Waheed Khan, Arab News
KARACHI, 18 September 2005 — The Pakistan cricket team’s Vice-Captain Yousuf Youhana, the lone Christian in the squad, has embraced Islam, according to a media report yesterday.
The conversion reportedly took place last week in Makkah, the report said.
Some of the middle-order batman’s teammates yesterday revealed that he had said the “Kalema” (the declaration to convert) on his recent trip to Makkah in Saudi Arabia. Wife Tania and children have supported his decision.
“The conversion took place with members of a “Tableeghi jamaat” present with him in Makkah, where he and his family said the “Kalema” and later performed the “Umrah,” one player said.
“Youhana and his family have also been issued certificates in the holy place confirming their Muslim status that allowed them to perform ‘Umrah’.”
Youhana neither confirmed nor denied his decision, but chose to keep silent on the issue, as he wanted to respect his parents’ sentiments. They are reportedly unhappy with the decision, as are many of his relatives.
Said the player: “He is facing a tough time. At the moment, he is trying to balance things and get them through this tough period for them.
“It is also true that two Pakistan players had played a key role in helping him with the decision, which was first opposed but later supported by his wife.
“Youhana was going to convert a few years back, but having faced opposition and emotional blackmail from his wife, parents and other relatives, he had to stall the inevitable.
He then convinced his wife and children of the need to become Muslims, while some players played a key role in this process,” the player confirmed.
Those aware of the events that led to Youhana’s conversion, say that he had gradually showed interest in the Islamic teachings a few years ago. This was when he moved around with the Pakistan team and saw them praying and preaching.
A Pakistan team member said Youhana now prayed regularly and was getting help from a notable Islamic teacher to read and understand the Holy Qur’an.
The source also said Youhana has taken his children out of a modern private school in Lahore and enrolled them in a school with more Islamic leanings.
Saturday, September 17, 2005
Friday, September 16, 2005
Growing Up Muslim: No One Understands Me
By Altaf Husain
News flash from the world to the youth: The young Muslim lives in many worlds. News flash from the young Muslims to the world: We already knew that and it’s no walk in the park. While the adults are busy declaring this week, this month, this year, and indeed this century as “the century of the youth,” “our future,” and the “next generation,” you, the young Muslims, are busy trying to get their attention to start a dialogue. You don’t want too much, you just want a chance to be heard. You just want a chance to share what you are experiencing as you grow up in majority non-Muslim societies. It is clear that growing up in such an environment poses formidable challenges to you. Whatever reasons, our community has not give much thought to helping you face those challenges and you are left thinking to yourself, “no one understands me.” The last thing you want to do is to feel sorry for yourself and do nothing to help improve that dialogue, that communication with your family and with the community. You potentially face a lot of stress in negotiating the various worlds in which you live. With that in mind, here are some pointers.
Know Yourself
No matter what your family situation is like with regard to practicing Islam, remember that you have been blessed by Allah Most High to be a Muslim. If your family is practicing, most likely you were raised in an environment that helped you to understand and learn more about Islam and your obligations to Allah as a Muslim. If your family is not practicing or engages in minimal practice of the religion, and you did not have other relatives or friends who were practicing, there is a possibility that you were not exposed to the beautiful religion that is Islam. In either case, if you have come of age, if you have reached puberty, the responsibility to learn about Islam and to practice the religion rests fully on your shoulders and your shoulders alone. You cannot simply say “practicing Islam is too difficult because I live in a society that is mostly non-Muslim. How am I supposed to pray when I am in school? How can I fast when everyone around me is eating? How can I not date when everyone my age has a girlfriend or a boyfriend?” You cannot say “the pressure is too great and I do not want to look or feel different.” On the other hand, you have to struggle to be a better Muslim in the face of all these challenges to your identity. You have to learn to navigate these challenges because of Islam not in spite of Islam. Once you exert some effort at exploring the religion and becoming comfortable with its teachings, you will begin to enjoy worshiping Allah and to develop a relationship with Him. Take precaution as you learn about Islam so that you are traveling the middle path and not being tempted to veer from that middle path.
Know Your Family
When you feel like talking to someone, do you turn to your mother or father or neither? Too often, young people write off their parents as people who will never understand what they are going through so they do not even talk to their parents. To some degree, parents might not be able to relate to exactly what you are going through, but the general themes of what young people face while growing up are fairly consistent. Themes such as fitting in; struggling with peer pressure; choosing friends; spending time with friends; engaging in pastimes frowned upon by one’s parents; balancing social, academic, family, and religious responsibilities; and so on might vary with regards to how important each of them is to you in comparison to how important they were to your parents’ generation. But the themes, you will agree, are just as applicable to you today as they were to your parents when they were growing up.
The critical ingredient to making sure that your parents understand you is not to give up on them and to struggle hard to make sure they do not give up on you. Be fair, frank, and friendly with your parents. You cannot expect them to know everything about what you are feeling nor can you expect them to relate automatically to what you are experiencing. Be fair to them by communicating with them regularly and keeping them updated on what you and your friends talk about, what troubles you at school, and even what troubles you at home. The least effective dialogue is one in which you never speak to your parents and then show up one day with a major problem, expecting them to understand you, empathize with you, and rescue you. Be fair.
