Anatolian Muslimhood: humanising capitalism?

Max Farrar
The influential network of the Islamic Turkish thinker Fethullah Gülen is a challenging fusion of faith and modernity, finds Max Farrar in Istanbul.
29 - 10 – 2008
http://www.opendemocracy.net/article/anatolian-muslimhood-in-search-of-a-humanised-capitalism

A week in Istanbul can hardly fail to be an enriching experience for the intellectually curious visitor - even more when this great city, and Turkey generally, is at the heart of so many of the world's shaping concerns of faith and politics. This was certainly the case for me, when I stayed in Istanbul as a guest of the London-based Dialogue Society which supports the ideas and aims of the influential Islamic thinker Fethullah Gülen.

These days of intense and enjoyable discussion - against the backdrop of escalating legal and political dispute in Turkey - took place in a conference room, in mosques, and over meals in people's houses. The participants were around forty in all; almost all the visitors were academics. The Turkish hosts were the majority; the guests came northern Europe and the United States, and included people from a variety of Christian denominations as well as atheists. The atmosphere was informal.Max Farrar  is a  sociologist  at Leeds Metropolitan University. He is the author of a book about Chapeltown in Leeds, The Struggle for ‘Community' in a British Multi-Ethnic Inner-City Area ( Edwin Mellen Press, 2002 )Also by Max Farrar in openDemocracy:

"Leeds footsoldiers and London bombs" (22 July 2005)

"In search of British Muslim identity: responses to Young, Angry and Muslim" (28 October 2005)  - part of an online symposium

Our common interest lay in examining the ideas and practices that flow from Fethullah Gülen's thirty years of searching for truth through incremental renewals of the Islamic faith (see M Hakan Yavuz & John L Esposito, eds., Turkish Islam and the Secular State, Syracuse University Press, 2003).

The western media coverage of Gülen and his movement (such as it is) has concentrated on two questions: whether they really are as good as they seem, and whether this is the "moderate" bulwark against the Islamists that "the west" so desperately seeks. The first is an important issue because the Kemalite Turks who have ruled the country since the republic's foundation on 29 October 1923 are certain that the movement's real aim is sinister: to overturn Kemal Atatürk's secular constitution and impose a form of Islamic fundamentalism (see Erik J Zürcher, A History of Modern Turkey, IB Tauris, 2004).

Is there a hidden agenda? The Dialogue Society has been working with my university in northern England for almost two years now with the explicit, agreed aim of subjecting the Gülen movement to academic scrutiny. The latest gathering was designed both to further the intellectual debate initiated at an international conference in 2007 and to bring the media and business arms of the network into full view.  

The wealth and the spirit

The movement appears to be very rich, leading to questions about the source of its money (with the implication that if the money is "bad", then the movement must be too). The answer seems to be: voluntary donations, largely from rich businessmen. The Gülen network's organisations - mainly schools, based in over 100 countries - are publicly registered and subject to legal scrutiny. Their members are also highly motivated, as reflected in the fact that Fethullah Gülen was (in July 2008) voted the world's most significant intellectual in the respected intellectually monthly journal Prospect.

If there were any secret and "bad" funding it is near-certain that the Kemalites would have unearthed it by now. After all, the state agencies' intelligence-gathering is a central feature in the alleged "Ergenekon" plot against the Gülen-influenced government which is now in its trial stage (see Bill Park, "Ergenekon: Turkey's ‘deep state' in the light", 7 August 2008). But, if the Gülen movement really is what it claims to be - a tolerant, pro-democracy, socially conservative, European Union-oriented movement which promotes modern, secular education and favours advanced business methods - the Kemalites must be very worried about it. It has, after all, displaced them from their position at the centre of Turkish cultural life by democratic means.  But if they are what they claim to be, they are no threat to secularists who respect moderate forms of religious practice.

Among openDemocracy's many articles on Turkey's politics:

Fadi Hakura, "Europe and Turkey: sour romance or rugby match?" (13 November 2006)

Katinka Barysch, "Turkey and the European Union: don't despair" (27 November 2006)

George Schöpflin, "Turkey's crisis and the European Union" (23 July 2007)

Gunes Murat Tezcur, "Turkey's political opening" (24 July 2007)

Gunes Murat Tezcur, "Turkey's Kurdish challenge" (8 November 2007)

openDemocracy, "Turkey and a new vision for Europe" (12 December 2007) - a statement by leading European intellectuals

Hasan Turunc, "Turkey and Iraqi Kurds: the politics of military action" (25 February 2008)

Mustafa Akyol, "Turkey's ‘Islamic reform': roots and reality" (4 March 2008)

openDemocracy, "Turkey's risk, Europe's role" (2 April 2008) - a second statement from a group of European intellectuals

Katinka Barysch, "Turkey: the constitutional frontline" (14 April 2008)

Cem Özdemir, "Turkey's clash of values: memo to Europe" (29 April 2008)

Bill Park, "Ergenekon: Turkey's ‘deep state' in the light" (7 August 2008)

At the event, we listened to the stories of men from humble backgrounds who had after years of work and investment recently become rich; they now supported the movement's drive for an ethical capitalism. They seemed to personify the argument of the Nobel prize-winning novelist Orhan Pamuk (in his memoir Istanbul: Memories of a City) that the elite's cosiness with the Turkish Kemalite military is based on the shared fear that people rooted in or close to the great unwashed mass of urban and rural (and Muslim) working people are on the verge of gaining power.
The Gülen people seemed at peace with themselves. There was no sign of what Pamuk describes as the "spiritual void" in the elite among whom he grew up - whose privileged children n public talk of mathematics and football, but "grapple with the most basic questions of existence...in trembling confusion and painful solitude".
A tradition in focus

In my view, the movement is what it says it is. The encounter with it raises in my mind three issues, more interesting than the questions posed in much of the western media.

