Guidelines on Countering in Against Muslims

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Addressing Islamophobiathrough Education

Guidelines for Educatorson Countering

Intolerance and Discriminationagainst Muslims


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Published by the OSCE Oce or Democratic Institutions andHuman Rights (ODIHR)Ul. Miodowa 1000-251 Warsaw

Polandhttp://www.osce.org/odihr

OSCE/ODIHR, Council o Europe, UNESCO, 2011All rights reserved. Material contained in this publication may be reely quoted orreprinted, provided credit is given and a copy o the publication containing the reprintedmaterial is sent to OSCE/ODIHR, Council o Europe and UNESCO. Te reproductiono the publication or commercial purposes is prohibited.

ISBN 978-92-9234-816-8

Design and Layout by Beate Wegner

Printed in Poland by Agencja KARO

Te designations employed and the presentation o material throughout this publicationdo not imply the expression o any opinion whatsoever on the part o OSCE/ODIHR,CoE and UNESCO concerning the legal status o any country, territory, city or area or oits authorities, or concerning the delimitation o its rontiers or boundaries.

Te authors as well as organizations and institutions cited are responsible or the choiceand the presentation o the acts contained on their websites and in their resource

materials and or the ideas and opinions expressed therein, which are not necessarilythose o the OSCE, CoE and UNESCO and do not commit the three organizations.


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Addressing Islamophobiathrough Education

Guidelines for Educatorson Countering

Intolerance and Discriminationagainst Muslims


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ACKNOWLEDGEMENTS

FOREWORD1. INTRODUCTION

2. MANIFESTATIONS OF INTOLERANCE AND DISCRIMINATION

AGAINST MUSLIMS

2.1 Denitions and Conceptual Approach

2.2 Maniestations o Intolerance and Discrimination against

Muslims in Schools

2.3 Te Impact o Intolerance2.4 Intolerance or Free Speech?

3. METHODOLOGICAL PRINCIPLES AND APPROACHES

3.1 A Rights-Based Approach

3.2 A Participatory Approach

3.3 Opening Space or Discussion

3.4 Ongoing Assessment o the Situation

3.5 eaching about Religions and Cultures

4. STRATEGIES IN SCHOOLS

4.1 Reaction and Response to Discrimination, Violence and

Other Serious Incidents

4.2 Prevention and Protection

4.3 Activities to Promote Reection and Critical Tinking

5. POTENTIAL CHALLENGES

6. RESOURCES AND INFORMATION TOOLS

6.1 Useul Websites

6.2 Educational Networks

6.3 Publications and Reports by International Organizations

6.4 International Normative Instruments and Policy Documents

6.5 Additional Reading Material

CONTENTS

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ACKNOWLEDGEMENTS

Tese Guidelines were developed jointly by the OSCE Oce or Democratic

Institutions and Human Rights (ODIHR), the Council o Europe and theUnited Nations Educational, Scientic and Cultural Organization (UNESCO)in consultation with a broad range o stakeholders, including education experts,teachers, civil society representatives and governmental ocials. All threeinstitutions are grateul to those who participated and contributed expertise,advice and comments.

EXPERTS

Pro. Lynn Davies, Proessor o International Education, School o Education,University o Birmingham (United Kingdom)

Mr. Miguel ngel Garca Lpez, Independent Evaluator and EducationalConsultant (Spain)

Dr. Marat Gibatdinov, Institute o History, atarstan Academy o Sciences(Russian Federation)

Dr. Katarzyna Gorak-Sosnowska, Assistant Proessor, Department oSociology, Warsaw School o Economics (Poland)

Mr. Yuri Goriachev, Head o the UNESCO Chair, Moscow Institute o OpenEducation (Russian Federation)

Pro. Barbara John, Senate Department or Education, Science and Research(Germany)Dr. Gerdien Jonker, Erlanger Centre or Islam and Law in Europe (EZIRE),Friedrich-Alexander-University, Erlangen-Nurnberg (Germany)

Mr. Shabbir Mansuri, Institute on Religion and Civic Values (United States)Pro. Gema Martn Muoz, Director General, Casa rabe and itsInternational Institute or Arab and Muslim World Studies (Spain)

Ms. Pascale Mompoint-Gaillard, Independent Consultant and GeneralRapporteur or the Pestalozzi Modules or Education Proessionals (France)Dr. Jonas Otterbeck, Assistant Proessor, Department o International

Migration and Ethnic Relations, Malm University (Sweden)Dr. Aki Emre ktem, Associate Proessor, Faculty o Law, GalatasarayUniversity (urkey)

Mr. Robin Richardson, Co-director, In-service raining and EducationalDevelopment (United Kingdom)

Ms. Sarah Soyei, Show Racism the Red Card (United Kingdom)Mr. Barry van Driel, International Director or eacher raining andCurriculum Development, Anne Frank House (Te Netherlands)

Dr. Jasmin Zine, Associate Proessor, Sociology Department, Wilrid LaurierUniversity (Canada)


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TEACHERS AND TEACHER TRAINERS

Ms. Angeliki Aroni, eacher, Intercultural Elementary School o Faliro(Greece)

Ms. Zsuzsanna Czene, Head eacher, Fazekas Mihly Primary and SecondarySchool and eacher raining Centre (Hungary)

Ms. Elisabeth Dittrich, eacher rainer, European eachers Association(Austria)

Mr. Herman Engering, eacher, Berlage Lyceum (Te Netherlands)Mr. Rol Gollob, Co-Head, International Projects in Education, ZurichUniversity o eacher Education (Switzerland)

Pro. Beatriz Malik Livano, eacher rainer, Faculty o Education, UNED(Spain)

INTERGOVERNMENTAL AGENCIES

Mr. Uuk Gken, Former Adviser to the OIC Secretary General, Organisationo Islamic Cooperation (OIC)

Ms. Aydan yigngr, Programme Manager, Human Rights Education,European Union Agency or Fundamental Rights (FRA)

Ms. Mariama Ndiaye Niang, Programme Specialist, Directorate or Education,Islamic Educational, Cultural and Scientic Organization

Dr. Tomas Uthup, Research and Education Manager, UN Alliance oCivilizations

NON-GOVERNMENTAL ORGANIZATIONS

Mr. Bekim Alimi, Imam, Muslim Community o Canton Sankt Gallen(Switzerland)

Dr. Anas al-Shaikh Ali, Chair, Association o Muslim Social Scientists,(United Kingdom)

Mr. araa Baghajati, President, Austrian Muslims Initiative (Austria)Mr. Robert Chase, Founding Director, Intersections (United States)Ms. Intissar Kherigi, Vice-President, FEMYSO (Belgium)Mr. Veysel Filiz, Vice-President, COJEP International (France)Ms. Nuzhat Jari, National Board Member, Canadian Council o MuslimWomen (Canada)

Mr. Burhan Kesici, President, Islamic Federation o Berlin (Germany)Mr. Jamil Sheri, International Relations Coordinator, Muslim Council oBritain (United Kingdom)

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FOREWORD

Promoting mutual understanding and respect or diversity, along with counteringall orms o intolerance and discrimination, must today, more than ever, beabsolute priorities or the international community, in order to maintain peaceand stability at both the global and regional levels. Te attitudes and tensionsthat lead to inter-communal conict are oten deeply rooted in stereotypes andmisconceptions, and one o the most pressing contemporary challenges is topromote knowledge about, and understanding o, diferent cultures. Educatorsplay a undamental role in meeting this challenge.

Recognising this, the international community has repeatedly made commitmentsto counter intolerance and discrimination that stress the role o education. Te1969 UN Convention on the Elimination o All Forms o Racial Discriminationcalls or states to develop and put into practice efective measures in the eld oeducation to combat prejudices that lead to racial discrimination and to promoteunderstanding, tolerance and riendship among nations and ethnic groups.Te 1974 UNESCO Recommendation Concerning Education or InternationalUnderstanding, Co-operation and Peace and Education relating to HumanRights and Fundamental Freedoms emphasises the crucial role o education inpromoting a culture o peace and human rights. Te 2005 Ljubljana Decision

o the OSCE Ministerial Council encourages public and private educationalprogrammes that promote tolerance and non-discrimination and, througheducation, raise public awareness o the existence and the unacceptability ointolerance and discrimination. Te White Paper on Intercultural Dialoguelaunched by the Council o Europe in 2008 suggests that a widely shared efort inmanaging cultural diversity is needed and stresses the importance o the learningand teaching o intercultural competence. Te 2010 Council o Europe Charter onEducation or Democratic Citizenship and Human Rights Education encouragesMember States to promote educational approaches aimed at combating all ormso discrimination and violence.