In addition, you should be frank. It is possible to be frank and courteous, respectful and gentle all at the same time. The key is to make sure that you are not using words or phrases to which your parents cannot relate. Just make du`aa’ and tell your parents clearly whatever it is that bothers you or is bothering you. Do not speak in circles or be vague. If you have made a mistake, admit it to your parents so that there can be a level of mutual trust. Admitting mistakes is a sign of maturity and seeking forgiveness is a sign of humility. Be mature and be humble, but remember to be frank.
As you bridge the gap between you and your family, remember to treat them as your friends. There is no reason for interactions between children and parents to be full of anger, frustration, and exasperation. Over time, you will find that your parents can relate to you and, in fact, your relationship with them will expand such that in addition to having a parent-child relationship, you will also develop a strong friend-friend relationship. You will realize you are friends with your parents the day you can share a joke with them or the day you can laugh together about a mistake that either the parents or you made. So remember to be fair, frank, and friendly!
Know Your Community, Your Imam
Often parents will seek to involve you in the local community and to interact with the local imam. Rather than treating their efforts as a threat or as a potentially uncomfortable experience, treat their efforts as an opportunity for growth. Throughout your interactions with community members and the imam, look carefully for the bright side, the learning opportunities. Some community members will be more interested in making sure that you keep up your cultural obligations than practicing Islam. Some members will mistakenly consider their own culture as superior to the American, British, Australian, or whichever country’s culture surrounds you. For them, any sign of your adopting the cultural practices of the “non-Muslim” cultures will be tantamount to turning your back on your origins.
Again, look at such a situation as an opportunity to grow. Help them to understand first that Islam is the filter through which you view the world. Therefore, with the assistance of this filter, you will accept practices from your culture of origin that are in line with Islamic teachings and you will accept practices from the majority non-Muslim culture that are in line with Islamic teachings. Of course, writing about all this is far easier than the stress associated with you knowing how and when to apply the filter. There is even greater stress associated with you trying to help the community members, and even sometimes the imam, understand that accepting Islamically-allowable practices from the non-Muslim culture does not make you any less appreciative of your culture of origin! Be patient and respectful with the community members and the imam. Just as we suggested with your parents, you should also be fair, frank, and friendly with the community members and the imam. Your goal should be to help them understand you better even as you begin to understand their perspectives on various issues.
Final Thoughts
Caught between managing the difficulties in living in a majority non-Muslim society and finding your way in the Muslim community, with families, community members and even the imam who do not understand you or the issues you face, is stressful to say the least. However, you are young, resilient and can overcome the stress with the help of Allah and through effort that you exert on your own. It is critical to know yourself, to know your family, and to know your community. Your goal is to move the dialogue from a state of “no one understands me” to a state of “with the help of Allah, I’m going to become understood by my family and community.” After all, when you face stress in your daily life, you should turn to Allah for sure, but also to your family and your community for support!
By Altaf Husain
News flash from the world to the youth: The young Muslim lives in many worlds. News flash from the young Muslims to the world: We already knew that and it’s no walk in the park. While the adults are busy declaring this week, this month, this year, and indeed this century as “the century of the youth,” “our future,” and the “next generation,” you, the young Muslims, are busy trying to get their attention to start a dialogue. You don’t want too much, you just want a chance to be heard. You just want a chance to share what you are experiencing as you grow up in majority non-Muslim societies. It is clear that growing up in such an environment poses formidable challenges to you. Whatever reasons, our community has not give much thought to helping you face those challenges and you are left thinking to yourself, “no one understands me.” The last thing you want to do is to feel sorry for yourself and do nothing to help improve that dialogue, that communication with your family and with the community. You potentially face a lot of stress in negotiating the various worlds in which you live. With that in mind, here are some pointers.
Know Yourself
No matter what your family situation is like with regard to practicing Islam, remember that you have been blessed by Allah Most High to be a Muslim. If your family is practicing, most likely you were raised in an environment that helped you to understand and learn more about Islam and your obligations to Allah as a Muslim. If your family is not practicing or engages in minimal practice of the religion, and you did not have other relatives or friends who were practicing, there is a possibility that you were not exposed to the beautiful religion that is Islam. In either case, if you have come of age, if you have reached puberty, the responsibility to learn about Islam and to practice the religion rests fully on your shoulders and your shoulders alone. You cannot simply say “practicing Islam is too difficult because I live in a society that is mostly non-Muslim. How am I supposed to pray when I am in school? How can I fast when everyone around me is eating? How can I not date when everyone my age has a girlfriend or a boyfriend?” You cannot say “the pressure is too great and I do not want to look or feel different.” On the other hand, you have to struggle to be a better Muslim in the face of all these challenges to your identity. You have to learn to navigate these challenges because of Islam not in spite of Islam. Once you exert some effort at exploring the religion and becoming comfortable with its teachings, you will begin to enjoy worshiping Allah and to develop a relationship with Him. Take precaution as you learn about Islam so that you are traveling the middle path and not being tempted to veer from that middle path.
