence in the role of religion in political and public lives has post-World War II period. had a lot to do with the adoption of a certain political ideology that was adopted by respective Contrary to the classic theories on the decline of countries. The case in point is the adoption of the religions in the process of modernization, ideology of communism in countries like China, religions are now in fact returning to public and the Soviet Union, North Korea and some others. political lives in many Asian countries. Econom- The communist ideology, as can be expected, ic development and socio-cultural progress in was hostile to religions; indeed religions were Indonesia, Malaysia, India, and China have considered the ‘opium’ that led people to escap- brought back religions to politics. ism and, therefore should be banned from public life. In Indonesia, Islam increasingly reappeared in power politics since the early 1990s when the At the other end of the continent, some countries Soeharto regime introduced some kind of recon- in West Asia adopted authoritarianism-socialism ciliatory policies to Islam and to Muslim groups. - like Iraq and Syria, based on the ideology of This phenomenon increased significantly in the baathism - that in many ways was also hostile to post-Soeharto period. Yet, despite many signs of religions. This in the course of history, religion increased attachment to Islam, Islamic political has inspired and driven certain groups of Mus- parties fared poorly in the successive general lims to oppose the regimes, creating cycles of elections of 1999, 2004, 2009 and 2014. violence that are difficult to break. The opposi- tion continued to increase since the 1990s when In China, the phenomenal economic progress in the regimes failed to deliver their promises for the last two decades at least brought many people better economic and social lives. to link Confucianism as the spiritual base of development. Not only in China, but also in A momentum for change came when the waves Singapore for instance, government high of globalization and democratization swept the officials as well as experts have been discussing region, creating the so-called ‘Arab spring’, not what they call ‘new Confucianism’ as the spirit only in Tunisia, Libya and in North Africa, and ethos behind their economic progress. At the but also in Yemen, Bahrain, and Syria in West same time, there is also an obvious policy of new Asia. And those who won the upper hand in the openness and rapprochement towards religions political changes in a number of countries are the implemented by the Chinese government. Islamists, even though some kind of ‘tug of war’ with the secular elements in each country are far from over. In many countries the changes have also unleashed violent Sunni-Shia conflicts. Still there are nation-states like Indonesia, Malaysia, the Philippines, Thailand and others that in one way or another have maintained or 5 magazine Religions and Security Issues there is some kind of combination of various factors including politics, economics and also Despite the return of religions to private and religious. In most cases, politics seems to be the public lives in many Asian countries, religions most important factor. To take the cases of radi- have also, at least in the last two decades, been calism and terrorism perpetrated by some very increasingly regarded as a problem of security. small groups and calls in the name of Islam in This has a lot to do with the rise of radical and Indonesia since the time of the Bali bombing terrorist groups in certain Asian countries that (2002) up until today, it is apparent that politics, use and abuse their respective religions for their both domestic and international, is the main own political and religious purposes. cause of terrorism. At the domestic level, the Religious-linked terrorism is clearly not unique perpetrators of the bombings have been motivat- to Islam that is often accused of being responsi- ed by their anger and hatred of the Indonesian ble, particularly in the post-nine eleven (2001) political system that they regard as being ‘un-Is- events in the USA. One can find throughout lamic’. human history a great number of terrorist acts that in one way or another were linked with a As for international politics, it is clear that even certain religion. With the increased globalization before the tragic events of September 11 in the and instant flow of information and news that has USA, the Muslim perpetrators of terrorism have created a great deal of anomalies, the radicaliza- condemned certain injustices in international tion of religious individuals and groups have politics and relations. For them, the US and other tended to accelerate. western countries are the enemies of Islam and of Muslims. Western countries, particularly the US, Religions with central authority are of course are considered to be basically hostile to Islam more prone to violence and terrorism. But and the Muslim world. In fact, they believe the religions without central authority could also US and other western countries have conspired to become prone, because of the decline of their destroy Islam and Muslims. A number of interna- religious authority and de-centralization of tional cases such as the US continued support of religious authority and leadership. Israel at the expense of Palestine and the US military campaigns in Afghanistan and Iraq have Practically no religion is free from that kind of only added fuel to their anger and hatred of the abuse by small groups of its followers. Radical US and its allies. groups can easily be found among the in India; among the Buddhists in Sri-Lanka and Therefore, religion seldom becomes the main, let Myanmar; among the Shintos in Japan; among alone the only, cause of terrorism. Political, the in Israel; among Muslims in Indonesia, economic, and other non-religious factors, how- southern Philippines, southern Thailand, India, ever, in turn could easily be given religious justi- Pakistan, Afghanistan, Saudi Arabia, Syria and fication, when the perpetrators of any kind of Iraq; and among the Christians such as the terrorist act put forward certain interpretations of National Liberation Front of Tripura (NLFT), religious teachings. North East India.

The root-causes of radicalism and even terrorism among the believers are very complex. In fact 6 magazine The Case of Islam violence. This is mainly because of the strong emphasis puts on inclusiveness and the The use, abuse and manipulation of religious ‘inner’ () aspect of Islam. Even though the justification are perhaps potentially larger in Sufi—like the ‘literalists’—also appeal for puri- , which does not have a single body fication through religious acts, they do it in a of religious authority. In the matter of leadership, peaceful manner through spiritual exercises Sunni Islam is of course different from Shi’a rather than by using force, as is the way of the Islam—like in Iran today—which has a centralis- ‘literalists’. tic leadership in the hands of the mujtahid mut- laq—the absolute decider—and in the body of Furthermore, the absence of a single authority in wilayat al-faqih consisting of the most prominent Islam—particularly among the Sunnis—makes it ‘ulama. very difficult, if not impossible, to issue a religious ruling (fatwa) that would decide once From a doctrinal point of view, I believe that and for all that terrorism as jihad is religiously certain doctrines within Islam can be used and unjustifiable and invalid. abused for justifying acts of terrorism. The doctrine of jihad, for instance, could easily be Not least important is the precedent in Muslim taken as a justification by certain Muslim indi- history of radical acts that can be included in the viduals and groups to conduct holy war against definition of terrorism. The radical acts conduct- any perceived enemies, including even other ed by the Kharijis (seceders) in the post-Prophet Muslims. Certain verses of the Qur’an and the period, for instance, have in fact Tradition (Hadith) of the Prophet Muhammad continuously inspired many, if not most, contem- are prone to be interpreted that way; indeed, porary radical Muslim groups. There indeed exist there are religious interpretations and under- certain radical ideologies among Muslims which standings that exist along the same lines. basically state that it is religiously valid to conduct such radical and terrorist acts. Arguably, this limited ‘literal’ and -orient- ed () understanding of Islam is more prone Therefore, there is an urgent need among to radicalism - using selected verses of the concerned Muslim scholars (‘ulama’) to rethink, Qur’an, while conveniently ignoring other ‘liter- reinterpret, reformulate certain interpretations of al’ understanding such as the numerous verses classical and medieval ‘ulama’ concerning for that emphasize peace and benevolence, mercy instance jihad. For that purpose the ‘ulama’ and and forgiveness. This kind of religious under- Muslims in general first of all must discard the standing as a rule makes some clear boundaries defensive and apologetic attitude that is apparent even among Muslims. Those who are opposed to when they respond to terrorist acts conducted by their understanding are in fact regarded by them certain individuals or Muslim groups. They as having gone astray and, therefore, can be should admit that there are indeed terrorists targets of jihad (war). This can be seen clearly in among Muslims who—based on their under- the cases of the Wahabis in the late 18th century standing of Islam—conduct terrorism. Admitting Arabia and the Padris of West Sumatra in the this problem, then the ‘ulama’ could proceed to early decades of the 19th century. address the issue objectively from a religious point of view. The ‘non-literal’ understanding of Islam, such as represented by Sufism, is more immune to 7 magazine Religiously linked terrorism, like the one in Conclusion Indonesia, basically is not associated with the state. Most of the radical groups in contrast are Looking at the experience of religions in contem- opposed to the state; they are originally non-state porary Asia, it seems that religion will continue activists of obscure backgrounds. Moreover, they to be an important factor in many communities. are as a rule outside the mainstream Muslim But at the same time, religions will also continue movements. In fact, they have bitterly criticized to face a great deal of problems, not only related mainstream Muslims as being too accommodat- to societies at large, but also within and among ing and compromising to what they regard as religions themselves. There will for instance be ‘un-Islamic’ political, social, cultural, and conflicts among different interpretations and economic realities. schools of thought within any religion.

