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Folks, I published this with Common Ground News Service. Here is a version of it from the Bali Times.

A Practical Path to Justice and an Independent PalestineAugust 16, 2010

By Rabbi Marc Gopin

The creation of an independent Palestine has been a dream dashed many times, but there may be a practical path forward emerging from a surprising place. I often heard the phrase “business is business” growing up in the 1960s among gritty American Jewish immigrants; my father said it all the time. It reflected old Jewish instincts to do whatever it takes to survive and feed “the family,” even when it meant dealing with people who disliked you – a lot.

What floored me is when my Palestinian partner, Aziz Abu Sarah, with whom I recently founded MEJDI, a social enterprise (business designed for a social goal), told me exactly the same words from his father! Aziz’s family and mine are not involved in our new business venture, but every innovation has implications for the political situation in Palestine, and we seek advice and reactions. I have been shocked by the positive reception in my right wing family to the idea of honest business as a bridge. And every time I asked Aziz, “Are you sure your family is ok with Jews and Arabs doing business given their terrible troubles? They know how Jewish I am?” The answer came, “Business is business.”

I feel very much at home with people who love their families, who see the virtue of work, who when facing an unjust situation recognise that practical and ethical people sometimes prevail. Sometimes honest work eases the way to a sane political vision that overwhelms self-destructive patterns of enemy systems and wounded peoples.

There is a lot of good news on the business front. There is a Palestinian prime minister, increasingly popular, who is revolutionising the infrastructure of Palestine, preparing for prosperity and statehood. Saudi Arabia, the most conservative state in the region, has just announced a US$400-million project for Ramallah. Many Western countries are pouring in huge funds for the private sector.

Will these investments benefit most Palestinians? We are all haunted by “the last time,” by the Oslo years of large funds – and large corruption. But thankfully a recent economic conference in Palestine, which included an American presidential delegation headed by Senator George Mitchell, slated $950 million for small- and medium-sized businesses.

My partners and I at MEJDI want more, however. We argue that more is needed to place justice at the centre of Palestine’s future, and to discourage an investor tendency to make a few wealthy and most miserable. All the incoming funds are good but we should explicitly support socially responsible business in Palestine.

Although there is no ultimate solution for Palestine without an end to the Occupation, small businesses are needed to form the backbone of a viable state. Small businesses generate a middle class that depends on the rule of law and democratic values, whereas countries supported only through large corporations and government control rarely emerge as democracies. Palestinians deserve a democracy at the end of their long struggle.

Here is an example of what we are doing as a social enterprise. We are pioneering both tours and academic seminars where almost every dollar spent is going to support and patronize businesses with a clear reputation for fair wages. Profits are also re-invested in lecturers and tour guides who are well known activists for positive social change.

This is just one example of the intersection of small business empowerment and social change. Our other major innovation is the distribution in the West of products made by poor but innovative Palestinian small businesses paying only fair wages. I have learned after 27 years of peace activism that ignoring inequality and poverty is disastrous and it violates every tenet of the region’s religious traditions and values. The un-sustainability of the average Palestinian family makes old ways of coexistence work inadequate. Serious attention to fair wages, however, and financial support for Palestine’s social change activists help engender support for Palestine’s nascent non-violent struggle.

Generations, even centuries, of Muslims and Jews, built mutually prosperous and equal relationships; we are merely recovering their legacy. There have been many times of misery in the long history of the Christian, Jewish, Muslim relationship, but there were also many good times, golden ages. Honest business based on good wages and equal relationships may be one glue that has bonded Middle Eastern cultures before, and may help make inevitable the political path forward towards a just and equal two-state solution.

Rabbi Dr. Marc Gopin, author of To Make the Earth Whole, is a principal of MEJDI LLC (www.mejdi.net).

via A Practical Path to Justice and an Independent Palestine.

In Jerusalem’s Mamilla cemetery, Rawan Dajani stands before a mausoleum where her ancestor Sheikh Ahmed Dajani was buried nearly 450 years ago.

By Omar Kasrawi

Standing outside a mausoleum in Jerusalem’s Mamilla cemetery, Rawan Dajani bows her head and cups her hands upward in prayer for her ancestor Sheikh Ahmed Dajani. He was buried in Mamilla, the oldest Muslim burial ground in Jerusalem, nearly half a millennium ago.

About 200 meters away, a fenced-off construction zone marks the future site of the Center for Human Dignity – Museum of Tolerance, a project overseen by the California-based Simon Wiesenthal Center.