Know Your Family
When you feel like talking to someone, do you turn to your mother or father or neither? Too often, young people write off their parents as people who will never understand what they are going through so they do not even talk to their parents. To some degree, parents might not be able to relate to exactly what you are going through, but the general themes of what young people face while growing up are fairly consistent. Themes such as fitting in; struggling with peer pressure; choosing friends; spending time with friends; engaging in pastimes frowned upon by one’s parents; balancing social, academic, family, and religious responsibilities; and so on might vary with regards to how important each of them is to you in comparison to how important they were to your parents’ generation. But the themes, you will agree, are just as applicable to you today as they were to your parents when they were growing up.
The critical ingredient to making sure that your parents understand you is not to give up on them and to struggle hard to make sure they do not give up on you. Be fair, frank, and friendly with your parents. You cannot expect them to know everything about what you are feeling nor can you expect them to relate automatically to what you are experiencing. Be fair to them by communicating with them regularly and keeping them updated on what you and your friends talk about, what troubles you at school, and even what troubles you at home. The least effective dialogue is one in which you never speak to your parents and then show up one day with a major problem, expecting them to understand you, empathize with you, and rescue you. Be fair.
In addition, you should be frank. It is possible to be frank and courteous, respectful and gentle all at the same time. The key is to make sure that you are not using words or phrases to which your parents cannot relate. Just make du`aa’ and tell your parents clearly whatever it is that bothers you or is bothering you. Do not speak in circles or be vague. If you have made a mistake, admit it to your parents so that there can be a level of mutual trust. Admitting mistakes is a sign of maturity and seeking forgiveness is a sign of humility. Be mature and be humble, but remember to be frank.
As you bridge the gap between you and your family, remember to treat them as your friends. There is no reason for interactions between children and parents to be full of anger, frustration, and exasperation. Over time, you will find that your parents can relate to you and, in fact, your relationship with them will expand such that in addition to having a parent-child relationship, you will also develop a strong friend-friend relationship. You will realize you are friends with your parents the day you can share a joke with them or the day you can laugh together about a mistake that either the parents or you made. So remember to be fair, frank, and friendly!
Know Your Community, Your Imam
Often parents will seek to involve you in the local community and to interact with the local imam. Rather than treating their efforts as a threat or as a potentially uncomfortable experience, treat their efforts as an opportunity for growth. Throughout your interactions with community members and the imam, look carefully for the bright side, the learning opportunities. Some community members will be more interested in making sure that you keep up your cultural obligations than practicing Islam. Some members will mistakenly consider their own culture as superior to the American, British, Australian, or whichever country’s culture surrounds you. For them, any sign of your adopting the cultural practices of the “non-Muslim” cultures will be tantamount to turning your back on your origins.
Again, look at such a situation as an opportunity to grow. Help them to understand first that Islam is the filter through which you view the world. Therefore, with the assistance of this filter, you will accept practices from your culture of origin that are in line with Islamic teachings and you will accept practices from the majority non-Muslim culture that are in line with Islamic teachings. Of course, writing about all this is far easier than the stress associated with you knowing how and when to apply the filter. There is even greater stress associated with you trying to help the community members, and even sometimes the imam, understand that accepting Islamically-allowable practices from the non-Muslim culture does not make you any less appreciative of your culture of origin! Be patient and respectful with the community members and the imam. Just as we suggested with your parents, you should also be fair, frank, and friendly with the community members and the imam. Your goal should be to help them understand you better even as you begin to understand their perspectives on various issues.
Final Thoughts
Caught between managing the difficulties in living in a majority non-Muslim society and finding your way in the Muslim community, with families, community members and even the imam who do not understand you or the issues you face, is stressful to say the least. However, you are young, resilient and can overcome the stress with the help of Allah and through effort that you exert on your own. It is critical to know yourself, to know your family, and to know your community. Your goal is to move the dialogue from a state of “no one understands me” to a state of “with the help of Allah, I’m going to become understood by my family and community.” After all, when you face stress in your daily life, you should turn to Allah for sure, but also to your family and your community for support!
