Supporting Muslim Youth

On Wednesday, April 30^th, the staff of the Religion and Diversity Education program at Tanenbaum attended a conference entitled “Muslim Youth in NYC Public Schools” at Teachers College here in Manhattan. The conference was presented by Dr. Louis Cristillo, a Research Assistant Professor of Education at TC, as a launch for the preliminary results of his soon-to-be-released full study on Muslim youth in public schools in New York City.

The day-long event was broken into two halves- a morning of research presentations, and an afternoon of break-out sessions, giving the audience a chance to make sense of the research. The break-out sessions gave the audience members the rare chance to apply what we learned from the study to our own contexts, and provided a space for sharing insights and making connections.

One of the most important reminders offered by the conference was that of the very real toll 9/11 has taken on individuals, communities, our city and our nation. In the wake of 9/11, the media’s portrayal of Islam and Muslims has become more lively and focused than it has been in the recent past. Cristillo’s study shows that Muslim youth in New York City have felt that focus bear down on them as well. According to Cristillo, only 4% of New York City’s Muslim youth are in private religious schools, with the remaining 96% of the population attending public schools. His research shows that 1 in 10 students in NYC public schools are Muslim, and that the students in his study experienced significant changes in their lives after the tragedy of September 11^th. Now, seven years later, he seeks to find ways that educators and the public school system can learn to better serve Muslim youth and to recognize the diversity of opinion and experience among them.

The Religion and Diversity Education program here at Tanenbaum foregrounds the importance of understanding the needs of students from all backgrounds, and we offer links here to Cristillo’s work, as well as that of Dr. Michelle Fine of CUNY Graduate Center and Dr. Selcuk Sirin of NYU as resources for educators who would like more information about this often-overlooked student population. We’d love to hear your responses to the work, and ways that you will use it to inform your practice!

• Dr. Cristillo’s study- “Religiosity, Education and Civic Belonging: Muslim Youth in New York City Public Schools“
• Dr. Michelle Fine’s homepage
• Dr. Selcuk Sirin’s publications page (features a number of PDFs)

Broadening the National Day of Prayer

This year the National Day of Prayer (NDP for short) will be observed on May 1st.  First, a little history… Congress created a National Day of Prayer in 1952 so that “the people of the United States may turn to God in prayer and meditation at churches, in groups, and as individuals.”  In 1988, President Reagan established the first Thursday in May as the National Day of Prayer (Public Law 100-307).  Congress’ intent was to designate a day where all Americans can come together and pray according to their own beliefs.  

So on May 1^st, as in years prior, President Bush will commemorate the day with remarks at the White House and most, if not all, of the fifty governors will issue a proclamation officially declaring the day as the National Day of Prayer.  (Minnesota Governor Jesse Ventura famously refused to issue an official proclamation 1999 through 2002, citing separation of church and state.)  Communities across the country will acknowledge the day with local events by coming together, praying and giving thanks in churches, community centers and town squares. 

The evangelical Christian community in particular, has embraced the NDP and will be coordinating many local events for Christians under the auspices of the National Day of Prayer Task Force.  While the National Day of Prayer Task Force sounds official, the Task Force is actually an independent non-profit organization that runs Christian-focused and led events.  Thousands of people will participate in Task Force events this year.

How should we observe an occasion like this?  Recent data from the Pew Forum on Religion and Public Life’s U.S. Religious Landscape Survey, 2008 shows that America at large is a religiously and culturally diverse nation, with 83% of Americans self-identifying as religious.  Yet, 44% of Americans have switched religious affiliations (including shifts among Protestant denominations) and over 16% percent of American adults report that they aren’t affiliated with any particular religion.  Regardless of which camp we fall into, we may also believe that government shouldn’t be mandating a day of prayer at all.  And on top of that, so many of the 1000s of NDP events held across the country are organized by and aimed at Christians, thus excluding many who might want to participate.

What do you think?  Are you planning to organize or attend an NDP event?  Does your workplace recognize the NDP or hold any events for its employees?  Is the NDP something the government should be promoting?