In Israel, starting a new project inevitably means bumping into history. In this case, the construction that started in 2004 has stirred Muslim anger as it displaces hundreds of Muslim graves dating as far back as the 7th century, including the remains of soldiers and officials of the Muslim ruler Saladin.

IN PICTURES: Israeli settlements

Wiesenthal officials say they have followed every recommendation of the Israel Antiquities Authority, which is in charge of “salvage excavations,” and point out that Muslim authorities in the 1920s had approved building on the plot.

The Mamilla controversy is not unique in Israel, where it’s common for different religions’ sacred spaces to overlap. Two of the holiest sites in Islam – Al-Aqsa Mosque and the Dome of the Rock – sit atop the Temple Mount, the holiest site in Judaism, where the Torah proclaims the Holy Temple will be rebuilt.

But these controversies are more than debates over landownership; they are debates over the ownership of memories, a place in human history.

In Israel especially, place is connected to identity, making it a priority to protect the places that offer a sense of belonging. Any effort to remove evidence of historical ties is seen as an attack on identity. Just last week, Israeli authorities destroyed at least 15 tombstones in the Mamilla cemetery which it said were illegally built.

“There is a tendency in both communities to deny the spirituality or the sanctity or the history of the other on a certain spot,” says Marc Gopin, a rabbi and the director of George Mason University’s Center for World Religions, Diplomacy and Conflict Resolution.

Why place plays such a key role in identity

Such tactics are common. This past March, a right-wing Israeli group sponsored ads on 200 buses that displayed fictitious posters of the Temple Mount, in which a Third Temple replaced the Dome of the Rock and the Al-Aqsa Mosque.

In 2000 Israeli leader Ariel Sharon set off the second intifada by visiting the Temple Mount and asserting permanent Israeli sovereignty over the compound. The violence lasted four years and claimed the lives of more than 5,000 Palestinians and 1,000 Israelis.

But even lesser-known holy sites become part of the conflict if a community feels its presence being threatened.

Recently, the Israeli government named as heritage sites Rachel’s Tomb in Bethlehem and the Cave of the Patriarchs in Hebron, which both Judaism and Islam claim as Abraham’s birthplace. By claiming sites in the Palestinian-controlled West Bank, Israel further blurred the lines of the ownership of land – and history.

How Muslims are protesting Mamilla project

In the case of the Wiesenthal project, protesters claim the museum’s construction is an effort to conquer what Muslims consider religious territory. It has provoked petitions from Palestinian descendants of the buried, including Ms. Dajani.

“I feel like I have lots of energy to do something” about the construction, says Dajani, whose family’s name is prominent among Palestinians. “But at the end I understand that this is very difficult. The Israelis will not let us do anything easily.”

With construction set to continue, activists are focused on a still untouched part of the cemetery. According to Diyala Husseini Dajani, a protester with family ties to Mamilla – but no relation to Rawan – nearly $18,000 was raised to support a memorial wall that will display the names of everyone buried in the cemetery.

Mr. Gopin says such gestures are effective peacekeeping tactics.

“The only thing that is left to be done at this point is to make gestures of apology, offer to build up what’s left of the cemetery with security and with the refurbishing of all the stones,” says Gopin. “But you can’t just make nice gestures. It has to come with a real proof that you believe in a peaceful coexistence.”

Israel archaeologist: It’s totally politics

Gideon Sulimani, chief archaeologist appointed by the Israel Antiquities Authority to excavate the museum site, doubts there is a genuine desire for coexistence in this case. Mr. Sulimani discovered more than 200 bodies during the dig in 2005.

Despite his recommendation that the site not be released for construction, the antiquities authorities informed the Supreme Court to clear the area for construction.

“It’s part of the conflict about who owns the land,” Sulimani said. “It’s not archaeology. It’s not science. They want to move away the Muslim memory of the area to make it Jewish. So it’s totally politics.”

Some Palestinians involved are hopeful that even if the new museum rises, their protest efforts will bring some acknowledgment to the Muslim burial ground that once stood on the site.

“It’s not that I’m concerned about the graves as much as I’m concerned about the fact that we don’t exist to the Israelis,” Ms. Husseini Dajani said.

From the Christian-Science Monitor, original post http://www.csmonitor.com/World/Middle-East/2010/0811/Why-Israeli-Palestinian-conflicts-over-land-turn-epic

The creation of an independent Palestine has been a dream dashed many times, but there may be a practical path forward emerging from a surprising place. I often heard the phrase ‘business is business’ growing up in the 1960s among gritty American Jewish immigrants; my father said it all the time. It reflected old Jewish instincts to do whatever it takes to survive and feed ‘the family’, even when it meant dealing with people who disliked you – a lot.