The first is the way the movement responds in practice to those who criticise Islam's patriarchal bias. The women we met from the Gülen movement were as impressively intelligent, as fully engaged in public life and as confident and outgoing as their equivalents in the west (see "Sex and Power in Turkey: Feminism, Islam and the Maturing of Turkish Democracy", European Stability Initiative, 2007). Women compose about three-quarters of the workforce at the  Zaman media group, whose publications - such as the impressive Today's Zaman - are close to the movement.

The Qur'anic verses which insist on women's equal human status with men really do seem to operate in the movement. The women (choose to) obey the injunction to dress modestly; at the same time, the verse "(there) is no compulsion in religion" seems to operate as strongly on this question as it does in the movement's relations with people of other faiths. But, as the Muslim feminist Kecia Ali points out, the Qur'an does not propose full social equality, however ‘complementary' men's and women's roles are seen to be (see Sexual Ethics And Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence, Oneworld, 2006).

The second issue is the way the movement places itself in the context of Islam as a whole, not least given its strong commitment to changing Islamic practice, The movement resists the idea that it is reformist. "Renewal" is as far as Fethullah Gülen himself will go, because he insists that he is absolutely rooted in the Qur'an and the hadith.

These roots in tradition are the only thing they have in common with the salafi current of rigorous ("fundamentalist") Islamism that has widespread influence in Saudi Arabia. It is precisely in sharing and being part of this tradition, and having a recognised scholar of Islam at its head, that gives the movement such potential to rally influence Muslims worldwide (see Ehsan Masood, "A modern Ottoman", Prospect, July 2008).

To the outsider, it looks like major developments are taking place. The movement deliberately builds schools, rather than mosques; its educational model may be elitist, but it offers bursaries for the poor, and girls and boys are equally welcome. In justification, they reiterate that the Prophet Mohammed insisted that all people must develop and use their powers of reasoning (see Patricia Crone, "What do we really know about Mohammed?", 31 August 2006).  

In public discourse, the Gülen movement accuses the Kemalites of "fundamentalist secularism" - since the Kemalites use secularism as a stick to beat down the supporters of Gulen. But the movement strongly supports a western-style secular state, on two grounds: this is the model that truly separates the state from religion (rather than subordinating religion to the state, as in modern Turkey under the Kemalists); and it guarantees freedom to worship in any way that people choose (thus making "no compulsion..." a reality).

In deciding which political system should be favoured, the movement's method is an artful fusion. The Qur'anic past is again invoked to establish the movement's theological credentials (it invokes the prophet's introduction of inclusive decision-making in Medina as its model), but this sits alongside a passionate advocacy of democracy (a radical break here with the salafi denunciation of "man-made laws").  

Fethullah Gülen is in the centre of Islamic belief that the Qur'an is the revealed word of God, and thus cannot be modified. But the prophet's own practice, he goes on, initiated the processes of interpretation that have been continuously developed for the past 1,400 years. These processes are influenced by the conditions of their time, and their geographical location. The implication could be drawn that this - Turkish and modern - movement is developing an Anatolian Muslimhood which might influence other formations of Muslimness.

The constraints of character

The third issue the encounter led me to reflect on is the rather quaint notion of "character" (especially in light of recent discussion on this topic in the British context about the search for public policies that can enforce "pro-social behaviour"). It is instructive in this respect to note the character of the people I met in the Gülen movement (students, journalists, business-people, academics and volunteers) did appear to embody the movement's values of sincerity, openness, respect, empathy and concern for the other. Their warmth and care shows every sign that this is indeed a movement producing thinking, compassionate human beings.

These kind people are, though, just as committed to neo-liberal capitalism as the western leaders - politicians, financiers, central-bank governors - who are currently engaged in frantic efforts to consolidate it in face of systemic crisis. Fethullah Gülen may have created a fascinating variant on Max Weber's message about the Protestant ethic's symbiosis with the spirit of capitalism, yet he emphasises none of Weber's darker messages about modernity (see "Islamic Calvinists: Change and Conservatism in Central Anatolia", European Stability Initiative, 2005). In the end, therefore, what I think we were witnessing in Istanbul was the emergence of yet another effort by spiritual people to humanise a monster. It is probably the best organised and most coherent effort yet; but, as with all the world's religions, this movement seems unable fully to confront the massive injustices and inequalities that capitalism engenders.

VIP Home&Church Iftars

The Canadian Intercultural Dialogue Center again in 2008 year hosted 99 of VIP Canadian guests at various Muslims homes as Iftar guests during the month of Ramadan. Two churches- Church of St. Jude and Newman Centre of University of Toronto involved Iftar Dinner activity with Muslims neighborhood that were organized by CIDC as well in October 2008. It was a great privilege to host such a distinguished list of guests both Muslims and Christians. This gives such guests an opportunity to share in the experiences of a Muslim family and allows them to share with the Muslim family of their own experiences. It is a great means by which Muslim families are honoured and helps to break down the barriers that can exist.

Home Iftars Open to the Public

In its third year the CIDC opened Muslim homes to the public with a great response with close to 99 people registering to enter the homes of Muslims to share in the Ramadan Iftar Meal. People were very pleased to share in a meal with their Muslim hosts and learn of some of the rituals and practices of Ramadan within a home context. People traveled from Greater Toronto Area  with people from all different faith and cultural backgrounds.