There is a tendency, however, that certain radical For that reason, internal and external mutual individuals or groups could be recruited by or understanding and respect among the religious have certain links or connections with persons in leaders is a must. This in turn should be spread the government or military. This is not new in out to the faithful as a whole. Through this kind Indonesia. The terrorist hijacking of a Garuda of effort, religion once again can play a more Indonesia airplane in Bangkok during the contributive role to the creation and strengthen- Soeharto period, for instance, was conducted by ing of a more harmonious and peaceful civiliza- terrorists of ex-Islamic state movements in the tion. 1950’s that were recruited by certain of Soehar- to’s generals to launch the so-called ‘komando AZYUMARDI AZRA is a Professor of Islamic jihad’ (jihad command). There have been a lot of History and Culture, Syarif Hidayatullah State indications that certain military have incited and Islamic University, Jakarta, Indonesia; and manipulated some radical groups in the President of Asian Muslim Action Network post-Soeharto period. (AMAN)

8 magazine Understanding Islam in the Context of Interfaith Harmony

Waris Mazhari

We live at a time of unprec- this. It is not something that we can choose to edented global intercon- ignore if we wish to continue to inhabit this nectedness. Never before in planet. the entire history of human- kind have people of differ- In this context, it has become absolutely impera- ent communities, tive for different faith communities to learn to cultures,countries and ethnic- live harmoniously with each other. Given the fact ities been in such close contact all across the that most countries today are now religiously globe as today. This situation provides us won- plural and that, owing to the reach of almost derful possibilities to learn and benefit from each instant communications, the actions of members other and to work together for our own good and of one community in one corner of the world can for the collective good of all. Much of this good- have a major impact on inter-community ness is, in fact, being manifested today, at vari- relations globally, it is simply unavoidable for ous levels and in different ways. The rich possi- faith communities to reach out to each other for bilities for promoting this goodness are being the common good of all. For this purpose, differ- availed of by those individuals and communities ent faith communities need to highlight teachings who have developed the skill of harmoniously in their own religious traditions that accept and and creatively relating with people who think, honour each other and recognize the goodness in believe and behave differently from them. other faith traditions and their adherents. This is the only way for their followers to develop posi- At the same time, this intense closeness that tive understandings of others so that they learn different peoples across the world are now expe- that to live in harmony with people of other riencing has had another impact. Individuals and is something that is mandated in their own communities who have not developed the skills religion and is not a deviation from it. This task for relating with people who think, believe and of understanding, from within each religious behave differently from them may find the situa- tradition, as an asset, rather tion of being in close contact with others intimi- than as a problem, is something that people of dating. They may react to this predicament with faith need to take very seriously, for the collec- hate, resentment, aggression and even war. And tive good, indeed survival, of humankind hinges with the proliferation of weapons of mass critically on it. destruction that can literally wipe off all traces of life from this planet, this is no mere theoretical No religion is understood in a homogenous or issue. singular way. Each religion has, throughout its history, been understood diversely by those who Today, people—individuals as well as entire claim to follow it. This interpretive diversity communities—are faced with the urgent task of includes diverse understandings about the status learning to live harmoniously with those who and worth of other faiths and their adherents as think, believe and behave differently from them, well as of other interpretations of the same faith whom they now live with as co-members of the and those who claim to ‘global village’. Our common survival demands

9 magazine follow them. Some such understandings may be two hands to clap, and, accordingly, must admit positive. There are others that are heavily nega- the role of extremist and intolerant interpreta- tive, in which other faiths as well as other inter- tions of Islam and their adherents in fomenting pretations of the same faith and their adherents hate, violence and also what is called ‘Islam- are seen as deviant or even worse, and as some- ophobia’ on a very large scale. They must heed thing to be combated. People who uphold such this commandment of the (5:8): understandings of their religion see religious plurality as a problem, rather than as an asset. Believers, be steadfast in the cause of and bear witness with justice. Do not let your enmity Negative approaches of the religious ‘other’ for others turn you away from justice. Deal (including of people and groups who claim to justly; that is nearer to being God-fearing.' follow the same faith but interpret it differently) are today at the root of conflict in the name of Along with this, they must also recognize that religion that has assumed demonic proportions in although it takes two hands to clap, it suffices for many parts of the world. This is definitely the just a single hand extended in friendship to build case among a sizeable section of Muslims. Mis- bridges of understanding and harmony between using the concept of jihad and posing as ‘champi- individuals and communities. Let Muslims take ons’ of Islam, Muslim extremist groups have the initiative of extending that hand, unilaterally unleashed horrific violence against those who if need be—for their own good, for the good of think, believe and behave differently from the image of Islam and for the good of the whole them—including people of other faiths as well as of humankind. They must know that this is some- fellow Muslims. This hate and violence in the thing that is mandated by Islam itself. name of Islam for both the ‘external other’ and the ‘internal other’ is now one of the gravest Since literalist, hate-driven, exclusivist, and threats facing the whole of humankind. If we supremacist misinterpretations of Islam are at the wish to inhabit a world where people of different very root of the ongoing conflict and violence beliefs can live together in peace and harmony involving Muslims in many parts of the world, and work together for the greater glory of God efforts to promote peace and harmony in Muslim and for the benefit of all, this deep-rooted resent- societies and across the world as such simply ment and intolerance—of Muslims who think cannot avoid the indispensable task of articulat- and believe differently as well as people of other ing and promoting alternate, authentic under- faiths—simply has to be tackled and overcome. standings of Islam that respect religious plural- In this task, Muslims themselves have, of course, ism and accept and honour people of other faiths a principle role to play. as well as Muslims who understand their faith differently. Overcoming extremism in the name Some Muslims may argue that the ongoing of Islam also requires a sustained effort to show terrorism in the name of Islam by some Muslim that such extremism actually is a deviation from groups is a reaction to the actions of others. My Islam and that it has no sanction in it, contrary to understanding is different. Just as these Muslims what extremist Muslim ideologues insist. blame the acts of others for their own violence against them, others blame Muslims for their If we are to promote peace and put an end to the violence against Muslims. Clearly, this hate and violence in the name of Islam that has blame-game can get us nowhere at all. Muslims become such a major challenge today, this ideo- must recognize that, as the saying goes, it takes logical task is absolutely necessary. No amount 10 magazine of political change or economic ‘development’ standing among the Muslim populace particular- or military engagement, necessary though these ly, as well as among others. may be, can substitute for this task. Extremist Muslim groups seek support among Muslims for For Muslims to become a force for peace and their hate-driven violence against people of other goodness in the world, they simply have to faiths and against other Muslims by claiming that rethink several deep-rooted traditional views their activities are mandated by their particular regarding relations between Muslims of different interpretation of Islam. Hence, the only way they schools of thought and between Muslims and can be denied this support is by convincing Mus- people of other faiths, engage in practical efforts lims that the extremists’ interpretation of Islam to promote intra-Muslim and inter-faith actually has no sanction whatsoever in Islam and dialogue, understanding and harmony, and is, in fact, a complete deviation from it. This is recover and highlight, including through practi- crucial if Muslims are to be saved from falling cal efforts, the message of peace that is basic to prey to the appeals of radicals. A fundamen- the Quran and that exemplified the life of the tal-change in the Muslim mindset, especially on Prophet Muhammad. This is the only way that the issue of inter-community, inter-religious and people can be weaned away or saved from inter-sectarian relations, is thus called for. violent, hate-driven discourses in the name of Islam that have managed to garner a sizeable For Muslims to accept peace and harmony as number of supporters. This is also necessary for guiding principles in their relations with others, Muslims to recover and live by the true teachings both people of other faiths and Muslims who of their faith. That this is also necessary for understand Islam differently from how they do, global peace goes without saying. they must be convinced that these principles are rooted in Islam and are not alien to it. This calls Waris Mazhari, a graduate of the Dar ul-Uloom for Muslim scholars to work on highlighting Deoband, presently teaches at the Department of Islamic teachings about peace and interfaith and Islamic Studies, Jamia Millia Islamia, New inter-sectarian dialogue, harmony and under Delhi.

