Summary Report Tanenbaum Center for Interreligious Understanding

Islamic Peace Education: A Conversation on Promising Practices

1 © 2013 by Tanenbaum Center for Interreligious Understanding

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Cover images clockwise from top left: Photo by Trey Radcliff, photo by ToGa Wanderings, photo by Markus Spring, photo by USAID/Wendy Stone, photo by OnLapTopPerChild. 2 Islamic Peace Education: A Conversation on Promising Practices Tanenbaum Center for Interreligious Understanding

Introduction In a world where religion is too often viewed as the source of violent conflict, where different societies demonize people from different traditions, where the religion of and the who observe have often been conflated with terrorism, the phenomenon of Islamic peace education may seem like an oxymoron. Yet it is a real field within the broader efforts to educate for peace, coexistence, multi-cultural respect and global citizenship. Exploring Photo by Trey Radcliff the work of these innovative educators and The workshop proved to be an enriching sharing their perspectives is important – so experience for the participating Islamic that this burgeoning movement can grow peace educators, who connected on their and be enhanced. shared values and deep commitment, exchanged ideas and advice, and Knowing this, on June 22, 2013, the brainstormed opportunities for continued Tanenbaum Center for Interreligious discussion and future collaboration. This Understanding brought together four report shares their stories and peace Muslim peace educators from vastly education approaches, as well as the different backgrounds for a day-long insights from their dynamic discussion workshop on promising practices in Islamic together throughout the day. peace education. Tanenbaum had two goals for this workshop: first, to provide Following a review of the history of the an opportunity for peace educators who peace education field and of Islamic work from Islamic perspectives to share peace education, this report summarizes their experiences across different contexts the participants’ respective approaches to and techniques, and gain new skills and Islamic peace education. It then analyzes approaches through exchanges with their the themes that emerged from their peers; and second, to provide peace conversations throughout the workshop, educators and practitioners with new including challenges and promising resources and promising practices by practices. A central outcome of the disseminating the workshop findings to a workshop was the hope and commitment wider audience, thereby contributing to the of the participants to have more such growth and strengthening of the Islamic opportunities for networking, connection Prepared for Tanenbaum peace education field. and collaboration with their fellow Islamic by Sheherazade Jafari. 1 peace educators from around the world. Holbrooke called on Tanenbaum to Often working in difficult and isolating develop an initiative to protect them. contexts, whether in a zone of active Tanenbaum subsequently established the conflict or as a voice for peace in the Peacemaker in Action program and has midst of louder voices of radicalism or since recognized 28 Peacemaker in Action cynicism, the opportunity for these peace awardees in 21 conflict zones around the educators to know and support each other world. To support their efforts, Tanenbaum is invaluable. documents and promotes the work of these unsung religious peacemakers through in- depth case studies detailing their stories and techniques. To enhance their individual capacity, Tanenbaum regularly convenes the Peacemakers at week-long working retreats where they share information, effective techniques, and develop a community among people who are often isolated and alone.

In 2011, Tanenbaum and the Peacemakers in Action formally established the Peacemakers in Action Network with Photo by USAID the purpose of contributing to conflict TANENBAUM | Center for Interreligious transformation and reconciliation and Understanding toward building a more peaceful, just and Tanenbaum is a practical, solutions- sustainable world. Since the founding of the driven organization that promotes mutual Network, participation in the Peacemakers respect by bridging religious differences Network has grown and led to several on- and combating prejudice. A secular, the-ground collaborative projects aimed at non-sectarian, nonprofit organization, building peace and promoting coexistence Tanenbaum’s expertise spans several among divided communities. This workshop fields. In addition to its work in education, on Islamic peace education is just one it vigorously supports religiously motivated, example of how the Peacemakers continue local peace activists in conflict zones to expand their collective knowledge and around the world. With over 15 years in the promote peace through the exchange and still emerging field of religion and conflict sharing of best practices. resolution/transformation/ peacebuilding, Tanenbaum’s leadership is widely The Rise of Peace Education recognized. Among peace education’s earliest roots are those that emerge from the texts and Tanenbaum’s Conflict Resolution program practices of the world’s great religions.1 began in 1998 at the urging of the Such prophets as Moses, Buddha, Jesus late Ambassador Richard Holbrooke. and taught through their words Recognizing the value in drawing attention and actions how to build peaceful societies to religiously motivated peacemakers through nonviolence, social justice, and the around the world who—without recognition cultivation of inner peace. from Track I diplomats or the public— 1 are easily marginalized, Ambassador Harris, Ian. “History of Peace Education,” in Encyclopedia of Peace Education (2008). 2 The practice and growth of contemporary The predictable result of this growth and peace education, however, most closely experimentation is that there is no single parallels peace movements of the definition of peace education, given its 19th and 20th centuries, particularly interdisciplinary character, and the variety in response to the two world wars and of conflict situations it aims to address.6 nuclear proliferation. Its early focus was In its most basic form, however, peace on reconstructing systems and building education can be described as approaches a culture for world order while preventing that “teach people about peaceful nuclear annihilation.2 By the 1950s, peace conditions and the process of creating educators were developing theories and them.”7 According to Betty Reardon, widely practices of conflict resolution through acknowledged as a founder of the peace critical analyses and new methodological education discipline, its purpose is “... approaches.3 By the 1980s, peace to transform the present human condition education had entered a transformational by changing the social structures and the phase; as the field continued to grow patterns of thought that have created it.”8 and strengthen, it began to seek a more As such, it is a broad but critical approach holistic approach to preventing all forms toward peacebuilding, which includes of violence, including interpersonal and psycho-cultural models such as dialogue, structural, as well as wars.4 counseling, and reconciliation work; institutional models that engage politics and As knowledge of peace education grew governance; and structural models such and evolved in the following decades, its as development, and minority and practice also expanded significantly, as the equality work.9 In sum, peace education number and variety of formal and informal is a foundational step for transforming peace and conflict resolution programs societies. increased in schools, universities, and communities around the world. Currently, The pedagogy for teaching peace and a growing number of governmental and social justice skills is as important to such intergovernmental agencies now focus on transformation as the creation of peace peace education, as do numerous nonprofit education knowledge.10 Paulo Freire, the and community-based organizations Brazilian educator and leading advocate working to promote peace education with of critical pedagogy, has been influential in various stakeholders.5 the development of peace education processes and pedagogy that focus on critical thinking, self-reflection, and

2 Harris, Ian. “History of Peace Education,” in Encyclopedia of Peace Education (2008); Köylü, 6 Fitzduff, Mari and Isabella Jean. “Peace Education: Mustafa. “Peace Education: An Islamic Approach.” State of the Field and Lessons Learned from USIP Journal of Peace Education (2004). Grantmaking,” Peaceworks. (2011), pg. 9.