CIDC joined and organized second annual interfaith breakfast with Mayor Miller

CIDC joined second annual interfaith breakfast with Mayor Miller and City Councillors as a member of the Toronto Area Interfaith Council (TAIC) on Thursday May 22, 2008 at University of Toronto Conference Centre, 89 Chestnut St. CIDC was part of the Breakfast Planning Committee of TAIC during six months, and TAIC organized a successful second annual breakfast that called “Faith and Community Safety” with Toronto City Mayor David Miller and a number of City Councillors and staff. Attendance was open to all, and some two-hundred people from many faith groups attended the event. CIDC distributed 200 cases Noah’s Pudding right after the breakfast, and organized media interviews with main faith group leaders as a Media Organizer.

This year there was a theme of community safety. Mayor David Miller reported on his campaign to outlaw handguns altogether, and a number of fact sheet were made available in the handouts. A knowledgeable panel of people actually involved with this high priority issue for Toronto was ably moderated by Richard Landau, Executive Producer at CTS (Channel 9 on cable) and host of Faith Journal.

Avrum Rosensweig works with Ve’ahavta, http://veahavta.org , a Canadian-based Jewish humanitarian and relief organization operating in Canada with the aboriginal peoples, and with native peoples around the world. Nikhat Rashid is the project manager of the Toronto-based Faith of Life Network, www.faithoflife.net,     a non-sectarian Muslim initiative aimed at educating, informing and engaging in dialogue within the Muslim community and building bridges with society as a whole, in order to address the negative and inaccurate perceptions of Islam and Muslims. Thiva Paramsothy is a youth outreach worker with the Malvern Family Resource Centre, and President of the Canadian Tamil Youth Development Centre, www.cantyd.org .  Rev. Alan Nicholson is Chair of the African-Canadian Christian Network, www.accntoronto.com , 18 churches partnering with community organizations, which administers a three-million-dollar grant from the Ontario Government to reduce violence among black youth, by fostering and enhancing programs that enrich the lives   of young people and their families.

Many of the causes of violence, especially among youth – who often have not much to occupy them after school – were discussed, and encouraging examples, were given of programs to counteract them. A passionate panel of informed and directly involved people set a great precedent for future interfaith breakfasts. However, it can only be called a success if it results in some follow-through. Alas, the suggested discussions at each table about current initiatives and future steps by the city and by the faith groups did not really happen, due to the lateness of the hour, and most of the well-prepared sheets of discussion points on “Exploring the Role of the Religious Sector in Making a Safe City Safer” did not get filled out by people or handed in.

Religious thought and religious thinkers are needed in discussions about how we keep multicultural, urban, post-modern societies working, said Fr. Damian MacPherson, president of the Toronto Area Interfaith Council.

“Religion in general belongs in the very market place of life. The less religion is present the less ultimate meaning is had.”

TAIC’s collection of religious leaders seeks to bring the values of all of Toronto’s religious communities to the table in conversations about how the city can work better.

Following a breakfast with Toronto Mayor David Miller and city councillors in May to discuss gun violence, TAIC received a request for a meeting with Toronto Chief of Police Bill Blair and it happened Friday, July 4, 2008.

Overall it was an excellent meeting, lasting more than the planned hour. The Chief recognizes the importance of the Faith community in promoting community safety and was pleased to have an opportunity to meet wih the TAIC to discuss the role of the Faith community and TAIC in particular in supporting the work of his police force.

He sees the Faith community as being able to collaborate to build relationships among themselves and with the local police commander to focus on crime prevention because of the trust that the community and young people in particular, have in their faith leaders.

He is looking for TAIC's assistance in "building capacity' to prevent crime" and suggested the following action:

1. Work with the local police commander in specific communities to support their efforts;
2. Deliver the message of 'community safety' through each faith community;
3. Have TAIC members join the Community Policing Liason Committee (CPLC);
4. Focus on violence in families because there are 30 assaults for every one that results in the police being called;
5. Hold TAIC meeting in the Police Head Quarters on Carleton Street and in local precincts

The amazing trip to Turkey

In 2008, Canadian Intercultural Dialogue Center organized its annual Intercultural study tour of Turkey in series of two trips. The Intercultural Study Tour to Turkey was a part of CIDC's international Dialogue Project that has been continuing for the past three years.  CIDC invited two special groups those who were interested in the project to join the 3rd Annual Intercultural Study Tour to Turkey in the summer 2008.
 
Canadian Intercultural Dialogue Center is an organization committed to promoting Canada’s unique cultural diversity.  It is also proactively working in harmony between cultures and promoting pluralist democracy at an international level. The CIDC has given tangible shape to these objectives through its role in hosting a number of national and international intercultural and/or dialogue programs and events in Canada. Participants has shared their experiences with us. The amazing trip to Turkey
   
Over the course of my visit to Turkey I enjoyed not only the amazing historic and natural sites of interest but also the warmth of hospitality at dinners and receptions in  the homes of our hosts.  These people introduced us to their families and served up amazing meals.  From the opening day of learning about Istanbul and the beauties of the Turkish coastline all the way through all the other interesting places and ending in Ankara the trip was a fascinating experience.  There were so many happy memories for me but perhaps my favourite was being able to see Konya and learn first hand about the distinctive religious and cultural traditions which originated in Turkey.  Izmir was also a treat as I come from Canada's Atlantic Provinces and it was great to enjoy another coastal experience.