11 magazine Dialogical Essence of Islam as a Philosophy for Interfaith Peace

Dr. Mohsen Badreh

Religions are constituted systems shows similarities and prepares the stage of interacting systems of for interfaith communication in the form of meaning and symbols peace, dialogue and invitation. because they are a part of human cultures. The The above mentioned religious-fueled violence meaning system of a can be seen in all communities that attribute religion is mainly built by themselves to religions, including Muslim religious elites but laity or Ummah. But what is the perspective of original ordinary religious communities mainly identify Islamic sources (Quran and credible Hadiths) on their religious life with the symbolic system and the problem of interfaith relations? prioritize it, based thereon, in social and inter- faith communication. Islam identifies itself in a different way and introduces an identity that is most obvious in its Religions and denominations can have different name and is articulated in its original epistemic or possibly contradictive meanings or symbolic sources. Islam means surrender to the truth and systems, but since their symbolic systems are truthful meanings and themes; and openness products of different geographical and cultural toward them wherever they are found and what- spheres, the differences and contradictions often ever they be, whoever gives them to you, of all manifest themselves in symbolic religious sexes, ages, races, religions or political identities. systems. For example, we have the meaning of Thus, being a Muslim (someone who practices ‘praising’ in almost all religions but the symbolic Islam as a communicative method) is equivalent behavior that represent such concept are very to confessing and accepting all truthful meanings different in various religious traditions. There- and arguments, albeit in other religions. And a fore, if the followers of a religion prioritize the Muslim is a person who permanently searches religious symbolic systems over meaning for wisdom (Hikmah) and dialogue and listens systems, the differences and contradictions humbly to all human beings. surface in the most severe way. The Quran wants Muslims to be “Those who In contrast, when the core meaning and thematic listen to the Word, and follow the best (meaning) systems are considered, the mutual approaching in it: those are the ones whom Allah has guided, dimensions of religions and denominations come and those are the ones endued with understand- into the spotlight. However, judging other ing.” (Quran: 39; 18) The Quran, orders them to religions based on symbolic structures can create “Invite (all) to the Way of thy Lord with wisdom a process that starts with epistemic violence; and beautiful preaching; and argue with them in continues with linguistic-rhetorical violence; and ways that are best and most gracious: for thy finally leads to physical violence including Lord knoweth best, who have strayed from His terrorism, war etc. On the other hand, religious Path, and who receive guidance.” mutual understanding, based on thematic (Quran:16;125)

12 magazine This mindset leads to inviting other religious In short, though Islam does attribute a reasonable communities to dialogue and argument instead of importance to religious symbolic system, impor- mongering war: [Muhammad!] ‘Say: "O People tantly, it prioritizes the meaning and thematic of the Book! come to common terms as between system, because Islam is not a dogmatic “ism” us and you: That we none but Allah. but rather an approach or communicative That we associate no partners with him; that we method. And as a method its essence is dialogical erect not, from among ourselves, Lords and not dogmatic. A dogmatist system prioritizes a patrons other than Allah."’… (Quran:3;64) And symbolic structure and defines all social and imposing is not acceptable: “Let there be no interfaith relations based upon that structure. compulsion in religion: Truth stands out clear Then, it easily excommunicates all other people from Error …” (Quran: 2; 256) and thereby ends up in divergence and violence. But the dialogical essence of Islam calls for Islam wants people to build their interactions and permanent searching of truth and wisdom all communications upon wisdom (Hikmah) and around the globe and finding commonalities in piety (Taqwa), respectively in philosophical and interfaith dialogues and living in peace and com- ethical dimensions of their life; Hikma is truthful munication. Finally the way that Islam defines meaning and Taqwa is being apart from arro- itself (as the sphere of truthful meanings through- gance in intrapersonal and interpersonal commu- out human traditions) and its dialogical essence nications. Due to these principles no one can can be introduced as a philosophy for interfaith claim superiority because of his/her racial, peace and inter-religious communication. linguistic, gender and even religious identities against other human beings. The Quran address Note: Quran verses are quoted from Yousef ’s us “O mankind! We created you from a single translation. (pair) of a male and a female, and made you into nations and tribes, that ye may know each other Dr. Mohsen Badreh is the Director of Center for (not that ye may despise (each other). Verily the Research on Women and Family ( head- most honoured of you in the sight of Allah is (he quarter), Iran. He can be reached at who is) the most righteous of you.” (49;13) [email protected]