3 Kriesberg, Louis. “The Growth of the Conflict 7 Harris, Ian. Peace Education (1988), pg. 12. Resolution Field,” in Turbulent Peace, edited by Chester Crocker, et al (2001). 8 Reardon, Betty A. Comprehensive Peace Education: Educating for Global Responsibility (1988), pg. x. 4 Reardon, Betty A. Comprehensive Peace Education: Educating for Global Responsibility (1988), pg. xi. 9 Fitzduff, Mari and Isabella Jean. “Peace Education: State of the Field and Lessons Learned from USIP 5 Fitzduff, Mari and Isabella Jean. “Peace Education: Grantmaking,” Peaceworks. (2011), pg. 29. State of the Field and Lessons Learned from USIP Grantmaking,” Peaceworks. (2011), pgs. 6, 13-14. 10 Harris, Ian. Peace Education (1988).

3 experiential learning.11 Other scholars peace education field of knowledge and emphasize the importance of including a practice. feminist or gender lens as part of a holistic approach to peacebuilding, given that sustainable peace for all people requires ending gender-based violence and achieving .12

While there are different ways to distinguish among peace education approaches, Gavriel Salamon suggests that the sociopolitical context is the most important distinction. Peace educators bring vastly different perspectives and experiences Photo by Sean Clee to the field, depending on whether they History and Practice of are working within regions of intractable Islamic Peace Education conflict, interethnic tension, or relative Current realities make this a critical time tranquility.13 In a recent report on the for focusing on Islamic peace education. experiences and lessons learned by their In the midst of pervasive Islamophobia peace education grantees, the United and rising religious extremism, the States Institute of Peace (USIP) found importance of Islamic peace education as a that while the peace education field has countervailing force cannot be overstated. been dominated by Western theories and It is thus significant that a growing number approaches, it “is on a learning path when of Islamic peace scholars, practitioners, it comes to engaging with, understanding, and educators are demonstrating the and appreciating local and indigenous critical contributions of Islamic practices approaches.”14 and Muslim people in building a more peaceful world. The study of Islamic peace education practices, as presented in this report, Just as peace education is an important is therefore an important contribution to component of peacebuilding broadly building a more inclusive and adaptable understood, Islamic peace education is important as a religious peacemaking 11 Bartlett, Lesley. “Paulo Freire and Peace Education,” approach. As Tanenbaum studied the in Encyclopedia of Peace Education, edited by Monisha Bajaj (2008). Peacemakers in Action, a network of religious peacemakers from around 12 Among the earliest peace educators to promote the world, we identified key religious a feminist lens are Betty Reardon and Brigit Brock- Utne. See Reardon, Betty A. Comprehensive Peace peacemaking techniques, including those Education: Educating for Global Responsibility (1988); that draw on religious texts and traditions, Brock-Utne, Birgit. Educating for Peace: A Feminist Perspective. (1985). interfaith mobilization, and religious peace education.15 Islam itself has a long history 13 Salomon, Gavriel. “The Nature of Peace Education: of nonviolent teachings and practices, Not all Programs are Created Equal,” in Peace Education: The Concept, Principles, and Practices from core tenets in the Qur’an to juridical Around the World, edited by Gavriel Salomon and Baruch Nevo. (2002), pg. 9. 15 Little, David, ed. Peacemakers in Action: Profiles of 14 Fitzduff, Mari and Isabella Jean. “Peace Education: Religion in Conflict Resolution. New York: Cambridge State of the Field and Lessons Learned from USIP University Press (2007), pgs. 9-19. Grantmaking,” Peaceworks. (2011), pg. 19. 4 discourses on the ethics of violence dating “It is ironic that while Islam is identified as far back as the 9th century.16 Indeed, with war and militancy, the very term Islam one of the 99 names of God in the Qur’an is is derived from a root word one of whose Al-Salaam, or “the author of peace, safety, basic meanings is peace.”22 and security.”17 Islamic peace education draws on the Interestingly, among the most important efforts of a growing body of Islamic peace concepts in peace studies is Johan scholars and practitioners from a range Galtung’s distinction between negative of backgrounds, who are reexamining peace—the absence of direct violence— and reinterpreting Islamic resources, and positive peace, which also includes traditions, and practices on nonviolence an absence of the various forms of indirect and peacebuilding.23 Chaiwat Satha- and structural violence.18 As peace is not Anand’s work, for instance, puts forward merely the absence of war in Islam but the powerful assertion that violence is also “the presence of divine guidance and unacceptable in Islam, especially when human responsibility [in building a peaceful combatants and noncombatants are world]”19 one can say that Islamic peace difficult to distinguish from one another, concepts and education espouse a positive as is the case in modern warfare.24 Köylü peace.20 analyzes often misunderstood concepts of war and peace in Islam, such as jihad, Mustafa Köylü identifies one of the main which is disproportionately (and technically, obstacles for Islamic peace educators to be incorrectly) associated with extremism and the theological misunderstandings among acts of terrorism.25 Abdul Aziz Said, Nathan Muslims. Many of today’s Muslim peace C. Funk and Ayse S. Kadayifci define an activists work within communities facing Islamic paradigm for transformation based increasingly fundamentalist beliefs, political on Sufi (mystical) principles and practices and economic instability, and violence.21 of peace as an “all-embracing harmony perceived through inward renewal and transformation of human consciousness.”26 16 Huda, Qamar-ul, ed. Crescent and Dove: Peace and Conflict Resolution in Islam. Washington, DC: United States Institute of Peace (2010), pg. xvi 22 Köylü, Mustafa. “Peace Education: An Islamic Approach.” Journal of Peace Education (2004), pgs. 69, 73. 17 Jafari, Sheherazade and Abdul Aziz Said. “Islam and Peacemaking,” in Peacemaking: From Practice to 23 See for instance: Abu-Nimer, Mohammed. Theory, edited by Susan Allen Nan, et al (2012), pg. Nonviolence and Peace Building in Islam: Theory and 231. Practice. (2003); Bangura, Abdul Karim, ed. Islamic Peace Paradigms. (2005); Salmi, Ralph, et al. Islam 18 Galtung, Johan and Carl G. Jacobsen. Searching and Conflict Resolution in Islam: Precept and Practice for Peace: The Road to TRANSCEND. (2000). (2001); Funk, Nathan C. and Abdul Aziz Said. Islam and Peacemaking in the Middle East (October 2008). 19 Jafari, Sheherazade and Abdul Aziz Said. “Islam and Peacemaking,” in Peacemaking: From Practice to 24 Satha-Anand, Chaiwat. “The Nonviolent Crescent: Theory, edited by Susan Allen Nan, et al. (2012), pg. Eight Theses on Muslim Nonviolent Actions,” in Islam 228. and Nonviolence, edited by Glenn D. Paige, Chaiwat Satha-Anand and Sarah Gilliatt (1993). 20 Kalin, Ibrahim. “Islam and Peace: A Survey of the Sources of Peace in the Islamic Tradition,” in Crescent 25 Köylü, Mustafa. “Peace Education: An Islamic and Dove: Peace and Conflict Resolution in Islam, Approach.” Journal of Peace Education (2004). edited by Qamar-ul Huda. (2010), pg. 6. 26 Said, Abdul Aziz, Nathan C. Funk and Ayse S. 21 Crow, Karim Douglas. “Nurturing Islamic Peace Kadayifci. Peace and Conflict Resolution in Islam: Discourse.” The American Journal of Islamic Social Precept and Practice. Lanham, MD: University Sciences (2000), pgs. 54-55. Press of America (2001), pg. 21