Let me also express my appreciation for our guides who gave generously of their time and enthusiasm.  Their assistance helped make the trip the great experience it was.

Hugh Melon

Newman Centre of University of Toronto opened its doors to CIDC

Newman Centre of University of Toronto for opening its doors to Muslim on October 30, 2008 in the last day of Ramadan for the iftar. During the holy month of Ramadan, CIDC has organized two events in which Turkish families cooked and invited people to Churches in their neighbourhood. Newman Centre of University of Toronto was one of them who invited 50 Christian to join the iftar dinner with Muslim and sharing their fast-breaking experiences with them. 100 participants from many different parts of our society have attended this dinner and thus all had the opportunity of knowing each other better and making new friends.

Canadian Intercultural Dialogue Centre, which is sponsored by the Canadian Turkish Friendship Community encouraged dialogue between different culture and religion.

Fatih Yegul from CIDC, made thanks speech after the dinner:

We strongly support the dialogue among the members of different faiths for maintaining a peaceful and healthy society. As you all know, our beautiful city Toronto is home to people from many different backgrounds, ethnic cultures and faiths, which makes it one of the role models for the world with all these people living together in peace and harmony.
Canadian Turkish Friendship Community (CTFC) acknowledges the significance of this diversity and strives to offer its own contributions to the healthy relationship among Torontonians.

Therefore CTFC this year during the holy month of Ramadan has organized an event in which Turkish families invited people to their homes for dinner and sharing their fast-breaking experiences with them. People from many different parts of our society have attended these dinners and thus we all had the opportunity of knowing each other better and making new friends. Tonight is also a part of this organization, we would like to offer our sincerest thanks to Newman Centre of University of Toronto for opening its doors to such an event.

Fasting is one the pillars of religion of Islam and devout believers of this faith fast during the month of Ramadan. They abstain from eating and drinking from sunrise to sunset. As you might know, fasting exists not only in Islam, but in other faiths as well such as Christianity. The format is different, but the essence is there. And that essence is deeply understanding how lucky we are that God has given us all those bounties and why we must always be thankful to God.
Today, it is very important for us as you, our Christian friends have opened your doors, and so your hearts as well, to us, and gave us the opportunity to share our food with you. Today is the last day of Ramadan, and the first day after the month of Ramadan, I mean tomorrow, is a feast for Muslims and in a way we are now sharing the joy of celebrating this feast with our friends from other faiths.

I would like to end my speech with a quote from the well-known Turkish Islamic Scholar, Fethullah Gulen:
“Only those who overflow with love will be able to build the happy and enlightened world of the future. Their lips smile with love, their hearts brim over with love, their eyes radiate love and the most tender human feelings—such are the heroes of love who continuously receive messages of love from the rising and setting of the sun and from the flickering light of the stars.”

May God make all of us heroes of love… Thank you for joining us tonight…

Ramadan Meal at the church of St. Jude

CIDC organized Ramadan meal with Turkish families at the church of St. Jude on Wednesday evening September 24, 2008 in Scarborough. 150 Christian and Muslim participants from neighborhood joined that special dinner, talked, enjoyed, shared their experiences about Ramadan. CIDC showed very short movie. Varol Soyler, Executive Director of CIDC, explained what Ramadan means for Muslim and how important make a dialogue within neighborhood.

The Scarborough Mirror published a news about that night on Wednesday October 1, 2008 paper. It mentioned that Fatih Yegul from CIDC, and Karen Wair offer a prayer before a dinner as part of Ramadan observances. The meal at the church was hosted by the Canadian Turkish Friendship Community and CIDC, were opened to all residents as an opportunity to learn more about Ramadan.

Turkish and Canadian Professors met in Toronto

Canadian Turkish Friendship Community, Saygi Academic Association and Canadian Intercultural Dialogue Centre (CIDC) organized a dinner on the 29th of May, 2008 at St. Michael’s College of University of Toronto, where Canadian and Turkish professors from various universities of GTA and surrounding area gathered. Guests had the chance to taste the unique dishes from Ottoman/Turkish cuisine and listen to the great pieces live classical Turkish music.

Exhibition of oriental room pieces from the special collection of Necati Onat and photos from Topkapi Palaca of Istanbul during the reception before the dinner received many positive feedbacks from the guests. Program coordinator Fatih Yegul stated that they were pleased to bring together Turkish and Canadian professors maybe for the first time in Toronto. He further said that initially they planned to invite about 50 guests; however as they noticed more interest from the target audience, they had to put extra tables to fit the 90 people, which is very encouraging for the community.

Rose Buhagiar, Director of Toronto East Detention Centre, who attended one of the cultural study trips to Turkey organized by CIDC, made a speech at the event and said that her trip to Turkey has affected her life deeply in a very positive way. She stated that thanks to the dialogues she established during and after that visit, she now very much believed that good people of Turkey can contribute to the world peace through dialogue. She also said she noticed more similarities than differences between Turkey and Canada.

Georgetown University, Washington, D.C., has continued a series of conferences organized on the themes of Islam and the Gülen movement which took place on Nov. 13-15.

The goal was to discuss scholarly of questions regarding various aspects of Islam, Turkey and peaceful civic services in an effort to provide the public with a healthier understanding of contemporary global issues and promote intellectual debate and sharing among researchers and scholars of the Gülen movement - led by respected Turkish intellectual and scholar Fethullah Gülen. Among the 35 papers presented, I will only touch upon five of them here.