For some other takes on the NDP, check out:

Proclamation, National Day of Prayer, President George W. Bush, 2008

 

 

The National Day of Prayer Task Force

 

 

Critics say Day of Prayer ‘hijacked’ by evangelicals, Adelle M. Banks, The Pew Forum on Religion & Public Life, April 23, 2008 

 

 

 

 

 

Adam Solomon Greatly Missed

With great sorrow and shock, the Board of Directors, Leadership Council and staff of Tanenbaum remember our founding Board member, Adam Solomon.

Adam inspired us with his strategic brilliance and loyal commitment to making an impact in overcoming religious hatred and intolerance. But even more, he was a dear and treasured friend, whose loss is felt keenly by us all.

We send heartfelt condolences to Adam’s wife Vicki, his children James, Peter, David and Jessica and his sister Tracy.

Too young, too soon.

Georgette Bennett and Joyce Dubensky
Tanenbaum Center for Interreligious Understanding

For more on Adam and his legacy at Tanenbaum, including opportunities to make a gift to his memorial, visit www.tanenbaum.org/adam_solomon.html

Please feel free to comment below on how much Adam meant to you.

Part 3 (and final): Q&A with a student of conflict resolution

The first posting in this series listed “professional” questions; the second “personal,” this third and final posting lists questions about the subfield of religion and conflict resolution

(1) In what general direction do you see the field of conflict resolution moving (i.e., what do you feel are the dominant theories and practices in the field?)

I think that the conflict resolution field is in part struggling, in part thriving around the classic dichotomy of the ivory tower/government elite and the grassroots. CR should be an inherently practical field. I think that increasingly, we are making the necessary connections so that practice and theory nurture one another.

I also think that law is diminishing as a focus, while international relations is increasingly viewed as a natural fit with conflict resolution.

(2) What do you find to be the biggest challenges and benefits to working in the field of conflict resolution, in general, and religious peacemaking, specifically?

On a personal level, I find it difficult to explain to people what I’m doing. This is especially true once the word religion is thrown because in terms of that subject, we live in a polarized environment. Instead of nice, neutral or open-ended reactions you might get any variance of zeal or rejection. In the benefits column, I love meeting people that are doing this work; I find hope and inspiration in them.

I think that the above apply professionally as well. Because religion is provocative and manifest in many different forms, interactions require more getting to know you time. Assumptions are less of a good idea than usual. Also, as implied above, the work can fuel itself - there is plenty of motivation to stay engaged, especially when the suffering to which you are exposed is tempered by examples of success and compassion.

(3) In what ways do you feel the study of religion will or will not be incorporated into the fields of conflict resolution and peace studies?

Sociology, culture, politics. These are words we are comfortable with and to the degree that ‘religion and conflict resolution’ is associated with them, I think that the general field is ready to work with us. But spirituality, theology, creed - these are not words that fit comfortably into Western academic and policy space. Yet, these are an inherent part of religious identity and religious practice. I highlight this disconnect not to say that the study of religion will remain bifurcated; I hope that it does not because we’ve much to learn from the aspects of religion that do not fit neatly into a social science curriculum. Still, it is helpful to think of the relationship between religion and conflict resolution as a work in progress, one that will require both sides to avoid essentialism or utilitarianism.

(4) Finally, in what ways do you believe the skills and tools developed within a religious tradition should be utilized for various conflict resolution practices (i.e., reconciliation and peacebuilding efforts)?

I think it is important to realize that many religious people that have never even heard of conflict resolution are already involved in reconciliation and peacebuilding. The skills and tools that are developed in the process should be utilized with the participation of those who preserve or create them.

The Rev. William Lowrey (a Tanenbaum Peacemakers in Action award recipient) tells a story of an indigenous ritual “discovered” by conflict resolution practitioners from outside of the community. The ritual was misused by the outsiders and this not only caused the specific intervention to fail, it also destroyed the power of this particular ritual of the community. What was once an effective and cherished practice could no longer be enacted.

The above story highlights the importance of supporting local indigenous peacemakers. It also illustrates that religious skills and tools are agents of change as they exist within religious traditions and communities. While secular practitioners can certainly adapt religious techniques and vice-versa, they have most to learn in partnership with their religious counterparts.

Part 2: Q&A with a student of conflict resolution

  (1)  When did you first become interested in the field of conflict resolution, generally, and religious peacemaking, specifically? 