13 magazine Kashmir: The 2016 Uprising

Mushtaq Ul Haq Ahmad Sikander

Jammu & Kashmir could fight militarization and occupation with conflict is the legacy of armed insurgency. His charisma and use of social British colonialism and media with regular video uploads certainly the subsequent partition elevated his status as a youth icon of the new of the Indian subcontinent generation of militancy. In a fateful encounter in 1947. The state of J&K with the army on July 8, 2016 he was killed along was divided between with his two associates, which triggered a chain Indian and Pakistan reaction of events that led to the spilling of administered Kashmir in the aftermath of the pent-up rage of the masses against the Indian partition. Millions of people became divided and army and local police. the Kashmir issue has since persisted between India and Pakistan. Seven decades have elapsed, This rage resulted in one of the longest strikes the but the humanitarian crisis has witnessed no end world has ever witnessed and that has lasted for in Kashmir. The right of self-determination that more than six months. Along with the strikes, a was promised by both countries as evident by the strict curfew has been imposed in most districts United Nations resolutions to decide the political of Kashmir valley. In the tussle between the future has been denied to the inhabitants of the ‘security forces’ and youth, more than one J&K state. This denial, reinforced by the hundred people have been killed, fifteen thou- suppression, militarization, iron-fist policy and sand injured, maimed or disabled for life. The lack of democracy has led to massive peoples security forces have used pellet guns as a crowd movements that have started, evolved and control mechanism that has resulted in fatal inju- declined since the birth of the dispute. The move- ries. A single pellet cartridge contains 300-600 ment for right of self determination is most vocal minute round iron balls, which have the capacity in the Indian Administered Kashmir (IAK). In to pierce the human body at different places. It Pakistan Administered Kashmir (PAK), there are targets scores of people at one time and certainly nationalist voices that call for implementation of the doctors have a tiring job of operating the right of self determination, but they are not met pellet hit bodies. These pellets have completely with a similar brutal and military response as is or partially blinded more than one thousand done by the Indian state. Further, the resistance youth, and more than fifteen people have died has been quite vibrant in IAK, that constitutes the due to multiple pellet injuries. Despite the lethal- highest militarized zone in the world. This resis- ity of the pellet gun, the state government has tance has kept the conflict vibrant and it keeps insisted on its continuance citing it as an import- hitting the media headlines time and again. ant tool for crowd control and describing it as ‘non lethal’ in nature. Furthermore, the Indian The 2016 people’s movement IAK is a continui- government has banned its use for targeting ty of the people’s movements of 2008-2010. The animals but supports its use against common, trigger for this movement was the killing of a non-violent Kashmiri protestors. The doctors charismatic young militant commander of Hizbul find it cumbersome and in some cases impossible Mujahidden, Burhan Muzaffar Wani. Burhan to restore the eye sight of youth who have been was instrumental in reviving the indigenous mili- victims of pellets. The use of pellets has added tancy in the aftermath of the 2010 agitation. He fuel to the rage against the state. gave hope to the beleaguered masses that they

14 magazine The cry on the street is for complete Azadi (free- instead of a citizen as compared to an Indian, and dom) from India, but the state has not budged this renders him alienated and incommensurable even an inch from its rigid stance and has been with the mainstream Indians. He looks at the branding the agitation, uprising and people’s government as a ruler, instead of a welfare insti- movement as being a Pakistan sponsored and tution, that is constituted for his welfare. The internal law and order problem. This brushing democracy available in the main part of India is aside of a real people’s movement and of the absent in Kashmir. All these reasons along with grievances of people will in the long run prove the fact that the Kashmir conflict is pending its delusional for the state. The uprising and final settlement have kept the conflict raging people’s movement may be crushed just as its over these decades. The conflict has the potential predecessor movements, but certainly it has to remain alive for the next five decades or more politicized a new generation of youth who have because both India and Pakistan do not have the been inculcated with anti-India hatred. Also the political will to resolve the conflict and the resis- insurgency, its networks and charm has once tance against Indian militarization is not going to again been revived in the hearts and minds of die down anytime soon. youth. This new generation insurgency certainly will not remain confined within the Kashmir The common Kashmiri has always resisted the valley only but will spill over into the main part suppression and oppression and will continue to of India and will be pan-Islamist in its connota- do so. But the Indian state, being colonial in its tion. The failure of the uprising to achieve tangi- structure, framework and polity still that ble goals like demilitarization, revocation of the the genuine political aspirations of the people can armed forces special powers act that grants be suppressed till eternity. They have as yet impunity to the armed forces to commit atrocities failed to understand the fact that the time for without facing the rule of law and failure to ruler - ruled, lord and subjects is over. Despite its punish the guilty security forces accused of loud claims, brags and boasts about being the human rights violations will certainly result in largest working democracy in the world and its the demoralization of the peaceful people’s secular credentials, the India state rules Kashmir movement. This demoralization of non-violence with an iron fist camouflaged with the fractured certainly will usher in a new phase of radicaliza- institution of elections to legitimize its brutal rule tion, extremism and violent insurgency, which and present itself as democratic before the world. can result in a new spate of violence. The The world powers including the Muslim world is violence will erode any peace constituency and also turning a blind eye to these atrocities, as moderation, in which neutral civil society activ- Kashmir has no resources like oil or natural gas ists will find it quite hard to survive, speak and that can bind the world attention to its cause. In continue activism. spite of the hostility of the world powers, incum- bency of the United Nations, the common Kash- The state has failed to distinguish between miri is still optimistic of a future that is free, violent insurgency and non-violent people’s peaceful and democratic. movement, thus its response is similar to an iron fist policy. This iron fist policy has made many M.H.A.Sikander is a writer-activist based in youth introspect about the feasibility of non-vio- Srinagar, Kashmir and can be reached at sikan- lence as a tool of resistance. A common Kashmi- [email protected] ri certainly experiences that he is a subject

15 magazine Kurds, their Struggle, and their Aspiration

Dr. Ismael Mersham

The Kurds are an Indo- the world, which does not have an independent European people who live country, a circumstance that helps to explain the predominantly in the label they are often given, ‘The World’s largest Middle Eastern region of stateless nation”.3 Asia. The ancient and early medieval Kurds The is as follows: in Turkey: were mostly pastoralists, about 18 million, Iran: about 8 million, Iraq: farmers and nomads, who were the inhabitants of about 7 million, Syria: about 2.5 million, andin the highlands and river basins of . , Armenia, and Lebanon The earliest documents about Kurds are Assyrian altogether about 1.25 Million. Most Kurds records from around 1000 BC referring to the embrace Islam as their and follow the people living in Mt. Azu or Hizan (near Lake Sunni , yet there are Kurds who follow Van) by the name Kurti or Kurkhi. The term Shiism, Christianity, and Judaism or are secular- "Kurd" is first encountered in sources of ists, or follow ancient beliefs and such as the 1st century of the Islamic era.1 the , and . The Kurds share a common language with several different The Kurds established several dynasties espe- dialects,belonging to different tribes and with cially during the 12th and 13th centuries and then some differences on ideology. constituted a political power in the . Sultan Saladin’s rule and the Ayyubid (Eyoob) is the homeland of the Kurds, in other Dynasty in these centuries are known as the peak words, it is the region where the Kurds are of Kurdish political strength in medieval times. predominant and which they consider as their These Kurdish powers –the , Shadda- country. It is located in Anatolia (Asia Minor) dids and Ayyubid (Eyoob) dynasties –controlled and Mesopotamia. The region stretches through a region stretching between the Anatolian Plains, Southeastern Turkey, Northeastern Syria, North- the North Iranian and Armenian Plateaus, Egypt- east and Northern Iraq, and Northwestern Iran. and Hejaz, as is shown on the map below.2 The region is predominantly mountainous, but there are also vast lowlands and large plateaus. Recent history, notably the Sykes-Picot agree- ment in 1916, divided the land which was inhab- Kurdistan has mineral and other rich natural ited by a Kurdish majority, and according to the resources. Therefore, many civilizations were Treaty of Lausanne in 1923 the partition was founded and collapsed in the region throughout finalized with the creation of three new states: history. Its contemporary oil and water resources Turkey, Iraq and Syria. The total Kurdish popu- are significant and of vital importance for the lation in the Middle East is estimated to be more people that live in the region. The and than 35 million, the fourth largest ethnic group in the Tigris rivers, and Lake Urmia, the region after the , Turks and . oil-rich , the fortresses of The Kurds are the most populous ethnic group in

16 magazine Diyarbakir and the citadel of are interna- which meant deprivation of public education, tionally renowned natural and human-made right to marriage and to travel and other basic assets of the . Although it has human rights. Until 2011, when the regime in rich natural, mineral and human resources, each Syria was facing a popular uprising, and under Kurdish region in Turkey, Iran, Iraq and Syria is the pressure of its survival, the regime offered the least developed part of those countries. those Kurds citizenship to win their hearts and Long-term internal conflicts with central authori- minds with the intention to recruit them in the ties have caused environmental destruction, military services and use them to fight the popu- economic recessions and social devastation in lar uprising. In Iran the Kurds are facing discrim- the region. ination and marginalization due to their follow- ing the Sunni sect of Islam and to their different ethnicity and language.