Aaron Tyler, St. Mary's University, Texas: Contrary to the exclusiveness and intolerance preached by extremists, Gülen's writings champion tolerance and caritas toward the Other as the essence of a true believer. Tolerance, for Gülen, is a consequence of one's faith in God and a salve of reconciliation in a world of lasting difference. With every region of the world beleaguered by inter-communal conflicts, a strategy of tolerance, which is both taught and lived, is urgently needed.

Tyler demonstrates how Gülen's faith-based conceptualization of tolerance is a wholly Islamic ideal, can enrich Muslim understandings of faithfulness and help facilitate inter- and intra-communal endeavors for cooperative dialogue, mutual understanding and benevolent coexistence. Contrary to post-modernity's pseudo-tolerance, which is often criticized for its moral vacuity, Gülen is not reticent to espouse a genuine, faith-based idea of tolerance that embraces humanity's search for truth and encourages coexistence through a benevolent awareness of lasting human difference and an unqualified defense of the dignity ascribed to each person. If healing and community between religions, tribes and cultures is to take place, such a conceptualization of tolerance must take root, one which acknowledges the reality of human diversity and the need for mutual respect, human friendship and hospitality.

Gary Bouma, Monash University, Australia: The Gülen movement offers the world a theologically grounded grassroots approach to interfaith relations that is well resourced and motivated by values core to the movement. Its holistic experiential Sufi approach is deeply resonant with the emerging spiritual character of the 21st century. By operating at both the grass roots and senior leadership levels and with deep religious commitment to the activity, the Gülen movement offers a unique source of hope in an otherwise daunting environment.

Heon Kim, Temple University: As a source of human, social and cultural capital, Gülen's vision of dialogue on the basis of universal humanitarian values of Sufism provides a vision of religion as a solution to human problems in sharp contrast to the image of religion represented by religious fundamentalists and some scholars as a primary source of conflict and clash. These inter-civilizational dialogue activities of the Gülen movement prove the potential role of religion as a means of a dialogue-based bond and bridge between people of different religious and cultural background.

Margaret Rausch, University of Kansas: The militant laicists in Turkey as well as among other "liberal secularists" throughout the Muslim world conjecture that modernization, the sole path to progress, can only be achieved through secularization and that, by extension, Islam, like other religions, promotes stagnation, ignorance and oppression. Since the 1980s, a growing number of Muslim men and women have been questioning this dichotomy. Viewing their faith and piety as a source of guidance and strength, they are reviving Islam's message of equality, social justice, education and progress as a means to societal improvement. A growing body of scholarship on the impact of Gülen's teachings on women participants in the Gülen movement shows that some of them have found direction in their lives, forging career paths in Gülen-inspired schools, while others have been inspired to seek dialogue with their spouses to negotiate changes in their personal lives and relationships in contemporary societies.

Martha Kirk, University of the Incarnate Word, Texas: Gülen has urged people to analyze the roots of the unrest, the discrimination against ethnic groups and women and the lack of educational and economic opportunities. He urges people to do good works to transform challenges and bring justice and peace. Many examples of the attitudes and actions of the people inspired by Gülen are seeds of peace being sown in grounds where there have been fires of violence. In some places, the plants and fruits of these seeds are already visible. The attitudes and actions of Gülen movement volunteers in southeast Turkey could be models to use in other places of unrest in the world. Teaching ethics and spirituality can often be done more effectively with narrative, the stories of people, than through abstract words. The examples are from conversations and information on a research trip in Şanlıurfa, Harran, Mardin, Mazidağı, Derik, Boyaklı, Midyat, Hasankeyf, Batman, Binaltlı, Bismil, Diyarbakır and their surrounding areas. Sometimes people seem to belong to different sides: Kurds, Turks, Christians, Muslims, Palestinians, Israelis, whites, blacks, indigenous or colonizers. The true difference is between those who try to solve problems through domination with psychological, social or physical violence and those who are solving problems through invitations to the humanity, the conscience and the hearts of others.

Cowards often hide behind guns.

13511 cases Noah's Pudding

CIDC promoted for free 13511 cases Noah's Pudding across the GTA in churches, hospitals, Police Headquarter and Police Divisions, Universities and Colleges, Fedex, business and residential neighbourhoods, homes, shelters, and more during campaign between January 19 to March 10 2008.

List of places free Noah’s Pudding distributed during campaign at below:

50 cases- Lawrence East Neighbourhood - Start of Noah's Pudding Event- January 19
50 cases- Victoria Park North Neighbourhood- January 20
9 cases- LINC Language Course- January 21
50 cases- Nil Academy – January 22
50 cases- UofT- NMC 4 Bankroft- January 23
350 cases- Danforth Street- January 24
200 cases- Salvation Army- Shelter- January 24
250 cases- ILAC Language School- January 24
200 cases- Carassauga Festival- Mix and Mingle Night- January 25
200 cases- Salvation Army- Shelter- January 25
50 cases- KIOSK Language School- January 25
50 cases- Nour Cultural Centre- January 25
150 cases- Salvation Army- Shelter- January 26
100 cases- St. Catherine – January 27
250 cases- CAMH- (Mental Health) Service- January 28
50 cases- Police Headquarter- Tony Warr Office – January 28
400 cases- Seneca College- NW Campus- January 29
150 cases- Fedex Headquarter Multicultural Day- January 30
1500 cases- University of Toronto with Multifaith Centre- January 31
150 cases- Salvation Army- Shelter- January 31
150 cases- Victoria Park and Lawrence Ave East neighbours- February 1
100 cases- Turkish cafeterias February 1
300 cases- Ryerson University- February 1
80 cases- NP Recruitment Centre- February 4
20 cases- MPP Andrea Horwarth, Ontario Parliaments- February 5
300 cases- St. Michael Hospital- February 6
125 cases- Toronto West business stores- February 7
125 cases- Toronto East business stores- February 8
300 cases- Seventh day Adventist Church- February 9
80 cases- 1441 Lawrence Summit Place- February 10
150 cases- Centennial College Ashtonbee campus- February 11
4000 cases- Police Divisions – February 11 to February 15
150 cases- Centennial College Progress campus- February 19
20 cases- Metropolitan United Church- February 20
2400- Classic Music Concerts between March 7 to March 10