In line with these instruments, the specic need to counter intolerance anddiscrimination against Muslims has been recognized by the OSCE, the Councilo Europe and the UNESCO. o help states ensure that these commitments aregiven meaningul efect, the OSCE Oce or Democratic Institutions and Human


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Torbjrn JaglandSecretary GeneralCouncil o Europe

Ambassador Janez LenariDirector o the OSCE Oce orDemocratic Institutions and Human Rights

Irina BokovaDirector-GeneralUNESCO

Rights, the Council o Europe, and UNESCO have worked together to developthese guidelines or educators to counter intolerance and discrimination againstMuslims. Tese guidelines aim to assist educators in identiying maniestationso intolerance and discrimination against Muslims in schools and to provide

suggestions on how to prevent and respond to this phenomenon. We hope thatthe guidelines will be widely used in curriculum planning and development, andin pre-service and in-service training o teachers.

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1. INTRODUCTION

Tese Guidelines have been developed to support educators in counteringintolerance and discrimination against Muslims. Tey are intended or a wideaudience, including education policymakers and ocials, teacher trainers,teachers, principals and head teachers, staf in teacher unions and proessionalassociations, and members o NGOs. Te Guidelines are relevant or bothprimary and secondary education and can also be used in non-ormal educationsettings.

Intolerance and discrimination against Muslims are not new phenomena.However, they have evolved and gained momentum in recent years, particularlyunder conditions o the war on terror, the global economic crisis, anxieties aboutnational identity and diculties in coping with the increased diversity in manysocieties. Such developments have contributed to a growth in resentment andear o Muslims and Islam that have oten been uelled by sections o the mediaand by some political discourse. Muslims are oten portrayed as extremists whothreaten the security and well-being o others. Te ideologies based on ideas ous versus them have reinorced the prejudiced image o Muslims as enemies,in the absence o shared histories or accurate knowledge o diferent culturesand religions. As a result o such stereotypes, many Muslims experience a range

o discrimination including, but not limited to: verbal and physical aggression;religious proling; lack o equal opportunities in employment, housing, healthcare and education; and restrictions on public expression o religion. Moreover,Muslims oten ace multiple levels o discrimination, based not only on religion,but also on ethnic, economic, citizenship and gender considerations.

Tese stereotypes have impact not only on young people but also on theirparents, as well as on teachers and other education proessionals. Tis presentsa new challenge or educators. While teachers cannot be expected to resolvethe political and social tensions among communities, they can have a central

role in shaping the attitudes and behaviours o young people. Te actions andapproaches adopted by teachers and school administrators can be crucial inpromoting respect or diversity and mutual understanding, both in schools andin society. Efective partnerships with the media and civil society can also osterthe social change that education in and or human rights seeks to encourage.

Various intergovernmental organizations, including the United Nations, theOrganization or Security and Co-operation in Europe (OSCE) and the Councilo Europe, have adopted documents addressing intolerance and discriminationagainst Muslims. Te UN Special Rapporteur on Contemporary Forms o Racism,

Racial Discrimination, Xenophobia and Related Intolerance has issued tworeports on the situation o Muslim and Arab people in various parts o the world


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beore and ater the the events o 11 September 2001.1 OSCE participating Stateshave collectively condemned acts o violence and discrimination against Muslimsand strongly rejected the association o any religion or culture with terrorism.2aking into account the international obligations o Council o Europe member

states, the European Commission against Racism and Intolerance (ECRI),the Councils independent human rights monitoring body, also issued a set ogeneral policy recommendations on combating this specic orm o intolerance.3Moreover, it should be noted that discrimination based on religion is prohibitedby many international instruments4 and that many OSCE, Council o Europe andUNESCO documents underscore the importance o addressing intolerance anddiscrimination through education.5

Tese Guidelines take into consideration the act that educational environmentsdifer greatly among and within countries. Tere are schools where Muslim stu-

dents and staf are in the minority, schools where the majority o the staf andstudents are Muslim, and schools with no Muslim students or teachers at all. TeGuidelines in this document, thereore, should be considered careully in light othe specic contexts in which they are applied. Educators should also be aware otheir own possible biases and the possibility that certain school policies or practi-ces might constitute direct or indirect discrimination against Muslims.

Intolerance and discrimination against Muslims are orms o racism, xenopho-bia and other related intolerance, o which there are many, that teachers and ad-ministrators might encounter in schools. Tereore, most o the strategies andapproaches set out in this paper are applicable to dealing with any orm o into-lerance and discrimination. In general, strategies to help with learning to live to-gether, education to promote mutual respect and understanding, and citizenshipand human rights education lay a base or a more cohesive and peaceul society.Useul international rameworks in this eld include the UN World Programmeor Human Rights Education and the Council o Europe Charter on Education orDemocratic Citizenship and Human Rights Education.

1 Report o the Special Rapporteur on Contemporary Forms o Racism, Racial Discrimination, Xenophobia and RelatedIntolerance, Te Situation o Muslims and Arab Peoples in Various Parts o the World, 13 February 2006 (E/CN.4/2006/17); and Report o the Special Rapporteur on Contemporary Forms o Racism, Racial Discrimination Xenophobiaand Related Intolerance, Te Situation o Muslims and Arab Peoples in Various Parts o the World in the Atermath othe Events o 11 September 2001, 3 January 2003 (E/CN. 4/2003/23), .2 OSCE Ministerial Council Decision No. 6/02, olerance and Non-Discrimination, Porto, 7 December 2002, ; OSCE Ministerial Council Decision No. 12/04, olerance and Non-Discrimination, Soa, 7December 2004, ; OSCE Ministerial Council Decision No. 10/05, olerance and Non-Discrimination, Ljubljana, 6 December 2005, .3 ECRI General Policy Recommendation No.5 on Combating Intolerance and Discrimination against Muslims, .4 Article 2, Universal Declaration o Human Rights, G.A. res. 217A (III), U.N. Doc A/810 at 71 (1948), ; Article 2, International Covenant on Civil and Political Rights, United Nations General AssemblyResolution 2200A [XX1], (1966) < http://untreaty.un.org/cod/avl/ha/iccpr/iccpr.html >; Article 14, Convention or the

Protection o Human Rights and Fundamental Freedoms, 4 November 1950, Europ..S. No. 5; 213 U.N..S. 221, .5 A list o these instruments and documents is provided in Chapter 6.


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6 Tere are reports indicating that intolerance and discrimination against Muslims is on the rise in North America andEurope. In September 2010, Amnesty International warned that ear, discrimination and persecution against Muslims areon the rise in the United States. Amnesty International Statement, Amnesty International is concerned with the growingnumber o crimes committed against Muslims, 10 September 2010, andTe European Union Minorities and Discrimination Survey (EU-MIDIS) Data in Focus Report 2: Muslims (2009), whichincluded responses rom 14 diferent EU states, ound that one in our Muslims who participated in the survey said theyhad experienced discrimination in the last 12 months and 11per cent said they had been the target o a racist crime .7Addressing Anti-Semitism: Why and How? A Guide or Educators (Warsaw: OSCE/ODIHR and Yad Vashem, 2007),.

While there are similarities between diferent orms o intolerance, racism andxenophobia, there are also aspects unique to each target group. Strategies, there-ore, need to be specically designed to address stereotypes aimed at particu-lar groups. Te rapid and widespread emergence o stereotypes about Islam and

Muslims in recent years also indicates the need or a separate resource such asthese Guidelines.6 Tis resource is part o a series o documents that aim to com-bat various orms o discrimination. Te previous document in the series wasentitledAddressing Anti-Semitism: Why and How? A Guide or Educators.7

Tese Guidelines has been produced as the result o a broad consultation pro-cess. Many experts, drawn rom youth organizations, academia, governmentand a range o international organizations, have contributed their insights andrecommendations in the compilation o this document. Tese contributors arelisted in the Acknowledgments, and we are grateul to them all or the invaluable

assistance they provided.

We are ully aware o the act that the publication o these Guidelines, by itsel, isnot enough to address intolerance and discrimination against Muslims througheducation. Educators need additional support, in the orm o training and teachingmaterials ocusing on more specic issues. Te Guidelines should be consideredto be a rst step in this direction. Moreover, the implementation o the suggestedstrategies and approaches or educators in these Guidelines requires the supporto policymakers and educational administrators. We thereore encourage all edu-cational authorities to take the necessary measures to counter intolerance anddiscrimination against Muslims through education, in accordance with internati-onal human rights standards.


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Is this really an issue for us, as there are no/few Muslim studentsin our school?

Promoting respect, non-discrimination and equal opportunities areissues for everyone. If intolerant and discriminatory attitudes are left

unchallenged, they could become ingrained, leaving students to enter

society with unfounded prejudices and an inadequate understanding of

diversity. In schools with few or no Muslim students, teachers might never

encounter incidents of intolerance against Muslims, being left with the

impression that such intolerance is not an issue they need to address.