Sunday, September 11, 2005
Neocon Pundits Malign American Muslims: All Faiths Must Face their Demons
By Louay Safi, September 9, 2005
Three militant neocon pundits spoke vehemently against the Bush administration’s gesture to include American Muslim leaders in discussions on how to deal with the rising tide of anti-Americanism and to restore the level of trust and support the United States enjoyed prior to the missteps the administration took under the neocons’ urging.Frank Gaffney issued a warning to Karen Hughes, the newly appointed Undersecretary of State for Public Diplomacy, demanding that she does not attend the Islamic Society of North America (ISNA) Convention. Ignoring the false alarm he set in a recent op-ed piece in the Washington Times, Ms. Hughes met with Muslim leaders and discussed her ideas for bridging the deepening divide between the United States and Muslim countries.Gaffney told Hughes point bank: “Don’t go there.” Joel Mowbary, another neocon who is apparently more aware of the tactics of misinformation, gave her the benefit of the doubt, allowing her to make one mistake for one time: “Given that it is highly unlikely Hughes knew exactly what she was walking into, she deserves the benefit of the doubt—this time”Gaffney belongs to a small but vocal group of militant pundits, driven by deep seated hate of Islam and Muslims, and bent on maligning Muslim leaders and organizations in a bid to marginalize and isolate mainstream American Muslims. Gaffney joined two other well known Muslim Bashers, Daniel Pipes and Joel Mowbary, in demonizing ISNA and the leaders of the national Muslim organizations that met Ms. Hughes.Utilizing several conservative publications, including the Washington Times, the trio leveled serious allegations against mainstream Muslim organizations, accusing them of supporting terrorism and promoting radicalism. Using quotes taken out of context, guilt by association, errors of fact, and innuendo, the group has been active in feeding lies to the public and inciting government officials and law enforcement agencies to conduct investigations, and then use these investigations as a basis for further maligning law-abiding and patriot American Muslims.Pipes accused , last year, the Center for the Study of Islam and Democracy(CSID) of being “part of the militant Islamist lobby," and contended that it was “well-disguised, and has brought in all the Islamist trends, giving them a patent of respectability."After conducting a thorough investigation of Pipes’s accusations, the United States Institute of Peace (USIP) issued a statement that brought out the irresponsible nature of Pipes’s attacks. “The Institute was aware of and took seriously the accusations made against CSID and some of the speakers at the event,” Kay King, the director of Congressional and Public Affairs at USIP wrote. “These allegations were investigated carefully with credible private individuals and U.S. government agencies,” she went on, “and found to be without merit. The public criticism of CSID and the speakers was found to be based on quotes taken out of context, guilt by association, errors of fact, and innuendo.”Gaffney, likewise, used misinformation and error of fact to justify his demands that the Bush administration isolate the most inclusive and mainstream Muslim convention. He contended, in a recent article, that the Senate Finance Committee “listed ISNA as one of 25 American Muslim organizations that ‘finance terrorism and perpetuate violence.’" He, however, failed to disclose that the Finance Committee never found ISNA guilty of such allegations and that his reference relates to a letter sent by the committee chairman and the ranking member on December 22, 2003, asking the IRS to investigate Muslim charities for possible links to terrorist financing. 18 months have lapsed since February 20, 2004, the deadline set for the investigation, with no action, or even a congressional hearing conducted by the Finance Committee on the matter.Mowbary, employing the same tactic of half-truths, quotes taken out of context, and innuendo, cited a Freedom House study that found Saudi publications in twelve mosques—out of 3500 throughout the country—that made bigoted references to followers of other religions. What Mowbary omits is the fact that the Freedom House, responding to complaints by American Muslim leaders of the misleading nature of the report title, stressed that their study was intended to uncover the bigotry of the Saudi publications, and was never intended to implicate US mosques. The Freedom House went a step further and invited two of ISNA leaders to a meeting for consultation on its report and to explore the question of religious extremism.These shameless attempts by Gaffney, Mowbary, and Pipes to malign mainstream Muslim organizations and leaders are not driven by rational and objective considerations, but by paranoia, prejudice, and irrational fear of Islam and Muslims. Such irrational and emotional anti-Muslim postures can only confuse the pubic and confound the fight on terrorism with the fight on Islam, and hence plays to the hands of the anti-American pundits who thrive on the missteps, and counterproductive actions and postures, urged by Gaffney and his ilk.Mainstream American Muslims have already taken a principled and firm position against the senseless killings of unarmed and defenseless civilians. But their ability to succeed in drying the swamp of extremism that feeds into terrorist attacks can only succeed if the Jewish and Christian communities confront their bigots and extremists, and dry the ponds of bigotry in their midst.It is heartening to realize that most Americans are able to see through the militant pundits’ paranoia and bigotry, as Karen Hughes has amply demonstrated when she ignored the false alarm they set off on the eve of her meeting with Muslim leaders during ISNA convention.