5 Further, Kadayifci and Meena Sharify- the respective societies—are similar. All Funk’s work draws attention to the critical aim for transformation at the local and but often overlooked role of Muslim women individual level, focusing on building peacemakers as agents of change.27 relationships within the communities in Notably, three of the four Islamic peace which they identify, live, and work. Their educators profiled in this report are women. approaches are also comparable in that they are practical. Rabia summed up Nonetheless, the scholarship on Islamic her approach as, “you have to work with peace education continues to expand what you have,”—an approach that easily and be strengthened by the knowledge, applies to the other workshop participants’ experiences, and discoveries of educators experiences as well. such as those profiled here. The following sections summarize their stories—how Jamila Afghani they started their work, their personal Noor Educational and Capacity motivations, and a description of some of Development Organization their peace education initiatives—followed , by analyses of the common themes, Jamlia Afghani began developing challenges, and promising practices that peace education programs for Afghan emerged from their discussions together. refugees in . Today, she is the founder and director of the Noor Islamic Peace Education Educational and Capacity Development Workshop Summary Organization (NECDO), which serves In June 2013, four Islamic peace educators Afghan women, youth and children in convened in Tanenbaum’s Ghazni, Kabul, and Jalalabad with basic New York City office. They were: education, literacy, and job skills training. The organization also trains imams in • Jamila Afghani (Peacemaker in Action, Kabul, using Qur’anic texts to point out 2008) from Kabul, Afghanistan; the rights of women under Islam. These • Azhar (Azi) Hussain (Peacemaker in religious leaders then spread this message Action, 2006) from Dubai, UAE and in their Friday sermons. NECDO’s education Pakistan; initiatives are rooted in Islam, and peace • Sarrah Buker from Holmdel, New education remains a central part of Jersey; and NECDO’s mission. • Rabia Terri Harris from Stony Point, New York. Jamila Afghani dates her peace and human rights activism from the day she learned Even though they came from vastly different that 36 Afghan women and children had socio-political contexts, they shared a died from heat and hunger in a refugee number of comparable experiences and camp in Pakistan. She and a group of perspectives. For instance, the peace friends, who were all living in Pakistan educators’ basic underlying Theories of during the Soviet invasion of Afghanistan, Change (ToC)—or how their programs and came together in shock upon hearing the methods aim to create change in news. Together, they decided to respond. Starting with their own money and extra

27 Kadayifci-Orellana, Ayse and Meena Sharify-Funk. clothes, they then went door to door, “Muslim Women Peacemakers as Agents of Change,” collecting food, medicine, and other goods in Crescent and Dove: Peace and Conflict Resolution for women in the refugee camps. In just in Islam, edited by Qamar-ul Huda (2010), 179-203. 6 one month, these eight women, all of whom 10,000 women and girls have been had physical disabilities, had managed taught. Another initiative is a professional to collect a large sum of goods for 7,000 training institute, whose women graduates families. Looking back, Jamila notes, “We have become managers of banks and came to know our strength. We learned that professionals working in the ministries of we can do so much.” justice and the economy.

Soon after, Jamila established the Noor Yet NECDO’s successes were far from easy. Educational and Capacity Development “When we started our education activities, Organization (NECDO), choosing the the first opposition came from imams. They word noor, or light, to emphasize the stoned my organization in Ghazni province, organization’s focus on education and and large gangs of men on motorcycles empowerment. “We started with education. would terrorize my students.” Members of Although it’s a lengthy process, we believe Jamila’s own family also objected to her that when our people become educated, work, claiming that her public leadership they will be empowered, and will be in a role and long travels were bringing them position to help themselves.” NECDO’s first shame. Growing up in a successful project was a community library stocked business family, Jamila explained that with Jamila’s own books and those donated many of her relatives did not prioritize by other community members. Over time, , and assumed that their the library expanded from one rented daughters would marry into a wealthy room to four branches with over 7,000 family. Yet because Jamila had a disability books at each, along with audio and video (she was contracted polio when she was resources. Support from Scholastic Corp young), her family decided to give her provides them with a supply of children’s another option. “I went for education. This story books as well, an important resource was a great blessing of God; it is a prestige for the library’s youth programs, designed and honor for me. Otherwise, I would have to engage children in activities that are both gotten married to a rich person and exiled fun and educational. to a room. But thank God, this disability gave me the opportunity to be in social life However, Jamila quickly noticed that while with people.” many men and boys were making use of the library, women and girls were not. Having gone to school herself, Jamila So she came up with a strategy: each believes that it is critically important to boy who recruited four female library provide educational opportunities for other members—whether their mother, sister, women—and to involve imams and other or cousins—received a gift. The incentive influential community members who could worked, and today they have over 2,000 stand in their way. NECDO thus undertook female members. Working with women is to began training imams about women’s a central component of Jamila’s peace rights and the importance of peace education and human rights work. The education, drawing on religious resources. organization itself is women-led and boasts Today, it has a network of 1,000 imams in women as 70 percent of its employees and 15 provinces who are receiving training on beneficiaries. Among NECDO’s programs the process of peace and reconciliation. are women’s literacy classes, held in rooms Jamila uses adult education methodologies rented from a trustworthy community in her trainings, including lots of warm ups member or in a . To date, over and games, group work, and presentations.

7 “Whatever we teach, we practically show and humanity.”28 Although she was the them.” In one activity, imams are asked only social studies teacher when she first to spend one minute writing their name joined the school five years ago—following with their right or dominant hand. They years of teaching first grade elsewhere then have one minute with their left or and time spent living and working in Libya, non-dominant hand. Jamila asks the where her family is from—she now heads a participants: “If God has created both growing social studies department. “One of hands equally, with no difference in shape the benefits of teaching in a private school and strength, why is one better than the in New Jersey is that we don’t have a lot of other?” The participants usually respond red tape compared to public schools that that they don’t have a chance to practice have to teach for the test. Public schools with their left hand, and habitually rely on don’t have as much room in their curricula their right. Jamila then says: “Men and to teach on conflict resolution and peace.” women are the same as our two hands. Just like our right hand, we give opportunities The students access Islamic education and chances for men, but not for women.” in two ways. The first is through the more formal Islamic and Qur’anic studies classes Sarrah Buker and afterschool programs, in which students Noor-Ul-Iman School, can elect to participate. The second is Monmouth Junction through the students’ regular classes, in New Jersey, United States which all the teachers are Muslim and Sarrah Buker is a school administrator regularly incorporate Islamic themes and and head of the social studies department examples. “The question of women’s rights at Noor-Ul-Iman, a private Islamic school comes up a lot for the students, since that serves pre-K through 12th graders. when people want to attack Islam, they Sarrah has over 15 years of experience in often focus on this issue.” In response, she education and teaches American history, focuses on the U.S. women’s movement government and civil rights through an in her American history classes, showing Islamic lens. Sarrah is also the adviser the country’s long history of gender for Noor-Ul-Iman’s model UN and model discrimination. She helps them discover that congress programs. the fight for women’s rights in the U.S. is not that different from the struggles for gender Sarrah Buker finds innovative ways to equality happening in many other parts of incorporate peace education and social the world. “My point in doing this is to show justice in the coursework of her Muslim that we have to look at the oppression itself students in New Jersey. The students at and see where it’s coming from. Human the Noor-Ul-Iman School, now 20 years experiences are not that different from each old, represent a diversity of ethnicities and other, we don’t have room for judgment.” religious and cultural practices of Islam, Discussions on American labor unions, with the majority coming from Pakistan and immigration, and even the creation of the India. The private Islamic school’s mission constitution—which Sarrah connects to is to “provide an excellent academic current struggles to create a constitution and Islamic education within an Islamic in her home country of Libya—offer further environment to produce good citizens and opportunities to bring a conflict resolution strong leaders who have a commitment to and social justice lens to her lessons. individual excellence, family, community,