In Iraq, which from now on will be the focus of this article, Kurds have faced discrimination since the creation of Iraq as a new state in 1921, and this was then intensified during the 1960s-1970s, reaching a climax of systematic persecution at the end of the Iran-Iraq war. For instance, in 1988 ’s regime razed thousands of Kurdish villages and attacked peasants with chemical weapons on occasions such as at the Halabja massacre, when some 5,000 people-mainly women and children-died Map of Kurdish inhabited areas - source the in the attack on the morning of March 16, 1988.5 Council On Foreign Relations4 Following the first Gulf War in 1991, after a popular uprising by Kurds against the Saddam The Kurdishstruggle and aspiration: Hussein regime, there was a humanitarian crisis in northern Iraq; over 1.5 million Kurds aban- Although the political struggle of the Kurds for doned their homes in a mass exodus to reach an independent Kurdish state, since the collapse safety either in Turkey or Iran.6 The Iraqi count- of the in their homeland was not er-offensive, using heavy weapons and helicop- recognized internationally, the treaty of Sevres in ters, meant that thousands died in the mountains 1920 was designed to include the possibility of a due to serious atrocities and the cold weather and Kurdish state in the region, but this was never food and medicine shortages. The painful footag- implemented. Since the treaty of Lausanne, 1923 es of Kurdish refugees attracted the attention of the Kurds as a minority in Turkey, Iraq and Syria the world, and the support from the UN Security have endured various forms of persecution and a Council resolution 688 in April gave birth to a harsh treatment at the hands of those newly creat- no-fly zone north of the 36th parallel, which ed states. In Turkey they were deprived of a covered parts of Kurdish northern Iraq, in order Kurdish identity with the government designat- to encourage Kurdish refugees to return home. ing them as ‘’mountain Turks’’ denying Kurdish At the end of 1991, the Iraqi government had culture and identity, not recognizing them as a fully withdrawn its troops and administration minority group. In Syria, for decades tens of from three Kurdish governorates (Erbil, Dohuk thousands of Kurds were denied citizenship,

17 magazine and ), and the power vacuum was those Sunni Arabs expressed their anger through filled by Kurdish parties to carry out the duties of organizing sit-in protests in most of their cities, providing services to the local population. Since but this was followed by armed confrontations on 1992 has been ruled as an auton- several occasions between security forces sent omous region by the Kurdistan Regional Gov- from ,which were heavily dominated by ernment (KRG), formed after local elections and Shia militia, and Sunni demonstrators which ISIS covering about seventy percent of the Iraqi Kurd- militants infiltrated. ish territory. In the summer of 2014 when the Islamic State of After the 2003 US-led invasion of Iraq and the Iraq and Levant (ISIL) forces staged surprise, overthrow of the Saddam Hussein regime in serious attacks in the Sunni dominated region Baghdad, the new Iraqi constitution which was they were welcomed by the local people, and ratified in 2005 recognizes the Kurdistan ISIL captured within hours most of these cities Regional government (KRG)and the Kurdistan such as Ramadi, Falluja,Tikrit and , which region as an autonomous federal entity within a is 70 km from Erbil, the capital of Kurdistan. unified Iraq. Furthermore, both the Arabic and ISIL, an organization dominated by jihadist were deemed ‘’the two Sunni Arabs, hold animosity toward the KRG, official languages of Iraq’’. Since 2003, due to a and their offensive brought them within just a relative stability, the region turned into a hub for few miles of the Iraqi Kurdistan capital of Erbil. economic boom for many international compa- Since then the Kurdish region has shared almost nies investing in the oil sector, and since June a one thousand km border with this jihadist mili- 2014 after ISIS attacked the region, the fighting tant group, which has formed a constant security in Kobani and Sinjar between ISIS and the Kurd- threat to the achievement of the Kurds and their shas occupied the world news. These factors rebuilding overthe past two decades. In June helped Kurdish issues in general and the Kurdish 2014, ISIL militants started attacking Kurdish autonomous region in Iraq to gain credit and towns and villages, carried out killings, kidnap- recognition internationally. pings and destructionof properties. The most severe atrocities were carried out against the From 2003 to 2014 the KRG area performed well Yazidi Kurds in an area around Mosullike the on issues of security, economy, infrastructure Sinjar region where they had settled a thousand rebuilding and political status in spite of allega- years ago, killing hundreds of men and boys and tions of government corruption, patronage and abducting girls and women as spoils of war. The abuse of power by politicians, while the rest of UN in its report says that the ISIL attack on the country was preoccupied with sectarian strife Yazidi group was a deliberate attempt to destroy and civil war., The Iraqi insurgence to resist this indigenous group. The United Nations Com- against the occupation was formed in 2003, mission of Inquiry on Syria report in June 2016 mostly by former Baathist elements, Salafi jihad- called it an act of genocide.7 ists and radical foreign fighters from Sunni Arab neighboring countries. Those fighters then joined In October 2016 the battle for the recapturing of the 2011 uprising in Syria and later in 2013 Mosul, Iraq’s second largest city, from ISIL returned to Iraq to fight against the Baghdad started, two years after it had been captured. government, having received weapons, finances Currently some 400,000 Kurdish troops which and training in Syria. At that time Sunni Iraqi call themselves ’’ are actively partici- Arabs in provinces along the Syrian border, who pating in an alliance with the Iraqi army and Shia felt discriminated and marginalized by the Shia militias, backed by the US-led coalition in a dominated government in Baghdad under Prime battle to retake Mosul from ISIL. During the past Minister Nuri Al-Maliki, rose up against Al-Ma- two years of the Peshmerga force being engaged liki’s exclusionary policies. In the beginning 18 magazine in the war against ISIL, pushing ISIS militants 1. Wikipedia back from villages and towns inhabited b yma- 2. https://en.wikipedia.org/wiki/File:Ayyubid_- jority Kurdish populations, the total number of Sultanate_1193_AD.jpg(map of Ayybuid losses of the Kurdish fighters had, according to a Sultanate 1193 AD) accessed on 2-Dec-2016 spokesman for the Peshmerga force, until 3. http://www.- November 2016 reached 1,614 men, with an france24.com/en/20150730-who-are-kurds-tur- additional 91,515 injured and 54 missing or key-syria-iraq-pkk-dividedThe Kurds, takenprisoner.8 The World’s largest stateless nation) accessed In conclusion, the Kurdish people in the Kurdis- on 2-Dec-2016 tan region of Iraq consider that it is worth sacri- 4. http://brilliantmaps.com/kurds/Map of Kurd- ficing for the autonomous rule they have ish inhabited areas by the Council On Foreign obtained, the rebuilding they have achieved and Relations. Accessed on 3-Dec-2016 the freedom people have enjoyed during the last 5.http://www.aljazeera.com/indepth/opin- two decades, while their dream of a national ion/2016/03/remember homeland is approaching. The vast majority of ing-halabja-chemical-at- the Kurds, despite their differences in political tack-160316061221074.html(Remembering affiliations, faiths, sects, and ideologies, believe Halabja chemical attack) accessed on it is their fundamental rights, and they share one 2-Dec-2016 dream of having their own country. Yet circum- 6. David McDowall, A modern history of the stances have now brought the Kurds-or some of Kurds (New York, London 2004~5~9), p.373 them, in particular the Kurds of Iraqi Kurdistan 7. http://www.ohchr.org/Documents/HRBod- -closer to achieving a workable state of inclu- ies/HRCouncil/CoISyria/ siveness, to be a land of tolerance and coexis- tence regardless of many challenges ahead. For A_HRC_32_CRP.2_en.pdf“Theycome to instance, the ministry of planning in the KRG has destroy”: ISIS crime against the Yazidis. drawn up a vision for the Kurdistan Region of Accessed on 3-Dec-2016 Iraq in 2020, stating on its official home page: 8. http://www.nrttv.com/en/Details.aspx?- “Our history speaks of tragedy, but also of Jimare=2986 Iraq; 1,600 Peshmerga fighters triumph. We maintained our culture and our killed in war on ISIS) accessed on 2-Dec-2016 identity. The Kurdish language and arts are alive 9. http://www.mop.gov.krd/(Ministry of Plan- and vibrant. We have emerged with our own ning KRG) accessed on 2-Dec-2016 self-governing Region, an oasis of stability and security in Iraq and an example that can lead all Dr. Ismael Mersham is a Lecturer at Hankuk Iraq to a better future. And because of our past, University of Foreign Studies and Fellow we know that all people deserve to have their Researcher at the Center for Middle Eastern human rights protected. But we still face many Studies, South Korea. challenges.”9