By Louay Safi, September 9, 2005
Three militant neocon pundits spoke vehemently against the Bush administration’s gesture to include American Muslim leaders in discussions on how to deal with the rising tide of anti-Americanism and to restore the level of trust and support the United States enjoyed prior to the missteps the administration took under the neocons’ urging.Frank Gaffney issued a warning to Karen Hughes, the newly appointed Undersecretary of State for Public Diplomacy, demanding that she does not attend the Islamic Society of North America (ISNA) Convention. Ignoring the false alarm he set in a recent op-ed piece in the Washington Times, Ms. Hughes met with Muslim leaders and discussed her ideas for bridging the deepening divide between the United States and Muslim countries.Gaffney told Hughes point bank: “Don’t go there.” Joel Mowbary, another neocon who is apparently more aware of the tactics of misinformation, gave her the benefit of the doubt, allowing her to make one mistake for one time: “Given that it is highly unlikely Hughes knew exactly what she was walking into, she deserves the benefit of the doubt—this time”Gaffney belongs to a small but vocal group of militant pundits, driven by deep seated hate of Islam and Muslims, and bent on maligning Muslim leaders and organizations in a bid to marginalize and isolate mainstream American Muslims. Gaffney joined two other well known Muslim Bashers, Daniel Pipes and Joel Mowbary, in demonizing ISNA and the leaders of the national Muslim organizations that met Ms. Hughes.Utilizing several conservative publications, including the Washington Times, the trio leveled serious allegations against mainstream Muslim organizations, accusing them of supporting terrorism and promoting radicalism. Using quotes taken out of context, guilt by association, errors of fact, and innuendo, the group has been active in feeding lies to the public and inciting government officials and law enforcement agencies to conduct investigations, and then use these investigations as a basis for further maligning law-abiding and patriot American Muslims.Pipes accused , last year, the Center for the Study of Islam and Democracy(CSID) of being “part of the militant Islamist lobby," and contended that it was “well-disguised, and has brought in all the Islamist trends, giving them a patent of respectability."After conducting a thorough investigation of Pipes’s accusations, the United States Institute of Peace (USIP) issued a statement that brought out the irresponsible nature of Pipes’s attacks. “The Institute was aware of and took seriously the accusations made against CSID and some of the speakers at the event,” Kay King, the director of Congressional and Public Affairs at USIP wrote. “These allegations were investigated carefully with credible private individuals and U.S. government agencies,” she went on, “and found to be without merit. The public criticism of CSID and the speakers was found to be based on quotes taken out of context, guilt by association, errors of fact, and innuendo.”Gaffney, likewise, used misinformation and error of fact to justify his demands that the Bush administration isolate the most inclusive and mainstream Muslim convention. He contended, in a recent article, that the Senate Finance Committee “listed ISNA as one of 25 American Muslim organizations that ‘finance terrorism and perpetuate violence.’" He, however, failed to disclose that the Finance Committee never found ISNA guilty of such allegations and that his reference relates to a letter sent by the committee chairman and the ranking member on December 22, 2003, asking the IRS to investigate Muslim charities for possible links to terrorist financing. 18 months have lapsed since February 20, 2004, the deadline set for the investigation, with no action, or even a congressional hearing conducted by the Finance Committee on the matter.Mowbary, employing the same tactic of half-truths, quotes taken out of context, and innuendo, cited a Freedom House study that found Saudi publications in twelve mosques—out of 3500 throughout the country—that made bigoted references to followers of other religions. What Mowbary omits is the fact that the Freedom House, responding to complaints by American Muslim leaders of the misleading nature of the report title, stressed that their study was intended to uncover the bigotry of the Saudi publications, and was never intended to implicate US mosques. The Freedom House went a step further and invited two of ISNA leaders to a meeting for consultation on its report and to explore the question of religious extremism.These shameless attempts by Gaffney, Mowbary, and Pipes to malign mainstream Muslim organizations and leaders are not driven by rational and objective considerations, but by paranoia, prejudice, and irrational fear of Islam and Muslims. Such irrational and emotional anti-Muslim postures can only confuse the pubic and confound the fight on terrorism with the fight on Islam, and hence plays to the hands of the anti-American pundits who thrive on the missteps, and counterproductive actions and postures, urged by Gaffney and his ilk.Mainstream American Muslims have already taken a principled and firm position against the senseless killings of unarmed and defenseless civilians. But their ability to succeed in drying the swamp of extremism that feeds into terrorist attacks can only succeed if the Jewish and Christian communities confront their bigots and extremists, and dry the ponds of bigotry in their midst.It is heartening to realize that most Americans are able to see through the militant pundits’ paranoia and bigotry, as Karen Hughes has amply demonstrated when she ignored the false alarm they set off on the eve of her meeting with Muslim leaders during ISNA convention.
Friday, September 09, 2005
Muslim Thai Army Chief Vows Soft Approach
BANGKOK, September 9, 2005 – Thailand's first Muslim army chief vowed Friday, September 9, to employ a softer approach, not soldiers, in dealing with unrest in the predominantly Muslim South.
Thailand Thursday, September 8, named Sonthi as its new army chief, the first-ever such move in the overwhelmingly Buddhist country to have a Muslim assume the post.
Sonthi, a Vietnam War veteran, said military operations in the turbulent Muslim south had to change from combat to a focus on psychological and intelligence work.
"Mass psychology comes first for the work of special forces, therefore my philosophy is a victory without a combat."The Muslim commander, who will assume office in October 1, will have two years in office before reaching the mandatory retirement age of 60.
The Muslim commander said he would approach Muslim civilians in the South to have their trust in an effort to help quell unrest in the area.
"In the future, our troops must be able to give them warmth and friendliness to give people confidence that they can trust us, then the situation will improve," he said.
Sonthi, however, ruled out the possibility of daily violence in the South would vanish in the near future.
The Thai government has declared emergency rule across the south, once an independent Muslim sultanate, under a decree rubber-stamped by a hastily convened cabinet meeting on July 15.
