Islam

Misconceptions, Current Trends, and the Role of Social Movements and Education

in Promoting Development, Conflict Transformation and Peace Building

© 2010 Rey Ty, Awni Al-Karzon & Eric Hunting

Islam:

Rey TyInternational Training OfficeNorthern Illinois University

Awni Al-KarzonInternational Programs

Northern Illinois University

E. J. HuntingAdult and Higher EducationNorthern Illinois University

AcknowledgmentRey Ty & Awni Al-Karzon would like to

thank the following for her support:

Dr. Lina Ong, DirectorInternational Training Office

Division of International ProgramsNorthern Illinois University

Abstract1. Islam is a religion of peace.2. But many have a prejudicial attitude toward Muslims.3. Stereotypes of Muslim minorities 4. Face discrimination daily 5. While there are basic tenets in Islam, Muslims, 6. But there are intra-faith debates7. Especially after 9/11, Muslims are stereotyped as terrorists 8. Many institutions pro-actively react by implementing

community education and popular education programs that promote interfaith understanding, conflict transformation, and peace building in energetic social movements.

Introduction

Statement of the Problem

Research Questions

Perspectives• Role of non-formal

education in providing adult, community education that brings about community transformation which benefits society (Finger, 1989; Holst, 2002).

Definition• Non-formal education is “any

organized educational activity outside the established formal system...that is intended to serve identifiable learning clienteles and learning objectives” (Coombs, Prosser & Ahmed, 1973, p. 11).

Definition• Conflict transformation is the process of

constructive change, involving comprehensive, pro-active, long-term, social-justice-related actions on the levels of “direct interaction and social structures,” (Lederach, 2003, p. 14).

• Dealing with the social and political causes of conflict (Lederach, 2003), conflict transformation aims to reduce violence, increase justice, and response to real-world social problems (Lederach, 2003).

Definition• Addressing the root causes of violent conflicts,

peace building strategies seek to meet “basic needs for security and order, shelter, food, and clothing” (Griffiths & O’Callaghan, 2003, p. 234). Peace building involves “the practical implementation of peaceful social change through socio-economic development” (Ryan, 1995, p. 102). By involving activities that meet the basic needs, peace building de-escalates the conflict and improves “the relationship of parties engaged in…social conflict” (Ryan, p. xiv).

Organizational Level of Analysis

Findings

Findings IMisconceptions & Stereotypes

about Islam

Misconceptions & Stereotypes• Some biological

anthropologists and scientists argue male humans have an innate proclivity to be aggressive and to defend their territory with the use of violence (Wrangham & Peterson, 2005).

Misconceptions & Stereotypes• Other biological anthropologists

insist that violence is a result of culture and upbringing (Sussman, 2005).

Misconceptions & Stereotypes• The sources of ethnic

conflicts are historical, social, economic, political, cultural, or religious injustice, discrimination, or prejudice, clinging to stereotypes about groups and relating them to individuals (Kottak, 2000).

Misconceptions & Stereotypes• Prejudice means

looking down on “a group because of its assumed behavior, values, abilities, or attributes” (Kottak, 2000, p. 124).

Misconceptions & Stereotypes•Muslims in

many parts of the world face stereotypes and discrimination.

Misconceptions & Stereotypes• Stereotypes refer

to “fixed ideas—often unfavorable—about what members of a group are like” (Kottak, 2000, p. 125).

Misconceptions & Stereotypes• Discrimination

means “policies and practices that harm a group and its members” (Kottak, 2000, p. 125).

Misconceptions & Stereotypes• In many parts of the world where

Muslims are minorities, such as in the Philippines, the U.S. and Israel, Muslims are stereotyped as radicals and terrorists.

Misconceptions & Stereotypes• In Sri Lanka,

Muslims are stereotyped as good in business and earning money.

Misconceptions & Stereotypes• In the

Philippines, Muslims are typecast as lazy, uncivilized, dirty, and war-mongering.

Misconceptions & Stereotypes• True, there are

individuals who are Muslims who commit acts of terror but individuals do not represent the whole group, as there are Christians, Hindus, Buddhists and Jews who commit terrorist acts.

