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Welcome to this special double issue of the Center for Jewish-Muslim Relations e-Newsletter. We are grateful for the messages of support and encouragement from our readers in response to our first issue and we hope this month's issue engages our readers and encourages further dialogue. We are dedicating this month's issue to concerns of anti-Semitism and Islamophobia and we are honored that two prominent Massachusetts leaders, Dr. Abdul Cader Asmal and Dr. Larry Lowenthal shared their insights with our readers. We thank readers for submitting questions for the “Ask the Other Forum.” Two challenging questions were selected to which Dr. Asmal and Dr. Lowenthal agreed to answer for our readers.
We hope that by tackling some of the challenges to Jewish-Muslim relations we are opening doors for honest dialogue that will go beyond our e-newsletter. Some of the issues raised in this newsletter will go beyond many of our readers' comfort level. We see this is the next step in dialogue which teaches us to understand – though not necessarily agreeing with – another's perspective. We again look forward to your comments and particularly follow up questions in the “Ask the 'Other' Forum.”
In peace,
David Dolev and Salma Kazmi
Co-Directors
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CJMR Interview: Anti-Semitism and Islamophobia... Same Coin?
Anti-Semitism and Islamophobia have long created barriers to open dialogue between Muslim and Jewish communities. CJMR posed questions to two community leaders to shed light on the experience of anti-Semitism and Islamophobia, and particularly examining ways to build on the understanding of both communities.
Dr. Abdul Cader Asmal (left), former President of the Islamic Center of Boston at Wayland and former President of the Islamic Council of New England, and Dr. Larry Lowenthal (right), Executive Director of the Greater Boston Chapter of the American Jewish Committee share their views with our readers.
CJMR: What is Islamophobia/anti-Semitism and how do local Muslims/Jews experience it?
Dr. Asmal:
Islamophobia is a term that promotes the fear of Islam. In the process it generates hate against its adherents and permits a level of bigoted discourse that civil society would show zero tolerance toward if applied to any other racial, religious or nationalistic group. Since the nightmarish events of September 11th, orchestrated by a Muslim heretic and his small band of followers, all Muslims have had to listen to the refrain, “our enemies are Muslims.” This message has been amplified since the “showdown with Saddam” transmuted into today's catastrophe in Iraq so that what we as Muslims now hear is that “the Muslims are our enemies.” Thus on a daily basis with every news conference, with every talk show, with every political speech it has become an accepted part of our national discourse to accept Muslims as the “Other,” demonize them with impunity, and see them as guilty until proven innocent. Though the evil attack on September 11th was perpetrated by Muslim extremists, it provided the perfect pretext for the Neo-conservative movement to execute its preconceived so-called “global war on terror” to invade, occupy, and systematically dismantle a country that posed no threat to the US whatsoever. With each passing day of the uncontrollable horror in Iraq – viewed as a crusade by increasing numbers in the Muslim world – more mindless fanatics are driven to kill “the enemies of God” – i.e., all who disagree with their views, thus multiplying the real threat to Muslims and non-Muslims alike as they pour fuel on the flames of Islamophobia.
Dr. Lowenthal:
Extreme anti-Semitism is the belief that Jews by definition are a people empowered by a mystical unlimited power to do evil – similar to the beliefs of Hitler or those who believe and propagate the writings in the so-called “Protocols of the Elders of Zion” – a fraudulent document that purports to be the records of a secret meeting by elder Rabbis with a purpose of world domination. Such beliefs are used to perpetuate stereotypes and misunderstandings of Jews.
Local Jews experience anti-Semitism in Boston as vehement anti-Zionism. People must understand that the Jewish anxiety about Israel's security is a paramount issue, and can not be evaded. People are free to criticize any aspect of Israeli policy or government decision or Israeli behavior toward Palestinians, but Jews draw the line at the equation of Israelis with Nazis, or Prime Minister Sharon with Hitler, or the situation on the West Bank with Auschwitz. Such criticism, in our opinion, crosses the line between acceptable criticism of Israel to anti-Semitic ranting.
CJMR: How can Muslims/Jews address anti-Semitism/Islamophobia in their own communities?
Dr. Asmal:
There are three responses to this question. First, there are instances of raw unadulterated anti-Semitism in majority-Muslim countries that are deliberately propagated to offend the Jews. Such instances of unmitigated bigotry have to be condemned without equivocation by all Muslims as being against the true spirit of Islam. Muslims have always been enjoined to treat the “Peoples of the Book,” i.e., Jews and Christians, with utmost respect. Prophet Mohammed himself declared, “He who harms a Christian or Jew will have me as his indicter on the Day of Judgment.”