What floored me is when my Palestinian partner, Aziz Abu Sarah, with whom I recently founded MEJDI, a social enterprise (business designed for a social goal), told me exactly the same words from his father! Aziz’s family and mine are not involved in our new business venture, but every innovation has implications for the political situation in Palestine, and we seek advice and reactions. I have been shocked by the positive reception in my right wing family to the idea of honest business as a bridge. And every time I asked Aziz, “Are you sure your family is ok with Jews and Arabs doing business given their terrible troubles? They know how Jewish I am?” The answer came, “Business is business.”

I feel very much at home with people who love their families, who see the virtue of work, who when facing an unjust situation recognise that practical and ethical people sometimes prevail. Sometimes honest work eases the way to a sane political vision that overwhelms self-destructive patterns of enemy systems and wounded peoples.

There is a lot of good news on the business front. There is a Palestinian prime minister, increasingly popular, who is revolutionising the infrastructure of Palestine, preparing for prosperity and statehood. Saudi Arabia, the most conservative state in the region, has just announced a 400 million dollar project for Ramallah. Many Western countries are pouring in huge funds for the private sector.

Will these investments benefit most Palestinians? We are all haunted by ‘the last time’, by the Oslo years of large funds – and large corruption. But thankfully a recent economic conference in Palestine, which included an American presidential delegation headed by Senator George Mitchell, slated $950 million for small and medium sized businesses.

My partners and I at MEJDI want more, however. We argue that more is needed to place justice at the centre of Palestine’s future, and to discourage an investor tendency to make a few wealthy and most miserable. All the incoming funds are good but we should explicitly support socially responsible business in Palestine.

Although there is no ultimate solution for Palestine without an end to the Occupation, small businesses are needed to form the backbone of a viable state. Small businesses generate a middle class that depends on the rule of law and democratic values, whereas countries supported only through large corporations and government control rarely emerge as democracies. Palestinians deserve a democracy at the end of their long struggle.

Here is an example of what we are doing as a social enterprise. We are pioneering both tours and academic seminars where almost every dollar spent is going to support and patronize businesses with a clear reputation for fair wages. Profits are also re-invested in lecturers and tour guides who are well known activists for positive social change.

This is just one example of the intersection of small business empowerment and social change. Our other major innovation is the distribution in the West of products made by poor but innovative Palestinian small businesses paying only fair wages. I have learned after 27 years of peace activism that ignoring inequality and poverty is disastrous and it violates every tenet of the region’s religious traditions and values. The un-sustainability of the average Palestinian family makes old ways of coexistence work inadequate. Serious attention to fair wages, however, and financial support for Palestine’s social change activists help engender support for Palestine’s nascent non-violent struggle.

Generations, even centuries, of Muslims and Jews, built mutually prosperous and equal relationships; we are merely recovering their legacy. There have been many times of misery in the long history of the Christian, Jewish, Muslim relationship, but there were also many good times, golden ages. Honest business based on good wages and equal relationships may be one glue that has bonded Middle Eastern cultures before, and may help make inevitable the political path forward toward a just and equal two-state solution.
Published in Common Ground News Service, http://www.commongroundnews.org/article.php?id=28228&lan=en&sid=0&sp=0&isNew=1

This is the day in the Jewish calendar that is the eve of destruction, commemorating all the catastrophes of the last 2500 years, the forced exiles, the crusades, the massacres, the pogroms, an authentically religious national day of mourning for millions of jewish innocents over the ages. Only what is different from profane forms of Jewish mourning, is that religious mourning looks inward, introspectively, not outward for scapegoats. And this is the difference between heaven and hell, the hell created by profane nationalism, and the heaven created by spiritual identity.

I heard a homily in a synagogue yesterday that turned my stomach so badly that I had to leave. It was a celebration of conquest, precisely at this time, an embrace of the conquerors of the Book of Joshua, as role models for a new husband and wife team celebrating their upcoming marriage.

But Judaism is not the Bible, something the Christian and Muslim worlds have yet to understand. Judaism is a religion of the rabbis, who carefully selected their spirituality through commentary and interpretation. The day of Catastrophe, which they instituted, our Nakba, is always commemorated with fasting on the 9th of the Jewish month of Av, always in the heat of the summer because that is when all the wars and conquests took place in which Jewish civilians suffered so badly.  And always the Biblical portion that is recited on the week before, from Deuteronomy, has a list of the peoples that the Jews massacred, according to Deuteronomy, as they conquered the ancient land of Israel, men, women an children.