19 magazine Letter from Bangladesh

Fr. Bob

Dear Friends, son to Dhaka for surgery. As I was leaving their home, Jahangir ran after me to ask something “Thank you” for its Bengali language equivalent that had made him deeply curious. “Brother, is not spoken often in the twelve towns where I what is your religion?” My reply: “Christian”, to have lived in Bangladesh. Consequently I mar- which he sighed flatly: ”oh”. Like many other veled at my youngest neighbor, Niha, age three Muslims, Jahangir wishes I was one of them. It years, when she started telling me - in English would make him feel better to be helped by a and for no apparent reason - “Thank you very fellow Muslim. much”. She is one who loves to be outdoors during heavy rain, running, shouting and collaps- Borhan manages a three-wheeler cab service. ing merrily in the mud. Yet, Niha has already When he sees me pass by on bicycle he invites mastered the use of one of the most gracious me to take tea with him. “I like you very much!” expressions in the English language: “Thank you he has often told me. Eagerly he informs others very much” about my efforts for disabled children. Borhan’s rare ambition is to someday be able to build an Three teenaged boys once stopped me near the animal hospital to shelter the many stray dogs of town’s stadium. “We want to interview you for the place, one of which lay peacefully at his feet our high school’s annual magazine.” By the time as we sipped our tea together. their questions and my answers had ended, another seven boys had joined us, listening When my three years stay in Hobihanj neared its respectfully. They want (and are attracted) to end, Bejoy wished for me to move to provide service for the poor which they believe another one of the four districts in his Sylhet that this wins respect for those who serve. They Diocese. However, I was intent on moving far already sense that (intuit) there is more to life away and he understood my purpose. then earning money. Accordingly, he arranged a farewell meal for me, at which gifts were given and his blessing In a far-away village to which I bicycled every bestowed on my future in the Barisal Diocese. first Tuesday of the month (if that is what you mean?), Moin Uddin, a government health Around the time I was switching diocese assigna- worker, had become my collaborator. While a tions, executions were occurring throughout the group of men sat in a tea stall near the hospital, country with greater frequency than ever. Thus, Moin regaled us by flawlessly speed-reading a when I visited one of my former hometowns, newspaper article as articulately as a rapper. My Ataur, the dwarf who is doorman at the Chinese regard for him is full of respect and affection. For restaurant, was delighted to see me once more. I seek collaborators and Moin is one of them. Ataur led me by hand through the bazar while announcing “Bob Brother is alive!” Many people Early one chilly morning I arrived at the home of had heard the news that a Christian missionary Jahangir, his wife and son. It was my third visit had been shot and, as they know only one foreign to see them. This time we set a date for taking his missionary, they imagined I had been the victim.

20 magazine In my new hometown, Shariatpur, I had hoped to which I replied: “My looks have deceived you.” be able quickly to attract parents with my offer of There are few 100 year-olds in Bangladesh and treatment for their disabled children. Within two perhaps not one of them pedals a bike ten miles weeks I had won over Kulsuma and Malek to to get breakfast. accompany me with their child, Alameen, to Dhaka. On the day before our departure I The police feel inconvenienced by my presence returned to reassure them about our trip. Kulsu- ma, the boy’s mother, requested me to sit down. in Shariatpur, the only foreigner in their district. She had a hard time saying what she had to Assignations occasionally occur throughout the me. “You are a foreigner”….she began. What it country. It is their job to maintain security for all, meant was: we are suspicious of you. Noone has especially for foreigners. Several officers have ever offered to help us as you do. We fear trick- told me: “You cannot live among the poor ery. We cannot go with you. Thus, I understood because there you are easily exposed to harm. that I am once again starting from scratch in a You must live within a walled compound. Do not new mission area. venture out of doors; stay inside. Go abroad for a long vacation.” All their warnings are well During my first visit to Noria’s large bazar I took meant. They are uneasy about the foreigner’s breakfast in a dark restaurant. Another customer, safety. I appreciate their concern on my daily without any preliminary comments, leaned over bicycle journeys as I frequently recall one and inquired: “your age is 100 plus, no?” to officer’s advice. “Keep looking over your shoul- der”. That much I can do.

Fr. Bob

21 magazine The Forgotten Peace: The Chittagong Hill Tracts Accord

Ishak Mia (Sohel)