These attitudes might only manifest themselves once a Muslim student

enrols in a school. In some instances, a perception could emerge that the

problem of racism began only with the arrival of a Muslim student, which

can lead to a blame the victim mentality. Moreover, in schools where

there are very few Muslims, they are more likely to suffer from feelings of

marginalization and isolation. Young people who are segregated might,

however, also have intolerant or biased attitudes, which might be based

on misinformation or stereotyping.


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2. MANIFESTATIONS OF INTOLERANCE AND DISCRIMINATIONAGAINST MUSLIMS

2.1 Denitions and Conceptual Approach

Tese Guidelines use the general term intolerance and discrimination againstMuslims, as this is the most widely used by intergovernmental organizations,including the OSCE, UNESCO and the Council o Europe. Tere are other termsthat similarly reer to intolerance and discrimination against Muslims, includingIslamophobia and anti-Muslim racism. Islamophobia, a term which is widelyused by NGOs and requently appears in the media, tends to denote ear, hatredor prejudice against Islam and Muslims. Anti-Muslim racism places the issue

o intolerance against Muslims in the broader ramework o racism and impliesthe racialization o a religious category.8 Te term stresses the multi-dimensionalaspect o intolerance against Muslims, which can be based on actors beyondreligion. Although these various terms are not synonymous and they address di-erent aspects o the problem, they are oten used interchangeably.

Intolerance and discrimination against Muslims encompass discriminatory atti-tudes and behaviour towards individuals, groups or property that are perceivedto be Muslim or are associated with Muslim people or Islam. Tey can maniestthemselves in a variety o orms, ranging rom the systemic to the individual level.Tese include disparaging remarks and hatred in public discourse, and direct orindirect discrimination and hostile behaviour, such as physical assaults and ver-bal aggression. Maniestations o intolerance and discrimination against Muslimsmust be understood within the context o the particular society in which theyoccur. In particular, it should be kept in mind that intolerance and discriminationagainst Muslims are oten intimately linked to other orms o discrimination andcan overlap with anti-immigrant sentiments, xenophobia, racism or gender bias.Tis can multiply the types o discrimination aced by some individuals.

Te term tolerance has a range o meanings and implications and can mean dife-rent things to diferent people. In these Guidelines it has been used in line with themeaning dened by the UNESCO Declaration on the Principles o olerance (1995).9As such, tolerance reers to respect, acceptance and appreciation o the rich diversi-ty o our worlds cultures, our orms o expression and ways o being human. It is not

8 In the Explanatory Memorandum to the ECRI General Recommendation No. 7 on National Legislation to CombatRacism and Racial Discrimination, it was stated the term racism is used in a broader sense, including phenomena such asxenophobia, anti-Semitism and intolerance, and explained that it has covered religion, in addition to other grounds o directand indirect racial discrimination. See ECRI General Policy Recommendation No. 7 on National Legislation to CombatRacism and Racial Discrimination & Explanatory Memorandum (Strasbourg, 17 February 2003), .9 Declaration o Principles on olerance, Gen. Con. Res. 5.61, UNESCO Doc. 28 C/Res. 5.61 (Nov. 16, 1995, .


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concession, condescension or indulgence, but an active attitude prompted by re-cognition o the universal human rights and undamental reedoms o others.

Intolerance and discrimination against Muslims is not a legal concept in its own

right. However, certain maniestations o intolerance or discrimination againstMuslims may be illegal under a states criminal, civil or administrative legisla-tion. Beyond the legal dimension, it is widely recognized that intolerance anddiscrimination can be harmul to society, not only in terms o negative efects onindividuals but also because o the potential threat posed to social tranquillity,stability and security. Tis underscores the importance o addressing the problemon many levels, including in schools. Since intolerance and discrimination againstMuslims oten grow rom prejudice, stereotypes and lack o knowledge aboutIslam and Muslim cultures, education can play a undamental role in changingattitudes and promoting mutual understanding and respect.

As used in this document, the word Muslim does not necessarily reer only tosomeone who holds certain religious belies or engages regularly in certain reli-gious practices. Rather, it reers to the broad cultural heritage and ramework inwhich someone was born, and to the community with which he or she is associa-ted through relatives. Muslims vary enormously in terms o nationality, language,social class, liestyle, political outlook and religious observance. For some, theirMuslimness may be a relatively insignicant aspect o their identity; or others,it may be central to their daily lives.

2.2 Manifestations of Intolerance and Discrimination againstMuslims in Schools

Maniestations o intolerance and discrimination in a school setting canencompass a broad range o acts. While these are most oten committed bystudents, there are sometimes also instances o intolerance or discriminationby teachers or school administrators.

Te worst orms o discrimination may be criminal oences that can and

should be reerred to appropriate authorities. Such acts can include:threats;destruction or desecration of property or vandalism; andviolent attacks or assaults on individuals.

Tere are also maniestations that may be considered normal playground or

school-yard behaviour, but that can be seriously detrimental. Tese include

such acts as:

excluding;verbal abuse;

derogatory comments;name-calling;


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School administrators should be especially alert to school policies and practicesthat may have discriminatory efects.11 Tese can include dress codes, access tolearning about ones own religion, lunch menus or holiday schedules. Particularattention should be given to how school policies afect Muslim girls. For example,some reports suggest that emale students wearing a veil are more likely to beplaced in lower academic streams or encouraged to avoid academic subjects.12

Muslim girls may also be let out o certain activities ofered by the school, eit-her through an assumption that they would not want to participate or throughlack o tailored provisions, such as single-sex swimming.13 Within the existingnational legislation o a country with regard to religious practice in the schoolenvironment, school policies and practices should be set up, in partnership withcommunities and parents, to prevent and counter discrimination against Muslimstudents.

Discriminatory and intolerant behaviour can be nourished by alse and mis-leading representations o Muslims. O particular relevance in school settingsare inaccurate and misleading representations o Muslims and Islam in text-books. Te omission o inormation on the culture and history o Muslims intextbooks also poses a problem. Te role o textbook revision is undamentalin this regard, not only in ensuring that content is accurate and comprehensive,but also in addressing the underlying assumptions and connotations that a text

Verbal abuse or derogatory comments can take extreme forms

In a school in California, a boy walked up to a 17-year-old girl at lunch-

time and screamed, Her father is bin Laden! She is going to blow up the

school.... She has a bomb under her sweater! Everybody run, this jihad girl

is going to kill us!10

10 American-Arab Anti-Discrimination Committee Research Institute Report on Incidents o Discrimination in EducationalInstitutions (20032007) (Washington DC: ADC Publications, 2008), pp. 1718. See also Cristi Hegranes, Sufer the LittleMuslims: A look at the appalling discrimination against Middle Eastern students countenanced by Bay Area public schools(San Francisco Weekly, 17 August 2005), .11 ECRI General Policy Recommendation No. 7 on National Legislation to Combat Racism and Racial Discriminationstipulates that the law should prohibit direct and indirect discrimination, .12 Report o the OSCE-ODIHR Round able on Addressing Intolerance and Discrimination against Muslims: Youth and

Education (Vienna: 17 December 2008), p. 9.13 Yasemin Karakaolu and Sigrid Luchtenberg, Islamophobia in German Educational Settings: Actions and Reactions, inConronting Islamophobia in Educational Practice, Barry van Driel (ed.) (Stoke-on-rent: rentham Books, 2005), pp. 4243.

joking about identity or faith;spreading lies and false rumours; andphysical bullying, such as hitting, kicking, shoving and spitting, which can cross

the line into criminal behaviour.


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may evoke in a students mind.14 Problems may also arise rom stereotypes ap-pearing in media resources used by schools.15

2.3 The Impact of Intolerance

Discrimination and intolerance have a serious impact on individuals and on theircommunities. Students who are discriminated against can develop a sense o iso-lation, ears, negative eelings and other reactions. Discrimination and intoleran-ce in schools may have a particularly negative impact on individuals, since schoolis supposed to be a sae place where students have the opportunity to developtheir skills, capacities and personalities.

Students subject to discrimination or intolerance in schools have been repor-

ted as developing a number o negative eects, including:16

low self-esteem;self-segregation;internalized oppression;disengagement from school activities;not fullling their potential;attraction to violent extremist ideologies;drop out/school refusal;health problems/depression; andsuicidal thoughts.

14 Falk Pingel, UNESCO Guidebook on extbook Research and extbook Revision, 2nd revised and updated version (Paris:UNESCO, 2010), p. 67; Alliance o Civilizations, Report o the High-Level Group, 13 November 2006), p. 26 (Recommenda-tions 3 and 4), p. 34 (United Nations: New York, 2006).15 According to a study carried out in the United States, nearly 45 per cent o words received daily by an average personin the United States come rom television, ollowed by almost 27 per cent rom the Internet. See Roger E. Bohn and JamesE. Short, How Much Inormation? 2009 Report on American Consumers, University o Caliornia, San Diego, Updated

January 2010, p. 27, able 9, .16 George J. Sea Dei, Josephine Mazzuca, Elizabeth McIsaac and Jasmine Zine, Reconstructing Dropout: A Critical Ethno-graphy o the Dynamics o Black Students Disengagement rom School(oronto: University o oronto Press, 1997).