28 Noor-Ul-Iman School, www.nuischool.org. 8 Sarrah designs her activities to create reading the book Besa: Muslims Who a sense of community through respect Saved Jews in World War II,30 after which for others’ beliefs and experiences, as the students created their own books on well as their own. “Self-awareness is very human rights. important. Especially since all the students are Muslim, when they learn to appreciate This year, Sarrah organized the school’s and understand their own religious beliefs, MLK day activities to focus on Muslims and make those beliefs their own, they in America. Living Voices,31 a New York- begin to value that others have beliefs based theater group focused on bringing which are similarly important, and that it to life historical moments, performed would hurt if those beliefs are attacked.” an act for the students on the role of She often does role play activities in which African Americans during the American students take on differing positions at Revolution. An imam then talked about the different stages of U.S. history, such as history of African American Muslims and a white supremacist or a communist. “In the prejudices that continue to divide the school we have a captive audience! I insist American Muslim community. The students’ on including these activities and lessons service project focused on how to support in these high school classrooms so that the establishment of a Muslim women’s hopefully, in college, they see that it’s not shelter in New Jersey. They then watched just about getting a degree, but about their the American presidential inauguration of role in changing the world.” Barack Obama. Student evaluations of the day were overwhelmingly positive, showing A very popular activity in her school takes genuine engagement as many asked for place on the U.S. holiday celebrating the even more time to implement their projects. legacy of Dr. Martin Luther King, Jr. (MLK day). While most schools are closed that Azhar (Azi) Hussain day, the Noor-Ul-Iman School opens for Peace and Education Foundation a half day of group activity and service. Islamabad, Pakistan Sarrah has organized five such MLK Across Pakistan, Azhar Hussein trains day activities since joining the school, madrasa teachers and administrators in including: bringing in guest speakers such new teaching methods that emphasize as Muslim peace activists and a chaplain critical thinking, human rights, and religious from the Guantanamo Bay detention camp; tolerance, all from an Islamic perspective. assigning students to study different His approach empowers madrasa genocides and answer the question, “As educators to examine their own tradition a citizen of the United States and the and motivates them to devise curricula world, what could I have done? Do I have that better reflect the peaceful values of any responsibility at all?” adapting the Islam. In addition to taking these lessons to Howard Zinn Education Project on Unsung their students, Azi’s workshop participants Heroes29 by encouraging students to have also become activists, reaching out add more unsung social justice heroes to peacefully resolve conflicts in their own from their own cultural backgrounds; and communities. Azi has also worked with a group of these madrasa leaders to begin 29 Zinn, Howard and Bill Bigelow. “Unsung Heroes: Encouraging Students to Appreciation Those Who Fought for Social Justice.” The Zinn Education Project. 30 Gershman, Norman. Besa: Muslims Who Saved For more information, see: http://zinnedproject.org/ Jews in World War II (2008). materials/teaching-about-unsung-heroes/. 31 Living Voices, www.livingvoices.org. 9 creating a peace education curriculum mother: “When Prophet Abraham was being grounded in their own Islamic scholarship. burned alive, there was a small frog nearby who would fill its mouth up with water and It would have been hard to guess that Azi spit it out on the fire. Everyone made fun of would become an Islamic peace educator, him for thinking his small actions could put given his background in accounting from out the fire. But said: I will do whatever Rutgers University. But his work in Pakistani I can to save the Prophet. Because this is madrasas is a natural outgrowth of his my duty to .” Although Azi now realizes deep concern for his birth nation’s new with a smile that his mom may have made generation of youth, particularly those up this story, the lesson behind it stuck, and exposed to radical ideological thinking. propels his work on madrasa reform: “I need “Especially since 9/11, and after Pakistan to do whatever I can to put this fire out.” aligned itself with the United States, people are opting to send their children to Azi started his work in the madrasas in madrasas because they don’t trust public 2004, where he saw many of those violent schools.” Troublingly, a systemic integration textbooks in circulation. The early years of of extremist violent jihad teachings colors his work were very hard, as he worked to the education system—of which the establish trust with the madrasa leaders United States historically played a part. In and quickly discovered key differences providing the context for his work during between his own expectations and Tanenbaum’s Islamic Peace Education perspectives and theirs. “The madrasas workshop, Azi showed a math problem from look at the concept of time differently, a fourth grade textbook that asked students for them time is holistic. They will say to calculate how many seconds it would Inshallah [God willing] rather than give time take for a bullet from a mujahid fighter to commitments.” Having gone to high school reach the forehead of a Russian some and college in the United States, Azi often meters away. The printing and distribution found himself frustrated at this lack of firm of this text was supported through a $50 deadlines and how slowly projects moved: million grant from USAID. Although this and “I felt like I was the extremist in the room! I other textbooks with violent imagery were was getting so impatient. Whereas I wanted revised by 1992, millions of the unrevised to focus on the numbers of people being books had been distributed to refugee killed right now, they wanted to look at the camps, madrasas, and teacher trainings, root causes, Genghis Khan, colonialism.” and can still be found in use today.32 He soon realized that while Americans expect quick changes, Pakistanis operate Azi himself is also personally affected by with a different concept of time and the devastating violence within his country. communication. “I really thought in two Born into a Shia family, in the last ten years years we would be done [with our madrasa he has lost almost half his family as radical reform project]. I now see in reality, it will be groups specifically target the successful 100 years. We have to be patient, and train members of the Shia community—including multiple generations in order to see lasting five of his cousins, who were doctors. “I see change.” a very hopeless situation sometimes.” Yet he also recalled a story once told by his Working through the International Center for Religion and Diplomacy (ICRD) at the time, Azi first reached imams by partnering with 32 Davis, Craig. “’A’ is for Allah, ‘J’ is for Jihad. World one of the think tanks of Jamaat-e-Islami, Policy Journal (Spring 2002), 92-93. 10 who convinced some of the key madrasa Rabia Terri Harris leaders to attend a ten-day workshop Dar Anwar as-Salam with Azi. He used a robust training Stony Point, New York module developed with his colleagues at Rabia Terri Harris is an author, chaplain, ICRD that brings participants through a interfaith leader and peace activist. transformational process from the stages In 1994, Rabia founded the Muslim of denial and defensiveness to respect and Peace Fellowship, which is dedicated ultimately appreciation.33 Azi wanted “the to advancing the theory and practice of training and workshop to be so interactive Islamic peacebuilding. She currently serves and effective that two out of twenty leaders as the organization’s Executive Director. would be interested to come back.” Rabia has decades of experience working Instead, Azi’s training received far greater in interfaith relations and educating young interest and return than expected. The Muslims about Islamic principles of peace leaders invited Azi to their own madrasas and justice. to give the training to their teachers. “We only went where we were invited. I went Rabia Terri Harris started her presentation and worked with youth who were training during the Islamic Peace Education to be suicide bombers, but only because workshop by distinguishing herself from the leaders said I should go there and her fellow participants in one important were able to take me there. It was a lot of aspect: she comes to her work on Islamic work—networking, talking, elbow grease, peace education and social justice as a and time.” convert to the religion. “I came to this in a different way from those who were born into Today, over 3,400 men have taken part in the faith. I have a different take, a different Azi’s teacher training program, along with perspective, a different attitude.” Born over 500 women at 111 female madrasas. in the United States to an interreligious He has reached 1,100 imams, the majority family of Jews and Christians, her “starting of whom report incorporating themes of position is that there are different ways of peace, justice and human rights during looking at things.” As she searched for her their Friday sermons. Today he is taking own spiritual path and eventually became his work one step further through a six- attracted to the Sufi tradition, this “freedom week training program that brings madrasa of imagination, which was my cultural teachers to several of the country’s secular heritage” remained with her, and continues universities. While madrasa teachers have to inform her peace work. a history of not trusting secular schools, Azi explains that “we can’t do more on the Religiously trained in the classical Turkish social sciences unless we bring in theory tariqa tradition, or Sufi order, and with her and knowledge from these universities.” formal education in religion and Middle The teachers receive a certificate upon Eastern languages and cultures from completion of the program, which Azi Princeton and Columbia University, Rabia hopes to expand to 30 more universities “went into the spiritual life for 29 years,” across the country. reading Ibn ‘Arabi, Rumi, and Imam al- Qushayri,” among other significant Sufi teachers, from whose work she draws for 33 Azi and his colleagues at ICRD describe in detail their model of madrasa engagement in: Johnston, her own publications. One translation of Douglas, Azhar Hussain, and Rebecca Cataldi. Madrasa Enhancement and Global Security: A Model for Faith-Based Engagement (2008). 11 Abu-l-Qasim al-Qushayri’s work34 took her Islamic Chaplaincy Program at Hartford seven years: “I learned so much from that Seminary, which reinforced for her “how to process, I was educated by that work.” connect with people from a wide variety of backgrounds.” It was this knowledge After being inspired by a partnership that brought her and the Muslim Peace between her Sufi community and the Fellowship to the Stony Point Center. In Fellowship of Reconciliation (FOR) that particular, Rabia co-facilitates a five-week successfully supported 150 Bosnian Muslim summer institute for youth ages 19-29 from university students during the Bosnian war, the Muslim, Jewish and Christian traditions. she joined the staff of FOR as the associate “Here we focus on the importance of living editor of its magazine. As soon as she together and coming to a position of trust, arrived, she noticed that many Christian, so we can share what hurts, and then share Jewish, and Buddhist affiliate peace and the possibility of a future together.” justice associations were listed on the masthead of the magazine, but no Muslim The young participants, “encounter their groups. When she asked why not, her own and each other’s traditions, visit colleagues responded that there had been each other’s places of worship, and meet attempts to create such a Muslim peace scholars and religious educators from group “but it didn’t stick.” Rabia thought, “I all three faiths.” They also work together can’t do any worse, so let me try.” in two key ways: tending the community garden as a group, and supporting each In 1994, she established the Muslim other on a unique social justice project. Peace Fellowship, which has since served Students apply with a project idea, such as a foundation for building a body of as on Islamophobia, violence within the knowledge on Islam and nonviolence.35 community, or environmental awareness “Part of what I was interested in was the among young Muslims. For many, this is development of a theory of Islam and their first experience imagining, designing a nonviolence, a theory of interreligious project. “We ask them: what is driving you, solidarity. Where are the roots of this within moving you? What community need is your my tradition? Can we articulate them? I project answering? What are your assets became more and more convinced that and challenges? What are your action [these beliefs] are not only present, but steps, and how will you evaluate success?” foundational. What the Western community Students work together in small, mixed calls nonviolence is in fact central to religion groups to offer each other support [Islam’s] origins.” and feedback. Rabia has found that many past participants are staying in touch with Rabia has made important contributions to each other via Facebook, and she hopes the building of Islamic peace theories, but for the program to include more robust the events of 9/11 instilled in her a desire follow up work with its alumni in the future. to better connect and serve people on a personal level. She decided to attend the Cross-Cutting Themes and Promising Practices 34 Harris, Rabia Terri. The Risalah: Principles of Sufism Following each of the workshop (Abu-l-Qasim Abd al Karim bin Hawazin Al Qushayri) participants’ presentations, the Islamic (2002). peace educators engaged in a dynamic 35 See Islamic Nonviolence: Resources for the Work discussion in which they asked each other of Peace. Muslim Peace Fellowship, http://mpf21. questions, exchanged ideas and advice wordpress.com/islamic-nonviolence/. 12 on working with different populations and information. In Pakistan and Afghanistan, with different techniques, reflected on their the challenges do not involve Islam so needs as well as that of the broader Islamic much as the suspicion that there is a hidden peace education field, and brainstormed agenda by the educator. There, the work ideas for future collaborations. The can only proceed where there is trust. following themes cut across their discussion, revealing important shared For Jamila, this has meant a firm challenges as well as promising practices commitment to and demonstration of her and opportunities for the strengthening of and her family’s deep respect for Islam and the Islamic peace education approach. for Afghan culture. In a country in which bribes are the norm for many legal and illegal transactions, Jamila refuses to pay them. “This is against Islam. The Prophet says you will go to hell for paying a bribe. With bribes my work might be easier, yes, but we must be committed to our principles. A small issue may take six months without a bribe, but I don’t give up.”