The controversial measure grants Prime Minister Thaksin Shinawatra the power to impose curfews, censor news, ban public meetings, tap phones and hold suspects without charge for up to 30 days.
Thailand is a predominantly Buddhist nation but Muslims make up about five percent of the population and mostly live in the five southern provinces bordering Malaysia.
Sonthi maintained that the Thai army needs to change military tactics in the south to deal with a kind of unrest the Thai army had not dealt with before."Our troop deployments in the south have been designed to fight in World War Two or communist guerrillas during the Cold War, but now we need many state agencies to help put all these jigsaw pieces together to solve the problem," Sonthi said.
Thai national rights watchdog has accused the army of "violent breaches of human rights" against Muslims in the south.The International Crisis Group (ICG) stressed on Thursday, May 19, that the Thai government's failure to address injustices and open a genuine dialogue with Muslim leaders in the south is the real reason behind unrest in the country.
BANGKOK, September 9, 2005 – Thailand's first Muslim army chief vowed Friday, September 9, to employ a softer approach, not soldiers, in dealing with unrest in the predominantly Muslim South.
Thailand Thursday, September 8, named Sonthi as its new army chief, the first-ever such move in the overwhelmingly Buddhist country to have a Muslim assume the post.
Sonthi, a Vietnam War veteran, said military operations in the turbulent Muslim south had to change from combat to a focus on psychological and intelligence work.
"Mass psychology comes first for the work of special forces, therefore my philosophy is a victory without a combat."The Muslim commander, who will assume office in October 1, will have two years in office before reaching the mandatory retirement age of 60.
The Muslim commander said he would approach Muslim civilians in the South to have their trust in an effort to help quell unrest in the area.
"In the future, our troops must be able to give them warmth and friendliness to give people confidence that they can trust us, then the situation will improve," he said.
Sonthi, however, ruled out the possibility of daily violence in the South would vanish in the near future.
The Thai government has declared emergency rule across the south, once an independent Muslim sultanate, under a decree rubber-stamped by a hastily convened cabinet meeting on July 15.
The controversial measure grants Prime Minister Thaksin Shinawatra the power to impose curfews, censor news, ban public meetings, tap phones and hold suspects without charge for up to 30 days.
Thailand is a predominantly Buddhist nation but Muslims make up about five percent of the population and mostly live in the five southern provinces bordering Malaysia.
Sonthi maintained that the Thai army needs to change military tactics in the south to deal with a kind of unrest the Thai army had not dealt with before."Our troop deployments in the south have been designed to fight in World War Two or communist guerrillas during the Cold War, but now we need many state agencies to help put all these jigsaw pieces together to solve the problem," Sonthi said.
Thai national rights watchdog has accused the army of "violent breaches of human rights" against Muslims in the south.The International Crisis Group (ICG) stressed on Thursday, May 19, that the Thai government's failure to address injustices and open a genuine dialogue with Muslim leaders in the south is the real reason behind unrest in the country.
Sunday, September 04, 2005
POPULATION GROWTH IN NORTHEAST INDIA
By Muhammad Hasibor Rahman
As per 2001 census while the proportion of the Hindu population of the northeastern states of India has shrunk, the share of the Christian and the Muslim population has increased. Relying on this census revelation, the saffron intellectuals of Assam are campaigning through a section of media that the Muslim population of the seven northeast states has increased due to continuous infiltration from Bangladesh, while maintaining silence over the increase of the Christian population. The seven northeastern states are Assam, Arunachal Pradesh, Manipur, Meghalaya, Mizoram, Nagaland and Tripura.
In Assam percentage of the Hindu population of the state’s total population has fallen from 67.1 in 1991 to 64.9 in 2001. The percentage of the Christians and the Muslims has gone up from 3.3 and 28.4 in 1991 to 3.7 and 30.9 respectively in 2001.
In Arunachal Pradesh while the share of the Hindu population has decreased to 34.6 percent in 2001 from 37.0 percent in 1991, the proportion of the Muslims and the Buddhists has increased to 1.9 percent and 13.0 percent respectively in 2001 from 1.38 percent and 12.9 percent in 1991. The Christians have become 18.7 percent of the state’s total population in 2001.
In Manipur percentage of the Hindus and the Christians has come down from 57.7 and 34.1 in 1991 to 46.0 and 34.0 respectively in 2001, while the percentage of the Muslims has increased from 7.3 in 1991 to 8.8 in 2001.
In Meghalaya the share of the Hindu population has decreased from 14.7 percent in 1991 to 13.3 percent in 2001. In the same period the percentage of the Muslims and the Christians has increased from 3.46 and 64.6 to 4.3 and 70.3 respectively.
In Mizoram while the percentage of the Hindu population has declined from 5.0 in 1991 to 3.6 in 2001, share of the Muslims and Christians has increased from .66 percent and 85.7 percent in 1991 to 1.1 percent and 87.0 percent respectively in 2001.