Since my earliest days, I’ve been concerned by issues of justice. In college, my desire to be an attorney was soured by my experiences with campus advocacy. While I did – and still – find a lot in common with some protest movements, I realized that I prefer to work in a less adversarial environment. I didn’t know then the term ‘conflict resolution,’ but I was headed in that direction. Choosing to give myself more time to think about law school, I signed up with an AmeriCorps project involved in ‘violence prevention,’ and that opened the door to the field for me.  

During the same time that I was an AmeriCorps volunteer, I participated in an adult education program called JustFaith. It’s a primarily Catholic, but ecumenical, program that combines the study of Catholic social teaching and concrete acts of social ministry. This deepened associations already ingrained in me: the connections between religion, justice and peace. 

Even so, I partially chose to study conflict resolution at the University of Bradford (UK) because it was a secular environment. I did not originally intend to focus on religious peacebuilding. Rather, this desire developed during my masters degree experience as I realized, first, that this approach most appealed to me and, second, that it is a marginalized approach that requires further study.   

(2)  What processes and theories guided your research and studies at the University of Bradford? 

Bradford’s Peace Studies Department is really good at providing students with the layout and history of the field of conflict resolution / management / transformation. I was most influenced by the concepts of conflict transformation, especially theories that defined peacebuilding as process-oriented, bottom-up, organic, eliciting, nonlinear, etc. I also worked substantially with critical theory.  

a.      What processes and theories guide your work at Tanenbaum?  How have your views developed since the completion of your M.A. degree? 

The theories above inform my work at Tanenbaum and allow me to relate to the work of many of the Peacemakers. However, Tanenbaum’s Religion and Conflict Resolution Program also operates within academic, diplomatic and policy realms in which the peacebuilding paradigm is not the norm. I am learning to transition back and forth between paradigms, hopefully carrying valuable lessons from each. This sort of crossover is part of the growth of track II diplomacy.   

(3)  What mentors and/or prominent scholars/practitioners inspired your interest in conflict resolution and religious peacemaking?  What experiences and/or ideas of theirs most inspired you and why? 

· John Paul Lederach – the pyramid, “web-watching,” credibility of bottom-up approach

· Scott Appleby – The Ambivalence of the Sacred is a pivotal text

· Marc Gopin – connection with the severity and depth of what’s at stake for religious groups

· Paulo Friere – learner-centered, participation, participation, participation

· Alasdair MacIntyre – religion as a ‘living tradition,’ the junction of the particular and the universal, tradition dependent rationality

· Andrea Bartoli – chronicling the work of the Community of Sant’ Egidio, especially in Mozambique

· Neil Cooper – my thesis advisor who helped bring in the critical theory with a focus on the psychosocial power of religions  

(4)  What previous life experiences have most helped prepare you for your current position?          

Working with faith-based relief agencies in my own Catholic community including during my violence prevention work with AmeriCorps; Working for a former Congressman 

a.      How have they shaped your understanding of religion and conflict resolution? 

I understand that this field is both community-based (about everyday living and ritual, social identity) and political (about power, elites and constituents).

Q&A with a student of conflict resolution, part 1

Last fall, the Religion and Conflict Resolution Program held a “brown bag lunch” - informal discussion - with students from Georgetown and American University in Washington, DC. Last month, one of the masters students who attended this event asked if he might interview me for a class project. Jason is writing about the growing sub-field of religion and conflict resolution. It makes me very happy to see students of conflict resolution and international affairs recognizing the important role of religion and, moreover, reaching out to Tanenbaum as a resource. Jason asked me questions organized under the categories “professional,” “personal” and “conflict resolution and religion.” I’ll share with you excerpts from this written interview, and this will be the first of a three post series. Enjoy!

(1) What major lessons have you and Tanenbaum learned through the publication of Peacemakers in Action: Profiles of Religion in Conflict Resolution?

I arrived at Tanenbaum (at the end of July 2007) several months after the publication of the book (which occurred in March 2007.) Still, even at this point and since, the response to the book has been strong. Those who have been exploring the intersection of religion and conflict for some time, have an “at last” reaction, because the book fills gaps: First, the case studies focus on individuals rather than organizations; this encourages emulation at the personal level and discourages stereotype based critiques. Secondly, the case studies have one institutional author (Tanenbaum), allowing for systematic approach and analysis.