Second, even when the voices of so-called “moderate” Muslims are raised to denounce anti-Semitism – as they are raised to condemn terrorism – the silence of the media in amplifying these voices is deafening. Muslims cannot get their message out.
The third response is how Anti-Semitism is viewed from the Muslim perspectives. According to Muslims, anti-Semitism may arise on the basis of three possibilities:
(1) Anti-Judaic: Islam teaches respect for the “Peoples of the Book,” who are identified as the Jews and Christians. It demands total respect for Jews and Christians and leaves no place in Islam for any type of “anti-Judaic” anti-Semitism.
(2) Anti-Jewish: This type of anti-Semitism began in Europe, and has been the scourge of Jews for nearly two millennia. As it goes underground in Western societies today, it rears its ugly head in many so-called Muslim countries. Its rebirth there can be attributed to what they see as the repeated humiliation of Arabs/Muslims at the hands of Israelis in military conflicts since the creation of the State of Israel. It has reached a point that many in these countries have become programmed to see the hand of Jews in every man-made calamity that has recently befallen Muslims – whether in Palestine, Iraq or Lebanon, and what might happen in Iran. This a reflection of deep distrust that has developed between Muslims and Jews making each other as intrinsically inimical. The harmony of Andalusian Spain should be a reminder how these two great civilizations flourished together.
(3) Anti-Israeli: Muslims who are critical of the acts of the Israeli government in violating the human rights of Palestinians and denying them their homeland to live side by side in peace with Israel do not consider their condemnation of Israeli government policies as anti-Semitic. They believe discussions on Israeli policies are legitimate and their views are not an indication of criticism of Jews as a people or Judaism as a faith.
Dr. Lowenthal:
Jews must be extremely sensitive to Islamophobia in Boston, evidenced whenever Islam is attacked, inherently, as a hostile, violent, aggressive, cruel, bigoted religion. Such ugly stereotyping of Muslims must be fought every step of the way. Knowledge of Islam is essential before one can presume to defend it. One must be aware of Islamophobic claims that Muslims are deceptive in their interaction with non-Muslims for the purpose of promoting world wide Jihad. Jews must read more books about Islam, and must be open to honest dialogue with Muslims if they wish to understand this complex and powerful religion. Fighting anti-Semitism and Islamophobia is through education and dialogue. Otherwise we end up believing dangerous claims.
CJMR: What are some surprising things you learned about the Jewish/Muslim community through your dialogue work?
Dr. Asmal:
The surprising thing about my dialogue with members of the Jewish community was that there was nothing or virtually nothing that was surprising! They looked like regular Americans; they spoke like regular Americans and behaved like regular Americans. What was also not surprising was how much the Jewish people share in common with Muslims – their respect for traditions family life and religion as being central to the core of their existence. They were bright, witty and gregarious in small talk as they were passionate about serious issues. Not surprisingly they were hyper-vigilant about the slightest hint of anti-Semitism, a reflection of their millennia of oppression, and correspondingly they showed due deference to the sensitivities of most others. They virtually lived traditions, were fond of sharing them and looked for parallels in other cultures. Surprising to Muslims, not all Jews kept kosher, and even more so was the realization that everything that was kosher was not halal (acceptable to Muslims) vis-à-vis alcohol! As a physician, I was pleasantly surprised to see so many Jews who chose a Muslim as their physician; perhaps it should come as no surprise in people of such discernment!
Dr. Lowenthal:
I was most surprised by the similarities between Muslims and Jews in our dialogue: all the people in our dialogue group denounced violence of any kind, abhorred extremism, whether Jewish or Muslim, and accepted the necessity of a two state solution to the Israeli-Arab conflict in the Middle East. All the Muslims in our dialogue group were Middle Class American citizens, living in comfortable homes in Boston suburbs. Although they were mostly first generation Americans, their children were already acculturated Americans, and shared the same civic values as the Jews in the group who had lived in America for generations. Muslims in our group feared anti-Muslim prejudice just as Jews feared anti-Semitism. We shared a strong sense of being a misunderstood minority in a basic Christian American culture.
CJMR: What are key ways that we can ensure that lines of communication among local Muslims and Jews remain open despite what might happen overseas? What issues might Muslims and Jews work on together to help build bridges?
Dr. Asmal:
There are two ways to deal with this: First, to continue and expand on the groundwork of Jewish-Muslim dialogue that goes a long way in dispelling misconceptions about “the other” and helps to build true understanding and respect. Second, and just as importantly if not more so, Muslims need to engage more in the activities of society at large that seek to ensure the future of not only our community, our nation but all humanity. In thinking globally we need to act locally. We need to join local, regional and national organizations comprising members of all sections of our pluralistic society to combat the societal evils that confront us all. We need to fight against hunger, disease and poverty and war; demand equitable healthcare, education and social justice; safeguard our environment. We need to find the common ground that addresses the needs of our common humanity. By narrowly focusing on our own selfish interests, we may benefit our own constituencies in the short term but we fail to take on our global responsibilities in the long term. To do this is a challenge and an opportunity and an area where Jews and Muslims can come together. By focusing on concerns that transcend our own parochial self-interests and by forging such relationships in times of stability there is a stronger likelihood that such bonds would survive the disruptive impact of a crisis overseas.