Is it only a joke?

Jokes and name-calling are not always harmless. Even if they are

expressed without bad intentions or only for fun, they are hurtful to

the target. If left unanswered, the person responsible may think that

his or her behaviour is acceptable or even condoned. A failure by school

authorities to address jokes and name-calling aimed at Muslim students

or any other target group may embolden perpetrators to harsher

forms of intolerance, including physical violence.


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17 International Covenant on Civil and Political Rights, United Nations General Assembly Resolution 2200A [XX1],(1966), < http://untreaty.un.org/cod/avl/ha/iccpr/iccpr.html >.18 UNESCO Executive Board Document, Respect or Freedom o Expression and Repsect or Sacred Belies and Valuesand Religious and Cultural Symbols (174 EX/ 42) and Decision 46, adopted by its 174th session (174 EX/Decision 46, 2006).

Also see Report on UNESCO Action in Favour o the Respect or Freedom o Expression and Respect or Sacred Belies andValues and Religious and Cultural Symbols (176 EX/23) and Decision 23, adopted by its 176th session (176 EX/Decision 23,2007).

2.4 Intolerance or Free Speech?

Tere can be a tension between reedom o expression and respect or non-discri-mination and the diversity o religious and non-religious belies. Freedom o ex-

pression does include the right to be critical or even disparaging o religions orreligious practices. However, international instruments draw a clear line on thisdichotomy, prohibiting any advocacy o national, racial or religious hatred thatconstitutes incitement to discrimination, hostility or violence.17

According to UNESCO, the respect or reedom o expression and respect or re-ligious belies and symbols are two indissociable principles that should go hand inhand with a view to overcoming the still prevailing ignorance o each others waysand lives, and o promoting peace, tolerance and dialogue among civilizations,cultures, peoples and religions.18

Further, while name-calling and other disparaging comments may be legallyprotected orms o ree speech, this does not mean they are appropriate or accep-table in a school classroom.


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19 Te Hague Recommendations Regarding the Education Rights o National Minorities and Explanatory Note,

developed under the auspices o the OSCE High Commissioner on National Minorities, 2006, .20 UNESCO/UNICEF,A Human Rights-Based Approach to Education for All(New York and Paris: UNESCO/UNICEF, 2007).

Tere are several key points and approaches that should be considered when

addressing intolerance against Muslims in school settings. First, teachers are re-sponsible not only or teaching about the subject matter, but also or promotingmutual respect and understanding among the students. Tereore, they shouldtake seriously and react to any expressions o anti-Muslim views or use o stereo-types. eachers should nd sensitive ways to address such actions and attitudeswith the student population in general, and should reach out both to studentswho have been hurt or distressed and to students who have expressed such views.While addressing these issues, teachers need to make sure that Muslims are notperceived or presented always simply as victims. Rather, they should be recog-nized as individuals who have their own lives and personalities and whose identi-

ty is made up o many diferent components.

eaching about intolerance and discrimination against Muslims needs to be inte-grated in the school curriculum and can be structured as part o broader lessonson citizenship, human rights, tolerance and anti-racism. Tese can address anti-Muslim stereotypes specically and can conront them in even and measuredways.

In schools and within school curricula, it is important or portrayals o Islam andMuslims and o all religions or belies and their adherents to be accurate,air and respectul. A number o international instruments set out that educationis intended not only to provide strictly academic or technical training but thatit should also inculcate such values as human rights, tolerance, pluralism, anti-racism and international and inter-communal harmony.19

Te sections below set out briey a number o methodological principles andapproaches that can contribute to promoting mutual understanding and respectin general and, within this context, conront anti-Muslim sentiments.

3.1 A Rights-Based Approach

A human rights-based approach to education can give students and teachers asound ramework within which to assess behaviours and attitudes in a school set-ting. Tis approach guarantees the right to respect in the learning environmentand incorporates respect or students identity, participation and integrity.20 Hu-

3. METHODOLOGICAL PRINCIPLES AND APPROACHES


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man rights norms are universal, encompassing all nations, ethnic groups and re-ligions. A human rights-based approach places the ocus on common values andprinciples, rather than on diferences. It highlights the equal rights and standingo every individual, regardless o his or her religion, ethnic origin, gender or other

actors. Schools report an improvement in behaviour once students understandthey have the right to be protected rom discrimination, abuse or violence, as wellas the responsibility to accord this right to others.21

Some basic human rights principles relevant to preventing intolerance and

discrimination against Muslims include:23

the equal dignity and rights of all human beings;non-discrimination, including on the basis of religion;equality of all before the law; andfreedom of thought, conscience and religion or belief.

Te rights-based approach also requires that students, amilies and communitiesbe consulted and involved. Co-operation between schools and other concernedstakeholders is key to countering intolerance and discrimination.

21 UNICEF/UK,Rights Respecting Schools Award, Inormation Leaet(London: UNICEF/UK, 2009), p. 2, .22 Swedish Code o Statutes, Discrimination Act, Issued on 5 June 2008, SFS 2008:567 (Published: 25 June 2008), .23 Te bullet points are drawn directly rom Universal Declaration o Human Rights, G.A. res. 217A (III), U.N. Doc A/810at 71 (1948), .

Anti-discrimination legislation for schools in Sweden

The Discrimination Act has been in effect since January 2009 in Sweden,

addressing discrimination in all sectors of society.22 An earlier Act had

been developed specically for schools, with supporting common guideli-

nes, but anti-discrimination legislation in Sweden was consolidated, and

a single Equality Ombudsman appointed. The Act prohibits discrimination

on the grounds of sex, ethnic origin, religion or other belief, sexual orien-

tation or disability. It applies to both public and privately run facilities, in-

cluding pre-schools, school-age childcare, primary and secondary schools,

and adult education institutions. The Act prohibits direct and indirect

discrimination, instructions to discriminate, harassment and reprisals. It

also requires schools to undertake active measures to prevent discrimina-

tion and to have an equal-treatment plan describing these measures.


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3.2 A Participatory ApproachStudents and educators will not necessarily change their behaviour just becausethey are told to. Students learn best when the method is participatory, with lear-

ners experiencing and experimenting. Tis can involve a number o whole-schoolapproaches, both inside and outside the classroom, such as:involvement of students in school governance activities, for example the

development of codes of conduct;24

creation of opportunities for debate on school or other issues; andparticipation in community-based events and activities.

On another level, a good practice in developing curriculum related to minorities including religious minorities is that the curriculum should be developedwith the active participation o bodies representative o the minorities in questi-

on.25 Tis approach helps ensure accuracy and sensitivity in the materials, as wellas providing a sense o ownership by Muslims i they are in a minority situation.

24 Useul guidance can be ound in Elisabeth Bckman and Bernard raford,Democratic Governance o Schools(Strasbourg: Council o Europe, 2006).25 Te Hague Recommendations regarding the Education Rights o National Minorities & Explanatory Note., .26 Jill Maybury, Te Efective SACRE: A Survey o Good Practice (Birmingham University Religious Education Centre,2003), p. 8, .

3.3 Opening Space for Discussion

Schools should seek to provide opportunities or discussion about stereotypesand portrayals o Muslims. Discussions might take place in the classroom or inoutside contexts, or might draw on outside experts or visitors. Students are gi-

Providing advice on religious education and worship in schools

In the United Kingdom, the Standing Advisory Council on Religious

Education (SACRE), which provides advice for local education authorities

on issues concerning religious education and worship in schools, consists

of four committees, one of which includes the representatives of Christiandenominations other than the Church of England and the representatives

of other faiths. The Council has recently offered advice on the revised

guidelines for Muslim pupils in the schools of Leicester.26


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ven the opportunity to explore and discuss the roots o negative stereotypes incultural, historical or social dimensions. Subjects or discussion might includeany aspect o discrimination or stereotyping o Muslims, or could ocus on issueswhere misunderstanding is especially acute, such as the role o women in Islamic

societies. Tey should address both conscious and unconscious expressions ostereotypes o Muslims. Discussions can touch also on types o prejudice otherthan anti-Muslim, perhaps comparing diferent targets o discrimination and dra-wing on international human rights standards to demonstrate the universality obasic concepts o non-discrimination.

Nonetheless, educators should exercise caution when addressing stereotypes thathave not been raised by the students. It is important to note the power o imagesand the danger o introducing new stereotypes that may remain in the minds ostudents. Moreover, i there are Muslim students in the class, teachers should be

sensitive to any issues that may arise in the context o the discussions.

Some o the most common stereotypes o Muslims that might be maniested inschool are summarized in the ollowing box.