In terms of those who are new to the idea that religion can be a force for peace, I have observed that it is helpful to gather religious peacemaking stories within a framework of second order language. While the Peacemakers often use primary language (words and references from their religious traditions), the case studies are presented with the secular reader in mind. Tanenbaum is a bridge building organization; we work with, study, and are informed by religious individuals and institutions, but we are a secular organization.

Finally, perhaps the greatest draw of the book is that it provides examples, models, real stories. I know that I personally have read countless descriptions of theological resources for peace within the world’s religions. They are never as convincing or exciting to me as the actions that result from such theological and spiritual insights. Many readers seem to agree; therefore the lesson is that we need more books, trainings, workshops, and conferences that focus on the how-to of religious peacemaking and peacebuilding.

(2) What trends, if any, are you seeing through the dissemination of Peacemakers in Action in how students and universities are engaging the issues of religion and conflict resolution?

People are curious. Many don’t know quite what to think about the intersection of religion and conflict, which is understandable as it is very complex. We find a scattering of courses and a handful of programs that focus on this. Resources also tend to be vague or anecdotal; the field is still in its infancy. Still, the excitement is definitely there.

a. Do you perceive an increase of interest in these issues by undergraduate and/or graduate students and university programs?

Again, yes. There is interest from every direction. Skeptics and even those hostile to religion realize that it’s not going away. On the contrary, the importance of religion as a factor in international affairs and conflict resolution is growing. This is remarkably evident in U.S. foreign policy. If you have not already, please see the CSIS report “Mixed Blessings”! And you know, especially in the Beltway, that what happens in universities and government is related. In another type of university setting as well – in seminaries, we find an increase of interest among students.

Around the Web: Religious Diversity at Work

Lately in religion / workplace news:  product design and advertising take the top spot!

Sharia-compliant investing:  The British treasury plans to back sharia-compliant bonds to help London become a global gateway for Islamic finance.  (While you’re at it, check out our recent post on sharia investing and 401Ks).

Sikh model breakthrough: Cobbler Kenneth Cole’s new ad campaign “We All Walk in Different Shoes” features Sandeep Singh, a Sikh model.

Crisp-labeling debacle: Muslim groups in the UK call on Walker Food Company to add labeling to crisp packets (known as “potato chips” to us Yanks) stating that the crisps contain trace amounts of ethyl alcohol, so that devout Muslims will known which flavors to avoid.

Fear of the occult:  The UK hits the news again for banning a TV ad for a Hindu religious pendant, claiming that it “violates codes which do not allow the promotion of the occult, psychic practices and exorcism.”

On this side of the pond, the U.S. Congress is again considering the Workplace Religious Freedom Act, a piece of legislation that would raise the bar for employer’ claims that a religious accommodation would be an undue burden.  This isn’t the first time WFRA has been kicked around - will 2008 be the year?

Around the Web: Religion and Diversity Education

Have some time on your hands? Take a minute to read up on some of the news of the week concerning religion and diversity in the educational sphere. Around the Web is a feature that brings together a variety of recent articles that address the issues of religion and diversity and their places in education (public and private)!

We’d love to hear your thoughts on these links!

February 21st is International Mother Tongue Day! Celebrate!

Diversity education bill proposed in California after school shooting.

Florida State Board of Education rules that evolution is a “theory,” not a fact, that should taught in Florida schools.

“Bill of Responsibilities” to be taught to secondary students in South Africa, highlights respect for diversity.

Durban, South Africa school denies admission to Sikh boy based on his appearance.

Economic Diversity @ Stanford- the university will now offer tuition breaks to families with incomes under $100,000.

The number of multiculturalism courses being offered in high schools and colleges is on the rise.

For information on Tanenbaum’s programmatic offerings in Religion and Diversity Education, check out our trainings and curricula!

A New Frontier: Faith-based Investing @Work

If you keep up with the financial world, you’re probably familiar with an increasingly more popular investment trend – socially responsible investing (SRI). Basically, SRI is an investment strategy that allows people to take a more active role in choosing investments that fit their personal values or beliefs, whether they’re looking at social, environmental or faith-based criteria.