Noah’s Pudding competition 2008

This year CIDC, different from the previous campaigns, organized a Noah's Pudding Contest on January 20, 2008 at Nil Academy located Warden and Eglinton Avenue among 16 chosen successful candidates of chiefs. All candidates provided Noah Puddings samples in a day of contest, and Food Experts jury tasted all of them, selected best ones with four different criteria in front of audience and media. First price winner Sevgi Dundar got a set of pot and promised to make more Noah’s Pudding with this pot. Ayse Kaymak took second place and rewarded with teapot. Kaymak invited everyone to her home to drink tea with this teapot. Third place was taken by Yasemin İnceöz who got a set of coffee pot. “I wasn’t expected that price , I just wanted to participate.” said inceoz. All participants will reward with flowers including jury. Guitar performer Halil Ibrahim performed traditional live music. 

Other competition participants at follow: Nurten Dağlar, Eda Osman, Müzeyyen Efe, Aysel Çeltikoğlu, Vesile Devran, Nurdan Balıkçı, Ayşe Yegül, Curkan İnce, Nuray Kalaycı, Nur Topkaya, Hatun Balıkçı, Hatice Onur ve Fatma Dinek.

The making of ashure is a common practice among Muslim and Christian people in the Middle East. In Turkey, it is customary to prepare ashure at a certain time of the year. Christian communities throughout the Middle East prepare a similar sweet wheat dish, called hedik, amah or qamhiyyi. Ashure prepared at home is shared with the neighbours. Generally people who prepare ashure send a cup to each of the neighbours. One has responsibility of maintaining good relations with their neighbours regardless of what their religion or beliefs may be. As tradition goes the residents of forty houses to your east, west, north and south are considered neighbours. It is also a custom to prepare ashure in large cauldrons and distribute it to the poor.

Fast helps foster friendship

Relative Erhan Balikci and Father Damian MacPherson help clear the first course of a meal at the Balikci home Sept. 17, 2008. Nothing makes Sekeriya Balikci and his family happier than opening their doors to strangers in the holy month of Ramadan.

Nicholas Keung / Immigration/Diversity Reporter and David Cooper/ photographer
The Toronto Star

After a long day without food and water, the north Toronto family was thrilled to break fast with a group of non-Muslims they had just met and enjoy a Turkish meal and soothing mehter music.

"This is about dialogue – and peace-building," says Balikci, 43, while busy shaking hands with about 20 guests arriving at his modest Cummer Ave. home and ushering them to his backyard on a recent day at sunset.

Despite an empty stomach, Balikci is all smiles. "We are happy that our hospitality is being appreciated and we can share our culture with others, so we can understand each other better."

The Balikcis, who immigrated to Canada from Istanbul six years ago, are among 200 Turkish-Canadian families in Greater Toronto who invited non-Muslims to their homes to share their fast-breaking experience this Ramadan.

When the month-long festival of fasting, forgiveness, abstinence and charity-giving ends Oct. 1 or 2, depending on moon-sighting, more than 800 non-Muslims will have been matched up for one of these gatherings.

"The idea is to foster friendships," says gathering organizer Varol Soyler, executive director of the Canadian Turkish Friendship Community. "We need it in this world."

Father Damian MacPherson, director for ecumenical and interfaith affairs for the Roman Catholic Archdiocese of Toronto, agrees.

"Christians know, as do Muslims, how to feast and how to fast," says MacPherson, one of the invited guests this evening.

"This gives us the opportunities to cast aside our attitude and a part of our thinking, to be invited to such hospitality and to create a new level of fellowship."

Though the warm invitation extended to his Markham parish was initially met with some hesitancy, MacPherson says a few members were happy to join him at the Balikcis' gathering.

Cipriano Ladines and his wife, Yolanda, both of Filipino background, admit they knew little about their Muslim brothers and sisters, and were keen on learning about Islam.

"We are just impressed by how hospitable they are," says Ladines, 70, a retired accountant from Markham. "And the food is great."

Jovita Nazareth, a native of Kenya, and her 12-year-old daughter, Jessica, were among the first from the parish to commit to the dinner. "We sit, laugh and talk together. You just see them as people, all as children of God," says Nazareth.

Though the feast meant two days of hard work in the kitchen for the family, Balikci's wife, Nurdan, says she would do it again in a heartbeat.

"The hardest part of the preparation was you didn't get to taste what you're preparing for your guests because we were on fast," chuckles Nurdan, while dishing out the traditional red cabbage salad and tarhana, the lentil soup.

"I am nervous about it. I hope our guests would enjoy it."

CIDC and The Multi-faith Centre for Spiritual Study and Practice organizing Noah’s Pudding Day at University of Toronto campus together with different religious background volunteer students in this year. “The University of Toronto is, of course, a secular institution. Its students and staff, however, are not necessarily easily defined as secular members.” said Read Richard Chambers who Director of The Multi-faith Centre.