Her husband comes from a prominent religious family that enjoys a great deal of respect. Deeply committed to Jamila’s Photo by USAID/Wendy Stone work, he works closely with her during The Foundation: workshops and trainings with men. Often, Establishing Authenticity she puts him “in the frontline” when working One theme that surfaced frequently with men who are not used to seeing throughout the day-long workshop was the women in leadership positions. “I don’t go importance of the perceived authenticity [up to the front] immediately, I go after two of the Islamic peace educators. All agreed or three sessions and do just a few training that, to be effective, the community in which sessions first, and then eventually more, they work must see them as authentic and so that the imams accept it slowly and true, both in word and action. As Rabia gradually.” Jamila describes one incident in explained when she described how she which a workshop participant started loudly approaches her work, “you have to work laughing at and accusing her husband with what you have,” –and that includes for “working under his wife.” Her husband being true to your identity, sociopolitical responded: “Our personal relationship context, and available resources. of husband and wife is in its own place. I accept her leadership, she is my boss, she While authenticity is important for all is my manager, she is leading the team, educators and particularly peace and I am very happy to work with her. And educators, the workshop participants as a religious person, there is no shame. It noted its particular impact in some of the is such an honor for me, that I have such settings in which they work. With the current a wife.” On the third day of the training, misinformation and disinformation around Jamila recalls how that same man stood Islam and Muslims in the U.S., it is important up and called her and her husband “a to be viewed as authentic so that what practical role model of husband and wife, one teaching can be received as reliable an example for us.”