December 2nd, 2016 that peace will last unless it provides a strong marks the 19th anniversa- mechanism for implementation. ry of the signing of the Chittagong Hill Tracts The CHT accord, has so far been minimally (CHT) Peace Accord in implemented, partly because of its various Bangladesh. CHT is the imprecisions in the accord. The major one is the only extensive hilly area lack of an effective mechanism that could help to in Bangladesh, located in southeastern part of the implement the key provisions of the 1997 accord. country bordering India and Myanmar. After Even though robust pledges were made on both nearly two decades of armed conflict between sides towards restoring peace in the hills, the the government of Bangladesh and Parbatya post-conflict complications with regard to imple- Chattagram Jana Samhati Samiti (United menting crucial clauses of the accord have People's Party of the Chittagong Hill Tracts) or thwarted the process of sustainable peace and PCJSS a negotiated peace agreement was signed reconciliation. Many of the key commitments of in 1997. The conflict in the Chittagong Hill the peace accord still remain unfulfilled, particu- Tracts began when the new constitution of Ban- larly on the government’s side. These include gladesh in 1972 failed to recognize the culture taking back of the deployed army to 6 permanent and language of tribal hill communities and cantonments in CHT, rehabilitation of the return- designated all citizens of Bangladesh as Benga- ee refugees and internally displaced persons, and lis. The prolonged armed conflict had led to the return of illegally grabbed land to its proper widespread human rights violation, population owners through the Land Commission. The displacement and several ethnic riots between PCJSS claims that most army camps have not Bengali settlers who migrated from plains and been removed from the CHT, even though 19 hill communities. The agreement raised the hope years have passed since the accord was signed that it would bring an era of peace and stability in (bdnews24.com, May 08, 2016). A report the turbulent southeastern hills. It also became published by UN Economic and Social Council widely hailed as a successful case of conflict (UNESC) in 2011 alleged that about 9,700 fami- resolution. As per the terms of agreement, the lies were unable to regain at least part of their PCJSS guerilla members laid down their arms original homes and lands as these had been occu- and returned to normal life. Since then, there has pied by Bengali settlers or the military; these been no escalation of armed conflict which refugees have become dependent on food rations apparently indicates a state of peace. But this is from the Government. The land commission that far from a real peace. In the post-conflict period, was set up in 1999 has so far been unable to the establishment of sustainable peace requires resolve disputes over land. the fulfillment of key commitments made by conflicting parties in peace agreements. Merely Besides, the accord itself fails to address some producing a good agreement offers no guarantee other important issues. There is no set deadline

22 magazine for withdrawal of temporary camps of security tration among the CHT tribes is starting to rise. forces from the region. The accord doesn’t hold This may lead to outbursts turning the hills back safeguarding provision on constitutional grounds to the atmosphere of the pre-accord era. Mr. and thus, it can be amended or repealed at any Santu Larma, the former guerrilla leader, recent- time. It ignores investigation of the past incidents ly threatened that they would take up arms again of human-rights violations. It overlooks the issue if the accord continues to remain unimplemented of continuing infiltration of Bengali settlers into (bdnews24.com, December 04, 2014). the area which has already outnumbered the tribal majority population. It makes no provision A substantial part of the solution to the CHT for social reconciliation between tribal commu- issue lies in the full implementation of the peace nities and Bengali settlers. Peace between accord and the responsibility falls on the shoul- diverse communities is solidified by cultural der of government to take effective measures for exchanges, and by encouraging pupils to see the dealing with it. There is also need to open a things from different perspectives. These have special cell to monitor progress in the implemen- been completely absent in Bengali settlers–tribal tation of the accord. The Land Commission people relations. Thus, real peace is yet to be should work immediately to resolve the land achieved among the communities in CHT. dispute between the tribal people and Bengali settlers. As long as the issue of land remains However, the accord shows some positive unresolved, it will continue to provide fodder for aspects, especially by creating an atmosphere for suspicion over the peace accord and dissatisfac- development. A report shows that living condi- tion with its implementation. tions for most people have improved over the last few years in CHT (IDMC, 2011). It provides Ishak Mia Sohel currently works as Regional recognition of the three districts of CHT as Program Coordinator at the Asian Resource tribal-inhabited region. In fact, minimal or Foundation (ARF) in Thailand and teaches occa- non-implementation of the fundamental points of sionally on environmental conflict and the peace accord on the government side has peace-building at the International Institute of created the conditions where discontent and frus Peace and Development Studies (IIPDS) in Bangkok. He can be reached at peaceishak@ya- hoo.com

23 magazine Good Moments of Dialogue: Reflections from Sweden

Kaj Engelhart

Sweden, a Scandinavian country in northern Rashid is around 30, a former refugee from Europe, has changed considerably in recent Afghanistan, where he taught in a in a years, from being a very homogenous nation to village. He is a pious Muslim, and is well-ac- now being a highly multicultural and multi-reli- quainted with both the Quran and the Bible. He gious one. Dominating the religious field is the tries to show me, calmly and respectfully, how Christian Lutheran Church of Sweden, covering much of our Christian faith is not founded in the around 70% of the population of approximately Bible: was God’s son, yes, like all men 10 million. Catholics are around 200 000. There who are also called sons of God. But was he are Orthodox churches, of people from around 20 God? No, God cannot have a son, even less a different nationalities, and some of independent divine son. The story of his death and resurrec- Evangelical churches as well. tion is falsified, and the divine Trinity is a Chris- tian corruption of the monotheistic principle of Muslims in Sweden number about 400 000, and God, with no grounding in the Bible. this figure has been increasing, with the influx of around 170 000 refugees last year. After opening Rashid presents the corrective picture given in its borders to large groups of refugees from the Quran. He is keen to underline that Islam Syria, Iraq, Afghanistan and Somalia last accepts both the Hebrew Bible and the Gospel, autumn, Sweden has now introduced strict but that the Quran is the final and perfect revela- controls at its borders, reducing the number of tion, completing and correcting all that had been new groups arriving, in order to ensure proper written before. housing, schooling, work and other requisites for the integration of newly-arrived migrants. I listen to him and explain that not everything in the Christian faith was written down verbally and With the growing number of Muslims, there is an literally in the Bible. While the Quran for a evident need for intercultural and interreligious Muslim is the exact word of God—in dialogue in Swedish society. A growing number Arabic—for a Christian, the Bible was written by of local interreligious councils as well as a human beings, under inspiration from God. national interreligious council, uniting religious leaders of around 20 denominations, try to meet Christians believe that Jesus promised that the this need, as do various church-related and other Spirit of God would accompany his followers NGOs. The Lutheran and the Catholic churches through history and that the truth of the Gospels, have their own structures for establishing good clarified and formulated consequently by relations with people of other traditions. ecumenical councils and dogmatic decisions by the church, grows in depth and clarity through As the coordinator of the Catholic commission the ages. for interreligious dialogue in Sweden, let me give you some glimpses from the “field”. This is difficult for Rashid to accept. He is used to seeing the revelation completed in the Quran, One evening, I meet a young Muslim who I while I understand revelation as an ongoing know from a conference about jihadism in one of process, based on the life and deeds of Jesus in the Stockholm . When he understood the Bible. We talk and listen alternatingly. We that I am Christian, he asked me for a talk, and so even laugh and joke. And a new friendship is we found ourselves chatting over a cup of tea in taking shape! a Stockholm hotel lobby. 24 magazine Rashid asks me what I think of Islam. I answer On the first floor of the church, the local Catholic that to me, many things are holy and true there, congregation is about to finish Mass. On the and that I have had beautiful and moving ground floor, supper is served for a big commu- moments in Sufi and other places and that I nity of local inhabitants: unemployed or admire Islamic architecture and appreciate the lowly-paid people, lonely mothers with kids, seriousness of many Muslims practicing their elderly men and women, newly-arrived asylum faith. I tell him that I wish him to be a good seekers and paperless refugees, and some person and a good Muslim and that I admire his well-fed Swedish neighbors, coming out of curi- knowledge of the Quran and the Bible. And I osity. You can hear Swedish spoken, as well as thank him for wanting to share with me that Arabic, Polish. Spanish, Russian. which is dearest to him—his faith—and say that I have the same intention. We leave each other, After the meal, everybody ascends to the upper after two hours’ talking and listening, in friend- floor. The church has been transformed into a ship, shaking hands and wishing to meet again. party hall, with a Christmas tree in the middle, and traditional Swedish Christmas dancing It is the first evening of Chanukah, the Jewish starts. All take part, young and old, Christians Festival of Lights, a dark December evening in and others. The local imam and his veiled wife the Great in Stockholm. Lots of are dancing, among other Muslims from the people, happily greeting each other, shaking Middle East and Africa, as well as blue-eyed, hands and gossiping. Near the Aron HaKodesh, fair-haired Swedes. the shrine containing the Torah scrolls, is a big Chanukah candleholder, with a candle for each The “House of God” in Fisksaetra is a common day of the festival. After an initial piece of music, project of the Lutheran parish, the Catholic com- the rabbi of the congregation, a woman, greets munity and the local . The aim is to build the assembly and introduces the ceremony. a combined block with a church and a mosque wall-to-wall. In the meantime, all three stake- Now something extraordinary happens. A female holders do what they can to create a spirit of Lutheran pastor and an imam from a mosque in solidarity and friendship in the local area, with so Stockholm join the rabbi in lighting the candles many people from so many nations and religious in the holder! They make a reflection on light. and nonreligious traditions represented there. They also affirm the importance of remaining united in faith in the one God and about the Listening to people from different backgrounds, necessity to stand together in the face of evil, including different religious traditions and seek- violence and cruelty. ing to help them get empowered materially, socially, educationally and psychologically and All of us present in the synagogue, mostly Jews feeling at home in Sweden brings about a firm but others too, are moved and thankful for this conviction that this is the right way to meet reflection. We leave after the ceremony is over, today’s challenges in a world that is getting going back into Sweden’s cold winter darkness, bigger and smaller at the same time! but warmed by the feeling that there is hope, after all. Kaj Engelhart is the Director of the Commission for Dialogue in the Catholic Diocese of Stock- A Christmas Celebration In The “House Of God” holm, Sweden In Fisksaetra, A Modern Suburb Of Stockholm