So it is only natural that a secular Jewish nationalist, wearing of course the nationalist symbols of Kippah and Tzitsit, would mistake the choice of this Biblical portion as approval of conquest and ethnic cleansing. Why wouldn’t he, so much of the establishment of his generation has succumbed to this bastardization of Judaism. But the rabbis had a different idea, as can be seen from their choice of the Prophetic commentary from the great prophet Isaiah.

What they happened to have missed is that the rabbis did two things, they chose a Haftorah, a portion from the prophets, that had this to say to the people about Jerusalem leadership at this terrible time:

Isaiah 1: Your princes are going astray, and are friends of thieves. Every one of them loves bribes, and pursues illegal payments. They do not champion the orphans, and the fight for the widows never even reaches them.

Sound familiar? These are the years in which the level of corruption that late twentieth century Jewish life in Israel and America reached its zenith, the highest officials of Israel investigated for corruption, and the Jewish community bankrupted by Madoff.

But in the end it is the proverbial widow and orphan of the Bible, in other words, those who need the most help, those who are defenseless, who are the bellwether of Divine judgment in Jewish tradition. Ecclesiastes, through rabbinic eyes, says it quite clearly: “God desires only the persecuted”. It is a very harsh standard, because it suggests that no matter how justified you think you are, Divine favor, as interpreted by the rabbis, only sides with whoever is persecuted for whatever reason.

That is why when the rabbis instituted the service that commemorates the lost Temple in Jerusalem, the one that the profane nationalists want to violently build on the ruins of the Dome of the Rock, the ancient rabbis begin that service with four  simple, elegant, redemptive, liberating, anti-violent Hebrew words: U-mipne ha’taw’enu galinu me’artsenu. “And it was because of OUR sins that we were exiled from our land.” Lest anyone reading those prayers be tempted to scapegoat and avoid introspection, they begin the service with those immortal words, words that defined my rather naive youth.

Traditional Jews also read on Saturday some of the concluding words of Isaiah 2500 years ago, a prediction about Zion, the ancient Biblical name for Jerusalem. The prediction is about how the Zionists, literally the lovers of Zion, could extract themselves from such misery, corruption and bad human relations. Among other things it says: Through justice will Zion be redeemed, and those who return to her, through righteousness.

It does not mention border guards, or a military industrial complex, or nuclear weapons, or internal and external secret police, or lobbyists, just justice and righteousness. In much of the Zionist world these are dirty words, words associated with ‘frier’ Jews, weak Jews, suckers, people who walk into crematoria. They have brainwashed themselves and confuse what is weak–tempers, aggression, threats–with what is strong, and what is strong–patience, nobility of character, fairness, honesty, generosity–with weakness.

Someday they will see Isaiah as a national poet, not a Holocaust Jew, and on that day they will discover a significant group of neighbors with whom they can make common cause, ready to welcome them back to Zion.

An easy fast of Tish’a B’av, for those of you fasting.

Dear readers,

Welcome to the “Islam’s new Kartinis” series here on MarcGopin.com! As explained in my last post, this column will focus on Muslim women from around the world who work to bring positive incremental change to their communities and beyond. This month, we’re featuring Valerie Khan Yusufzai, chairperson of the Acid Survivors Foundation of Pakistan.

Valerie Khan Yusufzai speaks publicly about acid violence

 Raquel: Have you always been interested in human rights work?

Valerie:  I grew up in a family where the ideas of freedom, thoughtfulness and fighting for what you believe is right were very much present. My great-grandparents resisted against the Germans in the First World War. My great-grandfather even received the Legion D’Honneur for excellent military conduct. This is the highest distinction for a French soldier. My grandfather, at age 19, joined the clandestine French forces to fight the Nazis during the Second World War.  His legacy is a gift to me – a reminder of the absolute necessity of fighting for human rights and enlightened values in the face of tyranny.

Since my youth, I not only understood but felt that we all had a role to play in producing a better society. A few of the first books that I remember as a child – given to me by my mother – were books about the religions of the world, a cartoon book about French history with the declaration of human rights as a preamble, and a book explaining the miracle of human reproduction.  I was also taught the value of human rights through enlightened French philosophers of the 18th century like Voltaire, Rousseau, and Diderot.  I think I gained a deep respect for human beings through all of these readings.

Later, when I joined a Catholic private school at the age of 12, I discovered the simple happiness of providing help and support. I started my “social work” as a volunteer at the age of 11 and have never stopped.

Raquel:  What brought you to work with acid attack survivors in particular? 

Valerie:  I was blessed with a passionate but occasionally very difficult life. I have never forgotten those who have been there to support me through life’s challenges. I also remember the rare moments when I was not as well supported.  Those difficult times further motivated me to always be a support for others.

I believe in the cycle and process of learning. I believe our experiences are meant to teach us how to move forward and be better to one another.  Often, society tries to dehumanize us – to make us forget the humanity of others and also abandon it in ourselves. We have to re-learn humanity: how to really see people, really listen to their problems. I think this dehumanization is one of the greatest ills we are facing.

One of the most important learning experiences I’ve had was with acid survivors.  I was living in Lahore, and was a customer at a beauty parlor. At the parlor was a woman with tissue expanders (an expander is a way of developing fresh skin to be used for skin grafting. A silicone balloon is placed under the skin, which is expanded over time. As the balloon grows, the surrounding skin stretches and grows. Later, the expander is removed and the excess new skin is used for grafting.)  My seven year old son was with me, and asked: “Mummy, what happened to the lady?” I had no answer. I thought maybe she had cancer, that she had a tumor.

A few days later, I went to see the owner of the salon and asked her about the women there. This is how I learned about acid violence in Pakistan.  The owner had an NGO and said she was working to get treatment for these patients.
Subsequently, the owner contacted me and offered me the position of coordinator for her NGO. I initially told her that this was not my area of expertise. I was an educator and volunteer, but I had no experience in managing developing organizations.

She insisted.  I told her that I would think about it. For a week I had nightmares.  I realized that maybe this was my call to action. Leaving my previous job and starting to work with acid attack survivors was the biggest decision I’d ever made.

Unfortunately, three months later, I discovered that the funds for this organization were being used in a suspicious manner, and I suspected that funds were being embezzled.  I quit.

In the meantime, we were visited by Acid Survivors Trust International.  They told me that if I really wanted to help acid survivors, I should not give up. They trusted me – and advised me to create a board and register our new NGO – Acid Survivors Foundation of Pakistan. They had the funds and were willing to help get the initiative off the ground. 
It took my husband and me one month to decide to start this new organization.  We started it in Islamabad with a dedicated group of activists. I will never regret that decision – not when I see women transformed and living happily again. Not when I think about how much I’ve learned, and how much this hast taught me about humility.

Raquel:  Is there a common thread you’re noticing in the cases you’re seeing? 

Valerie: Yes. The commonalities include violence sourced in poverty, lack of education and feudal /tribal cultural systems.

Raquel:  What does the ASF do, and how do you reach victims of acid violence? (For example, is there a networking relationship with hospitals or communities to contact you?)

Valerie: ASF provides comprehensive rehabilitation services to acid survivors, such as medical services, psychological and social counseling, and socio-economic assistance. We also provide legal aid. These services are provided by staff and volunteers as well as pro-bono doctors, specialists and lawyers.

To reach survivors, we have developed a notification and referral system. Our field officer and volunteers are linked to journalists, social workers, hospitals, police stations, government institutions, shelters and other NGOs.  When a case has occurred, or an incident has been identified as an acid attack, the appropriate individuals and entities are notified so that the victim can begin receiving services immediately in the most efficient and comprehensive way possible.

ASF also advocates for a new legal framework to be established in order to monitor and regulate the sale of acid and to punish perpetrators of acid attacks. We also seek assistance in securing rehabilitation services for survivors.

Valerie and her husband, Mohammad

Raquel:  Can you tell me more about the involvement of men in your fight against acid violence? How do these men come to be involved, and how do they add to the movement?

Valerie: Men have been present in our fight against acid attacks from day one.

To begin with, my husband is the one who fought to get us registered as an NGO – without bribes or illegitimate practices others have used. We have male directors, male doctors and pro-bono lawyers, and a male field officer.

Salim Mahmood Salim was the secretary of the Ministry of Women’s Development at the time of our founding.  All of these men help to provide and identify support, mobilize media, assist with fundraising events (such as coordinating a fund-raising rock concert at no cost to our organization), and more. Additionally, the Chief Justice of the Supreme Court  officially condemned acid violence and asked the Pakistani parliament to act on it from a legislative perspective.