Dr. Lowenthal:
We must strive to keep all lines of communication open between Muslims and Jews in Boston. I have invited Muslims to American Jewish Committee Board meetings, and I have invited Mahmud and Zeba Jafri – co-chairs of the American Jewish Committee's Muslim-Jewish dialogue group – to our Board meeting on April 12 to talk about their recent Hajj to Mecca. I have had three Muslim couples to a Passover Seder at my home over the last two years. I am constantly sending articles of importance to all the members of our dialogue group, especially when they pertain to critical issues affecting our communities.
It is important to promote Jewish-Muslim dialogue in local communities across the state. I recommend to Jewish organizations, synagogues or groups to reach out to the mosque in your area to initiate dialogue with the understanding that dialogue is not a one-shot deal. On-going dialogue will enable conversations about the real issues impacting our respective communities and will provide a chance to seek education, information, and clarification. Everyone, I have come to believe, wants to connect, particularly in these tense and trying times.
Muslims and Jews must work together to educate the general American public about Islam and Judaism, since few people know anything about these minority religions. We must unite all our resources to combat stereotyping and bigotry in all of its manifestations. We must share important information that will off set the growing Islamophobia and anti-Jewish prejudice in the community. But, above all, Jews and Muslims must educate each other before they can presume to educate others. |
| Ask the “Other” Forum
This section of the newsletter will be a monthly forum to answer your questions about the Jewish or Muslim community with the goal of opening discussions and shedding light on each other's communities. You are encouraged to submit a question to leaders of the other community by emailing newsletter@jewishmuslim.org by the 15th of each month. One question from each community will be selected for publication with a response from a CJMR-affiliated community leader. Questions should focus on any issue related to the Jewish and/or Muslim faith, experience or dialogue.
Question to the Muslim Community: (Answer provided by Dr. Abdul Cader Asmal)
“Many Jews see news reports of violence being perpetrated by Muslims throughout the world, sometimes using religion as a justification. It is therefore easy to jump to the conclusion that Islam teaches or condones violence. What can you tell Jews to help us understand why this phenomenon exists?”
Violence in the name of Islam was made prominent by a very small band of radical Muslims led by Bin Laden who used certain verses in the Quran related to warfare totally out of context and then injected his own deviant understanding to come up with a completely heretical notion that the killing of innocent people, be they Jews, Christians, and even Muslims was sanctioned by Islam. This is a heresy that contradicts the essence and teachings of Islam and those who accept such a heresy cannot be considered Muslim.
Though the heresy was initially espoused by a very small band of deviants, with the escalating wars in so-called “Muslim countries,” Iraq and Afghanistan, viewed by many in the local populations as a crusade against Islam, some have rallied blindly to the “defense” of Islam without giving second thought to the notion that they were now condoning the slaying of innocent non-combatants, an act strictly forbidden in the Quran. The mad cycle of vengeance between “Sunni” and “Shia” has less to do with religious differences than with seeking retribution for atrocities committed by each side.
Clearly, Muslims kill each other and everyone else in sight in Iraq because of the existing terrible situation. Those with an anti-Islamic agenda use every opportunity to blame Islam for the acts of “insurgents” of every stripe be they common thugs, “Saddam loyalists,” “Al-Qaeda in Iraq”, foreign jihadists who have come to “defend Islam” or Iraqi nationals be they Sunni or Shia who just do not want foreign occupiers on their soil; as tragic as the slaughter of innocent peoples is, the cynical use of anti-Islamism by those who wish to demonize our religion is as painful and brings us no closer to a solution to the violence.
Question to the Jewish Community: (Answer provided by Dr. Larry Lowenthal)“Many Muslims have no problem with Jews or Judaism, but are very troubled by the actions of the Israeli state with respect to the Palestinians. Many Jews, however, don't seem to accept this distinction between acceptance for Jews but rejection of Israel as valid or relevant. What can you tell Muslims to help us understand why is this the case?”
It is very hard for Jews to separate Judaism from the State of Israel. An inherent component of the Jewish faith is the dream of returning to the sacred and ancient homeland. Anyone should be free to criticize the policies and practices of the Israeli government and Israeli people. But Jews will protest vigorously when people question Israel's right to exist. That is where we draw the line. Zionism is not simply a political movement; it is part and parcel of the Jewish faith.
To illustrate, at the end of the Passover Seder, the most commonly celebrated Jewish holiday, is the assertion, “next year in Jerusalem” signifying the hope that the Jews will assemble again in our homeland.
But the clear majority of Israelis, in poll after poll, are willing to make painful sacrifices for the sake of peace. Most Israelis accept the reality of a two-state solution, which will require land adjustments and withdrawal of a number of settlements. But all those details will eventually be worked out through difficult but necessary negotiations which hopefully will bring peace to the Middle East.
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Guest Column: Carving the Path for Muslim-Jewish Dialogue
By Akbar Ahmed and Judea Pearl
Iranian President Mahmood Ahmadinejad's recent declaration that Israel should be “wiped off the map” – far from being an isolated case of rhetorical tantrum – is a cry for help, a demand for powerful international dialogue between Muslims and Jews. Those fiery words delivered to thousands of students at a “World Without Zionism” conference in October set a hard-line foreign policy course and underscored Washington's concerns about Iran and its nuclear intentions.
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Focus On: Salaam Shalom Radio
This section is devoted to highlighting other organizations promoting Jewish-Muslim dialogue. All views expressed by other organizations represent their own views and do not necessarily imply agreement or disagreement by CJMR of these views.
Salaam Shalom is an exciting new project to help encourage dialogue and understanding between the Muslim and Jewish communities in Bristol (United Kingdom) and beyond. The main part of the project is Salaam Shalom Radio, an online radio station which will broadcast a mixture of music and speech and focus on the many aspects of Jewish and Muslim life and allow two cultures which have been linked for thousands of years to talk together and share their experiences.
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Resources and Opportunities
Dialogue Training OpportunitiesThe Public Conversations Project is leading several workshops this spring and summer. This is your chance to learn how to engage in constructive conversations that build relationships across deep differences. The Public Conversations Project has facilitated dialogues for more than 100 groups and provided training to nearly 1,500 individuals, including facilitators, mediators, therapists, lawyers, clergy, educators and community leaders. For more information about our workshops, or to register, please see our website: http://www.publicconversations.org/pcp/page.php?id=73 May 8 & 9, 2007: Staying Grounded When on the Spot: A Workshop for Facilitators, Watertown, MA, with Maggie Herzig & Bob Stains. Learn to design constructive, purposeful responses to the unexpected challenges that occur during a dialogue, training, or other facilitated conversation. call 888-727-8326 or 617-923-1216 x13. June 11, 2007: The Art of Interviewing, Watertown, MA, with Corky Becker. Refine the art of interviewing people in conflict as a powerful tool for creating new possibilities in seemingly stuck situations. June 7-9, 2007: Power of Dialogue, in Cambridge, MA, with trainers Corky Becker & Dave Joseph. Learn the key elements of PCP dialogue by designing, facilitating, and debriefing an extended dialogue simulation. July 26-28, 2007: Power of Dialogue, in Seattle, WA, with trainers Maggie Herzig and Bob Stains. Learn the key elements of PCP dialogue by designing, facilitating, and debriefing an extended dialogue simulation. All workshops have limited enrollments, sliding scale fees, and offer CE credits. Interfaith Event in Los Angeles“The CHALLENGE OF RESPECT: Celebrating Interfaith Commonality, Exploring Religious Differences” What constructive role can religious and spiritual communities play in the world to promote a more peaceful, just, and sustainable future? That is but one of the many challenging questions that will be tackled at a major all-day interfaith event on Saturday, April 28th, at the Omar Ibn Al Khattab Foundation, Abu Dawoud Hall in Los Angeles. The Southern California Chapter Council for a Parliament of the World's Religions is presenting a major interfaith event in Los Angeles on April 28, 2007. The event is being hosted by the Omar Ibn Al Khattab Foundation. This event brings around 10,000 people of different faith traditions together in order to work together towards peace in our lifetimes. Structured as a day of community-building, fellowship, prayer, art and interfaith celebration, the intention of the conference is to explore ways of promoting interfaith tolerance, respect and commonality. Sponsored by the Southern California Chapter of the Council for the Parliament of the World's Religions, and offering more than 20 workshops and seminars, this mega event is designed to link local interfaith groups and to encourage and inspire broader interfaith work in Southern California and throughout the world. For more information contact:
Waliya Perkins, waliyainayat@yahoo.com, (310) 575-1972 Rev. Jeff Utter, padrejeff@charter.com, (626) 437-3184 Southern California Chapter Council for a Parliament of the World's Religions www.cpwr.org |
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| In Peace,
David Dolev and Salma Kazmi, Co-Directors, Center for Jewish-Muslim Relations |
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