13 Similarly, for Azi, establishing the trust of of applicability – my experience of Islam the madrasa leaders is at the center of is going to be different from most people’s all his work. It is so critical, in fact, that experience of Islam. I can’t automatically he recently moved his family from the generalize from my experiences to that United States to Dubai. He also moved his of others. It became clear to me that I madrasa program from within the ICRD, was going to lack traction as an activist a Washington, DC-based organization, to because I will never have the credibility that Pakistan, where he formed an independent someone born into the Islamic heritage of organization, the Peace and Education any social background was going to have.” Foundation, with all Pakistani leadership However, what Rabia does bring to her and staff. “The [madrasa leaders] were so work is her genuine commitment to Islam, suspicious of me coming from Washington, and that garners respect and trust. DC all the time, but now I think we’re doing Unlike her colleagues, however, Rabia a little better; the trust has increased even believes that she has an “extraordinary more.” Now that he is closer to Pakistan amount of imaginative freedom, because from his new home base in Dubai, Azi I am not really responsible to anyone but is also able to spend more time within Allah. That [freedom] is something which the villages and alongside the madrasa is in short supply in many communities. teachers and students. His work is So if I do not take advantage of where dependent on years of careful effort to be I have been placed for the benefit of understood as trustworthy and true to his all of us, I am remiss.” As a result, she principles. focuses on contributing to the building and strengthening of theories of peace and nonviolence in Islam. “I hope to be deeply at the service of transformational work, and have my theories be constantly interrogated and reshaped by the real experiences of people.”

Engaging Key Stakeholders | Creating Local Ownership A central finding by the participating peace education scholars and practitioners is that “local ownership Photo by Peter Morgan of peacebuilding processes is critical In Sarrah’s work with her students and and, if not already present, should be their families, her own personal ties to the encouraged and developed from the start religious school community, including her of an intervention.”36 Most successful identities as a fellow Muslim American and Islamic peace education strategies have a fellow parent of a student at the school found ways to engage key stakeholders: are foundational to her effectiveness. On those individuals whose approval helps the other hand, Rabia’s identity as someone significantly in the incorporation of Islamic who converted to Islam makes the issue peace and social justice teachings. of authenticity more complicated. “I have different privileges of interpretation,” she 36 Fitzduff, Mari and Isabella Jean. “Peace Education: notes. “But I also have very severe limits State of the Field and Lessons Learned from USIP Grantmaking,” Peaceworks. (2011), pg. 26.

14 Jamila started her imam training through curriculum will go through the Council, the Ministry of Religious Affairs, which Sarrah finds ways to keep the conversation recruited 25 imams from the most important going about the state’s religious diversity, of Kabul. The training itself was how it is a rich resource for the community based on a curricula that she shared and opportunities for peace education. with the ministry to get its feedback and Although educating American Muslims is buy in. She defines her strategy as one not a top priority for many educators in the that engages the influential actors in the state, she uses her seat on this board, as community as soon as possible, knowing well as in other networks of educators, to that “if I light one candle, that one candle keep engaging others on the issue. can light many others.” When challenges arise during the trainings with imams, Azi similarly works with the National such as when a participant disagrees on Madrasa Oversight Board, which consists a religious interpretation on human rights, of five madrasa boards affiliated with the Jamila “keeps a low profile, allowing five Islamic schools of thought in Pakistan. those imams who are already convinced One of Azi’s projects is to integrate social to negotiate with the other imams and sciences into the madrasa curricula—an convince them.” Jamila lets the imams initiative that will involve these madrasa debate, at times interjecting with a point, boards. Because they do not trust the but otherwise allowing them to discuss Pakistani government, it lacks the necessary together. “This is how an educational trust to push for such a change. Conversely, environment is created between the imam Azi’s organization has greater capacity to and the community.” shift the paradigm because it is “one of the only groups working to build trust with Jamila also invites imams to her other the madrasas, which we’ve done because projects, involving them “so that they we’ve been working with them for so long.” understand we are doing something very localized and Afghanized, not that we Theological Considerations: are doing something out of the box.” She Engaging Religious Texts and History shared one story of a male teacher who, Thought leaders in peace education in the face of ongoing threats from the increasingly find that using history and Taliban, would be escorted daily by various teaching modules that foster values of community members to and from the center peace, recognize multiple narratives, and where he teaches girls. “With community promote critical thinking and empathy support, every day they show that we are important components of peace support this community center and that it is education.37 The Islamic peace educators for our benefit. After this, we did not have in the workshop affirmed these approaches issues with the Taliban in that community.” and use them. But they also invoke religious mandates and draw on texts that underlie Sitting on the board of the New Jersey the religion of Islam as well as Islamic Council for Social Studies, Sarrah frequently communities and civilization, using it to meets with its director to discuss civic build alliances, to train for educational education. Sarrah notes that, in some change, and to underlie their peace school districts in New Jersey, the majority education goals. of the student population is Arab, and the 37 majority of the Arab population is Muslim. Fitzduff, Mari and Isabella Jean. “Peace Education: State of the Field and Lessons Learned from USIP Since any reform of the social studies Grantmaking,” Peaceworks. (2011), pg. 9.

15 Thus, Azi regularly focuses on Islamic protection shield for me, and the starting civilization during the initial sessions of point.” When she first started her education his workshops. He highlights examples programs, she received much resistance of cultural and religious pluralism in from imams. To Jamila, this was not Islam’s history, such as the multi-cultural consistent with her religion. As she points community in al-Andalus, as well as major out, “the very first verse [in the Qur’an] Islamic contributions such as mathematic is about education! Since education is and scientific discoveries. As noted by so important in Islam, why are imams not Qamar-ul Huda, “Islam as a civilization supporting us?” and faith tradition has been anything but stagnant and intellectually dormant, and, Jamila received the greatest resistance as with other civilizations, there are both within her own province of Ghazni. To intolerant and tolerant voices.”38 In a setting address this problem, she invited imams where tolerance and diversity of belief are who had been criticizing her work to join not widely recognized, Azi’s approach often her for a dialogue. “When I started talking inspires pride while providing a new vision with them, I started with the language of the of what is possible in Pakistan today. This Qur’an. I said: give me a single quotation approach has been validated by others. from Qur’an against this [peace education In fact, USIP finds that history education work] and I will stop everything. I have tens and teaching modules that foster values of justifications for you, from this verse and of peace, recognize multiple narratives, this hadith—are you telling me they are and promote critical thinking and empathy wrong?” Predictably, the imams said no, the are an increasingly important component verses could not be wrong. And quite soon, of peace education initiatives.39 In a vastly they shifted their positions and started to different setting, Sarrah’s use of Muslim support Jamila’s work, even motivating examples of peace and social justice people to attend her center. work with her classes is another important example of peace history education. In her work with women, Jamila similarly starts with the Qur’an. In fact, the first six In their guide for Muslims on interfaith months of her program for women focuses dialogue, Muhammad Shafiq and on Qur’anic education. “In this way people Mohammed Abu-Nimer note that the come to understand this is an Islamic Prophet’s life is “full of examples of organization.” She then asks the women, tolerance and nonviolent ways, even “what about literacy? If you are going to when Islam was in its early stages.”40 The a doctor, you should at least be able to Islamic peace educators in this workshop read sign boards.” The women agree this also draw upon the Qur’an and hadith, the is important for them and, soon after the sayings and deeds of the Prophet, in their literacy education begins, they start to peace work, just as do many other Islamic address other issues, ultimately including peace scholars and activists. For Jamila, women’s rights from an Islamic perspective. “our entry point is Islam. Always. The Qur’an and hadith have always been the In Pakistan, Azi takes a similarly inductive and theologically grounded approach

38 Huda, Qamar-ul, ed. Crescent and Dove: Peace on the topic of gender in his trainings and Conflict Resolution in Islam (2010), pg. xv. of madrasa teachers. Essentially, he 39 challenges them to dig into their own 40 Shafiq, Muhammad and Mohammed Abu-Nimer. texts. “I basically provoke them by saying: Interfaith Dialogue: A Guide for Muslims (2007), 64. 16 I haven’t seen much in the Qur’an or life is supposed to be and can only be hadith about women being equal to men.” consecrated in those words. Is the action Invariably, the teachers get upset at his you’re taking rahmani [merciful]?” apparent accusation, “filling three to four flipcharts of all the Qur’anic verses about In this context, Sarrah described a recent how equal women are... I have four to five seminar she attended on the concept of recorders’ hands getting tired, and that’s jihad for public school teachers, which only on the Qur’an! They are excited to she found very useful. The Islamic history prove me wrong.” This experience leads professor who led the seminar examined a the group to a significant discussion, in variety of controversial verses, explaining which Azi asks them: “If this is such an them within the context of the text, when important component of Islam, as you say, it was revealed, and for what purpose. why is it not a part of your curriculum? If we This allowed for interpretation and new are not teaching these things, we are not understanding of them. teaching an important part of Islam.” The result is almost always the same. Workshop Jamila summed up this discussion: “The participants then begin talking about how only tool we have is to go back to the such core principles can be integrated into Qur’an and the hadiths of the Prophet.” She their teachings. shares that, for her, “this is a very beautiful experience. In my whole life I have recited These are ways to draw on values of the Qur’an many times. But when I face a inclusion from within Islam. But there are new problem, I go to the holy Qur’an and also controversial and misinterpreted read. And I totally feel that this is the time verses on violence, women’s rights, and when it is revealed—it is just in accordance the treatment of non-Muslims. Rabia to the needs of my life. This is the miracle offers a set of steps for addressing such of the whole Qur’an. It speaks, and it shows difficult interpretations. First, “we have you the way in how to solve your problems.” to start the work by acknowledging that For Rabia as well, “Islam holds one of the there are multiple interpretations to text.” great keys to unlocking this door. I don’t In her workshops, she provides different think the [global] situation which concerns interpretations of the same text side by lots of people is ever going to be unlocked side, asking participants to identify the without the participation of Muslims, and differences among them. “Then, if you the Islamic tradition and its enormous open up the possibility that there could be treasure.” variant faithful readings of the texts, we can discuss what determines these differences Inter- and Intra-faith Approaches in in interpretation.” After that, we can “get Islamic Peace Education beneath the interpretation for its motive.” Depending on the environment in which This includes looking at the context in they work, the participating peace which a text was revealed, as well as the educators found that interfaith and/or context of the text as a whole. If there are intrafaith initiatives can be a powerful 114 suras [chapters of the Qur’an] and 113 component of Islamic peace education but, of them begin with Bismillah al-Rahmani that it may require extreme caution. Within al-Rahim [In the name of God, the Most the multi-cultural context of the U.S., Sarrah Gracious, the Most Merciful], this shows us found that interfaith activities that exposed that a very high percentage of everything her students to differences are valuable. that we are asked to take seriously in this Volunteering at a Christian

17 soup kitchen and picnicking with other “how this can fit in our society. Perhaps schools provided important opportunities we can develop different case studies for her New Jersey students to understand for our imams, with roles that they can and appreciate the religious and cultural read and practice.” After listening to diversity within their community. Sarrah also Rabia’s presentation on the interreligious uses role-playing activities, in which her collaborations of her summer institute students take on the persona of leading participants, Sarrah is now considering historical and contemporary figures, inviting other schools to participate in and are called upon to consider their her school’s Martin Luther King, Jr. day perspectives; she believes this helps them of service. “While we’ve had interfaith internalize how “everyone is human.” She dialogues before, this will be an opportunity uses the students’ experiences of stepping for students from different backgrounds to into another person’s set of beliefs and do an activity together.” perspectives as an opportunity to reflect not only on what motivates people but also on their vulnerabilities and humanness. From Sarrah’s experience, this technique increases the students’ ability to connect on a personal level despite differences. For Rabia as well, the interreligious interactions of her Muslim students during Stony Point’s summer institute, including their experiences living and collaborating with members of other faith traditions, is central to building accepting relationships and to Photo by Markus Spring her program. Embracing a Long-Term Vision For Azi and Jamila, however, such initiatives Despite key differences in their can be very dangerous, given the sectarian sociopolitical contexts, all four of the violence within their communities. Both Tanenbaum workshop participants have had to restrict their movements agreed that Islamic peace education must outside their homes and offices due to be understood as a holistic and long- threats against their work. In fact, just one term endeavor that, ultimately, requires day before the Tanenbaum workshop, a persistence and patience. Explains Sarrah, suicide bomber took the life of three of “to be a teacher, you must have long-term Azi’s trainers at an intrafaith dialogue at vision. Things aren’t going to happen right a madrasa. In the last year, his Peace away. But I think it’s important to touch and Education Foundation lost 119 of its these kids today, before they go into partners doing intrafaith work with Sunnis college and get wrapped up in a world in and Shias. which they’ll have even more distractions than now.” That said, there are challenges Nevertheless, as the Islamic peace with fitting a full social studies curriculum educators shared their experiences on and peace and social justice content into this topic, they generated ideas for new the available time in the school day. inter- and intrafaith activities. After learning about Sarrah’s use of role playing with her Jamila similarly explains that “we work students, Jamila is now thinking about very slowly, carefully. This is about