Six recurring stereotypes in public discourse about Muslims

1.All the same

Muslims are seen as all being much the same as each other, regardless otheir nationality, social class and political outlook, and regardless o whe-ther they are observant in their belies and practice.

2.All are motivated by religionIt is thought that the single most important thing about Muslims, in allcircumstances, is their religious aith. So, i Muslims engage in violence,or example, it is assumed that this is because their religion advocates

violence.

3.Totally otherMuslims are seen as totally other they are seen as having ew i anyinterests, needs or values in common with people who do not have aMuslim background. A consequence is that Muslims are not seen as pos-sessing insights or wisdom rom which people with diferent religious orcultural backgrounds may learn and benet.

4.Culturally and morally inferiorMuslims are seen as culturally and morally inerior and prone to being


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Te educational responses to the stereotypes listed above need to include

teaching that:

There is, and always has been much diversity within Islam and much internaldebate and deliberation;People of Muslim background have a range of different attitudes towards

religious belief and practice, as do people born into other traditions;Muslims and people with different religious or cultural backgrounds have a

great deal in common;People belonging to various religious or cultural communities, including

Muslims, Christians, Jews and others, can and do have positive impacts oneach other, and frequently work and live together in close co-operation andpartnership; and

Islamic cultures and civilizations have made substantial contributions over thecenturies to science and technology, the arts and architecture, and law, ethicsand philosophy.

Chapter 6 provides inormation about websites and publications that illustrate these

points in detail.

irrational and violent, intolerant in their treatment o women, contemp-tuous towards world views diferent rom their own, and hostile andresentul towards the West or no good reason.

5.ThreatMuslims are seen as a security threat. Globally, they are engaged in aclash o civilizations, and within those countries where they make up aminority, they are an enemy within, in tacit or open sympathy with inter-national terrorism and bent on the Islamization o the countries wherethey live.

6. Co-operation is impossibleAs a consequence o the previous ve perceptions, it is claimed that thereis no possibility o active partnership between Muslims and people withdiferent religious or cultural backgrounds, working as equals on tasksthat require dialogue and patient negotiation.


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3.4 Ongoing Assessment of the Situation

As a general rule, schools should monitor, in co-operation with all educationalstakeholders, maniestations o intolerance against any group on an ongoing ba-

sis, in order to take preventive and protective action as needed and to avoid anyescalation. Making assessments regarding student behaviours and attitudes is achallenging enterprise. Quantitative and qualitative indicators need to be denedcareully. Anonymous surveys can serve as a useul tool or collecting inormationrom those students who are willing to share their experiences without disclosingtheir identity. Tis can be done in partnership with educational researchers a-liated with universities, where there are ethical protocols ensuring the saety andanonymity o students. Another method o assessment is through ocus-groupdiscussions.

Ask students about manifestations of hate and intolerance

It is possible to get qualitative, reliable information about the climateof tolerance in the school or in parts of it by organizing focus groups. A

focus group consists of students who will provide feedback to an externalmoderator on their personal experiences or feelings regarding one ormore issues. Focus groups dealing with manifestations of intolerancein the school can provide valuable information on developments andtrends that otherwise might not be apparent to school administrators.

As participants of focus groups are easily identiable, it is very importantthat the moderator creates a safe environment in which participants areable to express themselves without fear. In this regard, it is recommendedthat an experienced person, for example, someone from a non-

governmental organization dealing with discrimination and intolerance,should be asked to moderate the discussion and present the results.

3.5 Teaching about Religions and Cultures

eaching about religions including Islam can contribute to understandingand to reducing intolerance and discrimination. More generally, teaching aboutmutual understanding and respect or diversity can help to reduce discriminati-on, and the problems associated with it, in schools.

It is important to distinguish between teaching about religions (ethics, culture,philosophy and history) and religious education, which is intended to conveydoctrinal inormation about the belies o a particular religion. At diferent levels,

both can play an important role in building a culture o mutual respect and un-derstanding.


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Two examples of teaching about religions, including Islam27

A extbook on the History o Religions in the Russian Federationhttp://standart.edu.ru/doc.aspx?DocId=735

Available online only in Russian.

In 2006, the History o Religions textbook was published, in both Russianand atar, and is now in use not only in schools in the atarstan region butalso in certain other regions o the Russian Federation. Te book presentsMuslims as equal citizens in Russia and as part o Russian history and cul-ture. It challenges the prejudiced view that Muslims are oreigners in Russiaand alien to Russian culture. Te textbook pays attention to the connection oIslam with global, local and national cultures and histories; it deals with the

historical and contemporary developments o Islam in atarstan and Russia,and the inuence o Islam on cultural assets in the whole o the country.

eaching and Learning About IslamPeer Scholar Harvard Pilot in the USAhttp://isites.harvard.edu/icb/icb.do?keyword=k65556&pageid=icb.page338102

en public middle and secondary school master teachers rom across the Uni-ted States are being recruited or a two-year pilot project entitled eaching

and Learning About Islam and Muslim Civilizations: Piloting a Peer ScholarModel with Public School eachers. Te project has three primary goals: 1)to provide public school educators with an opportunity to deepen their un-derstanding o religion in general, and Islam in particular, rom an academic,non-sectarian perspective; 2) to pilot a new continuing education model thatrecognizes teachers as capable scholars, skilled proessionals and competentpublic intellectuals; and 3) to build a network o teacher-scholars who canserve as resources or other educators seeking guidance on how to teachabout religion in intellectually sound ways rom the non-sectarian perspec-tive appropriate or public schools.

When teaching about religions, it is crucial or teachers to present materials ina balanced, objective and proessional manner, and to have the competence todeal with potentially controversial issues concerning religious diversity. In ge-neral, it is a sound principle or schools to direct their attention at teaching thehistories, cultures and traditions o religious communities that are represented

27 More examples and the listing and l inks are available at ANDIS, Diversity Education, .


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among the student body and teaching staf in a particular school.28 When develo-ping curricula on diferent religions, it is good practice to ensure that all relevantreligious communities can be involved in a meaningul way in the process. Tereshould also be a method available or challenging any teaching materials that are

perceived to be disrespectul or inaccurate, or example, through national anti-discrimination bodies (such as the oce o an equality ombudsman).

eaching about world history and cultures, in addition to teaching about religi-ons, should include lessons on the diverse history and cultures o Muslims bothwithin a specic country and globally. Such lessons should provide inormationon Muslim artists, writers, politicians and scientists that disproves the negativestereotypes held about Muslims. o this end, teachers should help students torealize that just as in the case o their own cultural identities Muslims culturalidentities are not monolithic, but are dynamic and diverse. eachers should not,

however, aim to deconstruct all traditions or orms o collective identity. Rather,they should help students to strike the right balance between the individual andthe collective, and to prevent exclusion.

Exploring Muslim Contributions to the Foundations o

Modern Civilization

http://www.1001inventions.com/media/video/library

1001 Inventions is a global educational initiative exploring Muslim contri-butions to the oundations o modern civilization, through touring exhibi-tions and accompanying materials, including a downloadable handbook orteachers. For example, Oscar-winning actor and screen legend Ben Kingsleyhas taken the starring role in a short eature lm 1001 Inventions and theLibrary o Secrets about the scientic heritage o Muslim civilization. In themovie, Kingsley takes on the role o a mysterious and cantankerous librarianwho takes a group o school children on an enlightening journey to meet pio-neering scientists and engineers rom the history o Muslim civilization. Telibrarian is then revealed to be 12th century engineering genius Al-Jazari.

28 Please see oledo Guiding Principles on eaching about Religion and Belies in Public Schools, (Warsaw: OSCE/ODIHR,

2007), page 37, < http://www.osce.org/odihr/29154>. Te principles were developed by the OSCE/ODIHR Advisory Panelo Experts on Freedom o Religion or Belie to provide guidance to schools and educators on the sensitive issue o teachingabout religion.


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4. STRATEGIES IN SCHOOLS

Te ollowing suggestions are designed or educators who want to combat in-

tolerance against Muslims, develop awareness in the classroom, and respond toanti-Muslim comments or outbursts in the school setting. Tey are presentedunder three headings: reaction and response; preventive and protective policies;and activities or reection.

4.1 Reaction and Response to Discrimination, Violence and OtherSerious Incidents

What should be done when a student or a teacher is witness to, or victim o,anti-Muslim discrimination or intolerance? Te rst step is to take the report othe victim seriously, in order to avoid a worsening o the situation and secondary

victimization. In this regard, it is very important that there are student-riendlyreporting mechanisms available to allow students to speak up against violenceand bullying motivated by intolerance.

Te responses in the list below ocus mainly on physical harassment or attacksagainst Muslim students, but some can also be applied to other maniesta-tions o intolerance and discrimination against Muslims in school. Te pointsare also generally applicable to any instances o violence in a school setting.29

React immediatelyIf needed, provide immediate assistance, including medical treatment;Ask for the support of school psychologists and social workers;Interview students and teachers immediately, as the sooner they are

interviewed, the clearer their memories about the details of the incidentwill be; and

Do not assume that the problem will go away by itself. Some mightcontinue to behave the same way or might increase the level ofviolence if they are not identied and confronted.