25 magazine Afghanistan Refugee Crises: The Way Forward Abida Rafique

Pakistan has been the host Pakistan and instead of forced migration there should of millions of Afghan be a slow and gradual move back with lucrative refugees since the Soviet incentives by UNHCR and the Afghan government. invasion and now seeks Pakistan has performed a deeply decent act on the their expeditious repatria- world stage. For decades, it has provided a haven to tion. By shifting from an some three million Afghan refugees. With the open-door policy to a closed passage of time many have been sent back to Afghan- door towards refugees from istan and the process is going on. Despite all that Afghanistan, Pakistan now Pakistan is still, permitting three million vulnerable is reluctant to house the remaining refugees. By the people to stay for as long as is meaningful. end of 2001, there were over 4 million Afghan refugees registered in Pakistan. Most of them have Keeping in view such facts UNHCR should work been deported to Afghanistan since 2002. Hence, with the government of both the countries in terms of Pakistan is not a signatory to the 1951 Convention or re-settling back. Another issue is that there is not the 1967 Protocol. The temporary stay of registered accurate census of Afghan refugees which are being Afghan refugees in Pakistan is regularized by means claimed as more than 6 million on ground and more of Proof of Registration cards, all of which expired on than 2000 to 5000 are registered refugees currently 31 December 2012. The Pakistani government settled in Pakistan. Minimal aid is being provided to extended their right to stay for an additional 6 months Pakistan to meet the Afghan refugee crises. It is also until the end of June 2013 and in July 2013 a fact that areas where refugees are currently settled announced a further extension of their stay till in December 2017. UN High Commissioner for Refu- gees (UNHCR) reported in February 2017 that Pakistan cannot bear the capacity and also do not approximately 1.3 million registered Afghan citizens have sufficient infrastructure in terms of schools, remained in Pakistan. hospitals, markets, employments, etc.

The problem with the Afghan refugees is that the This complicated context makes it all the more majority of these Afghans, were actually born and important for Afghan and Pakistani officials to raised in Pakistan over the last 30 years, but are still resume their dialogue for the larger benefit of considered citizens of Afghanistan. According to the millions of suffering common people. Meaningful UNHCR so far this year, some 200,000 Afghans have talks on Information sharing among the security or already been forced to pack up and leave with 98,000 resumption of dialogue and modern border manage- refugees returning in September. Adding to the trage- ment are a means to control and monitor human and dy is the massive migration of Afghans from their cargo traffic via international crossings. There should cities since the Taliban attacks them. In this situation be a comprehensive joint venture with the help of they are being forced to move from the cities where UNHCR to create a forum to engage high officials they will be safe. Also, there are many who have from both side of Pakistan and the Afghan govern- business and trade investment in Pakistan since ment. The Afghan government should identify safe Soviet times, so they don’t want to relocate back to areas and assist all Afghan nationals coming back Afghanistan. from Pakistan in terms of basic necessities and employment. Another concern nowadays, arises from the fact that as reported, many non-registered Afghan nationals Abida Rafique is currently working as Director-Inter- are involved in terrorist acts and it is also reported national Course for the International Institute for that threats generate from safe havens and from Peace and development Studies (IIPDS) in Bangkok, Afghan camps. Therefore, due to these elements Thailand. She is basically from Kashmir/Pakistan Pakistan has been forced to change its policy toward and previously worked as a researcher at the Paki- refugees. stan Institute for Conflict & Security Studies (PICSS), Pakistan. Miss Rafique, also currently doing her Phd Thus, in order to address this issue there should be in International Relations from International Islamic speedy registration of Afghan refugees residing in University, Islamabad, Pakistan.

26 magazine Workshop on SDGs held in Bangladesh Asian Resource Foundation (ARF) and the Asian Muslim Action Network (AMAN), Thailand in collaboration with the Bangladesh Institute of Islamic Thought (BIIT), organized a day-long work- shop on “The Role of Faith-based Organizations in Promoting Sustainable Development Goals (SDGs)” on 15th April, 2017 at BIIT Conference Hall in Dhaka. It brought together 90 religious lead- ers,university teachers, authors, social workers, lawyers, intellectuals, NGO representatives and prom- inent personalities from Bangladesh, India, Nepal and Thailand. The workshop provided an opportuni- ty for religious and faith leaders, along with other stakeholders to integrate and harness the wisdom and innovation so that faith-based groupscan work together on a resilient approach in promoting SDGs instead of competing with one another.

Food Packs Distribution in Rohingya Refugees Camp ARF/AMAN with the financial support from muslimehelfen Germany, distributed food packages among the vulnerable Rohingya families in Kutupalang refugee camp of Cox’s Bazar district in Ban- gladesh on 6th & 8th June, 2017. Over 2,000 Rohingya refugee families received the food packs in their fateful days during the month of Ramadan and the refugees expressed their gratitude to the donors and the people who worked hard during distribution.

ARF/AMAN Distributes Tarpaulin among the Cyclone affectedRohingya Refugees in Bangladesh ARF/AMAN with the financial support from muslimehelfen, distributed tarpaulins (plastic sheets) among the unregistered Rohingya refugees in Kutupalong and Balukhali makeshifts in Cox’s Bazar on 9th June 2017. The recently hit cyclone ‘Mora’ destroyed all the huts of the unregistered refugees for which they are facing food and shelter crises. The destitute refugees are very happy to receive the plas- tic sheets at the time of their living in the rain and sun and expressing gratefulness to the donors.