With men on board, supporting you at the highest level, you are better able to reach communities that follow patriarchal traditions. They do not feel threatened. Rather, they are more likely to join you in creating constructive, sustainable changes. When men reach out to other men, they feel proud rather than emasculated. If other men are active, they actually see involvement as their duty. When men support women, our empowerment will arise – naturally and peacefully.

Finally, it is important to note that Pakistan, like many countries, has a male-dominated power structure.  Engaging men on this issue ensures that we have a constructive, realistic strategy and approach to change. I also must mention that having men on board is valuable from a safety perspective.

Nazeeran and Valerie during a French cooking lesson at the rehabilitation center

Raquel:  There is no denying that stories of acid violence are deeply troubling and the attacks themselves devastating. From what sources do you, personally, derive your hope? How does the organization as a whole maintain a forward-thinking, positive approach in this very difficult work?

Valerie: Raquel, I am a fighter. Ask anyone – that is the first adjective they’d use to describe me. I simply do not give up. At the same time, I am patient.

I believe that if you are fighting for a good cause, God does not let you down.  One must concentrate on the achievements – and use that as fuel to tackle all obstacles.

As the chairperson of the organization, it is my job and responsibility to generate positive energy. I need to be able to listen when people are down – and to motivate and mobilize them. When my colleagues need a break, they get one. Direct work with our psychotherapist is not just important for the survivors, but also for us. Clinical supervision and regular check-ins guarantee that none of us suffers from burnout.

We are dedicated to a collaborative approach, and positive feedback and team-building are very much part of our management strategy. We promote and salute both effort and results .  One person’s victory or success is a team victory. We are very much like a family, and we recognize the individual efforts of each family member. We are also all activists – and that spirit drives us.

Beyond our organizational approach, we have other reasons to remain hopeful. Every day, we see survivors getting better  – physically, mentally and emotionally. They’re rebuilding they’re lives. They’re happy and proud of their achievements. Nazeraan, for example, is blind and disfigured. She is fighting for custody of her two daughters. While she naturally feels sorrow and shares that with us, she is working at learning Braille and sewing. She wants to make a new life for herself and to become a role model.

Nazeraan shows the world that acid may burn you – but it cannot burn you entirely. Your spirit and your will still make you exist as a woman. When the survivors themselves are so full of hope, how can we not follow their example?

Raquel:  What are the greatest challenges facing the work of the Acid Survivors Foundation? The economy presents obvious obstacles. But are there especially pressing social, political or other barriers?

Valerie: The greatest barrier to our work is not just obtaining funding for lifesaving and reconstructive surgeries, but also for the rehabilitation center. Pakistani philanthropists have had to face a great deal of corruption from other NGOs, and are not sure who they should support. Additionally, the Pakistani government has other financial priorities – from the situation in Kashmir to terrorism and internally displaced persons.

Generally speaking, political instability and frequent changes in the government make collaboration with officials a bit difficult, since it is hard to get real commitments from them. High rates of illiteracy makes interaction with affected communities even more challenging.  Also, our survivors are from around the country. This geographical spread often makes it difficult for us to reach them.

Feudalism and tribalism remain a challenge, as they does not encourage development or interaction with outsiders. The more feudal or tribal an area is, the less welcoming they are likely to be of an organization like ours. Some families even refuse to have their female relatives treated for free. They fear what society might think when they see females “going away.” 

Raquel:  What would you consider to be some of the greatest victories achieved by the ASF?

Valerie: The case of Naila Farhat was important for us. For the first time, the highest jurisdiction in Pakistan heard the case of an acid attack; and justice was achieved.  This has given way to our lobbying work, which has already been cause for hope. The chief justice supports and praises our work, and has demanded that the Parliament establish a legal framework for acid sale regulation. He also supports the punishment of perpetrators and rehabilitation efforts for survivors.

Raquel:  What can be done to support the work of the Acid Survivors Foundation?

Valerie: We need awareness to be raised at an international level, both about acid violence – and about our rehabilitation center.  The center, which is still developing, is essential for survivors to rebuild their bodies and their lives. We need to increase our ability to both treat survivors and to investigate their cases. To do this, we need more sophisticated medical and forensic equipment, as well as more comprehensive systems to monitor funding and development of the Foundation.

ASF will lobby for legislative changes before the Pakistani national assembly, and continue to do its work locally, nationally and internationally. Financial and other support – like awareness-raising efforts – are key to our success.

Video: Acid Survivors Foundation of Pakistan

To learn more about the Acid Survivors Foundation of Pakistan, please click here.