Misconceptions & Stereotypes• Hence,

characterizing all Muslims as terrorists is an unjust stereotype, discrimination, and prejudice.

Misconceptions & Stereotypes• In post-9/11,

Muslims in the U.S. face the same forms of stereotypes as the rest of the Islamic world.

Misconceptions & Stereotypes• Islam and hence Muslims are generally

stereotyped as promoting violence and terrorism, are predominately Arab, and subjugate women by rigid interpretations of Islam.

Misconceptions & Stereotypes• While only 18-20% of the world’s Muslim

population is Arab, the U.S. Muslim population is comprised of a diverse background.

Misconceptions & Stereotypes• According to the

Council on American-Islamic Relations (CAIR, 2010), there are an estimated 7 million Muslims residing in the U.S. currently.

Misconceptions & Stereotypes• The Muslim-American

population consists of a variety of ethnicities and nationalities, but primarily comprised of those of South Asian descent from the Indian subcontinent, and native-born African Americans (U.S. Department of State, 2010).

Findings II

Debates

Debates

Debates

Debates

Debates

Debates

Debates

Debates about Veiling•Fully covered in veil

Debates about Veiling

•Hijab

Debates about Veiling

•Hijab

Debates about Veiling•Benazir Bhutto wears the veil fashionably

Debates about Veiling•Muslim Jordanian Queen Rania defies stereotypes

Debates• To counter Islamic

extremism, Syria banned the use of the full face veil at universities in 2010 in order to keep its secular identity (BBC, 2010 July 19).

Debates• “France’s lower

house of parliament has overwhelmingly approved a bill that would ban wearing the Islamic full veil in public” (BBC, 2010 July 13).

Debates• Egypt’s highest Muslim

authority, Sheikh Mohamed Tantawi, dean of al-Azhar University, “called full-face veiling a custom that has nothing to do with the Islamic faith” and “will issue a religious edict against the growing trend for full women’s veils, known as niqab” (BBC 2010 August 9).

Debates

Findings III

Findings III

Organizations • Many organizations and institutions are

working to uplift the status of Muslims and erase the negative image and stereotypes to which Islam has been attached.

International Training Office•Bi-Communal Cyprus Program– Dr. Rick Orem, Dr. Lina Ong– Orthodox Greek Cypriots & Muslim Turkish Cypriots

International Training Office• Grassroots Organizing by Women

(GROW) Sri Lanka– Dr. Jaya Gayanayake, Dr. Phyllis

Cunningham, & Dr. Laurel Jeris– Dr. Rick Orem, Dr. Jorge Jeria, Dr.

Gene Roth, Dr. Kay Forest, Dr. Sabiha Daudi, Dr. Cindy Campbell, Dr. Krishnamurthi Murali, Dr. Lina Ong, etc.

– Mission: to enhance “the capacities of leaders of four women’s NGOs in Sri Lanka to face challenges and to create opportunities to strengthening women’s participation in grassroots democracy.” (GROW I & II Websites)

International Training Office• Philippine Programs–Youth–North-South–Autonomous Region

of Muslim Mindanao (ARMM)–Minorities

• Dr. Lina Ong, Dr. Sue Russell

International Training Office•Work with –Council on

American Islamic Relations (CAIR)–Inner City Muslim

Action Network (IMAN)

Baitona• Stereotyped as suffering from male domination,

Palestinian women are expected to be submissive and play traditional roles only.

• NGOs provide adult education opportunities that respond to the needs of Palestinian women.

Baitona• Established in 2003, Baitona for Community

Development is a well-known and active NGO in Gaza Strip.

• Baitona provides education, health, and relief to civil society in Palestine.

Baitona• Empower women and increase their involvement in

society and participation in economic development1. training and income-generating projects.2. leadership programs for women 3. develop the personal and intellectual strengths of women 4. child-care facilities for women seeking jobs5. learning competencies to support women’s self-learning.