Spiritual Study and Practice

Spiritual Diversity at the University of Toronto

The remarkable diversity of the student population of the University of Toronto has added a new dimension to campus life. Many students today bring with them to the University not only the cultural traditions and expectations in which they were raised, but a set of spiritual beliefs that acts as an important part of a student’s identity and further development. At the same time, the study of religion and spirituality are being recognized in many academic disciplines as holding the answers to some of today’s most complex problems.

The University of Toronto is, of course, a secular institution. Its students and staff, however, are not necessarily easily defined as secular members. Institutions across North America have been grappling with the issue of how to accommodate the spiritual needs of their students and create opportunities for interfaith dialogue and exploration, while remaining true to their secular mandates.

It has been suggested that to dismiss the spiritual needs of students and to push religion to the margins of campus life not only wastes a valuable educational opportunity, but may alienate students from the institution. For students from communities outside of the traditional Judeo-Christian spectrum, the absence of space and scheduling accommodations which acknowledge their spiritual practices means their disaffection is even more acute. Further, members of many religious groups point to a link between spiritual development and academic success for students; this relationship is only fully realized when students’ spiritual needs are recognized and respected in the academic context.

The solution to accommodating burgeoning diversity and interest in spirituality at many North American universities has been to create so-called multifaith spaces – facilities dedicated to no one faith or religion, but designed to both accommodate spiritual practice and to facilitate dialogue.

Perhaps nowhere has spiritual pluralism been more pronounced than at the University of Toronto. For a decade or more, members of this community have drawn attention to the need for facilities and initiatives to address inequities in the way religious needs and practices are accommodated.

In 1999-2000, the University recognized some 35 different student clubs dedicated to religious and spiritual practice. The Campus Chaplains’ Association has grown to include spiritual leaders of more than 20 denominations, including all of the world’s major religions, and is believed to be the most diverse organization of its kind.

Given the historical relationships between the U of T’s federated colleges and Christian churches, there has emerged, quite naturally, some concern for equity among non-Christian groups. This has taken the form, primarily, of the demand for prayer and worship space on campus.

Throughout the 1990s, the University of Toronto has taken a number of steps to accommodate the spiritual needs of the community:

·         Hart House, the University’s central cultural facility, has made changes to its chapel and opened it to all faith communities as an Interfaith Room.

·         More than 400 Muslims gather in the Hart House debates room every Friday afternoon for Jummah prayers.

·         At the International Student Centre, students use quiet rooms to meditate and pray.

·         On March 25, 2007, the Multi-faith Centre for Spiritual Study and Practice in the Koffler Institute (formerly the Koffler Institute of Pharmacy Management) at 569 Spadina Avenue officially opened it doors to the university community. The project was designed by Moriyama & Teshima Architects . As noted by the Globe and Mail , the main activity hall is a room for all faiths and a site to marvel.

Vision

The purpose of the Multi-faith Centre is to support the spiritual well-being of students, staff and faculty and to increase our understanding of and respect for religious beliefs and practices. It does so by providing opportunities for members of the community to reflect, worship, contemplate, teach and learn, read and study, celebrate, mourn, engage in dialogue and interact on a daily basis.

1.       To provide facilities and related services to support the religious and spiritual practices of faith communities represented at the University of Toronto.

2.       To nurture spiritual development through the provision of counselling and guidance, resources and an environment that values spirituality.

3.       To further our understanding of the role faith and religion play in a number of academic disciplines.

4.       To celebrate the diversity of the University of Toronto community and to benefit from the richness of our differences; and

5.       To contribute to an end to religious conflict worldwide by providing opportunities for members of different faiths to interact, learn from and respect each other.

Activities

These objectives will be achieved through the day-to-day activities of the Centre, including:

·         Prayer, worship and other spiritual practices

·         Educational events, such as conferences, panel discussions, forums, and guest speakers

·         On-site chaplaincy, including spiritual counselling and guidance

·         Social events, including those involving food

·         Quiet, solitary contemplation and reflection

·         Research, reading, teaching and learning.

·         Community service opportunities.

The Multi-Faith Centre is located at 569 Spadina Avenue (Koffler Institute building).
Programming inquiries can be sent to Richard Chambers, Director.

3rd Annual Intercultural Study Tour to Turkey

Turkey, the land of Rumi, is a land of Divine love. It is a land where diverse faiths and cultures have lived in peace for millennia: it is a land of dialogue and tolerance, it is the land of Abraham spiritual forefather of Judaism, Christianity and Islam. There is much to experience in Turkey. CIDC organized Intercultural Study tour to Turkey. In June 15-July 15, 2007. Istanbul, Konya, Izmir, Kayseri, Nevsehir, Antalya and  Denizli  were visited during this trip. 10 participants travel the country in 10 days who were Rose Buhagiar, Maurice Jordine, Hermine Jordine, J.A. Richard Gosselin, Linda GosselinCIDC would like all participants to experience an ineffable ecstasy and see the indescribable beauty and the untellable splendor of the land of diversity. In addition, CIDC hopes this trip will be another vehicle to promote dialogue among Islam and other faiths to strengthen peace on earth and arouse the Divine love in our souls.

The CIDC would like to invite you to join this, the 3rd Annual Intercultural Study tour to Turkey on either of the following periods: First Timeless Cities Tour: 20 June to 02 July 2008. Second Timeless Cities Tour: 02 July to 14 July 2008.

This is the third year we are organising such a study tour program and the tour is getting more and more popular every year. That is why this year we are introducing a second tour to accommodate the demand. Study Tour will take the participants through Istanbul, Konya, Izmir, Kayseri, Nevsehir, Antalya and  Denizli. It is including Churches and Mosque, visit to various institutions including a television station, school, hospital, businessman associations, police station. The tour also included visits into families homes.

The trip will help you discover the historical, cultural and natural beauties of Turkey, a living example of the harmony of different faiths for centuries whilst enriching the people of Turkey by exposing them to Canadian culture.

The intercultural tour of Turkey will give the participants the opportunity to:

• build on their multi-faith understanding at a grass roots level in a country that has a 99% Muslim population

• develop leadership in the area of intercultural understanding

• network nationally and internationally in the area of diversity education

• promote opportunities for women to participate in leadership
  
  

Bosporus Education Foundation will subsidise the costs of the study tour which includes meals, travel, accommodation, hospitality domestically in Turkey, go and return airfare between Australia and Turkey will be purchase by traveler. Guests will have the opportunity to socially interact with locals and discover the social, cultural and faith backgrounds of the people and places they visit.

The study tour will be organised for a group no smaller than ten people unless exceptional cases. Two weeks prior to the beginning of the study tour, we recommend participants attend the short seminar and learn basic Turkish language principles. The seminar will also provide important information about the tour and enables all tour participants to meet before heading off

Reflections of Turkey

As I excitedly prepared for my trip to Turkey, many people advised me to exercise caution during my trip, for the following stereotypical reasons; there was a war in Iraq; women in Turkey were oppressed; women had to be covered and veiled and could not go out alone; men were dangerous.
Despite these cautions, I went to Turkey and found a beautiful, picturesque country, where women were not oppressed, but very strong, assertive, true ladies. I didn't have be covered or veiled, but exercised common decency, while venturing out alone daily, without apprehension or fear, as the Turkish people are kind and gracious and the men are respectful of women.  My fears, apprehensions, and cautions were immediately dispelled by the positive experience I had.

Along with my travel companions, and in speaking with the many Turkish people we met, there was no effort to convert us to Islam, but there was an effort to dialogue and learn about each other. This experience demonstrated a true commitment to mutual respect and understanding regardless of our respective places or origin, race and religious beliefs.

We visited many beautiful mosques, historic sites and ruins, saw the spectacular Whirling Dervishes, went from Europe to Asia, and saw the many charitable works of the Turkish people. We experienced the Gulen movement, which has inspired followers worldwide to engage in dialogue, understanding, education, and tolerance to strive toward global harmony.

Host families graciously welcomed us into their homes for wonderful dinners, as we spoke about our respective cultures, beliefs, lifestyles, occupations and child rearing, and discovered we had more similarities than differences.

The purpose of our trip was to promote dialogue among Muslims and other faith groups to strengthen world peace. Through our dialogue, we learned to appreciate the beauty and reverence of the mosques and Islam and confirmed that true Muslims are truly committed to peace. This message of peace, mutual respect and understanding through dialogue must continue with all faith groups, and I encourage everyone to continue in sharing this message and seize upon an opportunity to visit Turkey and learn from their wonderful people.

Rose Buhagiar
December 19, 2007
Memnum oldum!
Cok naziksiniz
Turkiye cok guzel bir ulkedir
(Cok) te ekkur ederim!

Merhaba

On June 1, 2006, I, together with seven other people from different faith groups, flew to Istanbul. Organized by the Toronto CIDC, I was a part of the exciting Trip to Turkey, the Bridge between Civilizations”. This was an amazing opportunity to spend 10 days meeting with wonderful Turkish sponsors, seeing the beautiful country of Turkey and visiting Islamic holy sites. We stayed in hotels, and shared many of our meals with people right in their homes or sometimes in schools where a larger group could gather. The graciousness and kindness of everyone I met were remarkable. Our guide Fehmi Kala and Fatma Satir, who joined us in Istanbul, made the trip fun and a wonderful learning experience.

I can only highlight some of the special sites and experiences. In Istanbul the Blue Mosque was amazing. The beautiful tiles, watching the people come to pray, joining them inside and offering my own prayers was special. Visiting the Grand Bazaar, walking beneath the high arches, being entertained by a sponsor in his upper room sitting on cushions, sipping tea and eating nuts will always be a treasured memory.

Visiting Urfa the birthplace of Abraham, sitting by the Pool of Abraham, full of carp regarded as sacred and talking with a Chaplain about his work in Turkey was unforgettable.

In the picturesque city of Konya I learned more about Sufism.  Meeting one of the most well-known Sufi singers and sharing Turkish pizza is etched in my mind. I learned a lot about how the Muslim faith affects daily living. There are mosques everywhere and they range in size from small to huge — like Istanbuls Blue Mosque. Even offices, schools, hospitals and restaurants have quiet space set aside so that people can pray. Prayer is a natural part of daily life.

Good food is also a part of daily living and I enjoyed it all. I cant remember the names of the different dishes but the memory of the tantalizing smells and delicious flavours will last a long time. The most important thing that occurred through the CIDC sponsored trip was the friendship that I have developed with members of the Turkish community. It has been a blessing in my life and I will always treasure it.

I have no idea what kind of picture you would like. I don't have any of myself but... I am sending my two favourites. Blue tiles - This is from the home of one of the sponsors and shows the beautiful Turkish tiles. Blue Mosque - The picture I took outside as we were preparing to go inside to pray.

Lynda
Rev. Lynda Kelly
Provincial Coordinator
Chaplaincy Services Ontario