Explain and referExplain to victims or witnesses what you can do and what you cannot do;Ask victims or witnesses if they want to stay anonymous, and explain

that all or some of their personal details will have to be disclosed if thereis to be an ofcial complaint; and

Refer to the relevant school policy (such as anti-bullying or anti-racismregulations) and the sanctions or consequences for such incidents.

29 Many o the points are drawn romPreventing and Responding to Hate Crimes A Resource Guide or NGOs in theOSCE Region (Warsaw: OSCE/ODIHR, 2009), pages 46-49, .


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ListenProvide a safe space where victims or witnesses will feel condent they

will not be overheard. Listen carefully to the student. Remember,

describing an incident is often difcult and upsetting.

ValidateValue the information received. One of the biggest fears of victims is that

they will not be believed. The response from the rst person they talk tois important in determining if they will continue seeking the assistancethey need.

Take notesBe sure to note whether the person reporting is a victim, an eyewitness,

or is reporting something he or she has heard. The school may develop astandard template for reports; and

It can be important to record direct quotations from the victims or thewitnesses. These may include particular descriptive phrases used by theinterviewee to describe the incident or his or her feelings.

Further actionsDepending on the gravity of the incident, the teacher and/or the schooladministration have several possible avenues of action:Involve the parents of the students both the perpetrator and the victim;Suggest remedies, including disciplinary penalties;Report to the police, if appropriate; andUndertake discussions in the classroom or in the school about the

incident. However, reference to a specic victim or perpetrator should notbe made without his or her authorization.

4.2 Prevention and Protection

Reports o incidents should be the signal that it is urgent to implement preventivestrategies that ensure the protection o all students and teachers, including Mus-lims. As a general rule, these strategies should be developed in a participatorymanner, together with students and parents. Te implementation o these strate-gies should be monitored and their results assessed. Some tested strategies thathave proven efective are described below.30

30 OSCE/ODIHR and Vad Yashem,Addressing Anti-Semitism: Why and How? A Guide or Educators (Warsaw: OSCE/

ODIHR and Vad Yashem, 2007), . Although this publication ocuses on anti-Semitism,many o the strategies and approaches it sets out are applicable also to other orms o intolerance and discrimination,including against Muslims.


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Establishing a constructive environment: eachers and students should createan inclusive atmosphere in which everybody eels sae to discuss sensitive issu-es openly. Ground rules that allow or an honest discussion in a respectul wayshould be developed, with the participation o students. eachers should be aware

o hierarchies in the classroom and try to integrate all learners into this process.

Ground rules for discussion

Some examples o ground rules that have led to more constructivediscussions in many schools include:

All participants must be treated with respect and courtesy;Only views can be attacked, not people;There must be a reason for a challenge: That is, a student or teacher cannot

simply say thats rubbish but, instead, must come up with a reason for his

or her opposition or query;All participants must be allowed to state their opinion without

interruption. Sometimes, the use of a talking stick, whereby only theholder of that stick can speak, can help in regulating the ow of debate; and

Participants should use questions to help others develop their views.

Establishing codes o conduct: Such codes o conduct should address issues ointolerance and discrimination, including against Muslims.

Enhancing student democracy: Student participation mechanisms, includingcouncils or youth parliaments, can unction to represent student views and pro-

vide an avenue or inclusion o students with diferent religious and cultural back-grounds in positions o representation and inuence.31

Encouraging Muslim student organizations: In schools with a minority Muslimpopulation, Muslim student clubs or societies may provide recognition and soli-darity or students who otherwise eel marginalized or misunderstood. Studentcoalitions, involving students rom diferent cultural and religious backgrounds,can generate mutual understanding and respect, helping to counter intoleranceand discrimination against Muslims.

Enhancing homeschool liaison: Outreach to parents regarding curricular andextra-curricular activities can help build a more solid oundation or anti-discri-mination activities.

Providing inormation on religious accommodation: Schools should raise awa-reness among parents and students on the extent o religious accommodationin the school, according to the existing legal or administrative ramework. Tisincludes prayer rooms, holiday issues and school or sports uniorms that accom-modate the need or modesty.

31 Lynn Davies and Hiromi Yamashita, School Councils - School Improvement, Report o the London Secondary SchoolsCouncils Action Research Project(London: School Councils UK, 2007).


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Muslim Pupils in State Schools: Recommendations o the Canton o Zurichhttp://tandis.odihr.pl/documents/hre-compendium/CD SEC 1 laws/Muslim Pupils Guidelines_Switzerland ENGL.pd

Ater consultations with representatives o Muslim communities in 1989, theDepartment o Education o the Zurich Canton, Switzerland, issued guide-lines on the integration o Muslim pupils in state schools. Te guidance ispresented under various headings, including issues regarding exemption romclasses during religious holidays, non-obligatory religious teaching, participa-tion in class camps and excursions, and clothing restrictions. Te recommen-dations were subsequently revised, on the basis o eedback and experiencerom Muslim discussion partners, teachers and local education authorities.In 2009, the Ministry o the Canton o Zurich decided to transorm theserecommendations into general recommendations or students rom all religi-

ons. Other cantons o Switzerland also adoptedsimilar recommendations.32

Supporting and mentoring o students: Schools should pay particular attentionto newcomers and/or students with academic diculties and ofer specic sup-port. However, this should not lead to reinorcing the misperception that studentsbelonging to certain communities have to attend special classes. Te decisions onthe need or specic educational support must be based on objective criteria con-cerning the needs o students, not their religious, ethnic or cultural background.

Implementing curriculum opt-out policies: Students should be allowed to optout o teaching o religion (as opposed to teaching about religion or religions ingeneral, which may be compulsory).33 In other areas, such as sports or science,the situation is more complex. While opt-out policies may be appropriate andschools should try to be sensitive to parent and student concerns, they may alsobe bound by the legal and administrative rameworks in place.

4.3 Activities to Promote Reection and Critical Thinking

Students may not be aware o the existence o anti-Muslim sentiment. Whilesome may have been exposed to the problem in one way or another and have abasic idea o what constitutes intolerance against Muslims, others may believethat anti-Muslim sentiment is a legitimate expression o contemporary concerns.In some cases, teachers may nd it dicult to make their students understandthat maniestations o intolerance against Muslims are a broad social problem.eachers and educators, thereore, may need to develop and implement learningactivities that proactively encourage critical thinking and reection among theschool population. Tere is an extensive range o activities that can be undertaken

32 More inormation is available in German at .33 ODIHR, oledo Guiding Principles on eaching about Religions and Belies in Public Schools , (Warsaw: OSCE/ODIHR, 2007), page 69, .


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with students to oster awareness o intolerance and discrimination against Mus-lims, and to reect critically on their causes and efects. Te ollowing sectionpresents some suggestions, which are accompanied with a number o illustrativeexamples.

In-school discussions on sensitive issuesSchools and classrooms should be sae spaces to discuss sensitive issues, in-cluding discrimination based on religious aliation or belie, racism, con-ict and hatred. Such discussions will be most efective i there are groundrules, so students can share their views and experiences without ear o hu-miliation or scorn. Discussing issues, rather than driving racist views under-ground, can be the best way to promote remedial action and improve behaviour.

What Do We Do with a Dierence? France and the Debate overHeadscarves in Schoolshttp://tj.acinghistory.org/system/les/What_Do_We_Do_With_A_Diference.pdTis is a resource that looks at the issue rom a range o points o view, usinga national debate to examine and develop an educational ramework orconsidering integration, tolerance and cultural acceptance.

Both Muslim and Canadian? (A school activity rom the MENORS

anti-Islamophobia Education Kits)

http://tandis.odihr.pl/?p=ki-mu,pi_muIn this activity, which has been suggested by MENORS in its anti-Islamophobia Education Kits, students receive a colour poster that showswomen, men and children o diferent racial backgrounds, with some (butnot all) o the women wearing hijab, and engaged in various activities androles. Tey include a police ocer, doctor, musician, school bus driver, a mancooking in the kitchen, a woman and a girl playing sports, and a lm director.Te caption on the poster reads: Who Am I? Students are rst asked toidentiy those who are Canadian. In most instances, blonde-haired andair-skinned people are identied (even in multi-ethnic classrooms) as being

Canadian. Students are then asked to identiy the Muslims. In most cases,it is the darker skinned people or women wearing hijab. Finally, it is revealedthat everyone in the picture is both Canadian and Muslim. Tis activityallows us to critically examine, rerame and expand the boundaries that deneUs and the Other. Te website contains an article Anti-IslamophobiaEducation that provides inormation on Anti-Islamophobia Education Kitsdeveloped by MENORS.

Anna Lindh Foundation resource on coping with religious diversity at school

http://www.euromedalex.org/r/node/11244

In February 2009, the Anna Lindh Foundation produced a resource tool or


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teachers working with students aged 1418, on How to Cope with Diversi-ty at School. Tis resource was developed to enable students to learn moreabout people with diferent cultural and traditional backgrounds, in the belie

that such knowledge and understanding will reduce ignorance, suspicion orear o those who are diferent rom themselves. It contains chapters dealingwith various sensitive issues, including art, clothing, creation, amily, ood,language, lie and death, media, money, peace and war, earth and worship.Te Foundation is also conducting teacher-training workshops to present theresource to teachers and non-ormal educators. Te resource is available inArabic, English and French.

Case studies

Students can discuss questions such as the ollowing: Is there any issue relatedto intolerance or discrimination against Muslims in our town or city?, In oureducational system?, In our school?, In our society?, In our neighbourhood?;How are such issues being dealt with?; Can we learn rom other contexts? Iprepared case studies are not available, students can research cases and issues onthe Internet, and present their ndings, or example, researching the demographyo the Muslim population, or the diversity within it. Te ollowing box providessome examples o such Internet resource tools.

Euro-Islam.Ino

http://www.euro-islam.ino/Euro-Islam.ino, sponsored by GSRL Paris/CNRS France and HarvardUniversity, is an online inormation tool on Muslims living in Europe andNorth America. It provides up-to-date news stories, in-depth country prolesand analysis o contemporary issues related to Islam and Muslims, and adatabase o recent publications and upcoming policy and academic events.

Frontline Muslims

http://www.pbs.org/wgbh/pages/rontline/shows/muslims/Tis Internet-based resource provides substantial inormation about thediversity o Islamic belie and practice, much o it in the orm o interviewsacross a range o countries, cultures and contacts.

Islam in Europe

http://islamineurope.blogspot.com/Tis website is a source o news and commentary on issues afecting Muslimsin Europe.


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Islamophobia Watch

www.islamophobia-watch.comTis is a non-governmental initiative seeking to provide online inormation

on maniestations o intolerance and discrimination against Muslimsthroughout the world. Tis includes biased public discourse, discriminatorypractices and hate crimes.

Describing lie experienceseachers can provide opportunities or students to share lie experiences.Te classroom can be a place where diversity is appreciated and studentsexperiences are not marginalized, trivialized or invalidated. Many learnerswill nd it easier to start talking about discrimination and intolerance against

Muslims i they have an opportunity to ocus on their own experiences,or example, discrimination based on multiple identities. At the sametime, students should learn to abstract rom their own experience and todiferentiate, rather than generalize. Examples o co-operation and solidarityamong diferent religious groups, including Muslims, should also be shared.

raining Courses or Youth Activists rom Dierent Backgrounds

http://youth-partnership-eu.coe.int/youth-partnership/documents/Euromed/HRE/Report_Alex_evalmtg_AS_VK_or_print.pdTe Council o Europe organized two training courses, each o three weeks,or young multipliers (individuals who, through their roles or positions insociety, are able to inuence a larger audience or groups o people) romCouncil o Europe member states. On one course, hal the participants wererom urkey; on the other course, hal the participants were rom Arabic-speaking countries, particularly in North Arica. For the participants romEurope, the aim was to allow youth leaders, youth activists rom NGOs,

youth social workers and young civil servants working in the youth eld tolearn about the outlook, culture and language o urkey or North Arica.

Te aim was to enable them to deal more efectively with young people rommigrant communities in Europe.

Change the Story: A virtual encounter

http://www.changethestory.netWorkshops and encounters can also be virtual, with resources such asChange the Story aiming to transorm negative perceptions. Te website orthis project is broken down into three sections: Meet Your Neighbor, Changethe Story and Change the World. It provides educational inormation onIslam, including a section on women in Islam, a timeline o events in

Muslim-American history, and a Quran/Bible/orah comparison.


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Being a Canadian Muslim Woman in the 21st Centuryhttp://www.ccmw.com/activities/act_projects_1_oolkit.htmlTe Canadian Council o Muslim Women (CCMW) initiated this project

with the aim o increasing understanding o the challenges that Muslimemale students (aged 1418) ace in the education system, and developingresources that can be used by educators. Te project also aims to empower

young Muslim girls/women and their peers to understand and ace thesechallenges. Awareness-raising activities are designed based on aneducational toolkit developed within the ramework o this project.

Connecting the school with the wider communityIt may be worthwhile to involve parents, other amily members and the wider

community, including community-based associations, in the learning process, asthey provide the context (both positive and negative) in which students are moti-

vated to learn. Ideally, a wider network in support o mutual understanding mayemerge rom these eforts.

wo police ocers visit a school in the United Kingdom

http://www.namp-uk.com/index.php?option=com_content&view=article&id=6&Itemid=6wo men, one with spiky hair, leather jacket and jeans, and the other onewearing ull Muslim dress, a beard and a aqiyah (Muslim cap), visited aschool in the United Kingdom. Pupils were asked which one was the imamand which was the detective. Needless to say, they were conounded whenthe young trendy man turned out to be the imam and one wearing ullMuslim dress was the police ocer. Te latter told stories o being stoppedat airports and having to show his police ID.

Oral histories

Resources that tell stories relevant to discrimination or intolerance againstMuslims can help students to personalize the representation o being aMuslim, or they enable them to recognize something amiliar, while, atthe same time, discovering something new. Such resources can be espe-cially useul or students who may have very limited contacts with Muslims.

Tis is Where I Need to Be:

Oral Histories o Muslim Youth in New York City

http://publishspi.org/donate/diversity

Tis tool points out the diversity o backgrounds and orientations among


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adolescents. Te resource includes a teachers curriculum guide and a com-panion website. Te guide eatures ve lesson plans and sets o reproduciblesthat can be taught over the course o one or two sessions, a semester or an

entire year. Te website provides additional print, web and literary resources,as well as an oral history primer with suggestions on how to incorporate thisorm o storytelling and historical research into the school curriculum.

Joining campaignsA human rights perspective can inspire action and wider discussion. Such ac-tivities are an important component o human rights education and can helpstudents understand more about how human rights standards can be put intopractice in specic contexts.

Anti-Muslim Discrimination Awareness Raising Campaign in Switzerland

http://www.ncbi.ch/r/nos-ateliers/prejuges/islamophobie-3/Available in only German and French.Te National Coalition Building Institute (NCBI) organized 30 public discus-sions in the German-speaking part o Switzerland, aiming to reduce ear andprejudice towards Muslims and to raise awareness o the specic orms ointolerance that Muslims ace. Concrete ways o acting against discriminationwere presented. Te events were organized with and or various associationsand religious institutions, and were carried out in collaboration with partnerso diferent religious and cultural backgrounds.

Critical literacy and media skillsDeconstructing the politics o representation and demystiying stereotypes arekey critical skills. Media skills can be developed through examining a selectiono literature, lms, cartoons, advertising, websites, computer games and otherorms o cultural representation and image-making that show Muslims both

negatively and positively, and analyzing the language and images that are used.Further, such education can enable people to be skilul creators and producers omedia messages themselves.

Alliance o Civilizations Website on Media Literacy Education

http://www.aocmedialiteracy.org/index.php?option=com_content&task=view&id=3&Itemid=4Tere is a substantial archive o articles about media literacy in relation toreligion and culture at the website o the Alliance o Civilizations. It provides

a user-riendly tool that will help educators, researchers, policymakers and


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students nd the inormation they are looking or in a timely and organizedmanner.

How Muslims are Portrayed by the Media? (Islamophobia Education PackExercise)

http://www.srtrc.org/uploaded/ISLAMOPHOBIA%20ED%20PACK%20FINAL%20PDF.pdIslamophobia Education Pack, produced by Show Racism the Red Card,ofers some classroom exercises that aim to develop skills or critical reviewo the media. One o these activities involves circulating some news headlinesto students that misrepresent Muslims or make overgeneralizations aboutthem. Students are asked to identiy loaded or strong language that is usedto add to the headline bias. Tey are asked questions like: Do you ever see/

hear people like you or your riends in the media? and How do the mediaafect your parents attitudes or the attitudes o other adults who you know?

Using theatreTere are theatre groups that present interactive drama in schools to highlightsocial issues such as racism or extremism. Tese types o perormances are mostefective i they are part o a longer programme o exploring social issues. Schoolsdo not have to rely on outside organizations, however, as students can create theirown dramas around race issues, either as ull productions or by using role playin the classroom to promote empathy and to trace the impact o racist behaviour.

Teatre Maralam

http://www.maralam.netAvailable only in German.Tis is a proessional company based in Zurich that uses interactive theatretechniques to promote cross-cultural collaboration. Te subject o a recentproduction was al-Qaida terrorism and personal, ideological and political

reactions to it in Switzerland, both among young Muslims and the generalpopulation. Te production promoted discussion o the racist attitudes thatMuslims are conronted with and the ormation o European-Muslim identi-ties in the younger generation. Te company provides workshops and dis-cussion orums to accompany the perormances, individually tailored to theneeds o each school or institution.

Te Play House

http://theplayhouse.org.uk/tapestry/In the United Kingdom a company called Te Play House has produced an

innovative perormance or schools called apestry, which juxtaposes a


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religious extremist with a ar-right extremist, both eeling they should dosomething to protect their community and claiming that a violent reactionis the only way. Te pupils are invited to interview the characters, while still

in role, ater the perormance, engaging in dialogue and questioning theassertions that they make.

EA Project

http://teaproject.comFrom the United States comes the EA Project (theatre, engagement andaction), which uses interactive theatre techniques to recover the voices opeople that have been silenced because o their colour (or race), class,ethnicity or religion. Te project aims to dramatize the dynamics o conictin United States communities, especially clashes o culture and threats

locking Muslims and the rest o the society into conict. Conict arises whena person eels something they care about is threatened by the decisions andactions o another. Te EA project reveals the concealed side o conict bydramatizing it on stage and (like apestry) acilitating conversation about itater the perormance.

Using art and artistsMuslim youth have become active in using arts such as hip hop, spoken-word po-etry, comedy and visual arts, including theatre, to portray and combat the discri-mination they ace, as well as to speak out against radicalism and extremism. Tework o such artists can be integrated into activities, lessons or school events tobring a new understanding o Muslim youth that challenges common mispercep-tions and stereotypes, and allows the struggles o these youth to be expressed anddiscussed.

Case Study: Poetic Justice Muslim Hip Hop

http://www.oc.berkeley.edu/~shh/2005/11/rench-islamic-hip-hop.html

French rapper Mdine, whose rst CD was entitled September 11, and hissecond Jihad, is, in act, passionate in his denunciations o extremists andeager to reach Muslim youth to promote tolerance. Britains Mecca2Medinaalso began rapping at the suggestion o an imam o their mosque. Suicidebombing is not the answer! they chanted to a Muslim crowd at a concertstaged ater the 7 July 2005 London bombings. Muslim hip hop has evenmade its way into international political orums. For example, the Dutchgroup Outlandish perormed a live percussion version o Look Into MyEyes at the Islamophobia conerence held in Copenhagen, Denmark in May2006, at which many religious leaders, politicians and community leaders

were present.


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Benefting rom exhibitionsVisitors can get rst-hand experience o diferent cultures through exhibi-tions. Tey obtain a glimpse o how people think, live and believe in diferentreligions, and see each religion in its various dimensions including aesthe-

tic, moral, organizational, theological and in relation to current social issues.

Te Intercultural Museum in Oslo, Norway

http://www.visitoslo.com/en/intercultural-museum-interkulturelt-muse-um-ikm.49115.15723r663.tlp.htmlTis museum works rom a multicultural standpoint, and its ocus is on thehistory o immigration and cultural change in Norwegian society. One o theareas is a long-term exhibition entitled Holy Rooms, displaying inormationabout religious minorities in Norway. Over two oors, visitors can see

reconstructions o sacred spaces rom six o Oslos religious traditions: aRoman Catholic church, an Orthodox Jewish synagogue, a Pakistani Muslimmosque, a amil Hindu temple, a Vietnamese Buddhist temple and a Sikhgurdwara. rained guides take visitors, primarily school groups, through themuseum and explain the diferent traditions.

Exhibition Islam, the Heritage o All Human Beings rom Spainhttp://translate.google.com/translate?client=tmpg&hl=en&u=http%3A%2F%2Fwww.webislam.com%2F%3Fidt%3D11977&langpair=es|enIn 2009, the Alava provincial government o Spain organized an itinerantexhibition, which toured the province o Alava and Spanish cities, invitingstudents to explore Islam in depth and conront their prejudices. Teexhibition was called Islam, Patrimony o Humanity, and was organizedin co-operation with the Libyan Arab Basque Centre and the Foundation oIslamic Culture, with the aim o ghting racism and xenophobia inclassrooms. Te exhibition showed diferent aspects o the Islamic world,including diferences between Arab and Muslim.

Working with schools in other countrieswinning and partnering arrangements can be set up with schools in other coun-tries to work jointly on common themes o global interest, such as cultural diversityand climate change. In this way, students rom diferent social and cultural back-grounds come together or more direct dialogue and to get to know each other bet-ter, learning about the diferences and similarities in their views and experiences.

Euro-Arab Network or Sustainability

http://www.solarnet.tv/projects/dialogue/blog/4

Tis project brings together teachers and students (between 15 and 18 years


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old) o the UNESCO Associated Schools rom both Oman and Germany towork on the theme o sustainability. Te project is aimed at acquainting stu-dents with each others culture and traditions, initiating them in each others

language, and helping them learn more about global concerns, such as theimportance o water conservation and o biodiversity in general, and to takeappropriate action. Students develop questionnaires or interviews, produ-ce campaign materials and discuss research ndings. Teir motivation orlearning is enhanced by these direct exchanges with other cultures. Interestin knowing others and appreciation towards diferent cultures is increasedthrough their exchanges.


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5. POTENTIAL CHALLENGES

Promoting diversity and countering intolerance and discrimination is a challen-

ging and multi-aceted undertaking. eachers and educators need to be aware othe potential pitalls that can derail or complicate eforts to address prejudices ina school setting. Some o the issues to keep constantly in mind are:

the need to communicate effectively and regularly with parents, in order toprevent any negative reaction to policies or activities;

the importance of exercising care when taking new types of action, of beingpatient, and of remembering that change takes time;

the danger of singling out one identier Muslim rather than recognizing

intolerance and discrimination as a very complex set of issues;

the value of looking at the larger picture in regard to exclusion, prejudiceand discrimination, recognizing that, while intolerance against Muslims isa problem, it is part of a larger web of problems, including intolerance ordiscrimination on the basis of race, gender, disability or other factors;

the benets of a holistic approach that includes the broader communitybeyond the school. Some of the suggestions presented in these Guidelinescan be most effectively implemented in parallel with supportive national orregional educational policies. In addition, initiatives by individual teachers

or schools often work best when they enjoy the active support of a schoolcommunity;

Teachers professional development is essential to building core teachingcompetences for tackling intolerance and discrimination against Muslimsand for addressing other diversity issues in the classroom. This requires pre-service and in-service training of teachers, which will better equip them toaddress sensitive issues concerning mutual understanding and respect fordiversity; and

Teachers may also need to have practical resources and materials to use in

classrooms to counter anti-Muslim stereotypes and prejudices. Beyond anylocal resources that may be available, many international organizationsalso maintain websites where information is accessible. These include thewebsites of ODIHRs Tolerance and Non-Discrimination Information System(TANDIS), the Council of Europe, and the United Nations Economic, Socialand Cultural Organization (UNESCO), particularly the UNESCO AssociatedSchools Network (ASPnet). Moreover, there are many non-governmentalinitiatives that have provided online educational resources and tools to dealwith intolerance and discrimination against Muslims.

Inormation on these resources and materials is provided in Chapter 6.


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Te problems o intolerance and discrimination are dynamic and are constantlyshiting as a result o political events, migration, economic trends and other ac-tors. Te rapid increase o anti-Muslim sentiment in many countries in recent

years is just one example o this and poses a challenge to all. Muslims contribute

to their societies in a multitude o ways, playing an increasingly visible role inpublic lie. Muslims, especially the young, inuse new energy into existing modelso social interaction, highlighting the benets o cultural and religious diversi-ty. However, stereotypes, misunderstandings and ears with regard to Islam arealso typical symptoms o a widespread lack o adequate knowledge. eachers andschools are the rst line o deence against intolerance and discrimination, andthey have a central role in shaping the behaviours and attitudes o their pupils.

Tese Guidelines addressed to educators are meant as a resolute response tocombating intolerance against Muslims in the school environment and are in-

tended to help teachers lay the oundation or more just and peaceul societies.


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6. RESOURCES AND INFORMATION TOOLS

6.1 Useful Websites

Tere is a wealth o inormation available on the Internet or teachers and teachereducators on challenging and preventing intolerance and discrimination againstMuslims.

A INTERNATIONAL ORGANIZATIONSTe websites o intergovernmental organizations provide useul sources o in-ormation on combating intolerance and discrimination against Muslims. Inaddition to various educational tools, materials and publications, they contain

documents concerning the relevant normative ramework and policy recommen-dations.

1. OSCE Ofce for Democratic Institutions and Human Rights (ODIHR)http://www.osce.org/odihrODIHR is OSCEs main institution dealing with the human dimension osecurity. It has been active in various areas including election obs