To make a donation, please click here. When you open the donation window, please be sure to choose ”D-ASF Pakistan” in the drop-down  menu under “additional details.” Please note: you will be able to specify your country and donate in the appropriate currency. There is a special link for donations from Canada. 

(Photos courtesy Valerie Khan Yusufzai / ASF-P. )

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Raquel Evita Saraswati is an American Muslim activist and writer whose main interests are religion and human rights, conflict resolution, women’s issues and democracy.

“None but a noble man treats women in an honorable manner. And none but an ignoble treats women disgracefully.”
- The Prophet Muhammad (At-Tirmithy)

Last year, I was approached by MarcGopin.com to write a column focusing on positive incremental change.
While I am always in favor of an optimistic approach, I confess that it is sometimes hard to remain positive. This is especially difficult considering the many challenges women – and especially Muslim women – continue to face in establishing and preserving their rights. 

For example, it is true that the tribal practice of honor killing – in which women are slain to restore the “honor” of their families and communities  -  is not exclusive to Islamic societies and even existed in pre-Islamic times. However, it is also true that the perpetrators of these crimes are often Muslim – and their victims, numbering in the thousands each year, are Muslim women. Some who have lost their lives for “honor” are victims of rape – punished for “impurity” rather than supported in mercy.  Many girls and women are still forced into marriages, barred from receiving even the most basic education, maimed with acid, and treated as second-class citizens. 

 
While these stories seem overwhelming, hope lies in our past and in our present.

Over a century ago, a young Muslim named Raden Ayu Kartini used her  voice to empower women in her own society. To her, the full empowerment of women – half of God’s creation – was essential to preserving basic human dignity.

Kartini’s now famous letters called for the equal education of women (she also founded a school for the education of girls), the cessation of forced marriages, and the full autonomy and legal equality of women. Kartini also aptly noted that “religion must guard us against committing sins, but more often, sins are committed in the name of religion.” While critical of the way her faith was practiced, her views did not prevent her from a fervent belief in Allah and a devotion to Islam.

Since Kartini’s passing, her legacy has inspired generations to continue raising their voices for the full equality of women. In fact, Indonesia recognizes her annually on “Kartini Day”; and her letters remain a call to critical thinking for Muslims.

Many of the issues Kartini raised at the turn of the 20th century are urgent concerns we have yet to resolve.  As we usher in a new decade, we find ourselves in a world smaller than that known to generations before us. No one can claim ignorance to the suffering of so many. Kartini’s mission to protect women has never been more pressing.
Many Muslim women are actively working for the improved status of women and girls. Their work is both demonstrative of positive incremental change and a source of hope and inspiration.

Each month, this space will feature a feature a Muslim woman working for positive change throughout the last decade.  When possible, my column will introduce you to these women via interviews I’ve had the opportunity to conduct with them. It is my aim to share with you not just the stories of well-publicized figures, but also to highlight the lesser-known heroines within the Muslim community.  The pursuits of justice and knowledge engage the best traditions of Islam – traditions women have long championed.  The women featured here have each taught me something about resilience and hope in the face of monumental challenges. I hope these stories do the same for you, inspiring positive change for the next ten years and beyond.

See you next month!

Links to check out:

* Al-Azhar Document on the Protection of Women and Children

* International Campaign Against Honour Killings

* Arabs and Muslims Against Honour Crimes

* The Global Campaign to Stop Killing and Stoning Women

* Women Living Under Muslim Laws

* Musawah for Equality in the Family

* Acid Survivors Foundation – Pakistan

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Raquel Evita Saraswati is an American Muslim activist and writer whose main interests are religion and human rights, conflict resolution, women’s issues and democracy. She has lectured and published internationally on issues regarding women’s rights, honor violence, and the role of women in transforming the Muslim world. To contact her, visit her website.

This book is a strong critique of the Middle East from an astute observer who has been a passionate critic of the West’s policies in the Middle East, no neocon. Worth reading.

What’s Really Wrong with the Middle East?
By Patrick Seale

[Brit Whitaker, author of What's Really Wrong with the Middle East] has travelled widely in Arab countries and was Middle East editor of the Guardian newspaper for seven years. He evidently knows the region intimately. His strength, in researching this book, is that he has not restricted himself, as most journalists do, to seeking the views of political leaders and government officials, but has instead moved outside the strictly political sphere to interview a great many thinkers, academics, students, opinion-formers, bloggers, and ordinary people in many countries across the region. He has looked beyond Arab regimes to society as a whole. That is the originality of his book.