18 changing mentalities.” She notes that educators in this workshop all agreed that becoming a democratic society is a “long their top challenge is funding. While peace and big journey. If we create tensions education and peacebuilding projects are in the community by crossing people’s often underfunded Jamila has found that religion or culture, of course they react.” obtaining funds for Islamic peace education Yet comparing her work with other efforts can be even more challenging. organizations, Jamila finds that she is doing At one conference, an imam from a “more work with more women and with less conservative province approached her and money. We are trying to be Afghanized and said, “Jamila sister, the training we received localized—this is how we have the trust of from you, we gave to 2,000 of our imams. the people. Yet it is a very slow process.” We are with you. Just tell us what to do.’” Yet, when she talks with potential donors “Spiritual projects cannot be done in a about funding more activities with these massive way,” reflects Rabia, but must start imams, they hesitate. “Donors are scared at an individual, often deeply personal, level. “Sometimes you have to work on a of these religious activities. But if I cannot small scale, at the level of the heart. But raise funds for more activities with the you can have individual encounters, and in imams, I have the fear that I will lose them. turn these people can go on to have more They are a huge human resource, they are individual encounters.” Similar to Jamila’s very active and supportive, but I may lose description of her work as lighting one them.” Further complicating the situation is candle that can then light many others, that many donors are winding down their Rabia says, “there is no telling what that involvement as American troops withdraw individual, personal spiritual transformation from Afghanistan. “They are closing their is going to do in the long term.” offices or reducing activities, and now many of our proposals have been accepted but are in a long-term pending condition.”

In addition to the challenges of accessing funds from mainstream donors, the workshop participants talked about the particular challenge of fundraising within their Muslim community. “Our mission is education, yet so much of our effort is on fundraising,” explains Sarah. “This is even though the American Muslim community, when it pools is resources, is very wealthy.” Rabia concurred, noting that “we [in the

Photo by Alejandro Chicheri/World Food Programme Muslim community] have the means to do so much, but we don’t do it.” The The Challenges: participants agreed this is a lost opportunity Finding Funders and Funding for Muslims to effect positive change in Consistent with the experience of other Muslim communities around the world. “My peace educators,41 the Islamic peace vision,” offered Rabia, “is that we [Islamic peace educators and activists] have the 41 Fitzduff, Mari and Isabella Jean. “Peace Education: same support, financial and otherwise, that State of the Field and Lessons Learned from USIP madrasas have.” Grantmaking,” Peaceworks. (2011), pg. 11. 19 from all over, and we can sit down and talk about things and experiment.” Conversely, and notwithstanding Islam’s rich history of intra- and interreligious coexistence, discussion and peaceful debate, Azi sees today that there is “little space left right now in Islamic societies for such work.” Therefore, opportunities to share Islamic peace education experiences, perspectives, and resources between spaces with different levels of freedom of expression are crucial. Photo by United Nations Photo

The Power of Sharing: The workshop participants shared several Networking as Islamic Peace Educators examples of existing fruitful exchanges Second to their need for funding, the across networks. For instance, Jamila workshop participants agreed that they models much of her current work would benefit significantly from increased with imams on a similar project in the opportunities to network and learn from Philippines, about which she learned each other. “We are so fragmented,” while attending the 2009 Women’s Islamic explains Rabia. “The major thing besides Initiative in Spirituality and Equality (WISE) funds that I would like to access is the sort Conference in Kuala Lumpur. Azi finds that of thing we had here today [at this Islamic his work is often enhanced by being able peace education workshop]. The ability to to ask questions of other Islamic peace meet with people in the Muslim community educators around the world, especially who are doing parallel and complimentary on handling controversial theological work, and to build on those conversations, issues. Sometimes he will email out a is a major thing.” Though the participants question on a difficult situation that came work in vastly different environments, such up in a workshop, and by the end of the exchanges provide information on the day have an answer that helps resolve different contexts, the opportunity to explore the problem. He asked the other Islamic what is possible to use or adapt, and where peace educators at the workshop if he can key contextual differences preclude such include them in such inquiries, and they adaptation – even though the techniques all said yes, agreeing on the value of such worked in other settings. exchanges for all of them. Networking and other personal exchanges A clear difference in their contexts is that are also important techniques in the the freedom of inquiry and expression educators’ programs. Jamila’s organization that has been so central to Rabia’s work is starting to link its youth groups with is precisely the approach that could get young people in other Islamic countries. someone in another part of the world killed. “Right now they are learning from the Rabia observed that in the U.S., educators experiences of their Malaysian Muslim have the “…capacity to make experiments. brothers and sisters, as well as youth We do have horrible blindness about in Indonesia and Iran.” Sarrah tries to situations in other places, but we have find Muslim peace and social justice some [opportunities] here. One is that we activists who she can bring to her school can meet lots of different kinds of Muslims as speakers, so that her students can

20 learn from their examples and see what is Conclusion possible for their own lives. Providing role The four Islamic peace educators models for students is one way she inspires profiled here come from vastly different change. sociopolitical contexts—from a region of intractable conflict and sectarian violence, During the workshop, new ideas for such to a comparatively stable nation that is exchanges emerged. Azi and Sarrah daily challenged by tension surrounding discussed the idea of offering volunteer its American Muslim minority community. opportunities in Azi’s program for Sarrah’s Using a vast array of ideas and approaches students, particularly those who already - from teacher trainings to literacy courses, return to Pakistan and Afghanistan with workshops, theological exercises, youth their families during the summer. Some of service days, theory building, role-play the students’ parents, such as those who exercises, and a range of other methods for are physicians, already volunteer in the engaging youth, women, men, and religious villages during these summer visits. “These leaders – the workshop participants all work students come with a certain level of energy within an Islamic framework of peace and that is needed back home, in Pakistan,” human rights for all. explained Azi. While a typical Westerner may not be welcome by the participants in Despite their different contexts and Azi’s programs, “Muslim American youth approaches, the Islamic peace educators are different. Afghan and Pakistani youth shared common experiences in their would love to meet Muslim American commitment to authenticity and local youth.” Of course, the safety of the students investment of their work, engagement would have to be secured, but Sarrah and of Islamic principles of nonviolence and Azi agreed that such an experience could social justice, and a necessarily long-term be powerful for the Muslim youth from each vision for peace education and peace. context. They also shared similar challenges in accessing funding and resources. As Rabia’s views on networking came from they left the workshop, each expressed a spiritual perspective. She saw the a desire for more such opportunities to opportunities for learning and connection meet and network with fellow Islamic as part of the intended spiritual experience peace educators. In the often isolating of Muslims. “It used to be that once in a work of peace advocacy from an Islamic lifetime the fortunate or persistent would perspective, which too often is drowned go on , where they would encounter out by voices of radicalism, these Islamic Muslims from all over. There would be this peace educators proved to be a crucial revelatory moment about diversity of Islam. resource for each other. Their examples But today, we don’t have to wait for that also serve as important resources of once in a lifetime moment. Can we see promising practices for other peace this as something that was intended for educators in a range of Muslim and us as a part of our religious experience, to interreligious contexts. encounter each other in that way? How can we have those interactions now?” As the day closed, Azi summed up his final thoughts. “One of the most important things to come out of this workshop for us is the question – how can we start to come together, to meet more often?”

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