So if you’re concerned about the environment, you can invest in companies that are exploring alternative energy sources. If you’re worried about a world increasingly devastated by war, you can screen out companies that do business with oppressive regimes or those that manufacture nuclear weapons. And interestingly, if you’re coming from a religious perspective, now you can even align your investment portfolio with your religious beliefs and practices.

Traditionally, investors looking to make ethical investment choices have stayed away from “sin stocks,” or companies that deal with tobacco, alcohol, defense and pornography. But today’s investment options take this concept a step further. Now, although it may have begun as an offshoot of SRI, faith-based investing is gaining traction. There are Judeo-Christian funds, funds that promote investing according to Shariah (Islamic law) and even Dharma funds that select investments that are in line with Buddhist and Hindu principles. Individual religious investors have more choices that ever when it comes to saving and growing their money.

But for observant Muslims, it’s interesting to note that religion truly dictates how one chooses investment vehicles. Islamic law prohibits the collection and payment of interest (riba). Observant Muslims who invest in financial services firms or funds that generate interest are concerned that by doing so they are transgressing Shariah (Islamic law). In addition, Shariah principles prohibit investing in businesses that are considered unlawful (haraam). For example, The Dow Jones Islamic Fund screens out alcohol, tobacco, pork-related products, financial services (banking and insurance), weapons and defense, and many forms of entertainment. While an interested Muslim investor can set up a Shariah-compliant retirement account at The Dow Jones Islamic Fund or other funds, it becomes more complicated if that very same Muslim employee also wishes to invest his 401k contributions according to Shariah law. Many companies’ 401k plans provide a limited number of options in order to keep costs down – and it can be expensive to add specific funds that will appeal to only a small number of employees. In the U.S., according to Title VII of the Civil Rights Act of 1964, companies are required to reasonably accommodate religious requests, unless doing so would impose an undue hardship on the employer. In this example, if an employee would request that a Shariah option (or any other faith-based fund) be added to the 401k choices, it very well might be a significant burden on the employer. 401k plan administrators have a long list of fiduciary duties that they are legally bound to uphold, one of them being insuring the diversification of plan investment choices. So employers would need to weigh their responsibility to provide a religious accommodation with the degree of burden that this accommodation imposes. Have any of you out there invested in an SRI or faith-based fund, either on your own or through your 401k plan? Please share your thoughts or experiences – we’d love to hear more about this topic.

Vision of the Peacemakers

Last week, as communities across the United States remembered and celebrated the Rev. Martin Luther King, Jr., I couldn’t help but think about the Peacemakers.  Dr. King was a man who drew upon his faith to reach millions with a vision of nonviolence and equality.  The Peacemakers, too, carry that vision.  They are Christians, Jews and Muslims, whose peace work reflects the diversity of religious beliefs within the Abrahamic traditions, as well as a key shared objective - building peace with one’s neighbor.   

Nearly three months ago, the Peacemakers gathered in snowy Sarajevo for their third Working Retreat. They came together from around the world as clergy and lay leaders, women and men, local heroes and national figures.  They brought unique knowledge and experiences from 13 distinct armed conflicts, where they each take great risk to end suffering and build a foundation for peace.  They may not get the recognition rightly given to Dr. King, but they’re remarkable just the same.  

Three months later, I’m still thinking about Father Reid’s first-hand account of mediating behind the scenes of the Northern Ireland conflict.  Or the stories that emerged when Bill talked about his work with the tribes of Southern Sudan, and asked what rituals from our own religions or cultures could be used to promote peace.  Or the healthy debate on whether or not certain conflict resolution techniques apply in different contexts, which followed James and Ashafa’s description of their interreligious work in Nigeria.  Not to mention the both intense and hilarious stories that were swapped over steamy Burek or Cevapi in the cozy restaurants within Sarajevo’s Stari Grad (often my favorite part of the day)! 

Dr. King reminds us of the power of just one individual who dreams that peace is possible, and who is brave enough to follow that dream.  I feel thankful for the Peacemakers, and the many others like them, who share that dream and call to action.  They have much to teach us.