So, in a word, what does he say is wrong with the Middle East? In chapter after chapter, he dissects the “stultifying atmosphere where change, innovation, creativity, critical thinking, questioning, problem-solving… are all discouraged.” And that is not the end of it. To this list he adds “systematic denial of rights that impinge on the lives of millions: discrimination based on ethnicity, religion, gender, sexuality or family background; inequality of opportunity, impenetrable bureaucracies, arbitrary application of the law; and the lack of transparency in government.”

You can read the entirety of the article here.

I am so proud of these Jewish rabbis! They are unafraid of this strange thing called self-examination, confession, and commitment to a different future. Maybe they cannot get the Jewish holy days out of their heads and hearts? So it is strange that this secular Jewish judge is now the champion of spiritual rabbis who have the courage to love the world, love Jews, love even Israel, with one hand, and love justice and repentance with the other hand. They actually believe in a God that they must answer to, while the establishment organizations, including the rabbinic ones, cannot look in the mirror, and are numb to the pain of their enemies.

The reality today is of millions of spiritual Muslims, Jews and Christians, who are orphaned by their religious establishments. It is understandable. Most people sacralize states that they are attached to, that they worship as the source of their lives and safety. They do not see it as idolatry. But just as surely as Christians in Europe learned the hard way that religion is corrupted by the state, I look forward to the day when Jews and Muslims, en masse, come to the same conclusion. On that day we will see a new Middle East, a much more nonviolent Middle East, and I believe a renewed Abrahamic civilization across the region. This is the way that Israel and its neighbors will ultimately coexist.

An excerpt from Richard Silverstein’s article:

…there is an indisputable prophetic call for universal human rights, not just rights for Jews.  As an eminent jurist, Goldstone, if forced to choose, indicated that he would always choose universal rights and the call for justice for all, not just Jews.  In this day and age, I think we must follow the good judge’s example.  Any ideological movement that calls for us to betray our commitment to international law and human rights in favor of a tribal loyalty to our own (and often the worst among our own as represented by the settlers and IDF perpetrators of mayhem) is asking too much.  Goldstone believes in effect, that to be a good Jew he must be true to this Jewish prophetic calling.

Read the rest of this article at Richard Silverstein’s blog, Tikun Olam.

By Aziz Abu Sarah

Israel’s approval of hundreds of new housing units in East Jerusalem is currently generating uproar in the international community, as it should. However, as the media has clamored to cover the government decision, many missed yesterday’s demolition of two Arab houses in the Jerusalem neighborhoods of Issawiyah and Silwan.

I was visiting my parents’ home in Issawiyah yesterday when the trouble started. I walked outside, only to encounter hundreds of Israeli police and soldiers on every corner and roof in the neighborhood. It didn’t take me long to realize that a house was about to be demolished.

The soldiers had closed the entrances to the neighborhood to prevent media and protesters from accessing the demolition. But I was most struck by the soldier’s facial expressions. No one would have guessed from their expressions that they were about to leave two families homeless. Some of the soldiers were joking, laughing and having the time of their lives. I was taken aback. How can a human-being enjoy such a thing? Regardless of your political views, ethnic background and religious beliefs, leaving two families homeless should never be a source of joy. At the least, one might expect some amount of sobriety in response to the gravity of the situation.

Most families in the neighborhood had turned out to watch the demolition. Children seemed especially interested in the presence of the soldiers. I can only imagine what these kids thought of the event. Perhaps, like me in my childhood, their minds were racing with anger, hatred, and a growing desire to pay back these soldiers. I can’t help but think these kids are the best candidates for future extremists. No one should be surprised if any of those children turn out to be the next “terrorist.”

The best terror prevention is not walls, guns, and oppression. No one will experience true peace, freedom or security by inflicting suffering on others. The soldiers at the demolition yesterday are part of a larger ethos in Israeli and Palestinian society that rejoices in the suffering of others. We must learn to rejoice together and cry together rather than rejoice when they suffer and cry when they rejoice. Why? Because when we rejoice in the suffering of the other, we lose the core of our humanity and further inhibit a solution founded on dignity, freedom, and human life.

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This article was originally published at http://azizabusarah.wordpress.com.

Tomorrow, from dawn to dusk, I am honored to begin a monthly fast with 80 of the most honorable of Jewish rabbis, and 870 of my fellow beloved Jews, for the sake of the people of Gaza and their liberation from prison. My personal blessings to the Abu Ghazaleh family, to Ibrahim, to Sheikh Bukhari’s children and grand-children. We will all see a better day soon. Click here to learn more about Fast for Gaza.