In Nagaland the percentage of the Hindu population has fallen from 10.1 in 1991 to 7.7 in 2001, while the percentage of the Muslims and the Christians has risen from 1.7 and 87.5 in1991 to 1.8 and 90.0 respectively in 2001.
In Tripura the proportion of the Hindu population has decreased from 86.5 percent in 1991 to 85.6 percent in 2001. The Percentage of the Muslims and the Christians has gone up from 7.1 and 1.68 in 1991 to 8.0 and 3.2 respectively in 2001.
In all northeastern states, except Assam and Manipur, the growth of the Christian population is higher than that of the Muslims during the decade, 1991 - 2001. The Hindu population has decreased in all the seven states of the region. If the increase in the Muslim population is due to infiltration from Bangladesh then increase in the population of the Christians must also be due to infiltration of people from Bangladesh and other neighbouring countries. Similarly, decrease in the Hindu population is to be construed to be due to migration of Hindus to Nepal, Bhutan and Bangladesh. But the increase of the Muslim and Christian population and corresponding decrease of the Hindu population do not suggest movement of population across the international borders but conversion of people from one community to another.
If the reason of high population growth is considered to be due to socio-economic backwardness of people alone, then the rise of the Christian population had not been more than that of the Muslims because the socio-economic condition of the Christians is much better than that of the Muslims in northeast India.
The primary reason of growth of the Christian population in the northeastern region of India is due to conversion of scheduled caste and scheduled tribe to Christianity not infiltration. It is to be noted that Christianity has been the fastest growing religion in northeast India.
The increase in the Muslim population is due to their poor socio-economic status and conversion of non-Muslims to Islam not due to infiltration of Bangladeshis into the region as it is made out to be. Had there been illegal infiltration of Muslims from Bangladesh the rise in the Muslim population of northeast India had been more than the rise in the Christian population. But this is not happened.
The cause of decrease of Hindu Population in northeast India is due to the practice of large-scale female feticide among them because of their dislike to female children and migration of Hindi and Bengali speaking Hindu people to outside the region because of violence perpetrated against them from time to time. The anti Marwari violence of 1968, the anti-Bengali violence of 70th and 80th as well as anti-Bihari riots of 2003 in Assam caused migration of a large number of people from Assam to other Indian states. Another reason of fall of Hindu population is due to assertion of the Buddhists, the Jains and so on as the minority community distinct from Hindus. The conversion of members of lower caste Hindus to Christianity also contributes to the reduction in the Hindu population.
The census and other official statistics available do not indicate presence of Bangladeshi Muslims in Assam and other northeastern states but that of the non-Muslim illegal migrants. The issue of Muslim illegal migrants exists only in the media reports and in the propaganda of the communal forces. 0n 25th December 2004 while disclosing that Union Home Minister Shivraj Patil has asked all states to identify and enlist the names of illegal migrants in its news broadcast at night, Doordarshan has shown a video footage showing some poor women engaged in repairing a PWD road and some poor men in work in a building construction site intending to create an impression in the mind of the viewers that these poor men and women are illegal migrants. The men and women labourers belonging to all religious and lingual communities are seen working in road and building construction sites in every nock and corner of India. It is not clear whether the DD news producer, editor etc. wanted to level all the poor labourers working in different construction sites in India as illegal migrants or the Muslim labourers alone to deprive them to earn their living by showing them as foreigners. But it is obvious that a section of print and electronic media of secular India are playing a vital role in recent years to keep the foreigners issue alive to divide the Indians on communal line to serve the vested interests of the chauvinistic and fascists forces.
It is now established fact that with the improvement of socio-economic status and standard of living the reproductive power of the people diminishes. Instead of removing illiteracy and poverty of the Indian Muslims, dropping their names from the voter list and deporting them from the country to Bangladesh branding them illegal migrants to reduce their number in India particularly in Assam to satisfy chauvinistic elements of our population would create a very unfortunate situation. The theory of the presence of a large number Bangladeshi Muslims in the northeastern region of India, particularly in Assam is nothing but figment of the saffron minds that breed and spread hatred, anger and ill-will against the Muslims and their religion through the media sympathetic to their cause.
As per 2001 census while the proportion of the Hindu population of the northeastern states of India has shrunk, the share of the Christian and the Muslim population has increased. Relying on this census revelation, the saffron intellectuals of Assam are campaigning through a section of media that the Muslim population of the seven northeast states has increased due to continuous infiltration from Bangladesh, while maintaining silence over the increase of the Christian population. The seven northeastern states are Assam, Arunachal Pradesh, Manipur, Meghalaya, Mizoram, Nagaland and Tripura.
In Assam percentage of the Hindu population of the state’s total population has fallen from 67.1 in 1991 to 64.9 in 2001. The percentage of the Christians and the Muslims has gone up from 3.3 and 28.4 in 1991 to 3.7 and 30.9 respectively in 2001.
In Arunachal Pradesh while the share of the Hindu population has decreased to 34.6 percent in 2001 from 37.0 percent in 1991, the proportion of the Muslims and the Buddhists has increased to 1.9 percent and 13.0 percent respectively in 2001 from 1.38 percent and 12.9 percent in 1991. The Christians have become 18.7 percent of the state’s total population in 2001.
In Manipur percentage of the Hindus and the Christians has come down from 57.7 and 34.1 in 1991 to 46.0 and 34.0 respectively in 2001, while the percentage of the Muslims has increased from 7.3 in 1991 to 8.8 in 2001.
In Meghalaya the share of the Hindu population has decreased from 14.7 percent in 1991 to 13.3 percent in 2001. In the same period the percentage of the Muslims and the Christians has increased from 3.46 and 64.6 to 4.3 and 70.3 respectively.
In Mizoram while the percentage of the Hindu population has declined from 5.0 in 1991 to 3.6 in 2001, share of the Muslims and Christians has increased from .66 percent and 85.7 percent in 1991 to 1.1 percent and 87.0 percent respectively in 2001.
In Nagaland the percentage of the Hindu population has fallen from 10.1 in 1991 to 7.7 in 2001, while the percentage of the Muslims and the Christians has risen from 1.7 and 87.5 in1991 to 1.8 and 90.0 respectively in 2001.
In Tripura the proportion of the Hindu population has decreased from 86.5 percent in 1991 to 85.6 percent in 2001. The Percentage of the Muslims and the Christians has gone up from 7.1 and 1.68 in 1991 to 8.0 and 3.2 respectively in 2001.
In all northeastern states, except Assam and Manipur, the growth of the Christian population is higher than that of the Muslims during the decade, 1991 - 2001. The Hindu population has decreased in all the seven states of the region. If the increase in the Muslim population is due to infiltration from Bangladesh then increase in the population of the Christians must also be due to infiltration of people from Bangladesh and other neighbouring countries. Similarly, decrease in the Hindu population is to be construed to be due to migration of Hindus to Nepal, Bhutan and Bangladesh. But the increase of the Muslim and Christian population and corresponding decrease of the Hindu population do not suggest movement of population across the international borders but conversion of people from one community to another.
If the reason of high population growth is considered to be due to socio-economic backwardness of people alone, then the rise of the Christian population had not been more than that of the Muslims because the socio-economic condition of the Christians is much better than that of the Muslims in northeast India.
The primary reason of growth of the Christian population in the northeastern region of India is due to conversion of scheduled caste and scheduled tribe to Christianity not infiltration. It is to be noted that Christianity has been the fastest growing religion in northeast India.
The increase in the Muslim population is due to their poor socio-economic status and conversion of non-Muslims to Islam not due to infiltration of Bangladeshis into the region as it is made out to be. Had there been illegal infiltration of Muslims from Bangladesh the rise in the Muslim population of northeast India had been more than the rise in the Christian population. But this is not happened.
The cause of decrease of Hindu Population in northeast India is due to the practice of large-scale female feticide among them because of their dislike to female children and migration of Hindi and Bengali speaking Hindu people to outside the region because of violence perpetrated against them from time to time. The anti Marwari violence of 1968, the anti-Bengali violence of 70th and 80th as well as anti-Bihari riots of 2003 in Assam caused migration of a large number of people from Assam to other Indian states. Another reason of fall of Hindu population is due to assertion of the Buddhists, the Jains and so on as the minority community distinct from Hindus. The conversion of members of lower caste Hindus to Christianity also contributes to the reduction in the Hindu population.
The census and other official statistics available do not indicate presence of Bangladeshi Muslims in Assam and other northeastern states but that of the non-Muslim illegal migrants. The issue of Muslim illegal migrants exists only in the media reports and in the propaganda of the communal forces. 0n 25th December 2004 while disclosing that Union Home Minister Shivraj Patil has asked all states to identify and enlist the names of illegal migrants in its news broadcast at night, Doordarshan has shown a video footage showing some poor women engaged in repairing a PWD road and some poor men in work in a building construction site intending to create an impression in the mind of the viewers that these poor men and women are illegal migrants. The men and women labourers belonging to all religious and lingual communities are seen working in road and building construction sites in every nock and corner of India. It is not clear whether the DD news producer, editor etc. wanted to level all the poor labourers working in different construction sites in India as illegal migrants or the Muslim labourers alone to deprive them to earn their living by showing them as foreigners. But it is obvious that a section of print and electronic media of secular India are playing a vital role in recent years to keep the foreigners issue alive to divide the Indians on communal line to serve the vested interests of the chauvinistic and fascists forces.
It is now established fact that with the improvement of socio-economic status and standard of living the reproductive power of the people diminishes. Instead of removing illiteracy and poverty of the Indian Muslims, dropping their names from the voter list and deporting them from the country to Bangladesh branding them illegal migrants to reduce their number in India particularly in Assam to satisfy chauvinistic elements of our population would create a very unfortunate situation. The theory of the presence of a large number Bangladeshi Muslims in the northeastern region of India, particularly in Assam is nothing but figment of the saffron minds that breed and spread hatred, anger and ill-will against the Muslims and their religion through the media sympathetic to their cause.
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