CAIR• Council on American-Islamic Relations

1. enhances “understanding of Islam2. encourage dialogue, protect civil liberties3. empower American Muslims,4. and build coalitions that promote justice and mutual

understanding

CAIR• Council on American-Islamic Relations

1. opposes domestic policies that limit civil rights, permit racial, ethnic or religious profiling, infringe on due process, or that prevent Muslims and others from participating fully in American civic life

2. allies with secular and religious groups “that advocate justice and human rights

3. condemns all acts of violence against civilians by any individual, group or state

4. supports equal and complementary rights and responsibilities for men and women

CAIR• Council on American-Islamic Relations

1. civil rights work2. media relations3. government relations4. education (including seminars,

workshops, and conferences)5. Advocacy6. action alerts7. Publications8. voter registration9. outreach and interfaith relations

IMAN• Responding to “inner-city poverty,”

the Inner-City Muslim Action Network (IMAN, 2010) provides “space for Muslims in Urban America by inspiring the larger community towards critical civic engagement” that exemplifies “compassion in the work for social justice and human dignity beyond the barriers of religion, ethnicity, and nationality.”

IMAN• Propelled by “human

compassion,” IMAN is a community-based non-profit organization “that works for social justice, delivers a range of social services, and cultivates the arts in urban communities.”

Conclusion

Summary• Muslim minorities

are survivors of name-calling & stereotypes in predominantly non-Muslim societies• But Muslims are not

all alike!

Summary

Summary• The International Training Office of

NIU, of which Dr. Lina Ong is the Director, has several successful programs for interfaith and inter-ethnic dialogue , community activism, leadership trainining, which bring together Christians, Muslims, and indigenous peoples, who return to their communities to implement various projects that promote interfaith goodwill and inter-ethnic understanding.

Summary• In violence-filled Palestine, Baitona workers

organize the community, help the poor, and provide services to empower women and children.

Summary• In terms of crisis prevention and

intervention, CAIR pro-actively projects the multiple images of Muslims in the U.S. and quickly responds when a burning issue affecting Muslims erupts.

Summary• IMAN (2010) in Chicago is a community-

based organization which “works to serve and empower disadvantaged individuals and communities” through direct services, organizing and social justice, and the arts and culture.

IssuesPlaces

Stereotypes of Muslims

InstitutionsConflict

TransformationPeace-Building Outcomes

CyprusModern, but poor and dirty

ITO NIUYouth activism and conflict transformation

Increased bi-communal Turkish Cypriot and Greek Cypriot interactions

Israel and Palestine

Bombers, terrorists

BaitonaEducation, health, and relief

Empowerment of women and children

Philippines

Uncivilized, war mongering, terrorists

ITO NIUInterfaith dialogue, youth leadership, and community projects

Coalition work among Muslims, indigenous peoples, and Christians

Sri Lanka

Good in business and earning money

ITO NIUDevelopment and income-generating projects

Heightened cooperation and empowerment of grassroots Muslim, Tamil and Singhalese women

U.S.A. TerroristsCAIR and IMAN

Organizing, community education and social action

Improved interfaith understanding, cooperation, coalition, and alliance work

Table 1: Interfaith Dialogue, Conflict Transformation and Peace Building Outcomes

Importance to Research & Practice• This research shows how social work and

community development programs of organizations and social movements play an important role in advancing the equal or civil rights of Muslims so that they will be empowered & treated fairly and equally in society at large.

Importance to Research & Practice• This research shares the best

practices of organizations in working to dispel myths about Muslims.

Implications1. Especially after 9/11, Muslims face real problems of

discrimination on a daily basis. 2. The efforts of adult and community educators to dispel

misconceptions about Islam and Muslims prove to be constructive, effective, and successful.

3. More community and adult educators need to take up this challenge of working to break myths and stereotypes, in particular, with respect to Muslims.

4. They can do their share in facilitating the common folk’s knowledge about Muslims and Islam based on facts so that Muslims in society at large will be treated fairly, as everyone else in society wants to be treated fairly.

Rey TyInternational Training OfficeNorthern Illinois University

Awni Al-KarzonInternational Programs

Northern Illinois University

E. J. HuntingAdult and Higher EducationNorthern Illinois University

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Misconceptions, Current Trends, and the Role of Social Movements and Education

in Promoting Development, Conflict Transformation and Peace Building

© 2010 Rey Ty, Awni Al-Karzon & Eric Hunting

Islam: