Tag Archives: Luis Bunuel

Islamist Extremism.

Whether we like to admit it or not, at present Islamist extremism is the biggest extremist threat globally. Consequently, please bear in mind the following.

Although it is clear that an alarmingly large number of Muslims, especially young Muslims, appear drawn to extremist/Islamist/Salafist/ jihadist agendas, such Muslims still constitute a very small percentage of the whole Muslim population (which exceeds a billion people).

To the best of my knowledge, no UK Muslim who is Shia, Sufi, Ismaeli or Ahmadiyya has been implicated in any way with extremist agendas.

Almost every known or suspected Muslim extremist in the UK, and the vast majority globally, are Sunni Muslims. Moreover, among the Sunni Muslims who incline toward extremism, the vast majority are male, not female  – and most Muslims who have fled from, say, the Islamic State, the Taliban, Al-Qaeda, Al-Shabaab, Boko Haram or the dozens of other extremist Sunni groups – there are some Shia extremist groups, but they are far fewer in number – are female. Most Muslim women know that such expressions of Islam are detrimental, not beneficial, to the interests of girls and women. As for non-Muslims, and Muslims who do not fully endorse the extremist narratives, death awaits most of them  – or, possibly, sexual slavery if you are female and attractive. Look, for example, at the case of the peace-loving Yazidis of Syria and Iraq.

Muslim Cemetery, Mardin, Turkey

Muslim Cemetery, Mardin, Turkey

Most of my Muslim friends come from within the Sunni tradition and, to the best of my knowledge, not one of them is an extremist, but many of them tell me that many Sunni Muslims incline toward extremism because of how they interpret the Qur’an (they interpret it literally) and how they seek guidance from the Sunnah (the example of Muhammad. The Sunnah helps shape the “ideal” lifestyle for Muslims, especially for male Muslims). Sunni friends tell me that Sunni Muslims are discouraged (sometimes with death threats) from doing what in most religious traditions is now deemed normal, right, proper and necessary: they are discouraged from critically evaluating/questioning the “truths”, traditions, routines and conventions that have evolved over time within the Muslim world view. In other words, many expressions of Sunni Islam have become resistant to long-needed critical evaluation, above all by Muslims themselves.

One of my best Muslim friends is of the opinion that “the problem of Islamic extremism” (his words) will never end “until Muslims themselves engage in the critical evaluation of scripture and tradition that so many other expressions of religious faith have benefited from since the Enlightenment”. What he says makes a lot of sense.

An Alevi Muslim recently said to me in Turkey, “The sickness that has taken over the minds and the hearts and the souls of so many Sunni Muslims in recent years will not end if the West stops intervening in the Muslim world, or if Israel grants to the Palestinians a land of their own, or if in Muslim-majority nation states extremist Sunni groups are allowed to establish oppressive regimes based on the imposition of sharia (Muslim religious law). The sickness will end only when Muslims distance themselves from the many quotes in the Qur’an that call for the murder of infidels and unbelievers, or that call for the death of Jews and Christians. It will end only when Muslims distance themselves from actions ascribed to Muhammad such as the murder of opponents, or when they distance themselves from actions ascribed to Muhammad that civilised people today think are questionable or, in some cases, wholly unacceptable.”

Islamic calligraphy

Islamic calligraphy

A Sunni friend recently said to me, “Until you in the West realise that the extremists want to destroy your way of life, you will never confront the challenge with sufficient conviction. And Islam will never rid itself of the elephant in its midst until the vast majority of sensible, pragmatic and peace-loving Muslims worldwide unite to reveal that Islam need not be hostile to democracy, the rule of law, individual liberty, mutual respect and tolerance for people with different religions and beliefs – and, even, that Islam need not be hostile to freedom of speech. In other words, such Muslims must confront the shortcomings that exist in the very foundations on which the faith is based, the Qur’an and the example of the prophet Muhammad.” These sound words are immense challenges to many ordinary and conventionally pious Muslims, but the fact that such words derive from someone within the global community of the Muslim faithful is not without importance.

Aman (in Arabic, etc. the name means “security”), a North-East England-based organisation, is notable in that it seeks to weed out extremism among ALL people, but among Muslims in particular, and to combat Islamophobia by, among other things, confirming that Islam is NOT hostile to the “British” values identified above. I am currently re-reading the Quran, albeit in translation, and the more I study it the more I think Aman’s greatest challenge lies in relation to confirming that Islam IS in sympathy with the “British” values.

Allow me to take one such value as an example. My understanding of democracy is that the will of the people takes precedent over the will, real or imagined, of any thing (e.g. God or gods) or any individual or any group of people that does not constitute a majority. The will of the people is determined by a secret ballot and access to such a ballot must be on a regular basis.

Mosque, Kahramanmaras, Turkey

Mosque, Kahramanmaras, Turkey

Islam means “submission”, and submission to the will of Allah alone. What Allah requires of humankind must be conformed with. The Qur’an is replete with requirements said to derive from Allah and, because they are said to derive from Allah, humankind cannot change them, even if it is self-evidently the case that the requirements are unjust and detrimental to the well-being of vast numbers of people (e.g., witness the requirements said to derive from Allah that shape the treatment of women, or those that relate to how non-Muslims must necessarily be discriminated against if they live in Muslim lands where sharia prevails). Anyone committed to, say, equality for all or just treatment for all people before the law will necessarily wish to amend these requirements to enhance human rights for groups suffering disadvantage and/or discrimination. However, if you subscribe to the idea that anything said to derive from Allah cannot be changed, you are condemning certain people to disadvantage, discrimination, injustice and a lot worse, potentially for all time. In this respect, therefore, Islam is antithetical to democracy. Democracy is NOT an ideal political system, perhaps especially as it manifests itself today in the UK, but it is superior to any political system predicated on laws and/or conventions based on religious principles.

Luis Bunuel, the great Spanish film-maker, once said something very relevant in relation to all that we are discussing here (and I paraphrase): “I have always been on the side of those who seek the truth, but I part ways with them when they think they have found it” (the same idea has been attributed to many wise people including Vaclav Havel – “Seek the company of those who search for truth, but run from those who find it ” – and Andre Gide – “Love those who seek the truth, but doubt those who find it”). Perhaps what we need to fear most is people who believe they have found the “truth” because they invariably seek to impose the “truth” on everyone else. Does this desire to impose the “truth” confirm a commitment to democracy or individual liberty? Of course not.

Moreover, did you hear the story about the Palestinian poet in Saudi Arabia who has been condemned to death for renouncing Islam? In other words, the poet is condemned to death for apostasy. Square this with sura 2 verse 256 of the Qur’an which says, “There is no compulsion in religion.” Is critical evaluation of the Qur’an required by Muslims? Yes, and now. And I am sure some of you will join me in assisting our Muslim friends and neighbours with the task of such critical evaluation.

And they slaughtered the innocent (the story with no end)

And they slaughtered the innocent (the story with no end)

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Reflections on the latest Islamist attacks on Paris, November 2015.

Most of Thursday and part of Friday morning prior to the latest Islamist attacks in Paris (13th November 2015), attacks which left 130 completely innocent people dead, I was in Molenbeek in Brussels. As the tragic events unfolded in Paris, I was in Lille. Most of the people of Lille were in an understandably sombre and reflective mood. Goodness knows how a majority of Parisians felt.

Islamic calligraphy

Islamic calligraphy

Whether we like it or not, Islamist extremism is the greatest single threat posed to people’s security nationally and internationally (as recent events in Paris, Beirut, Ankara, Mali, Afghanistan, Syria, Nigeria, Somalia and over Sinai confirm, to name but a few places where such extremism has manifested itself in recent weeks). This said, the following needs to be kept in mind:

Although it is clear that an alarmingly large number of Muslims, especially young Muslims, are drawn to extremist/jihadist/Islamist/Salafist agendas, such Muslims still constitute a very small percentage of the whole Muslim population (which exceeds a billion people).

To the best of my knowledge, no UK Muslim who is Shia, Sufi, Ismaeli or Ahmadiyya has been implicated in any way with extremist agendas.

Almost every known or suspected Muslim extremist in the UK, and the vast majority globally, are Sunni Muslims. Moreover, among the Sunni Muslims who incline toward extremism, the vast majority are male, not female (and most Muslims who have fled from, say, the Islamic State, the Taliban, Al-Qaeda, Al-Shabaab, Boko Haram or the dozens of other extremist Sunni groups – there are some extremist Shia groups, but they are far fewer in number – are female. Most Muslim women know that such expressions of Islam are detrimental, not beneficial, to the interests of girls and women. As for non-Muslims, and Muslims who do not fully endorse the extremist narratives, death awaits most of them – or, possibly, sexual slavery if you are female and attractive. Look, for example, at the plight of the peace-loving Yazidis of Syria and Iraq).

Most of my Muslim friends come from within the Sunni tradition and, to the best of my knowledge, not one of them is an extremist, but many of them tell me that many Sunni Muslims incline toward extremism because of how they interpret the Qur’an (they interpret it literally) and how they seek guidance from the Sunnah (the example of Muhammad. The Sunnah helps shape the “ideal” lifestyle for Muslims, especially for male Muslims). Sunni friends tell me that Sunni Muslims are discouraged (sometimes with death threats) from doing what in most religious traditions is now deemed normal, right, proper and necessary: they are discouraged from critically evaluating/questioning the “truths”, traditions, routines and conventions that have evolved over time within the Muslim world view. In other words, many expressions of Sunni Islam have become resistant to long-needed critical evaluation, above all by Muslims themselves.

Mosque, Bradford

Mosque, Bradford

One of my best Muslim friends is of the opinion that “the problem of Islamic extremism” (his words) will never end “until Muslims themselves engage in the critical evaluation of scripture and tradition that so many other expressions of religious faith have benefited from since the Enlightenment”. I suspect that what he says makes a lot of sense.

An Alevi Muslim recently said to me in Turkey, “The sickness that has taken over the minds and the hearts and the souls of so many Sunni Muslims in recent years will not end if the West stops intervening in the Muslim world, or if Israel grants to the Palestinians a land of their own, or if in Muslim-majority nation states extremist Sunni groups are allowed to establish oppressive regimes based on the imposition of sharia (Muslim religious law). The sickness will end only when Muslims distance themselves from the hundreds of illiberal quotes in the Qur’an that call for the murder of infidels and unbelievers, or that call for the death of Jews and Christians; and it will end only when Muslims distance themselves from actions attributed to Muhammad, in all likelihood incorrectly, that involved the murder of opponents or actions civilised people today regard as highly questionable or, in some cases, wholly unacceptable.”

A Sunni friend recently said to me, “Until you in the West realise that these people (Muslim extremists) want to destroy your way of life, you will never confront the challenge with sufficient conviction. And Islam will never rid itself of the elephant in its midst until the vast majority of sensible, pragmatic and peace-loving Muslims worldwide unite to reveal that Islam need not be hostile to democracy, the rule of law, individual liberty, mutual respect and tolerance for people with different religions and beliefs – and, even, that Islam need not be hostile to freedom of expression. In other words, such Muslims must confront the shortcomings that exist in the very foundations on which the religion is based, the Qur’an and the example of the prophet Muhammad.” These sound words are immense challenges to many ordinary and conventionally pious Muslims, but the fact that such words derive from someone within the global community of the Muslim faithful is not without importance. Nor is it without importance that the words derive from a Sunni Muslim.

Aman, an organisation based in North-East England, is notable in that it seeks to weed out extremism among ALL people, but among Muslims in particular, and to combat Islamophobia by, among other things, confirming that Islam is NOT hostile to the “British” values listed above. I am currently re-reading the Quran, albeit in translation, and the more I study it the more I think Aman’s greatest challenge lies in relation to confirming that Islam IS in sympathy with the “British” values. Allow me to take one such value as an example. My understanding of democracy is that the will of the people takes precedent over the will, real or imagined, of any thing (e.g. a god) or any individual or any group of people that does not constitute a majority. The will of the people is determined by a secret ballot and access to such a ballot must be on a regular basis. But Islam means “submission”, and submission to the will of Allah alone. What Allah requires of humankind must be conformed with. The Qur’an is replete with requirements said to derive from Allah and, because they are said to derive from Allah, humankind cannot change them even if it is self-evidently the case that the requirements are unjust and detrimental to the well-being of vast numbers of people.

Diyarbakir, Turkey

Diyarbakir, Turkey

Luis Bunuel, the great Spanish film-maker, once said something very relevant in relation to all that we have discussed so far (and I paraphrase): “I love any person who seeks the truth, but live in fear of any person who thinks they have found it.” Perhaps what we need to fear most is people who believe they have found the “truth” because they invariably seek to impose the “truth” on everyone else. Does this desire to impose the “truth” confirm a commitment to democracy or individual liberty? Of course not. Moreover, have you heard the story about the Palestinian poet in Saudi Arabia who has been condemned to death for renouncing Islam?  In other words, the poet is condemned to death for apostasy. Square this with sura 2 verse 256 of the Qur’an which says, “There is no compulsion in religion.” Is critical evaluation of the Qur’an required by Muslims? Yes, and it is required now. And I am sure some of you will join me in assisting our Muslim friends and neighbours with the task of such critical evaluation.

The Qur’an contains over a hundred verses that urge Muslims to engage in war with non-believers/infidels, etc. for the sake of Islamic rule. Some of the verses are quite graphic, with commands to chop off limbs and heads and kill non-believers, etc. wherever they hide. Muslims who do not join the fight are called “hypocrites” and warned that Allah will send them to Hell if they do not join in the massacres.

Unlike nearly all the Torah/Old Testament verses of violence, many verses of violence in the Qur’an are open-ended, meaning that they are not confined to the historical context that originally inspired them. They are part of the eternal, unchanging word and expectations of Allah.

The context of some of the violent passages is more ambiguous than might be expected of a so-called perfect book deriving from a god defined as compassionate and forgiving. Such ambiguity allows many Muslims the opportunity to decide for themselves whether the passages should be complied with or ignored.

Unfortunately, there are very few qur’anic verses about peace or tolerance and respect for diversity to abrogate or even balance out the many that call for non-believers, etc. to be fought and subdued until they accept humiliation, convert to Islam or are killed. Muhammad’s own martial legacy  and that of his companions, along with the stress on obedience and the use of force and violence found in the Qur’an, have produced “a trail of blood and tears across world history”, to quote from just one study about this matter deriving from a Muslim source.

And they slaughtered the innocent (the story with no end)

And they slaughtered the innocent (the story with no end)

Based on the content of the Channel 4 documentary called “ISIS: the British Women Supporters Unveiled”, and reports deriving from Muslims and non-Muslims alike after attending meetings led by Muslims of a moderate or mainstream disposition, debate and discussion among Muslims at the present time generally takes one of two forms. Muslims of a moderate or mainstream disposition allege that those who engage in terror and/or the indiscriminate murder of innocent people are not “true” or “real” Muslims (they ARE Muslims, of course, but Muslims that moderate or mainstream Muslims would prefer to distance themselves from) and/or Islam is really a religion of peace and the terrorists do not understand their religion properly (Islam is not at heart a religion of peace, but a religion of submission to the will of a god called Allah, who in all probability does not exist, and the terrorists and those who back them know only too well a highly selective interpretation of what Islam requires of its followers). Alternatively, Muslim extremists engage in loose thinking of another kind that also cannot be sustained once a little critical evaluation is applied to the statements, statements which invariably relate to despised non-Muslims or equally despised fellow Muslims who are not part of their confessional group.

Thus, in the Channel 4 documentary a British Muslim woman, who was once a significant player in now-banned Al-Muhajiroun, describes how “filthy Jews” are responsible for the murder of Muslims/Palestinians, but she ignores (and no one listening to her corrects her) that far more Muslims/Palestinians have been murdered by Muslims than by Israelis and/or Jewish people (as for other examples of Muslims murdering Muslims on an almost inconceivable scale, look no further than Syria, where, in the last five years, the vast majority of the 200,000 Syrians who have lost their lives have lost their lives at the hands of Sunnis and Alawites, or look no further than Iraq where Sunnis and Shias have fought each other for over a decade in a brutal cycle of revenge killings. Some acts of revenge have claimed victims in their hundreds). The woman is also heard condemning the “Crusader armies” of the West that invade Muslim lands, although Muslims themselves often demand that the West intervenes with arms to stop one group of Muslims butchering another, or Western intervention is right and proper to safeguard non-Muslims (e.g. the Yazidis) from genocide at the hands of their Muslim neighbours (the Yazidis had to be safeguarded from genocide by Sunni Muslims). Moreover, the “Crusader armies” of the West never demand of local Muslims or others that they convert to Christianity, but Muslims frequently demand that non-Muslims (e.g. the Yazidis) convert to Islam if they want to avoid death.

None of the distasteful drivel that the woman above shared with her audience was questioned by those present, even though just about everything she said manifested a complete disregard for what any sensible or informed person knows to be the case. Moreover, she shared her sometimes racist diatribe as children and young people of impressionable age played and walked around. Nor did anyone in the audience point out the patently obvious when she began to celebrate the benefits of living in the Islamic State where sharia prevails: the great majority of people in any nation state that has its legal code shaped by sharia will encounter intolerable levels of disadvantage and discrimination. You don’t believe me? Think Saudi Arabia, think Qatar, think Iran, think Sudan, and think what it was like when the Taliban ruled most of Afghanistan. Now consider how dire things are – or in the case of Afghanistan under the Taliban, were – in each of the nation states just listed for girls and women, for non-Muslims and for Muslims who do not subscribe to the same beliefs and practices as the dominant confessional group in each nation state. Imperfect though they may sometimes be, legal codes predicated on humankind’s exercise of debate, discussion, informed argument, trial and error and choice through the ballot box will always be superior to legal codes predicated on statements attributed to a god who in all likelihood does not exist.

Where are the girls? Where are the women?

Where are the girls? Where are the women?

The Act of Remembrance at St. Nicholas CE Cathedral, Newcastle-upon-Tyne…

… for the seventeen people murdered in Paris by jihadi/Islamist extremists, January 2015.

Act of Remembrance for the seventeen people murdered in Paris in January 2015, St. Nicholas CE Cathedral, Newcastle-upon-Tyne, UK

The Act of Remembrance for the seventeen people murdered in Paris in January 2015, St. Nicholas CE Cathedral, Newcastle-upon-Tyne, UK

The following is a joint effort by two friends, one Jewish and one Muslim, who prefer to remain anonymous.

We begin with commendations. First, Newcastle Church of England (CE) diocese did the right thing when it organised the act of remembrance, and must be congratulated for putting everything together in only four days. Second, for an event organised at such short notice it was a remarkable achievement that about fifty or sixty people attended, and that the event was promoted and then described positively in the region’s news media (we congratulate in particular the Newcastle-based “Evening Chronicle” and “Journal” newspapers and the Darlington-based “Northern Echo” for how they covered the event). Third, the simple format of the act of remembrance, which unobtrusively and sensitively utilised Jewish and Christian elements of worship/practice that no one could have objected to, was ideal for an event of such seriousness, and for an event attended by people belonging to some religions and none. Fourth, important public figures such as Newcastle’s mayor, the leader of the city council and some of Northumbria Police’s most senior officers were able to attend. Fifth, a Muslim, two Jewish people, a Sikh, a Zoroastrian and six or seven representatives of the city’s Christian denominations contributed as spokespeople. Sixth, some of the spokespeople found words that had a universal ring, that reflected the seriousness of the events in Paris the previous week, and that, perhaps most important of all, transcended their confessional and/or ethnic backgrounds.

Sohan Singh at the Act of Remembrance

Sohan Singh at the Act of Remembrance

But, and we realise there must always be at least one but.

Some of the spokespeople FAILED to transcend their confessional and/or ethnic backgrounds and their words therefore did not suggest that genuine dialogue can be undertaken to bring diverse people, religious or otherwise, together to challenge ALL forms of extremism.

No one spoke on behalf of the pagan, the Bahai, the Buddhist, the Hindu, the ISKCON, the Jehovah Witness, the Latter-day Saint or the Coptic Christian communities, to name but a few of the city’s religious groups who, as far as we could tell, did not even send a representative to sit in the audience (of course, this “but” is understandable given the short amount of time between the decision to hold the act of remembrance and when it took place).

No one spoke on behalf of secularists, humanists, atheists and/or agnostics (people belonging to one or more of these “communities” were murdered in Paris, so why were such people not asked to share their thoughts during the act of remembrance?).

No one said that the terrible events in Paris required their community to subject their religion/belief system to rigorous scrutiny to ensure that it did not possess within it the potential to breed the same sort of hatred and extremism that motivated a few jihadi militants to murder completely innocent cartoonists, police officers and Jewish shoppers at a kosher supermarket.

But you know what is perhaps saddest of all? Although Muslim and Jewish people were present at the act of remembrance, nothing but a brief exchange of hellos took place between them. What an opportunity missed for genuine dialogue. For example, would it have hurt the Muslims present to say something such as the following to the Jewish people (or, indeed, to everyone present): “Rest assured that, from now on, we will do everything in our power to challenge the anti-Semitism that exists among Muslim people both in the UK and further afield. We will condemn every act of violence against Jewish people by Muslims anywhere. Moreover, we will say loudly that the state of Israel must be supported as a necessary condition for Jewish survival in a world often hostile to a Jewish presence, and condemn every shell, rocket or bullet fired from Palestinian, Lebanese or Syrian soil.” And would it have hurt the Jewish people present to say something such as the following to the Muslims (or, indeed, to everyone present): “Rest assured that we will, from now on, do everything in our power to challenge the Islamophobia that exists among Jewish people both in the UK and further afield. Moreover, we will petition the state of Israel to recognise the right of the Palestinian people to have a state of their own as soon as possible, and remind the state of Israel that it has never lived up to its responsibility to comply with the second half of the Balfour Declaration of 1917.”

Okay: we know the above ISN’T much to ask of Muslim and Jewish people, but you’ve got to begin somewhere. And where we currently are we’re going nowhere but back to war and an era of even greater prejudice, racism and religious intolerance. This suits no one but the religious cranks who wish to take us a few steps closer to Armageddon.

The Act of Remembrance

The Act of Remembrance

As we all know, interfaith dialogue is ineffective, and long-term peace will never be achieved, unless empathic understanding exists. A pre-requisite for meaningful interfaith dialogue and long-term peace is that we see the world from the perspective of those whom we distrust, those whom we fear, those whom we vilify and those to whom we deny justice.

It’s possible that a discussion such as the one outlined above DID, in fact, take place. If so, perhaps someone can write to reveal what was said and what was promised. But if such a discussion did NOT take place, we urge Muslim and Jewish people to engage in one very similar very soon. Why? Because, if we fail to do so, things WILL get far worse before they start to improve. We know already that Islamophobia and anti-Semitism are widespread in Europe and the UK. The longer that Muslim and Jewish people fail to resolve the problems that divide them, the more that Islamophobia and anti-Semitism will manifest themselves (although it is obvious that Islamophobia and anti-Semitism are not a “product” of unresolved problems between Muslim and Jewish people alone).

The Act of Rembrance

The Act of Remembrance

Before Muslim and Jewish people allege that the sort of conversation outlined above is unimaginable, just consider this. Four days ago we brought together a few Muslim, Jewish and atheist friends so we could exchange thoughts inspired by the courageous decision of Newcastle CE diocese to organise the act of remembrance (we communicated intermittently by email for over five hours). All nine people involved agreed with us that a wonderful opportunity had been missed to initiate meaningful discussion at a local level that could possibly have sent beneficial ripples much further afield. Together, the nine of us came up with the formula of words above (in other words, the conversation above is an example of Muslim, Jewish and atheist people working together). Yes, the nine of us were in agreement that, in an ideal world, the above is what Muslim and Jewish people should be saying to each other to improve relations between the two communities. But you know what? Only three of the people who helped draft the conversation are willing to be identified by name because they fear that their ethnic and/or confessional group will disown them (for this reason, all nine people will remain anonymous). Pathetic? Yes it is. It is pathetic that you might be disowned because you wish to acknowledge past and present injustices and point people toward peace.

Oh yes. The same group of nine friends agree with the statement above, that the “longer that Muslim and Jewish people fail to resolve the problems that divide them, the more that Islamophobia and anti-Semitism will manifest themselves.”

The Act of Remembrance

The Act of Remembrance

But let’s end on a positive note. Many thanks to Newcastle CE diocese for arranging the act of remembrance. Many thanks to the few spokespeople who examined the world from outside the confines of their narrow ethnic and/or confessional boxes. And many thanks to the few spokespeople who could find words of universal rather than mere sectarian relevance. But the act of remembrance remains, at the most fundamental and meaningful level of all, a lost opportunity of considerable proportions (unless the imagined conversation above DID take place, or takes place very soon).

P.S. I (Phil is writing now) have just received the following from someone who used to be very active in interfaith matters in North-East England but has since moved to another part of the country where her efforts to bring people together are much valued. She is Jewish:

Anonymous spokespeople for sanity, you have confronted Newcastle (and perhaps even the North-East region) with a challenge it needs to respond to in a positive and constructive manner. If you are correct, the Muslim and the Jewish community representatives missed the chance to use the act of remembrance to begin dismantling barriers to interfaith harmony and understanding. Time and time again, when I attended interfaith events in Newcastle, I was told that the city has faith groups that are constantly in discussion with one another and working towards peace, interfaith understanding and justice for all, not least justice for those with whom we are frequently at odds. I must be honest: this is simply nonsense, and nonsense despite the tireless efforts of remarkable people such as Hari Shukla, and people within the CE diocese who have for years tried to encourage the faith groups to shed their narrow sectarian preoccupations.

Now would be the perfect time for Newcastle’s faith communities to live up to their much-vaunted reputation for working towards peace, interfaith understanding and justice for all. And, as a Jewish person profoundly concerned by the rising tide of anti-Semitism in Britain and Europe (and the rising tide of Islamophobia, for that matter), I think it is the responsibility of the city’s Muslim and Jewish communities to begin immediately to dismantle barriers to meaningful discussion about problems of mutual concern. I am an optimist, despite everything, and know this can be done. And I believe that, if Newcastle can do this, Newcastle can impact positively on other parts of the country. Dare I suggest Newcastle might even impact on the mess that is the Middle East itself?

One last thing about your imaginary conversation about Muslim and Jewish people offering to assist each other as they combat injustice, etc. If Muslim and Jewish people cannot give substantive expression even to your imaginary conversation (and some Muslim and Jewish people will be unable to get even that far, I fear), what hope is there? Very little. But you have clarified exactly what should be done as a meaningful first step.

I am therefore issuing a challenge to the Muslim and Jewish communities of Newcastle. Admit that there is right and wrong on both sides. Identify the aspects of injustice that must be addressed. Set up a group of Muslim and Jewish people who acknowledge what the aspects of injustice are and take action to promote justice for Muslim and Jewish people alike. We will then have a situation in which Muslims are campaigning for the rights of Jewish people and Jewish people are campaigning for the rights of Muslims (albeit in Newcastle only, at first). What could be more sensible and reasonable, not least in so far as both communities allege that they are committed to individual, civil, community and human rights. But we cannot be advocates for justice, committed to diversity or described as empathetic people if we are committed to OUR individual, civil, community and human rights alone. If WE benefit from such rights, WE must ensure everyone else also benefits from them. This is an aspect of the golden rule and, as a Jewish person, the golden rule inspires my actions on a daily basis.

You won’t be surprised that this courageous woman does not want to be identified. What a dire world in which we live.

By the way: I support every word she has written. You, the readers of the post, are reasonable, responsible, informed and empathetic people, so I know you will support her every word as well.

The Act of Remembrance

The Act of Remembrance

P.P.S. I’ve been asked what an atheist or a humanist might have said during the act of remembrance, had the opportunity arisen for an atheist or a humanist to speak. I cannot speak for all atheists, obviously, and, although Humanism is a belief system with which I have immense respect (it is one of the few belief systems, religious or otherwise, that makes a lot of sense), I do not define myself as a humanist. This said, I would have liked to hear someone say the famous comment originally attributed to the remarkable film-maker of Spanish origin, Luis Bunuel. Bunuel is reported to have said (and I hope my paraphrase encapsulates the essence of his wisdom), “I admire the person who seeks the truth, but live in fear that one day the person finds it.” As we all know, it is often those who think they possess the truth that want to impose their truth on others. Therein lies tyranny. Therein lies extremism. Therein lies the denial of individual, civil, community and human rights.

P.P.P.S. Just before uploading this post, the following exchange of views took place between Sohan Singh and me. Sohan:

The act of remembrance (for the people murdered in Paris) was held yesterday in my area and was well attended. People from different religious traditions recited their respective prayers, but the Muslim representative lamented that the Church of England had not organised a similar event last month when the Taliban murdered about 150 people, most of whom were children, at a military school in Pakistan. After the Muslim representative had spoken it was my turn at the podium, so, before giving my presentation, I praised Mr. R. for pointing out that atrocities have occurred in parts of the world other than Paris.

After the reciting of prayers we chatted for a few minutes in small groups. A senior police officer pointed out that they are very aware of Boko Haram’s activities in Nigeria, but nothing like their mass killings could happen in this country (the UK).

It suddenly occurred to me that we were all speaking from our narrow sectarian perspectives. What would Nigerians say about an act of remembrance that only recalled the recent events in Paris? And what would Christians and other minorities living in Iraq and Syria make of such an act of remembrance when they face genocide at the hands of ISIS?

We are all far too parochial in our outlooks.

Phil:

Can I congratulate you, Sohan, for your ever-so-perceptive point about how we are still locked into seeing the problems of the world from our narrow confessional/religious and/or ethnic point of view. This is precisely the criticism that, for me, was most obvious about the act of remembrance last week (although I congratulate the Church of England for arranging it at such short notice and I think the diocese did the best possible job that it could. No other faith group than the Anglicans could have brought together people of so many different backgrounds so quickly). Only two or three spokespeople found words that had a universal ring to them or suggested they could look at problems from a perspective other than that of their religious or ethnic group. We have a long way to go before interfaith dialogue becomes meaningful.

When I upload the next post on “Faith and Belief Forum” (this post, in fact), you will find that it is precisely this idea (we are too parochial in our outlook and, consequently, not yet in a position to resolve many of the most serious problems currently confronting humankind) that enlightens the text. In fact, your comments confirm I MUST upload the post. It will appeal to people with perceptions not significantly different to yours.

P.P.P.P.S. This is a much-delayed post because I wanted a number of trusted, detached, objective and perceptive people to critically evaluate it before it entered the public domain. Such people, Jewish, Christian, Muslim, Bahai, Hindu, humanist and atheist included, have engaged in such critical evaluation and I now feel it deserves exposure. But will anyone rise to the challenge described above? Time will tell.

Oh yes: the criticism levelled at the diocese for not arranging an act of remembrance following the terrible events in Pakistan (when the Taliban murdered about 150 people, most of whom were children, at a military school) is most unfair. In a case of such brutality committed by Muslims on Muslims, it is mosque leaders who should arrange such acts of remembrance. Moreover, for such acts of remembrance, it is mosque leaders who should reach out to people of all faiths and none to show solidarity with Muslims ashamed of and/or disgusted by the actions of co-religionists capable of such crimes against humanity. We are all on a steep learning curve, quite clearly.