The ICCCR is currently looking for volunteers to facilitate our spring 2007 sections of the Basic Practicum in Conflict Resolution & Mediation. Interested persons must have completed and passed the course, and be available to attend all class sessions. There are four sections of the course listed below. If you are interested, please reply to the e-mail address noted below, and list your top two choices for which you are available, along with a phone number where you can be reached. I look forward to hearing from those of you interested in taking advantage of this opportunity.

Section 1
Instructors: Robert Anderson & Michele Riley
January 26-28 & February 9-11
Friday: 4-8pm
Saturday & Sunday: 9am-5pm

Section 2
Instructors: Audrey Charlton & Bridget Regan
February 2-4 & February 16-18
Friday: 4-8pm
Saturday & Sunday: 9am-5pm

Section 3
Instructors: Robert Anderson & Patricia Barnes
March 2-4 & March 23-25
Friday: 4-8pm
Saturday & Sunday: 9am-5pm

Section 4
Instructors: Camilo Azcarate & Patricia Barnes
January 22,29; February 5,12,19,26; March 5,19,26
Monday: 5-9pm

Respectfully,
Mekayla Castro

Educational Coordinator
International Center for Cooperation and Conflict Resolution
Tel: 212-678-3289
Fax: 212-678-3784
e-mail: castro@tc.edu

On 1/9/07,
Piera Sestini
piera_sestini@hotmail.com

Dear Sirs,
as an Italian English teacher I have written two collections of short
stories. The second, "Scars and Stars", will soon be published by a Florentine publisher. These stories deal with themes that well fit your purposes of teaching English in a humanizing way and stimulate discussion on important moral and social issues.

Let me know if you wish to read them and how I can further contribute to
your organization,

Best regards,
Piera Sestini
***************************************************************
NOTE:
Please write to Piera Sestini if this is of interest to you or is applicable to your curriculum or current forum.

The International Journal of Mental Health, Psychosocial Work and Counselling in Areas of Armed Conflict Volume 4: Number 3: Winter 2006, Special Number: Child Soldiers: Disarmament, Demobilization and Reintegration with Guest Editors; Reidar Ommundsen, Kees van der Veer and Mike Wessels.

Report on Violence Against Children
The Secretary-General’s Study Report on Violence Against Children was presented by his Independent Expert, Prof. Paulo Sérgio Pinheiro to the Third Committee of the General Assembly on 11 October 2006 in New York from 3pm.

DR Congo's children 'a priority'
Children, who bear the brunt of unrest in the Democratic Republic of Congo, should be top of the agenda after polls on Sunday, says UN group, Unicef.
The Unicef report estimates that some 600 children still die every day as a result of conflict and disease.
Meanwhile, opposition supporters are reported to have stoned a motorcade of incumbent President Joseph Kabila.
A huge UN peacekeeping force is in the country to help it hold its first ever free presidential elections on Sunday.
The war in DR Congo officially ended with a peace agreement in 2003, but conflict continues in parts of the east, and the UN faces what the organisation's secretary general, Kofi Annan, calls a "logistical nightmare" in holding the polls.
Please read the entire article at

http://news.bbc.co.uk/2/hi/africa/5209340.stm.

Marie Breen Smyth (2002)
‘Child Combatants: International Law and Practice.’ Harvard Program on Humanitarian Policy and Conflict Research: Human Security Policy Workshop on Children and Armed Conflict; United Nations, New York, November 2002.

Marie Breen Smyth (2002)
(2002) ‘Child-Soldiers: The Case of Northern Ireland’ Trocaire Lenten Campaign Seminar: The Long Gallery, Stormont. March 2002

Children of War
In 1984, Judith Thompson co-founded Children of War, Inc., an award-winning international youth leadership organization that supported the vision and leadership of young activists from 22 war-torn countries.

Conference on “How to Stop the Use of Children as Soldiers"
April 8-10, 2001, Regional Human Security Center, Jordan Institute of Diplomacy, Amman

After Terror: Promoting Dialogue Among Civilizations
by Akbar S Ahmed, American University, Washington
Brian Forst, American University, Washington

Description:
After Terror presents sustained reflections by some of the world's most celebrated thinkers on the most pressing question of our time: how can we find ways to defuse the ticking bombs of terrorism and excessive interventions against it? It offers an antidote to the fatalistic global holy war perspective that afflicts much contemporary thought, focusing instead on the principles, issues, and acts needed to shift course from alienation and conflict to a path of sanity and goodwill among cultures and civilizations.

The central aim of the book is to advance contemporary thinking on the causes and implications of 9/11 and thus provide the essential elements of a blueprint for humanity. It features 28 original essays by some of the world's leading public figures, scholars, and religious leaders, including Benjamin Barber, Zbigniew Brzezinski, Jean Bethke Elshtain, Amitai Etzioni, Bernard Lewis, Martin Marty, Queen Noor, Joseph Nye, Judea Pearl, Jonathan Sacks, Ravi Shankar, Bishop Desmond Tutu, E.O. Wilson and James D. Wolfensohn.

After Terror attests to the power of dialogue and mutual understanding and the possibility of tolerance, respect, cooperation, and commitment. Without ignoring the dangers of the modern world, it points to a future in which people can celebrate both the fundamental sentiments and interests that we share and the diversities that make us human.

Author Information:
Akbar Ahmed and Brian Forst, both of the American University, Washington.

Human Conflict: Disagreement, Misunderstanding, and Problematic Talk
By C. David Mortensen
Rowman & Littlefield Publishers, Inc.

Human Conflict distinguishes between "effective" and "ineffective" forms of face-to-face interaction in cases where agreement, disagreement, understanding, or misunderstanding prevail. This well-researched study of miscommunication seeks to identify the basic dynamics at work in encounters that somehow fall short of success in a particularly telling or striking manner. Following an in-depth look at the interplay of cognitive appraisals, value orientations, and social identity in the construction of everyday reality, the book then analyzes social constructions that contribute to a wider ability to fashion working agreements and mutual understanding. It also examines a wide spectrum of encounters where pairs reporting "hurt and harm" find themselves mutually engaged in strategic mechanisms of repair, renewal, and restoration. Scholars of conflict study, mediators, and others interested in the cognitive processes behind agreement and understanding will want to read this book.

--A valuable, in-depth resource for students and scholars of human conflict, cognitive processes, and mediation.

--Examines causes, conditions, and consequences of effective and faulty modes of human interaction.

--Identifies the basic dynamics at work in human conflict.

--Compares favorable interpersonal conditions-for making things better or keeping them from getting worse-with unfavorable social conditions that tend to be counterproductive.

--Explores troublesome, difficult, or problematic modes of human encounter that are followed by repair and restoration.

--Based on nearly 1600 accounts of social encounters.

About the Author
C. David Mortensen is professor of communication science at the University of Wisconsin at Madison.

Dear Colleague:

Please see the English translation of the film based on my book, "Justice Matters Legacies of the Holocaust and World War II" (Oxford University Press, 2004) that aired nationwide on WDR German television (1.channel in Germany).

The film was recently distributed to schools and churches throughout Germany.

The film is about 14 minutes. The clip is in REAL MEDIA FORMAT. To watch the film clip you need the free RealPlayer. The film clip is not designed to play full screen. The file is small, so it takes just a few seconds to download. Following is the link.

"Seeing the Other Side-60 Years after Buchenwald" (full movie) produced by Johanna Holzhaeur of WDR German television.
https://depot.northwestern.edu/DMS/pickup/bossert/seeing-the-other-side.rm

Best regards,
Mona
---------
Mona Sue Weissmark
Department of Psychology
Northwestern University
2029 Sheridan Road
Evanston, IL 60208
847. 864. 8987
weissmar@northwestern.edu

Socio-Ideological Fantasy and the Northern Ireland Conflict: The Other Side
Adrian Millar

"[This book] is thoughtful and fascinating, and its great strength lies in its combination of empirical work with an original theoretical approach."
Richard English, author of Armed Struggle: The History of the IRA

Conducting a Lacanian-inspired psychoanalysis of some of the most candid interview materials ever gathered from former IRA members and loyalists, the author demonstrates through a careful examination of their slips of the tongue, jokes, rationalisations and contradictions, that it is the unconscious dynamics of socio-ideological fantasy, i.e. the unconscious pleasure people find in suffering, domination, submission, ignorance, failure and rivalry over jouissance, that lead to the reproduction of antagonism between the Catholic and Protestant communities in Northern Ireland. In the light of this, he concludes that traditional approaches to conflict resolution which overlook the unconscious are doomed to failure and that a Lacanian psychoanalytic understanding of socio-ideological fantasy has great potential for informing the way we understand and study all inter-religious and ethnic conflicts.
Whether you find yourself agreeing with the arguments in this book or not, you are sure to find it a welcome change from both the existing, mainly conservative, analyses of the Northern Ireland conflict and traditional approaches to conflict resolution.

ISBN hb 0-7190-6696-4 c.£60.00
I politics subjects I politics series information

Looking for a forum that goes beyond environmentalism? An entry into the world of nature that even a confirmed urbanite can delve into? The EARTH VISION website uses “spiritual ecology” to explore the interweave between human and nature forums.

Through this online presentation, the viewer can explore excerpts from the 5 ebooks that author Josef Graf uses to introduce the concept of spiritual ecology: a travelogue across North America; a calendar of nature and soul through the seasons; a compelling global perspective down through the ages; an art gallery exploring color theory and the nature-soul dynamic; and a compendium of humor within the irreverent biography of Hebert Returns to America.

If the modern world has arrived at an impasse in the face of nature, it will require extraordinary resolutions to find a way forward. EARTH VISION presents one of those forums. In the words of Dorothy McLean, noted co-founder of Findhorn, “I read Earth Vision with delight. I appreciate that it was comprehensive and beautiful. . . another thing that delighted me was the emphasis on humans sharing whatever qualities nature has. . . the words, and the spirit that shines through them, cannot but help people to expand their awareness.”

This new website is online now. The central theme of the site,

EARTH VISION

is spiritual ecology - the exploration of nature and soul

Please have a look. Also, if you can pass the word around to anyone you think may be interested, I'd be very grateful.

Thank you for any help with this.

Josef Graf
EARTH VISION
taking nature to the next level

www.evbooks.net

The International Institute on Peace Education (IIPE) 2007 will be hosted by Baketik, the Peace Centre in Arantzazu in the Basque Country (Spanish Estate) from July 14-22, 2007. The event is being co-organized by Baketik and the Peace Education Center at Teachers College, Columbia University. IIPE was founded in 1982 by Betty Reardon and faculty colleagues at Teachers College and has been held annually in different parts of the world. It is an intensive multicultural and cooperative learning opportunity in which participants learn from and with each other about substantive peace issues and interactive teaching approaches. The IIPE is also an opportunity for networking and community building among those who educate and work for a culture of peace in the host region and around the world.

IIPE 2007 will explore the theme of “Identity, Interdependence & Nonviolent Transformations - Practical Priorities of Education in Transitions to Peace,” an appropriate theme for a region that has suffered forty years of continuous violent conflict. In March 2006, the armed group ETA issued a declaration of a permanent ceasefire. In light of this historic event, IIPE 2007 will focus on the challenges and possibilities for this and other nonviolent transformations to take place, especially as they relate to identity and interdependence. Understanding these concepts and illuminating their interrelatedness will be central to the IIPE inquiry. The sharing of experiences and offering of practical models will be fostered so that each participant may find new strategies and perspectives to bring back to their working communities. Those accepted to attend IIPE 2007 will participate in a residential learning experience where reflection and exchange will take place on these and other issues that are on the peace culture agenda in Europe, the Mediterranean region, and in many other parts of the world.

The special sub-theme of the IIPE, Practical Priorities of Education in Transitions to Peace, is an inquiry into how we can actualize, adapt and design peace education for particular moments of transition towards peace that are being experienced in the world, with special consideration given to the Basque Country and participants’ local communities. As a comprehensive, holistic and integrative field, Peace Education has broad transformational goals that can be challenging to translate to present and local contexts where peace education initiatives are taking place. In exploring this sub-theme the IIPE community will consider how we can translate these goals into the moment and context in which peace education is being practiced. How do we start or develop a practical project on peace education in our own communities?

For more information on IIPE and background on the thematic substance of IIPE 2007 please visit the institute website at:
www.tc.edu/PeaceEd/IIPE.

Application InformationApplications and information about participant fees will be available in early January 2007.

You may request an application to be sent to you as soon as they are available by sending an email to: peace-ed@tc.edu. Applications will also be available through the IIPE website: www.tc.edu/PeaceEd/iipe. Applications must be submitted by early March 2007 for full consideration.

Acceptance for participation in the IIPE is based upon applicant’s potential contribution to the goal of developing and strengthening peace education in the host region and toward a more global perspective on peace education among all participants. While we would like to accept everyone who applies, the number of applicants usually exceeds the places at each institute. The IIPE attempts to practice the principles of peace education by engaging all participants in our short term learning community in an experience of participatory learning in which all of us can learn from each other. We have found that increasing our numbers diminishes the effectiveness of this aspect of the institute, so we are unable to accept all applicants.

Among other criteria, first priority is given to those applicants coming from the surrounding host region. The IIPE attempts to explore themes and issues that are particularly relevant to the host region and works to build regional solidarity among peace educators. Thus, a minimum of 50% of the participants will come from Mediterranean region. In selecting the remainder of the international participants we attempt to maintain a geographical balance and variety in experience and substantive expertise. All applicants should specifically demonstrate how they will apply their peace education learnings in their countries or local communities as that will be a significant criteria of selection.

As a learning community experience the IIPE requires full-time participation from all participants. You must be able to participate in the full period of the IIPE (July 14-22) for your application to be considered. If after acceptance a participant finds he or she must leave early or arrive late, that place will be given to another on the waiting list.

Please Help Future Peace Educators to Participate

The institute operates on a self-sustaining basis in which all participants, including the organizers and presenters pay their own travel and participation fees or find their own funding. Each year numerous applicants request various amounts of scholarship support. Although we are generally fortunate to be able to find a limited amount of funding to provide fee waivers for a very few individuals, we are unable to fulfill the needs of the requests from many in areas most in need of peace education.

We hope you might consider a contribution to the IIPE to fund scholarships for participants from currency poor and post conflict countries. Your generosity will help ensure that those potential participants in greatest need of training and solidarity will be able to attend the institute. We would be grateful for any amount you may be able to donate. All donations are tax deductible. To donate, please clip and return the following form to the address indicated.

IIPE 2007 Scholarship Fund

¨ I would like to make a suggested, tax-deductible donation in the estimated amount of $500 USD to support the full participation fees for one participant to IIPE 2007.

¨ I would like to make a tax-deductible donation in the amount of $_________ in partial support of the participation fees for participants in need of scholarship assistance to IIPE 2007.

¨ My employer will match this donation.

Name Address
City/State/Zip
Email

Please make checks payable to:
Peace Education (indicate “IIPE scholarship” in the memo section)

Mail to:
Peace Education Center, Teachers College #171, Columbia University
525 West 120th Street, New York, NY 10027
(212) 678-8116 peace-ed@tc.edu

Women will/do make the difference for peace - in our hearts and the One
heart of the world/Mother earth - women who want to listen and share
ideas and become active agents for change... These women include you!

3rd International Women's Peace Conference 2007 July 10-15, 2007 Dallas,
Texas, USA http://www.womenspeaceconference.org/ >

This conference will be open forums for the sharing of opinions and fears
and options for change and creating community.

Come share Your light, Your hope, Your love, Your energy, and Your
generous spirit with Women from around the World.

For exhibits / vendors to have items related to Peace, connecting women,
like-minded organizations - Delegations from each country will be
invited to sponsor an exhibit table in the Conference Exhibit Hall with
information regarding their respective country. A list of exhibits will
be posted.

We love you Volunteers, Partners/Sponsors ­ please go to site and contact
us so that we might collaborate together to making a difference.

Gather with peacemakers - doing and sharing information and community
that is working in places here and around our world at the conference and
network with each other - be part of this experience, creating/choosing
the change... You are amazing women - will ground this just being here
and showing up... for all women, all ages, all healing things are coming
together.

Become, continue being an active agent for Change...
Discount hotel rates are available at the Adams Mark Hotel, adjacent to
the conference site at the Adams Mark Convention Center.

For more conference information,
contact Margaret Culgan at 001-214-421-6707 or via e-mail at mailto:peaceconference@aol.com

There are other Women Peace Events happening around the world in 2007 and we - International Women's Peace Conference in Dallas 2007 want to
connect and acknowledge the work - Women are doing for Community and
Peace around the world and conferences around the world ... Right now
lets connect.. Let us hear from you!

Contact me and/or the conference website if you have any questions.

NOTE: Calling all Women drummers/dancers from around the world.

All-Day Pre-Conference Intensives
Save the dates -(drum/dance workshops/clinics prior) July 7-9,
Conference July 10-15, 2007 Vendors also. More details to come...
Contact Suzanna Brown <[ mailto:suzanna@osuzanna.com
suzanna@osuzanna.com

Bring your drums, other instruments and join in spontaneous peace jams.

Suzanna Brown
Global Drum Circles
Dallas, TX USA 75205
mailto:o-suzanna@mindspring.com
214- 528-4289 studio
214- 528-4290 fax
214- 906-7528 cell

These shameful events have humiliated the Arab world:
Saddam's trial and mob execution reeked of western double standards. Yet Iraq's neighbouring states failed to speak out
The Guardian Weekly, Vol 176, No. 4, Jan. 12-18, 2007
Ghada Karmi
Tuesday January 2, 2007
The Guardian
http://www.guardian.co.uk/comment/story/0,,1981010,00.html

Page 5:

"For the Arab world, this has been a shamaeful, humiliating event that underlines its total surrender to western diktat."

With this letter may we extend our heartiest wishes for your good health and successful adventures in this new year. And for the world, our only wish is for less violence and more justice.

We have been writing and sending these e mail letters for a number of years and now find that it is time to turn over their management to Tony Jenkins and the Peace Education Center at Teacher's College, Columbia University. peace-ed@tc.edu,

http:// www.tc.columbia.edu/PeaceEd/

The Peace Education Center has long been involved in the Global Campaign and in developing peace education globally through the International Institute on Peace Education (IIPE) and their newest initiative Community-Based Institutes on Peace Education (CIPE).

Your name will be transferred and you will continue to receive these mailings. Your news is very welcome, and we hope you will contribute to the content of the monthly newsletters. The Peace Education Center's list and this one will be combined to nurture a larger global community of people eager to see new generations of teachers and learners exposed to peace education as an integral part of their learning experiences.

The coordination of the Hague Appeal for Peace Global Campaign for Peace Education (GCPE) will also be transferred for the coming year to the Peace Education Center, co- directed by Tony Jenkins and Janet Gerson.

The new organization, Peace Boat US, will continue to work closely with the Peace Education Center so that the Campaign's members can participate in peace education programs on board Peace Boat US and in other venues sponsored by the Peace Boat family.

Peace Boat US will continue to be housed at the Hague Appeal for Peace office opposite the United Nations, and you are all welcome to visit us, correspond with us, call us, or send your e mail message. Peace Boat US will also begin running its own independent newlsetter starting this Spring, so please look forward to hearing from us!

Together we must build an ever growing culture of peace to assure a safer, saner, happier future for our children and grandchildren and theirs.

With all good wishes,
Cora Weiss (President, Hague Appeal for Peace)
Tony Jenkins (Peace Education Center at Teacher's College, Columbia University)
Maiko Morishita (Peace Boat US)

HIGHLIGHTS
President Arroyo Signs Executive Order to Advance Peace Education!! PEACE NEWS COURSES & PROFESSIONAL DEVELOPMENT EVENTS & CONFERENCES RESOURCES, MATERIALS, PUBLICATIONS Peace Boat US & Hague Appeal for Peace

HIGHLIGHTS
President Arroyo Signs Executive Order to Advance Peace Education!!

A goal of the Global Campaign for Peace Education has been realized by a group of educators in the Philippines, including our own Loreta Castro, which has succeeded in getting peace education mainstreamed into schools beginning with teacher training. An Executive Order to advance peace education was signed by the Philippine President in September.
For more information visit: http://www.pia.gov.ph/Default.asp? m=11&sec=archive&r=ALL&sp=7&fi=p070109.htm&no=16

PEACE NEWS Nobel Peace Laureates Request to see Fellow Burmese Laureate Denied
The International Peace Bureau (IPB) joined with 12 other Nobel laureates in a special New Year action in support of the Burmese democracy movement.

International Peace Bureau PRESS RELEASE
Geneva, Janaury 5, 2007
Laureates worldwide - from Seoul to Washington- will seek visas to visit sister Laureate Aung San Suu Kyi, the only imprisoned Nobel Peace Laureate. The day after Burmese Independence Day, thirteen Peace Prize Laureates will submitted visa applications in 9 countries in a collective effort to visit Suu Kyi. "We hope to visit our sister, who today is spending her 4088th day in detention,said Shirin Ebadi. We want to personally tell her that the world has not forgotten her and the people of Burma, and we want to tell her that we support her movement's call for a UN Security Council resolution on Burma.
All visa applications were denied.

To read the entire press release visit:
http://ww w.ipb.org/web/index.php

Former Cold War Warriors make an Impassioned Call for US Leadership to Abolish Nuclear Weapons in the Wall Street Journal

A World Free of Nuclear Weapons
By George P. Shultz, William J. Perry, Henry A. Kissinger and Sam Nunn
Nuclear weapons today present tremendous dangers, but also an historic opportunity. U.S. leadership will be required to take the world to the next stage -- to a solid consensus for reversing reliance on nuclear weapons globally as a vital contribution to preventing their proliferation into potentially dangerous hands, and ultimately ending them as a threat to the world.

Nuclear weapons were essential to maintaining international security during the Cold War because they were a means of deterrence. The end of the Cold War made the doctrine of mutual Soviet-American deterrence obsolete. Deterrence continues to be a relevant consideration for many states with regard to threats from other states. But reliance on nuclear weapons for this purpose is becoming increasingly hazardous and decreasingly effective.

COURSES & PROFESSIONAL DEVELOPMENT

WORKSHOP "Hiroshima and Nagasaki for College Teachers"
June 25- 29, 2007
Illinois Wesleyan University will host a one week workshop which will provide resources for educators planning for a general education course or units dealing with nuclear issues and the legacy of Hiroshima and Nagasaki. College educators with interest in developing such a course, or units, about this topic; or individuals wishing to contribute additional insights and resources to such coursework, are invited to join.

For more information on the workshop visit:
http://titan.iwu.edu/~physics/Hiroshima.html

Identity, Interdependence & Nonviolent Transformations
International Institute on Peace Education (IIPE) / Baketik, the Peace Centre in Arantzazu
July 14-22, 2007 Arantzazu, SPAIN
The International Institute on Peace Education (IIPE) 2007 will be hosted by Baketik, the Peace Centre in Arantzazu in the Basque Country (Spanish Estate) from July 14-22, 2007. The event is being co-organized by Baketik and the Peace Education Center at Teachers College, Columbia University. IIPE was founded in 1982 by Betty Reardon and faculty colleagues at Teachers College and has been held annually in different parts of the world. It is an intensive multicultural and cooperative learning opportunity in which participants learn from and with each other about substantive peace issues and interactive teaching approaches. The IIPE is also an opportunity for networking and community building among those who educate and work for a culture of peace in the host region and around the world.

To obtain an application and to learn how to apply visit: http://www.tc.columbia.edu/PeaceEd/iipe/inde x.htm

EVENTS & CONFERENCES
Inter-American Summit on Conflict Resolution Education, March 14-17, Ohio
Global Issues Resource Center, Office of Community Continuing Education at Cuyahoga Community College and The Organization of American States will host a four-day Inter-American Summit on Conflict Resolution Education in Cleveland, Ohio, USA. This event will bring together government representatives from among the 50 states and 34 countries of the Americas and their non-governmental organization partners who have legislation or policies in place to deliver conflict resolution education at the K-12 level and in colleges of teacher education.

This first-ever Summit offers a dynamic opportunity to develop a hemispheric infrastructure throughout the Americas to advance the work in the fields of conflict resolution education and peace education. The Summit will bring together policymakers and educators representing regions across the United States and select member countries of the OAS representing North, Central, South America and the Caribbean. These national and international educators will exchange program best practices, evaluation methodology, creation of policy implementation structures, and consideration of obstacles to success. This event offers a needed opportunity for college students, college faculty, university scholars, K-12 educators, public health officials, prevention specialists, and state, local, and national policy makers in the Americas to convene in one location to learn more about the most current work being undertaken.

March 14th and 15th, 2007: the event is open nationally and internationally to anyone who wishes to attend. Presenters will share examples of best practices within their states and nations, implementation models, and evaluation results.

March 16th and 17th, 2007: featuring closed policy meetings engaging teams of state and federal government agencies and their NGOs/University Partners. Teams may work on self-selected threads - evaluation, creation of policy, and best practices in creating the structures for K-12 and Higher Education policy implementation.

A compilation of the work in the states and countries will be published for distribution to all attendees and other interested policymakers in the United States, the Americas and the Caribbean.

For more information visit:
http://www.global- issues.org/about/Inter-American_Summit.php

RESOURCES, MATERIALS, PUBLICATIONS

AN INCONVENIENT TRUTH, DVD Donations to Educators!!
50,000 DVD copies of the acclaimed documentary "AN INCONVENIENT TRUTH" will be donated on a first come, first serve basis to teachers across the country interested in using the film as a teaching tool in classrooms via Participate.net. This generous donation was made possible with the cooperation of Paramount Vantage, Participant Productions, The Environmental Media Association, and private funders.

The DVD's will be given away starting Monday, December 18, 2006 thru Thursday, January 18, 2007. Teachers are encouraged to log on to Participate.net to request the DVD, which will be delivered within 6- 8 weeks. A free curriculum guide is also available for download.

To request the DVD visit: http://www.p articipate.net/

Peace Boat US & Hague Appeal for Peace

Founded in 1999, the Hague Appeal for Peace Global Campaign for Peace Education (GCPE), is an international organized network which promotes peace education among schools, families and communities to transform the culture of violence into a culture of peace. The Global Campaign for Peace Education will be coordinated for this coming year by the Peace Education Center of teachers College, Columbia University. (jenkins@exchange.tc.columbia.edu)

Peace education is a holistic, participatory process that includes teaching for and about human rights, nonviolent responses to conflict, social and economic justice, gender equity, environmental sustainability, international law, disarmament, traditional peace practices and human security. The methodology of peace education encourages reflection, critical thinking, cooperation, and responsible action. It promotes multiculturalism, and is based on values of dignity, equality and respect. Peace education is intended to prepare students for democratic participation in schools and society.

The Global Campaign for Peace Education has two goals:
1. To see peace education integrated into all curricula, community and family education worldwide to become a part of life;
2. To promote the education of all teachers to teach for peace.

The Worldwide Activities Brief e- newsletter highlights how and where the GCPE network is active and growing. Submissions are encouraged! Please contribute how you are working for peace education including dates, locations, a brief description, and a website and or contact information and send it to Tony Jenkins at jenkins@exchange.tc.columbia.edu.

The papers of the Hague Appeal for Peace have been archived at Swarthmore College Peace Collection and can be found at
http://ww w.swarthmore.edu/Library
For more information on Peace Boat US visit http://peaceboat- us.org/. The website for Peace Boat US is under construction.

Please e-mail info@peaceboat-us.org for more information.

Dear Colleagues,
The 28th Ethnography in Education Forum is fast approaching. In this letter we
share with you some information that will be helpful to you as you prepare for
the Forum.

Please go to the Forum website for information about:
(1) Online registration. Pre-registration will close on February 1, 2007.
(2) Lodging for the Forum weekend.
(3) The schedule of presentations will be posted on or about January 20, 2007. The website for the 28th Forum can be found at

http://www.gse.upenn.edu/cue/forum.php

If you are a presenter, please write to cue@gse.upenn.edu to let us know about
any books you have written or edited. Please include "Forum Books" in the e-
mail subject. We will do our best to make them available at the Penn Bookstore
during the Forum.

We look forward to seeing you in Philadelphia this February.
Best,
Francis M. Hult & David Cassels Johnson
Coordinators

Common Ground News Service - Partners in Humanity (CGNews-PiH)
for constructive & vibrant Muslim-Western relations
10 - 16 January 2007

The Common Ground News Service – Partners in Humanity (CGNews-PiH) aims to promote constructive perspectives and dialogue about Muslim–Western relations. CGNews-PiH is available in Arabic, English, French and Indonesian.
For an archive of past CGNews articles and other information, please visit our website at www.commongroundnews.org.
Unless otherwise noted, copyright permission has been obtained and articles may be reprinted by any news outlet or publication. Please acknowledge both the original source and the Common Ground News Service (CGNews).

Inside this edition

1) Islamist NGOs an integral part of Muslim societies by Azza Karam

In this third article in our series on economics and Muslim-Western relations, Azza Karam, a senior advisor to the United Nations Development Programme’s Regional Bureau of Arab States, challenges the post-9/11 misperceptions of Islamist organisations. Listing some of the lesser known facts about these non-government organisations, which exist on financial contributions from donor organisations and individuals, she describes some of the many roles they fulfil.
(Source: Common Ground News Service (CGNews), 9 January 2007)

2) ~Youth Views~ Women’s rights and the new family law: cultural change comes to Morocco by Murai Yusuko, Kathleen Martinez and Meriem Boulekbod

Murai Yusuko and Kathleen Martinez, undergraduate students at Georgetown University in Washington D.C., and Meriem Boulekbod a student at Al Akhawayn University in Ifrane, Morocco, use Moroccan society as a case study to demonstrate how feminism and the adoption of women’s rights differ between the West and predominantly Muslim countries.
(Source: Common Ground News Service (CGNews), 9 January 2007)

3) If wars start in the mind, then impose peace of mind by Mohammad Sammak

Mohammad Sammak, secretary general of the Christian-Muslim Committee for Dialogue and the Executive Committee of the Christian-Muslim Arab Group, addresses the tension between religious truth and compromise in an attempt to understand why religion comes to be seen as a cause and an “intensifier” of conflict.
(Source: Daily Star, 20 December 2006)

4) A joyeux Noël in Muslim Senegal by Claire Soares

Claire Soares, a Christian Science Monitor correspondent based in Dakar, describes what it’s like to celebrate “Christmas” in the predominantly Muslim country of Senegal. The gusto with which her Muslim neighbours take up Christmas decorations and traditions is only one of the examples she gives of the religious tolerance in the country and of "Senegal's distinctive brand of Islam." (Source: Christian Science Monitor, 20 December 2006)

5) Palestinian political rap attracts growing crowds by Rachel Shabi

Rachel Shabi, a writer specialising in social justice issues, describes a new form of resistance in Palestine – hip hop. In an environment often fraught with violence, rap, a growing phenomenon in Palestine, is becoming “a platform [to] channel anger and frustration into a positive form of art”.
(Source: Middle East Times, 2 January 2007)

1) Islamist NGOs an integral part of Muslim societies
Azza Karam

New York - It has been all too easy, both inside the Muslim-dominated world and in the West, to dismiss Islamist organisations, i.e. those affiliated with parties advocating political Islam as opposed to those who have no political affiliation whatsoever. At best, they are described as ‘charity networks’, a label which carries a lower ‘status’ than secular, non-governmental organisations (NGOs) usually providing practically the same services. At worst, they have been regarded as fronts for subversive activities and terrorism.

Needless to say, the events of September 11, 2001 and subsequent global developments have only reinforced many of these ideas. In fact these misperceptions have been extended to apply to all Islamic inter-governmental, governmental, and NGO development activities, thereby creating obstacles to Islamic development work, and rendering more complicated basic service provisions even in dire humanitarian situations – a complaint that Islamic Relief, one of the oldest agencies in this domain, has repeatedly indicated in its many appeals to the international community.

Yet, one of the lesser known facts in the Western world is that non-governmental means of organising social support are a traditional staple in most parts of the world. In Muslim empires, a tax was levied on Muslims (the zakat). Although this would often go to the central authority’s coffers, it was not unusual to have situations where parts of this zakat and additional sadaka (voluntary donations) were given to community and local initiatives (often mosques) which were organised around charity purposes or social needs. Effectively, these are what we would today call NGOs.

This tradition of giving is especially prominent in countries where the existing centralised state structures are weak and/or are negatively impacted by crippling foreign debt payments, International Monetary Fund structural adjustment requirements, or conflict contexts. Areas in Lebanon, the occupied Palestinian territories, Somalia, the South of Sudan, Iraq, Aceh and others, have kept basic service provisions for their respective populations through thick and thin, precisely because they have that tradition of working non-governmental organisations.

Where governmental organisations have been unable to provide basic services, these NGOs have collectively and in diverse ways fulfilled some of the impending needs. Where communities have needed to survive, these NGOs have come through – again, in different ways and not always with flying colours. These service networks are also simultaneously (and perhaps ironically) buttresses for struggling states, since they fulfil functions that the states themselves fall short of, and form critical social forums which keep communities aware, informed, connected, and thus in many ways, empowered.

In countries torn by internal conflicts, it is not unusual to find that while communities may be killing each other, inside the clinics and schools, their members co-exist. In Lebanon for instance, at the height of the civil war when Muslims and Christians were fighting each other, and among themselves, many of their children were attending the same Catholic schools and sitting side by side. In Iraq immediately after the US invasion, mosques and churches were serving the needy regardless of their sectarian affiliation.

These examples are not to say that it is only religious communities which serve in the Muslim world; in fact the number of NGOs (religious and non-religious) in the Arab world alone is estimated to be in the tens of thousands. But the religious background is important to indicate why it is that moderate Islamist organisations – with widespread and well-organised social service networks - have tended to garner much political support. They are seen as being able to put their money where their mouths are – and are building on a successful tradition of doing so. Altogether an attractive package deal, which should not be underestimated or misperceived as it is today.

It is precisely this ability to provide social services to all – regardless of credo or ethnic affiliation - which distinguishes the various Islamist groups, i.e. the political moderates from some of the more extreme groups. The latter do not tend to bother with social service provision as they single-mindedly pursue militant might through spectacular episodes of violence.

Breaking the cycle of generalisations about NGOs in Muslim-majority countries, which may in itself be contributing to covert activities in place of legitimate development assistance and negatively impacting the provision of basic needs, is necessary. This applies to grants and funding as well as NGO partnerships and collaboration. A deeper look into this tradition of NGOs within and amongst Islamist organisations provides a clearer idea who development counterparts can and should be, and a foundation upon which to build constructive and effective relationships.

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* Azza Karam, PhD, serves as a senior advisor to the United Nations Development Programme’s Regional Bureau of Arab States in New York. All the opinions expressed here are the author’s alone and do not necessarily reflect those of any of the UN agencies, Executive Board(s), or member states. This article is part of a series economics and Muslim Western relations distributed by the Common Ground News Service (CGNews) and can be accessed at www.commongroundnews.org.

Source: Common Ground News Service (CGNews), 9 January 2006, www.commongroundnews.org
Copyright permission has been granted for republication.

2) ~Youth Views~ Women’s rights and the new family law: cultural change comes to Morocco
Murai Yusuko, Kathleen Martinez and Meriem Boulekbod

Washington, D.C./Ifrane, Morocco – While some in the West consider women’s rights in the Muslim world to be a lost cause, Morocco is proving otherwise, albeit in its own way. In 2004 King Mohammed VI of Morocco initiated the new Family Law of Morocco, including a number of reforms that secured several important rights for women, including the right to self-guardianship, the right to divorce and the right to child custody. In addition, it set new restrictions on the practice of polygamy, raised the legal age of marriage from fifteen to eighteen and made sexual harassment punishable by law.

The European Union and the United States have hailed these reforms as a bold step towards equal rights for women in a traditionally Islamic country. In Morocco, women now have vastly increased personal freedoms, including the right to choose to wear a veil or not. King Mohammed has personally shown his investment in the project by making his own family an example of modernisation; he is the first Moroccan king to allow his wife to be viewed in public and has allowed her to contribute to debates on social and political issues in the country.

Nevertheless, many women’s rights advocates see this reform as only the first of many steps to be made in the long journey to gain equality. Although the new law has been enacted, changing the mindset of conservatives has been an uphill battle due to societal pressures and long-standing traditions. For example, when Moroccan children reach adolescence, boys gain more freedom while girls tend to lose theirs, because of fears that teenage girls will bring shame to their families through pre-marital sex or by simply interacting too much with young men. Once married, women are still expected to obey their husbands and restrict themselves to child-rearing and caring for their spouse. Additionally, while women may now inherit property, the law does not protect them from pressures from male family members to give it to members of the husband’s family. Also, while rape laws protect women, shame and family pressures may still prevent women from ever pressing charges. While the new Family Law legally provides women with rights, and Islam calls for the equal rights for both men and women, women are still perceived as inferior to men.

At the heart of the matter is a tension in Morocco between the desire to preserve long-standing customs and traditions and the desire to be seen as a modern country through the advancement of women’s rights. When the King announced the new Family Law, he clarified that it was “meant to reconcile lifting the iniquity imposed on women, protecting children's rights and safeguarding men's dignity.” His comment reflects Moroccan society’s need to keep “men’s dignity” intact in accordance with shari‘a. It contains, for instance, compromises and careful wording intended to allow traditionalists to accept the new changes without losing face or being forced to admit that their traditions are wrong. The influence of certain Islamic customs on Moroccan society is surely not fading away, which may explain why the law has taken so long to be ratified by the Moroccan Parliament. In fact, recent changes to the civil code giving children the ability to obtain citizenship through their mother have only been passed due to the direct intercession and support of King Mohammed VI.

As Morocco continues to change, those who wish to see more reforms enacted must take this tension into consideration as they work to gain equality for women. Western activists who continue to work towards the adoption of women’s rights in Muslim countries may be doing more harm than good due to their ethnocentric definitions of rights and norms. When the West criticises Muslim countries, it often points to the oppression of women as a sign of backwardness, which only invites more opposition from conservatives and alienates the people of the country in question. While there are certain rights that both western feminists and Islamic feminists could both advocate, such as freedom from violence, Western feminists should be careful not to impose what it views as necessary women’s rights on their Muslim counterparts. For example, a possible approach to improving women’s rights in predominantly Muslim countries is to evaluate and adapt interpretations of shari‘a (Islamic law) rather than create new civil laws; after all, change must come from within. Islam and feminism are not mutually exclusive, and the way to avoid conflict between the two is a nuanced understanding of Islamic culture and society. The West may support these efforts, but ultimately the approach to taken to improve the status of women in Morocco, and in other predominantly Muslim countries, is up to the women and men of those societies.

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* Murai Yusuko and Kathleen Martinez are undergraduate students at Georgetown University in Washington D.C. Meriem Boulekbod attends Al Akhawayn University in Ifrane, Morocco. They co-wrote this article as part of the Soliya Connect program, which brings students from Western and pre-dominantly Muslim countries together in online dialogue. This article is distributed by the Common Ground News Service (CGNews) and can be accessed at www.commongroundnews.org.

Source: Common Ground News Service (CGNews), 9 January 2007, www.commongroundnews.org
Copyright permission has been granted for republication.

3) If wars start in the mind, then impose peace of mind
Mohammad Sammak

Beirut, Lebanon - There is a dictum in the Babylonian heritage about the virtues of compromise that goes like this: "Where there is complete truth, there is no peace. And where there is peace, there is no complete truth." What the ancient sages were trying to say was that seeking perfect justice for one's community or cause might be ideologically satisfying, but it is not compatible with peace, because peace is built on compromises painted in shades of grey, not of black or white.

What makes this wisdom more complicated is the relationship between truth and religion. Religion is absolute truth, truth that comes from God and that represents His will. In this case, how is it possible, even for the sake of peace, to make a compromise between communities of different religions - in other words different interpretations of the will of God?

When communities identify themselves according to religion, or are identified exclusively by it, situations become more complex and more open to confrontation. Religion speaks to some of the deepest feelings and sensitivities of individuals and communities; it has a leading place in deep historical collective memories, and often appeals to universal loyalties, especially in the case of Christianity and Islam. And so religion comes to be seen as a cause of conflict and is often, in fact, an intensifier of conflicts whose causes are alien to the spirit of religion.

Researchers who study warfare, aggression and the evolutionary roots of conflict have found that war-making is a hard habit to shake. It may take the dropping of another nuclear bomb before everybody gets the message. There have been very few times in the history of civilisation when there haven't been wars going on somewhere. In the 20th century, an estimated 100 million people died in the world's wars.

Archaeologists and anthropologists have found evidence of militarism in perhaps 95 percent of the cultures they have examined. Warriors have often been the most esteemed members of their group. Geneticists have found evidence that Genghis Khan, the 13th century Mongol emperor, fathered so many offspring that 16 million people could be his descendants. Arthur Koestler, the author of "Darkness at Noon," has written that "homicide committed for selfish motives is a statistical rarity in all cultures. Homicide for unselfish motives is the dominant phenomenon of man's history. His tragedy is not an excess of aggression, but an excess of devotion. It is loyalty and devotion not spirituality which makes the fanatic."

As far as Islam is concerned, there are three main factors that are inflaming conflicts and hindering peace-building in the world: the misinterpretation of Islam by extremist individuals and groups; the misunderstanding of Islam by non-Muslims, especially in the West; and the misinterpretation or disfiguring of Islam in the international media.

It is not difficult to notice that Islam is involved in many major global conflicts today. There are two different interpretations of this phenomenon: Muslims believe that the problem lies in the negative image of Islam in Western consciousness, and in continuous efforts to destabilise the Muslim world as a means of guaranteeing the security of Israel. On the other hand, non-Muslims believe that the problem lies within Islam "as a rejectionist religion that refuses democracy and liberalism." Muslims consider themselves victims trying to safeguard their religion, while non-Muslims consider Islam itself as the problem. Muslims look for a solution in terms of improving the image of Islam; non-Muslims argue there can be no solution except from within Islam, through a change in the religion's fundamental concepts.

But the fact is that in Islam killing one innocent human being is considered a crime against all humanity. It is an unjustified crime no matter how the criminals try to manipulate religion to justify their evil acts. The Prophet Mohammad says: "A Muslim is the one who does no harm to the people [not only Muslims] either by his hand or his tongue." But politics is the work of man, while religion is the work of God, who created man. That is what makes religious politics so dangerous, in that political decisions can be seen as implementation of God's will, and opposing such decisions as opposing God’s will.

For example, religion has indirectly influenced American policy in the Middle East from early on, though never as much as now with President George W. Bush in office. That is why the counter-reaction in the Islamic world to that policy has been based on religion as well. Both sides are wrong, because a mistake cannot be corrected by another mistake. Such mistakes cannot build peace and involve very little spirituality.

Asma Asfaruddin, a professor of Islamic studies at the University of Notre Dame, has written: "To address the deteriorating world situation today and the problem of ostensibly religious extremism, we have to make the eradication of global poverty and promotion of the dignity of ordinary human beings a top priority." We also have to reinsert moral and ethical values in the public sphere and in international diplomacy, and hold our leaders accountable to such values. This would be the best way to undermine extremist platforms that feed off the grievances of the poor and powerless. It is on such common ground, constructed on universal ethical principles, that diverse groups of people can come together.

Military conflicts do not start because one side fires at the other. Wars start in the mind and it is in the mind that we can make peace. That is why peace-building is not just about cease-fires or even political settlements. It is a culture, an education, and a form of spirituality that springs from the minds of believers. Destruction does not produce life, nor does it represent victory. The belief that destroying the "unrighteous" is a holy mission that can free forces of freedom and democracy is an illusion. And an illusory victory is the worst kind of defeat.

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* Mohammad Sammak is secretary general of the Christian-Muslim Committee for Dialogue and secretary general of the Executive Committee of the Christian-Muslim Arab Group. This article is distributed by the Common Ground News Service (CGNews) and can be accessed at www.commongroundnews.org

Source: Daily Star, 20 December 2006, www.dailystar.com.lb
Copyright permission has been obtained for publication.

4) A joyeux Noël in Muslim Senegal
Claire Soares

Dakar, Senegal - The first Christmas I spent in the French-speaking West African country of Senegal, where 95 percent of the population is Muslim, I'd wondered whether I'd feel as festive. I needn't have worried.

From the African Santa Claus that set up his grotto down the road to the nativity crib on a former slave island, it was jingle all the way, culminating on Christmas Eve when we were deafened by fireworks from our Muslim neighbour's garden. The national motto is "one people, one goal, one faith," but the state doesn't prescribe what that faith should be and many Senegalese see that as a license to celebrate everything.

So as the call to Friday prayers crackles from the minarets at a downtown mosque, street hawkers weave their way among the throngs waving plastic Christmas trees and blow-up Santas.

"I sell to Christians, animists, everyone! But my best customers are Muslims," laughs vendor Ousmane Fall as he tries to foist a plastic Christmas tree and some tinsel on me.

For most of the year, the 23-year-old scrapes together a living selling anything from shoes to portraits of local spiritual leaders. In December, he abandons them for the trappings of Christmas.

Some of my foreign friends living in Dakar bemoan this as further proof of the commercialisation of Christmas, but for me it's just another example of the tolerance that prevails in this westernmost corner of Africa.

When cartoons of the Prophet Muhammad appeared in Scandinavian newspapers this year, violent protests erupted in the Middle East, but in Senegal a charity football match with Norway went ahead as planned.

This year, Senegal's religious harmony will be even more on show as Christmas and Tabaski, the key Muslim feast that commemorates Abraham's proof of his dedication to God, fall within days of each other.

"I have three siblings who are Christian, while me and my sister are Muslim, but we'll all get together to slaughter a goat and enjoy the Tabaski feast," explained Ibrahima Bop, the gardener at my house. "That's Senegal - we all live together."

Goats, in fact, play a starring role in the soundtrack to my Christmas this year: A nearby street became a makeshift goat market for Tabaski.

Two years ago, some of us Western expats invited Senegalese friends to enjoy a Christmas feast of turkey and roast potatoes. This year, many of our Senegalese friends have invited us to Tabaski, which means we'll be in for plate after plate of tasty, if greasy, goat.

Senegal's distinctive brand of Islam is divided into brotherhoods with a complex hierarchy of spiritual leaders known as marabouts.

For members of the richest and most influential brotherhood, the Mourides, a pilgrimage to the country's main mosque seems more important than one to Mecca. Every March, cities become ghost towns as some 1 million pilgrims flock to Touba in the "Grand Magal," commemorating the exile in 1895 of brotherhood founder Cheikh Amadou Bamba.

The underlying tenet of this branch of Sunni Islam is that hard work in this life will help secure a place in paradise in the next. With that blend of daily grind and profit, it is perhaps no surprise that Mouride disciples control much of the economy.

They also pack a political punch, as every candidate for the upcoming presidential election knows. President Abdoulaye Wade, a member of the brotherhood, travelled to Touba less than 24 hours after he was elected in 2000 to thank religious leaders for their support. He is seeking re-election in this February's poll. But that's not to imply a monopoly on power. Senegal's first post-independence and beloved poet-president, Leopold Sedar Senghor, was Roman Catholic and ruled for more than 20 years.

Female friends who visit us in Senegal often call to ask what clothes to bring. It really is anything goes. Dakar's beaches teem with bikini-clad locals. And fashion changes with moods - Monday it could be traditional Senegalese dress - a colourful boubou (tunic) - while Tuesday it's hip-hugging jeans and a skimpy top.

When Iran's President Mahmoud Ahmadinejad visited Dakar recently, his protocol team suggested that the female journalists at a press conference move to the back of the room and cover their heads. Senegalese colleagues reacted in disgust.

After a quick rummage in bags, heads were wrapped in anything from scarves to beach towels, and the Iranian minders quickly backed down.

"This is Dakar, not Tehran," one victorious Senegalese journalist declared proudly. "We may all be Muslim but we do things on our own terms."

And perhaps at no time of year is that more clear than at Christmas, when many a shop window is painted with Joyeux Noël and streets are adorned with Christmas lights.

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* Claire Soares is a Christian Science Monitor correspondent based in Dakar. This article is distributed by the Common Ground News Service (CGNews) and can be accessed at www.commongroundnews.org

Source: Christian Science Monitor, 20 December 2006, www.csmonitor.com
Copyright © The Christian Science Monitor. Reprint permission can be obtained by contacting lawrenced@csps.com.

5) Palestinian political rap attracts growing crowds
Rachel Shabi

Ramallah, West Bank - There may be slight variations in the dress code, but in any other sense they are your average, young hip hop fans, clamouring for spare tickets in a sell-out concert crush.

But in Ramallah, it is probably the most exciting and positive thing to have happened in a while: the adored Palestinian rappers, Dam, last month debuted their new album in the beleaguered West Bank capital.

Throughout the performance at Ramallah's Al Kasaba theatre, the mostly teenage crowd was euphoric, singing along to their favourite tracks, and erupting into giddy cheers each time the band so much as uttered the word "Palestine."

True to rap style, there is plenty of "bling" lighting up the theatre, but it is all silver - Muslim men generally are not supposed to wear gold - and the symbols are strictly region-specific: maps of historic Palestine and figurines of Handala, a cartoon boy figure that has become the emblem of Palestinian resistance.

"We love Dam, they are one of the most famous Arabic rap groups and they talk about our conflict through rap," says 15-year-old Hiba, one of the concert-goers. "Maybe if people don't hear our voices any other way, they will hear us through the music of Dam."

Raised as the first Palestinian rappers and praised as such around the Arab world, Dam, whose name means "blood" in both Arabic and Hebrew, rap about the daily realities of Israeli occupation, while also dealing with social issues such as drugs and women's rights.

So, for example, their track "Who's the terrorist?", a blazing challenge to the stereotypical view of the Middle East conflict, starts with a quote from former US general, Ramsey Clark, proclaiming the Palestinians, along with the Iraqis, as "perhaps the most terrorised people on earth," and then proceeds with lyrics such as: "We fight for our freedom, so you've made that a crime. And you the terrorist call me the terrorist!"

The band is from Lod, within the borders of Israel, but this geographical detail is of little concern to the fans in Ramallah.

"I don't consider them as being from Israel, they are Palestinian," says Sondon, 15, in the West Bank city. "They speak about me and about who I am."

It is this very detail that Dam impresses on the crowd at a performance in Tel Aviv a month later. Lod, a 10-minute drive from Tel Aviv, is a mixed-population city, a third of whose inhabitants are Palestinian-Israelis. This population struggles to obtain the most basic municipal services and is routinely denied housing permits - as a result of which around 2,000 homes in Lod are illegal and stand under threat of demolition.

"We want to tell them about our environment in Lod, the racism we get at the hands of the Israeli government, the situation for us that they don't see on Israeli TV," says 24-year-old Mahmoud Jreri who, along with brothers Tamar and Suhel Nafar, formed the band Dam in 1998.

And on an international stage - the band has toured widely - their message is more basic: "I try to explain to people that I am a Palestinian who stayed in his land and now this land is called Israel," says Jreri. "Then I try to explain this Catch 22: that the Arab world treats you as an Israeli, and the Israelis treat you as Palestinian."

The band says that this anomaly prevented them from being signed either by an Israeli or an Arab label. Their new album, Dedication, is released by the German Red Circle records. "We had to go outside just to get inside," says Jreri.

Dam is just one of an expanding number of Palestinian hip hop artists, young male and female artists rapping from Gaza and the West Bank.

"Once, people would laugh at us and say, what, Arabic rap?" explains Boikutt, one of Ramallah Underground, a collective of artists, DJs, producers, and rappers. "Now the scene is really growing, a lot more people come to performances, you hear people talking about Palestinian rap, and it is respected a lot more."

Boikutt, who wrote his first rhymes the first time he experienced life under curfew in Ramallah, says that Palestinian hip hop runs more in the tradition of conscious rap, as opposed to the girls, cars, and glamour style that you might currently see on MTV.

"Definitely, it is used for the same political purpose," he says. "It is the same weapon, just a different language, a different situation, and a different struggle."

The proliferation of rap artists in the region inspired Palestinian-American film maker Jackie Salloum to make a documentary, Slingshot Hip Hop, about the phenomenon.

She believes that hip hop for artists living in Palestine provides a platform and channels anger and frustration into a positive form of art. "Hip hop culture in Palestine, I feel, represents a new form of resistance," she says.

Dam, positioned both inside and outside Israeli society, perhaps uniquely succeeds in mainlining their message to the nation's centre.

"I'm not asking people to be pro-Palestinian or anti-Israeli," says Dam member Tamer Nafar. "I just ask them to listen, read about the situation, and then decide. Chuck D [from the American rap group Public Enemy] said that rap music is the CNN of the streets - so in that case, we are the Al Jazeera."

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* Rachel Shabi is a writer specialising on social justice issues. She was born in Israel to Iraqi parents and grew up in the United Kingdom. This article is distributed by the Common Ground News Service (CGNews) and can be accessed at www.commongroundnews.org.

Source: Middle East Times, 2 January 2007, www.metimes.com
Copyright permission has been obtained for publication.

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A message from The APA Office of International Affairs:

Dear Colleague:

Best wishes for a safe and happy 2007!

The final 2006 issue of Psychology International, the newsletter of the
APA Office of International Affairs, is now posted at
http://www.apa.org/international/pi-current.html. This issue features news on psychology in Kenya, Afghanistan, and China, reports on psychology organizations, and an essay on being a global psychologist by Anthony Marsella. There are also reports on APA’s UN activities, Division 52, and announcements of the 2007 APA International Award winners.

Please be sure to visit http://www.apa.org/international for more
announcements and features, including applications for the 2007 travel
awards.

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Call for Papers
Regional Architecture and Identity in the Age of Globalization
CSAAR 2007

The Center for the Study of Architecture in the Arab Region (CSAAR)
(www.csaar-center.org)

In Collaboration with
Department of Architecture,
National School of Architecture and Urbanism, Tunis, Tunisia

13-15 November, 2007

Introduction

Developments in transportation, communication and networking technologies in recent decades have instigated unprecedented flow of people, goods, and information across the globe, a phenomenon that has shaped the all-powerful thrust of globalization. This phenomenon led a drive for taking a universal outlook on social, economic, and environmental issues, but at the same time, instigated a wave of criticism. With its tendency to blur the boundaries among nations and cultures, globalization is seen as benevolent and progressive by some, and malevolent and regressive by others. While one camp promises economic prosperity for partners of global exchanges, the counterpart protests the potential of the exchanges to breed erosion in societal identities of regions and nations. The opposing views tackle all aspects of human living, and as such, spread broadly to the academia and the professions where heated debates on global issues are now enduring. CSAAR 2007 conference addresses regional architecture and identity in the built environment in the context of globalization. The conference will focus on the study of increasing contradictions between the "modernization" of regions on the one hand and the cultural identity of these places on the other.

Though the recent tide of globalization is very strong, it is clear that there is also a countervailing need for regionalism. We propose that globalization can only succeed on the basis of healthy regionalism. It is evident that under strong globalization trends, regional identities did not disappear. On the contrary, they have tenaciously continued to express themselves urbanisiticlly, architecturally, and behaviorally. The conference intends to use this proposition as a point of departure to explore and examine the various discourses regarding regionalism, globalization and their impact on the built environment. Questions to be asked and issues to be considered include: regional architecture and how it is being (re)defined, interaction(s) between the regional and the global, the intersection between colonial past and contemporary architectural productions, the regional dynamics of architectural/cultural flows, the trends of regionalism and how they coexist, compete or contradict with the process of globalization, the role of architecture in connecting people and cultures across geographical and chronological boundaries, the role of the state in promoting/ constructing various types of cultural identities, bridging the gab between Regionalism and Modernization, how regional architecture can surmount the limitations of constant forms of the past, to what level features of contemporary urban developments respond more to global (economic) conditions than to local or national ones, to what extent regionalism accept other regions traditions and incorporate and integrate new technological, and environmental inventions.

Topics of Interest

We invite scholars and practitioners in architecture, urban design and related fields to submit papers on any topic related to conference theme. Papers may reflect on a wide spectrum of issues related to regional architecture, identity and globalization. The conference is structured around a number of themes that include -but are not limited to:

Architecture in the Global and Regional Context
Architecture between Regionalism and Internationalism
Impact of Globalization and Regionalism Trends on Architectural Production
Contextual Architecture
Sustainable Architecture
Architecture and Postmodernism
Critical Regionalism
Critiquing Critical Regionalism
Regionalism and Digital Media
Trends in New Regionalism
Globalization and the City
Urban Morphology and Identity
Re-humanizing the Built Environments: the Regional Dimension
Social and Spatial Problems of Suburbanization
New Urbanism
Sustainability at Urban and Regional Levels
City Form/ City Image between Internationalism and Regionalism
Locality and Globality in the Built Environment
Tourism and the Packaging of Region
Cultural Heritage and Tourism
The Built Environment and Identity
Forms of Cultural Identities
Localization and Delocalisation
Contested Identities in Architecture
Modernization and Cultural Regeneration
Reinventing Traditions/Identities in the Globalized Context
The Meaning of Regionalism in Architecture
Identity in Postcolonial Architecture
The Construction/Production of Architectural Identity in the Information Age
Natural Identity versus Constructed, Forced, Global and other Identities
Architectural Heritage, Authenticity and Modernization
Rehabilitation, Regeneration and Restructuring
Beyond the Vernacular Threshold
Conservation and Meaning of Place

Important Dates

Deadline for abstracts: February 15, 2007
Full paper submission: April 15, 2007
Notification of acceptance: May 30, 2007
Deadline for final papers: July 30, 2007

Submission and Relevant Information

Abstract submission must be in English with about 700 words. Full paper submission could be either in English or Arabic. Abstract and full paper submissions should be sent in MS Word or PDF document format. Abstracts should be e-mailed to conference co-chair (jamalq@kfupm.edu.sa). Full paper submissions are required to be done online at the conference Website: www.csaar-center.org/.

Full paper format, submission guidelines, registration, accommodation and further information will be available at conference Website. For further information about submissions, please contact conference chairs.

Conference Proceedings

All papers presented at CSAAR 2007 conference will be published in the conference proceedings, which will be available to delegates at the time of registration. In addition, papers will be published in a volume of CSAAR Transactions on the Built Environment (ISSN 1992-7320).

Conference Chairs

Dr. Jamal Al-Qawasmi
KFUPM, Saudi Arabia
jamalq@kfupm.edu.sa

Dr. Ali Jerbi
National School of Architecture and Urbanism, Tunisa
am.djerbi@planet.tn

Conference Manager

Dr. Abdesselem Mahmoud
National School of Architecture and Urbanism, Tunisia
abslemah@yahoo.fr

International Scientific Committee
(more come)
- Ahmed Sedkey, KFUPM. Saudi Arabia
- Bechir Kenzari, UAE University, UAE
- Johannes WIdodo, National University of Singapore, Singapore
- Guillermo Vasquez de Velasco, Texas A&M University, USA
- Rula Awwad-Rafferty, University of Idaho, USA
- Steffen Lehmann, University of Newcastle, Australia
- Yasser Mahgoub, Kuwait University, Kuwait

We Need Peace Building Stories in Media
In Mirror, a Muslim newspaper
by Sarah Sayeed

"Violence and humiliation no longer pacify; security can't be obtained by keeping enemies out. We need Human Security, a new interdependence… new decent institutions locally and globally to heal and prevent dynamics of humiliation, and new social skills as to how to maintain relations of equal dignity. It is not a dream. It is a necessity." These are the words of Evelin Lindner, one of the co-founders of the Human Dignity and Humiliation Studies group (www.humiliationstudies.org). In a recent talk, she mentioned that humiliation may be perpetuated through access and exposure to media. When the poor see the life of the rich and famous on television, they may either accept their own lot as God's will, or they begin to feel humiliated and ashamed about their own lack of resources. However, she noted that global human rights movements give the poor an alternative message: it is that they have a right to basic dignity, food, shelter, and clothing, and rather than falling into despair, they may organize and mobilize for these rights.
Listening to her, I recalled a scene that Vali Nasr describes in his work, The Shia Revival: How Conflicts Within Islam Will Shape the Future. In 2003, he happened to be visiting the headquarters of the Jamaat-e Islami in Lahore, where the office television set was turned to CNN's broadcast of the Shia procession on Arbaeen, which commemorates the 40th day after the martyrdom of Imam Husain at Karbala. His hosts at the Jamaat office noted that these scenes from Iraq would "open sectarian wounds in Pakistan and that the struggles to ensue in Iraq would be played out in the mosques and on the streets of Karachi and Lahore."
In both the first example of the poor seeing the life of the rich, or the Sunnis of Pakistan seeing the Shia practice their rituals, images and narratives broadcast on television challenge viewers' understanding of their own lives, their identities. From an optimists' perspective, media images of life in another part of the world can help us learn, see new possibilities and hear new ideas for how to live our own life. Images of violent conflict could create a scenario where people become tired of war, and perhaps this is what is now behind a growing movement to get the U.S. out of Iraq. However, from another (perhaps pessimistic) perspective, new images can drive people to yearn for more material goods and perhaps be less content with what they do have. In addition, events broadcast from another nation could also be seen as threatening to one's own way of life, so the solution is to fight back against others who look and act like the images we see on television. Sectarian conflict may be ongoing in every Muslim community, but it could be made more acute as images of Sunni-Shia conflict are broadcast globally.
One way for us to break the cycle of humiliation and violent conflict is to use the very media that perpetuate the images that keep the cycle going. Most approaches to conflict resolution focus on the interpersonal dimension- having people come together to dialogue about their differences. Others prefer to not talk about the divides, but rather work together on projects that help build connection. However, these approaches can only go far if they remain at the interpersonal and group level. Those who want to work out their own differences must also deal with the larger social contexts, and educate others about how we get along and work together to resolve conflict. Sharing stories about dialogue and successful joint projects widely is an urgent need for our global village and global media. What is also urgently needed is a way to reframe conflict so that in every story told, the listener or reader does not walk away with a sense of despair. We need to embrace that conflict is a part of daily life, not just on the battlefield. If we can see it for what it is, and equip ourselves to deal with it when it first crops up, we may keep ourselves out of war.
Muslims need to look in our tradition, to learn the ways of Islamic diplomacy and reconciliation of conflicts. At a communication conference a year ago, Jake Lynch, one of the authors of Peace Journalism, spoke about the Sunni-Shia conflict, and discussed the story of our beloved Prophet Muhammad as he helped the tribes of Mecca who were arguing about who would replace the black stone in the corner of the Kaaba. Lynch stressed the creativity and innovativeness of our Prophet's approach, as he simply asked the chief of each tribe to hold a piece of the sheet on which the black rock was placed; they jointly lifted the sheet, and then Muhammad, peace be upon him, lifted the black rock and set it in place. If we take the time to reconnect to stories like this one, to do our research and educate each other, we will be much better off as a community. Insha Allah, we will also be able to give Islam its due place in contributing not to protracted war but rather to world peace.

AfricAvenir News are kindly sent out by Eric Van Grasdorff:

Liebe Freunde,

mit dieser Mail möchten wir auf das Weihnachtsangebot des Verlags Editions AfricAvenir/ Exchange&Dialogue aufmerksam machen. Bis Ende Dezember gibt es auf alle Bücher 10% Rabatt - und wie immer werden ab einem Einkauf von 20€ keine Portokosten berechnet. Informationen zu den Büchern weiter unten.

Gleichzeitig erinnern wir an unsere morgige Filmveranstaltung: In seinem Film "Warten auf das Glück" illustriert Abderrahmane Sissako wie es ist, sich im eigenen Land - oder irgendwo anders - fremd zu fühlen und begleitet Abdallah auf seinen Begegnungen mit dem Leben und dem Lernen im Dorf. Eine Erzählung über das Warten, den Raum und die Zeit. Sonntag 17. Dezember um 17.15 Uhr, Filmtheater Hackesche Höfe. Der Film läuft im Original mit deutschen Untertiteln. Im Anschluss findet eine Diskussion mit dem Filmemacher und Menschenrechtsaktivisten Joseph Guimatsia statt.

Weihnachtsangebot Editions AfricAvenir/ Exchange&Dialogue:

Ich klopfte an deiner Tür...
Eine Sammlung sehr persönlicher Eindrücke über die Erfahrungen von Prinz und Professor Kum' a Ndumbe III. in Deutschland in Form von Briefen, Erzählungen und Gedichten. http://www.exchange-dialogue.com/de/katalog/literatur.html
(172 S., 18,50€)

Wettkampf um die Globalisierung Afrikas
An die Mitbürger der Einen Welt im anbrechenden 21. Jahrhundert – herausfordernde Reden zur Begegnung (Band I)
Gesammelte Reden über die Beziehungen Afrikas zu Europa, über Kolonialpolitik, Nationalsozialismus und Rassismus, Entwicklungspolitik, good governance und Krisenprävention in der neuen Weltordnung. http://www.exchange-dialogue.com/de/katalog/politik-und-geschichte.html
(340 S., 24,75€)

Afrika ist im Aufbruch, Afrika ist die Zukunft
An die Mitbürger der Einen Welt im anbrechenden 21. Jahrhundert – herausfordernde Reden zur Begegnung (Band II)
In dieser Sammlung politischer Reden und wissenschaftlicher Vorträge werden deutliche Zeichen gesetzt, die „Dialog und Begegnung“ einem „Kampf der Kulturen“ entgegenstellen. Es geht hier um ein erfüllteres Leben auf dieser Erde, und dafür bietet das sich der Welt langsam offenbarende Afrika eine ungeahnte Breite von Angeboten und Lösungsmöglichkeiten an. http://www.exchange-dialogue.com/de/katalog/politik-und-geschichte.html
(257 S., 21,50€)

Krisenprävention - Ein möglicher Weg aus Krieg und Genozid – Alternativen für die Entwicklungszusammenarbeit
Am Fallbeispiel des Genozids in Ruanda 1994 werden in dieser Studie Strategien zur Bewältigung für die Opfer untersucht und v.a. die Rolle, die Entwicklungszusammenarbeit dabei spielen kann, kritisch hinterfragt. http://www.exchange-dialogue.com/de/katalog/politik-und-geschichte.html
(230 S., 19,95€)

Nationalsozialismus und Apartheid
Die Beziehungen zwischen Deutschland und Südafrika 1933 – 1973
Haben nicht gerade diejenigen Mächte, die Hitler besiegt haben, zur Konsolidierung des Apartheidregimes entscheidend beigetragen? Kontinuitäten und Brüche in der Zusammenarbeit zwischen Deutschland und Südafrika im Zeitraum von 1933-1973 werden in dieser Studie ausführlich aufgezeigt. http://www.exchange-dialogue.com/de/katalog/politik-und-geschichte.html
(200 S., 19,50€)

Lumumba II.
Dieses Theaterstück zeigt mit Humor, wie die Interaktion von Korruption, Sexualität, Geld und Politik ein eigenes Machtsystem in der Gesellschaft durchsetzen kann. http://www.exchange-dialogue.com/de/katalog/theater.html
(85 S., 11,15€)

Ach Kamerun! Unsere alte deutsche Kolonie...
Ein sartirisches Theaterstück, das die Kolonisierung Kameruns durch die Deutschen anhand historischer Quellen wiederaufleben lässt und kritisch hinterfragt. http://www.exchange-dialogue.com/de/katalog/theater.html
(66 S., 10,95€)

Kafra-Biatanga – Tragödie Afrikas
In diesem Theaterstück werden die Konstruktion der Kriege in afrikanischen Staaten beleuchtet und voll Ironie und Humor die internationale Politik hinterfragt. http://www.exchange-dialogue.com/de/katalog/theater.html
(85 S., 11,15€)

Das Fest der Liebe – Eine Chance für die Jugend
Die Liebe wird gefeiert, nicht das sich Festklammern an jemanden, nicht der Ersatz, weil man nichts anderes finden konnte, nicht das oberflächliche und betrügerische „Ich liebe Dich“, nicht diese leere Schale, die weggeworfen wird, weil man den ganzen Saft ausgepresst hat...
Ein beschwingtes und bewegendes Theaterstück. http://www.exchange-dialogue.com/de/katalog/theater.html
(55 S., 9,95€)

Für weitere Informationen besuchen Sie die Homepage http://www.exchange-dialogue.com oder wenden sich an info@exchange-dialogue.com

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www.AfricAvenir.org
Möchten Sie Fördermitglied von AfricAvenir International e.V. werden?
Kontaktieren Sie Verena Rodatus, Fon: 0157-73837266, v.rodatus[at]africavenir.org

Redaktion des Newsletters: Eric Van Grasdorff, e.vangrasdorff[at]africavenir.org
AfricAvenir International e.V. ist nicht für die Inhalte externer Webseiten verantwortlich.

AfricAvenir News are kindly sent out by Eric Van Grasdorff:

Liebe Freunde,

bevor das alte Jahr in Vergessenheit gerät, möchten wir Ihnen mit unserem Jahresbericht einen Rückblick bieten, der die zahlreichen Veranstaltungen und Aktivitäten von AfricAvenir International e.V. aus 2006 noch mal Revue passieren lässt, Ihnen aber auch einen Ausblick auf das nun vor uns liegende Jahr ermöglicht.

In diesem Sinne wünschen wir Ihnen außer Gesundheit und Freude an all Ihren Vorhaben vor allem interessante, unterhaltsame und informative Veranstaltungen von und mit AfricAvenir International e.V.

Jahresbericht 2006

2006 war für AfricAvenir International e.V. ein ereignis- und erfolgreiches Jahr, ein Jahr, in dem die Organisation sich entwickelt hat und sich in der Berliner bildungs- und kulturpolitischen Szene weiter etablieren konnte.

Mit diesem Jahresbericht möchten wir Sie ausführlich informieren und uns bei dieser Gelegenheit auch für ihr Interesse an unserer Arbeit und für das in uns gesetzte Vertrauen bedanken. Durch Ihre Mitgliedschaften und Spenden haben Sie wesentlich dazu beigetragen, dass wir unsere Arbeit unabhängig und den Ansprüchen des Vereins entsprechend gestalten konnten.

Nicht zuletzt freuen wir uns, durch diesen Jahresbericht vielleicht den einen oder die andere bald als neues Mitglied begrüßen zu dürfen bzw. eine Spende zur Unterstützung unseres Engagements in 2007 zu motivieren. Gerne können Sie, liebe/r Leser/in, diesen Bericht auch im Freundes- und Bekanntenkreis an Interessierte weiterleiten bzw. neue Mitglieder werben (http://www.africavenir.com/africavenir/berlin/membership/index.php).

Im Folgenden werden nun die verschiedenen Entwicklungen und Ergebnisse unserer Arbeit zusammenfassend dargestellt und - wo möglich - ein Ausblick auf das Jahr 2007 gewagt. Eine Auflistung aller Termine & Aktivitäten aus dem Jahr 2006 finden Sie unter: http://africavenir.com/news/2007/01/949.

Die Arbeit des 2003 gegründeten gemeinnützigen Vereins AfricAvenir International e.V. lässt sich in drei Bereiche gliedern, die wir für komplementär halten: (1) bildungs- und kulturpolitische Arbeit in Deutschland, (2) Förderung des gegenseitigen Austauschs zwischen Afrika und Europa und (3) die Unterstützung der Stiftung AfricAvenir in Douala, die als eine wichtige Denkwerkstätte in Kamerun fungiert.

Die bildungs- und kulturpolitische Arbeit in Deutschland stand in den vergangenen Monaten im Mittelpunkt unserer Arbeit. Ziel dabei war und ist eine systematische und (selbst)kritische Auseinandersetzung mit Afrika, den afrikanisch-europäischen (Macht)Beziehungen und dem ,Afrika-Bild’ in Deutschland.

Im Zentrum dieser Bildungsarbeit stehen drei regelmäßig stattfindende Veranstaltungsreihen: die Filmreihe ‚African Perspectives’ (ab 2007 ‚african reflections’), das ‚AfricAvenir Dialogforum’ und die kulturpolitische Reihe ‚Literarische Begegnungen’. Darüber hinaus ist AfricAvenir International e.V. aufgrund seiner Entstehungsgeschichte am Otto-Suhr-Institut für Politikwissenschaft der FU Berlin auch weiterhin im hochschulpolitischen Bereich tätig und organisiert – allein sowie in Kooperation – auch außeruniversitäre Workshops und schulische Veranstaltungen.

Filmreihe ‚African Perspectives’
Die im Filmtheater Hackesche Höfe stattfindende Filmreihe ‚African Perspectives’ hat sich in der bildungs- und kulturpolitischen Szene in Berlin fest etabliert. Im Rahmen dieser Reihe werden monatlich Spiel- und Dokumentarfilme afrikanischer FilmemacherInnen präsentiert, wenn möglich in Anwesenheit des/r RegisseurIn oder eines anderen kompetenten Diskussionsgasts. Begonnen hat das Jahr mit Rachid Boucharebs Film ‚Little Senegal’, dem eine kontroverse und kritische Diskussion über die Art und Weise der (Re-)Präsentation afrikanischer Themen im deutschen Raum folgte. Diese - nach der Veranstaltung noch mehrere Wochen intern weitergeführte - Diskussion war für die Entwicklung von AfricAvenir International e.V. von großer Bedeutung und hat wesentlich dazu beigetragen, den Verein für seine eigene Involviertheit in Machtstrukturen und die Notwendigkeit einer permanenten kritischen Selbstreflektion noch mehr zu sensibilisieren - ein Prozess, der 2007 fo rtgesetzt wird. Besondere Höhepunkte der Filmreihe waren im September die Vorführung von Raoul Pecks Meisterwerk ‚Sometimes in April’ und im November Jean-Pierre Bekolos ‚Les Saignantes’ - nicht zuletzt zeigt sich die Resonanz auch in den ZuschauerInnenzahlen (bis zu 250 Gäste pro Veranstaltung).

Bisher wurde in Kooperation mit dem South African Club Berlin (bis Juni 2006) sowie der Initiative südliches Afrika (bis Januar 2007) gearbeitet. Ab Februar 2007 wird AfricAvenir International e.V. eine neue Filmreihe mit dem Namen ‚african reflections’ am gleichen Ort (Filmtheater Hackesche Höfe) gemeinsam mit den KuratorInnen Philippa Ebéné und Julien Enoka Ayemba initiieren. Ein erster Höhepunkt ist gleich zu Beginn die Berlin-Premiere des erfolgreichen und viel diskutierten Films ‚Bamako’, gefolgt von einer Kooperationsveranstaltung mit der Organisation ‚Schwarze FilmemacherInnen in Deutschland’ (SFD) auf der Berlinale (im Panorama). Es werden sechs Kurzfilme von Schwarzen Deutschen RegisseurInnen präsentiert. In den Folgemonaten bildet die Präsentation besonders von Filmen afrikanischer Filmemacherinnen einen Schwerpunkt unserer Arbeit. Im April wird außerdem ein zusätzlich es Screening im Rahmen von AfroBerlin stattfinden, voraussichtlich mit dem Film ‚Das Leben ist schön’ von Ngangura Dieudonné Mweze; im Juli wird der Film ‚Les Saignantes’ im Rahmen des Potsdamer Afrikafestivals erstmals mit deutschen Untertiteln ausgestrahlt.

‚AfricAvenir Dialogforum’
Nachdem in den vergangenen Jahren vor allem das Thema ‚Afrikanische Renaissance’ im Dialogforum viel Raum einnahm und wir besonders versuchten, afrikanische Perspektiven auf aktuelle Entwicklungen in Afrika zu präsentieren, wollten wir mit den Schwerpunkten ‚Rassismus, Kolonialismus und Weißsein. Eine Bestandsaufnahme’ und ‚Kolonialismus und Nationalsozialismus. Kontinuitäten und Brüche’ in 2006 den Blick auf die imperiale, koloniale und rassistische Vergangenheit und Gegenwart Deutschlands und Europas richten und deren Perpetuierung bis in heutige Strukturen und Einstellungen hinein beleuchten. Hierfür bot der Vortrag von Dr. Susan Arndt zu „’Rasse’ und Rassismus in der deutschen Afrikaterminologie“ eine hervorragende Einführung. Ein wichtiger Beitrag, der auch einen neuen und wesentlichen Aspekt in der Arbeit von AfricAvenir International e.V. widerspiegelt, war im März der Vortrag von Peggy Piesche zum Thema „Die Konstruktion des Weiße n Subjekts. Eine historische Perspektive“. Herausragend innerhalb der zweiten Schwerpunktsetzung war ohne Zweifel der Vortrag von Rosa Amelia Plumelle-Uribe mit dem Titel „Vom Kolonialrassismus zur Vernichtungspolitik des Nationalsozialismus“. Die Dialogforen fanden vorwiegend im Haus der Demokratie und Menschenrechte statt und waren mit bis zu 70 Gästen gut besucht.

2007 findet das Dialogforum in Kooperation mit der Heinrich-Böll-Stiftung und in der dortigen Galerie in den Hackeschen Höfen statt. Anhand zentraler Themen werden kritisch die Verschränkungen von „Macht und Wissen“ in den afrikanisch-deutschen bzw. –europäischen (Macht)Beziehungen angegangen. Dabei befassen sich jeweils zwei der insgesamt sechs Dialogforen mit den Unterthemen (1) „Wahrnehmung Afrikas in der deutschen Öffentlichkeit“, (2) „Wissensproduktion über Afrika in Deutschland“ und (3) „Sprachpolitik in Afrika“.

‚Literarische Begegnungen’
In unserer gemeinsam mit dem Schauspielensemble abok (das Fest) veranstalteten Reihe ‚Literarische Begegnungen’ präsentieren wir dem Berliner Publikum regelmäßig urbane zeitgenössische Literatur aus Afrika und der afro-europäischen Diaspora. Steigt zwar die Zahl der Werke - d.h., meist ins Deutsche übersetzte Romane - bekannter Afrikanischer AutorInnen hierzulande stetig, sind diese jedoch bislang so gut wie nicht präsent in der Berliner und Deutschen Theaterlandschaft. Kaum ein afrikanisches Theaterstück schafft es auf die Berliner Bühnen – noch nicht einmal mit einem Autorennamen wie Wole Soyinka! Im großen Saal der Werkstatt der Kulturen präsentierten wir 2006 insgesamt vier szenische Lesungen, angefangen mit der Deutschlandpremiere von „Die Lobpreisung eines Grashüpfers“ von Femi Osofisan über Diktatur und zivilen Ungehorsam im Nigeria der 1970er Jahre. Die zweite Lesung stand ganz im Zeichen einer Hommage an die Liebe in all ihren Variatione n. Unter dem Titel „Sterne auf deiner Haut“ las das abok-Ensemble Liebesgedichte aus dem gesamten Kontinent, eine Veranstaltung, die in variierter Form im Rahmen der Gedenkveranstaltung zum 10. Todestag von May Ayim noch einmal aufgeführt wurde. Mit „Brixton Stories“ des in London lebenden nigerianischen Erfolgsautors Biyi Bandele wurde ein weiteres Werk im deutschsprachigen Raum uraufgeführt. Der große Erfolg dieser Reihe (bis zu 100 ZuschauerInnen) ist vor allem der Kooperation von AfricAvenir International e.V. und dem von Philippa Ebéné geleiteten Afroberliner Schauspielensemble abok zu verdanken.

Auch 2007 werden abok und AfricAvenir International e.V. szenische Lesungen anbieten, drei Veranstaltungen sind bereits in Planung. Angestrebt ist außerdem die vollständige Inszenierung eines afrikanischen Theaterstücks mit wiederholter Darbietung.

Außerhalb dieser regelmäßig stattfindenden Reihen organisiert oder unterstützt AfricAvenir International e.V. die im Folgenden kurz erläuterten Veranstaltungen.

‚Leeboon Ci Leer’ (Märchen im Licht des Mondes)
Im Mai fand das Projekt ‚Leeboon Ci Leer’ (Märchen im Licht des Mondes) mit den Senegalesen Babacar Mbaye Ndaak und Dr. Ndiaga Gaye statt. Babacar Mbaye Ndaak, der im Senegal als Geschichts- und Geographielehrer arbeitet, hat gleichzeitig die Funktion eines Griot inne.* Begleitet wurde er von dem Germanisten Dr. Ndiaga Gaye, der die Darbietungen mit theoretischem Wissen fundierte. In Kooperation mit der Friedrich-Ebert-Stiftung, den Neuen Kantschulen und dem Deutschen Technikmuseum Berlin/Zuckermuseum organisierte AfricAvenir International e.V. einen 14-tägigen Deutschlandaufenthalt mit Märchenabenden, Film- und Diskussionsveranstaltungen sowie einer Konferenz zu „Märchen und Menschenrechten“. (* In vielen westafrikanischen Gesellschaften gelten Griots als Historiker und Genealogen, aber auch als Unterhalter und Geschichtenerzähler.)

Tagung ‚Kommunikation in Konflikten (KiK)’
Im September fand die Tagung ‚Kommunikation in Konflikten (KiK)’ statt, organisiert von Sabisa – Performing Change in Kooperation mit AfricAvenir International e.V. Neben einem Theater-Workshop wurde ein Fachgespräch zur Arbeit mit Theater in Konflikt- und Post-Konfliktregionen und als Gestaltungsform gesellschaftlicher Prozesse durchgeführt. Julia Eksner (Deutschland) gab eine Einführung zu den Begriffen „Trauma“ und „Heilung“, während Hope Azeda (Ruanda) und Nora Amin (Ägypten) ihre konkreten Erfahrungen der Arbeit mit Theater in Konflikt und Post-Konfliktregionen vorstellten und zueinander in Bezug setzten. Besonderes Augenmerk galt der Erörterung der besonderen Potentiale der Theaterarbeit und der Arbeit mit kreativen Methoden als Formen der gesellschaftlichen Mitgestaltung, aber auch ihrer spezifischen Grenzen im Rahmen gesellschaftlicher Transformationsprozesse.

Gedenkveranstaltung zum 10. Todestag von May Ayim
In Kooperation mit dem Orlanda Verlag, der Heinrich-Böll-Stiftung, der GEW und der Werkstatt der Kulturen veranstalteten wir am 12. Oktober eine Gedenkveranstaltung an die ghanaisch-deutsche Dichterin, Essayistin, Pädagogin und Logopädin May Ayim, die vor 10 Jahren starb. Bis heute prägt May Ayim die Menschen, denen sie im Rahmen ihrer Arbeit, bei ihren Performances und als Aktivistin in der Schwarzen Community bzw. in der Frauenbewegung begegnet ist. Im Rahmen des vielfältigen Programms wurden auch Auszüge der von abok inszenierten Lesung „Sterne auf deiner Haut – Liebesgedichte“ noch einmal dargeboten.

Filmseminar: Das Filmschaffen in Afrika
Im Oktober fand in Kooperation mit der Akademie Frankenwarte und der INISA ein dreitägiges Seminar über Filmschaffen in Afrika in der Akademie Frankenwarte in Würzburg statt. Anhand von sieben ausgewählten afrikanischen Filmen wurde mit FilmemacherInnen und FilmkritikerInnen ausführlich über die derzeitige Lage des Filmschaffens in Afrika debatiert. Als DiskutantInnen waren Jean-Marie Teno, Oliver Schmitz, Marie-Hélène Gutberlet, Marc Heinz und Julien Enoka Ayemba anwesend. Eine Neuauflage des Seminars für 2007 ist geplant.

Filmvorführung: ‚Cracks in the Mask’
AfricAvenir International e.V. realisierte im Oktober die Berliner Veranstaltung einer deutschlandweiten Filmtournee des Dokumentarfilms ‚Cracks in the Mask’ von Frances Calvert. Das Projekt wurde von der Culture Cooperation im Rahmen einer Kampagne zum Thema ‚Rückführung von geraubten Kulturgütern’organisiert und vom Berliner Entwicklungspolitischen Ratschlag (BER) unterstützt. Nach Schätzungen der UNESCO befinden sich bis dato 25-30 Millionen meist geraubter Kult- und Gebrauchsgegenstände in europäischen Museen. Der Film zeigt den europäischen Umgang mit diesem Kulturgut und wirft die Frage auf, wie die EuropäerInnen dieses fortlaufende Kapitel ihres Kolonialerbes zukünftig legitimieren und gestalten wollen.

Filmworkshop mit Jean-Pierre Bekolo
Während seines Berlinbesuchs anlässlich der Deutschlandpremiere seines neuesten Films ‚Les Saignantes’ (November 2006) bot der kamerunische Kultregisseur Jean-Pierre Bekolo einen von AfricAvenir International e.V. organisierten eintägigen Filmworkshop an. Mit 25 TeilnehmerInnen diskutierte er seine eigenen Methoden (‚Auteur Filmmaking’) und Erfahrungen im Filmgeschäft und insistierte vor allem auf der Notwendigkeit, die kreativen Potentiale des Mediums Film auch in Projekten zu nutzen, die einen sozialkritischen bzw. pädagogischen Ansatz verfolgen. Nur wenn sich auch junge Menschen durch die Sprache des Films angesprochen fühlten, könne die Botschaft der Filmemacherin bzw. des Filmemachers vermittelt werden.

‚BlaqueReinnecarnation – Ein Choreopoem’
Ende November fand die Uraufführung eines der ersten Choreopoeme im deutschsprachigen Raum statt. Mittels performativer Kunst brachte ‚Blaque ReinneCarnation’ Thematiken wie Identitätskonstruktion und Selbstdefinition auf die Bühne und stellte dabei Stereotypisierungen Schwarzer Menschen in Deutschland in Frage. Die drei Aufführungen fanden in Kooperation mit AfricAvenir International e.V. und der Werkstatt der Kulturen statt.

Tagung zu ‚Rassismus in den Lebenswissenschaften’
Anfang Dezember fand aus aktuellem Anlass eine Tagung zu ‚Rassismus in den Lebenswissenschaften’ statt, organisiert von der AG gegen Rassismus und unterstützt von AfricAvenir International e.V. Zunächst wurde die historische Entwicklung des wissenschaftlichen Begriffs „Rasse“ vom Kolonialismus bis 1945 untersucht, anschließend wurden aktuelle Debatten und Aspekte zu „Rasse“ und Rassismus in den Lebenswissenschaften (Genetik, Psychologie, Eugenik, Epidemiologie, medizinischer Diskurs) im deutschen Kontext beleuchtet. Ein dritter Block warf anhand des Beispiels Bidil – das erste Medikament nur für Schwarze in den USA – einen Blick auf US-amerikanische Diskussionen um „Race“-Konzepte der Lifesciences.

AfricAvenir Website
Weitaus mehr als ein ‚Selbstdarstellungsmedium’ ist die AfricAvenir Website das ‚Metaprojekt’ in der Arbeit der Organisation, entstanden als konkrete Reaktion auf den immer noch weit verbreiteten Eurozentrismus im bildungs- und entwicklungspolitischen Diskurs. Das AfricAvenir Internetprojekt ist der Versuch, die neuen Möglichkeiten des Internets zu nutzen, um kritisches, postkoloniales und bisher unterdrücktes Wissen aus und über Afrika auf einer Internetplattform zu bündeln, einen Gegendiskurs zu ermöglichen bzw. den dominanten Diskurs über die ‚Entwicklung’ Afrikas zu hinterfragen. In den Hauptkategorien „Research“ und „e-Library“ wird die Arbeit AfricAvenirs (sowie gleichgesinnter Menschen und Organisationen) seit 2000 theoretisch durch die strukturierte Sammlung wissenschaftlicher Artikel und Literaturhinweise untermauert. Im Newsbereich besteht die Möglichkeit, Veranstaltungen und neue Publikationen prominent anzukün digen. Die Möglichkeit, unsere News über RSS-Feeds zu abonnieren, ergänzt diesen Service. 2006 wurde die Seite komplett überarbeitet.

Editions AfricAvenir/Exchange & Dialogue: Verlagsarbeit und Publikationen
Gegründet wurde der Verlag Editions AfricAvenir/Exchange & Dialogue im Dezember 2005 an einem für die europäisch-afrikanischen Beziehungen historischen Ort – im Roten Rathaus zu Berlin. Der Verlag schafft ein Forum für AutorInnen, die den Aufbruch in Afrika erkannt haben und im Sinne der Renaissance Afrikas schreiben. Das erste Projekt des Verlages ist die Herausgabe der elfbändigen, deutschsprachigen Anthologie von Prof. Kum'a Ndumbe III., der in seinen Werken die Notwendigkeit eines gleichberechtigten Dialogs zwischen Afrika und Europa deutlich macht. Er schildert eindrucksvoll die strukturelle Vernachlässigung und das Übergehen afrikanischer Perspektiven und fordert afrikanische Lösungen für afrikanische Probleme. 2006 wurden neun von elf Bänden veröffentlicht. Der Verlag war sowohl auf der Leipziger als auch auf der Frankfurter Buchmesse präsent und organisierte 2006 eine Reihe von Lesungen mit Prof. Kum’ a Ndumbe III. Getragen wird d ie Verlagsarbeit von den MitarbeiterInnen der Stiftung AfricAvenir in Douala und des Vereins in Berlin.

2007 werden der zehnte und der elfte Band der Anthologie publiziert, außerdem ist ein Konferenzband (frz.) zur wirtschaftlichen Entwicklung Kameruns sowie Werke weiterer afrikanischer AutorInnen in Planung. Für April 2007 ist eine Lese- und Vortragsreise mit Prof. Kum’ a Ndumbe III. an Schulen und Institutionen im deutschsprachigen Raum vorgesehen, unter anderem in Kooperation mit den UNESCO-Projektschulen. Eine weitere Reise dieser Art findet dann voraussichtlich im Oktober 2007 statt. Bei Interesse wenden Sie sich bitte an Frau Lisabet Mielke: l.mielke[at]exchange-dialogue.com.

Hochschulpolitische Arbeit
AfricAvenir International e.V. ist am Otto-Suhr-Institut für Politikwissenschaft (OSI) der Freien Universität Berlin entstanden als Reaktion auf die unhaltbare und unverantwortliche Streichung des Lehrstuhls zur ‚Politik Afrikas’, dem bis dato einzig existierenden an einem politikwissenschaftlichen Institut in Deutschland. Nachdem der hochschulpolitische Einsatz für den Erhalt Afrikas am OSI lange Zeit aussichtslos schien, wurde AfricAvenir International e.V. im Sommer 2005 vom OSI-Club angesprochen, die Koordination eines neuen Afrikamoduls am Institut zu übernehmen. Seither bemüht sich AfricAvenir International e.V. - nicht selten konfrontiert mit strukturellen Hindernissen -, das vorwiegend Weiße (deutsche) Expertentum über Afrika aufzubrechen und afrikanische sowie afro-europäische Perspektiven in die Lehre über Afrika zu integrieren. Seit dem Sommersemester 2006 geschieht dies mit einigem Erfolg, wie an den Seminaren von Peggy Piesche, Kofi Yakpo, Grada Kilo mba und Yonas Endrias ersichtlich. Neben dem Perspektivwechsel und dem Aufbrechen von unhinterfragten Strukturen (z.B. die Dominanz Weißer (deutscher) Expertise) ist unser Anliegen dabei auch, das angebotene Themenspektrum zu erweitern bzw. den meist eurozentrisch und paternalistisch geprägten ,entwicklungspolitischen’ Blick auf Afrika als konfliktbeladenen, defizitären Kontinent in eine selbst-kritischere Perspektive auf die strukturelle Gewalt in den ungleichen (Macht)Beziehungen zwischen Afrika und Europa zu lenken.

Entwicklungspolitische Gremienarbeit
Seit 2003 ist AfricAvenir International e.V. Mitglied des Netzwerkes Berliner entwicklungspolitischer Nichtregierungsorganisationen, BER e.V. Der Berliner Entwicklungspolitische Ratschlag dient der gemeinsamen Koordination von Initiativen, Gruppen und Vereinen, die sich mit Themen der Entwicklungspolitik und –zusammenarbeit auseinandersetzen und fungiert als zentrale Interessenvertretung auf landespolitischer Ebene. Unter anderem durch die Beratung und (finanzielle) Unterstützung des BER ist AfricAvenir International e.V. zu einem der aktivsten Mitglieder des Netzwerkes geworden und stellt seit November 2005 eins der Vorstandsmitglieder. Der BER und AfricAvenir haben 2006 vier Kooperations-Veranstaltungen durchgeführt und dadurch gemeinsam zur Stärkung der Auseinandersetzung mit Kolonialismus, Rassismus und Weißsein in Berlin beigetragen. Auf landespolitischer Ebene bemüht sich AfricAvenir in einer BER-Arbeitsgruppe geme insam mit dem Tanzania-Network e.V. und Mama Afrika e.V. darum, dass „Antirassismus und Integration“ als Teil von Entwicklungspolitik und –zusammenarbeit verstanden werden.

Interne Weiterbildung und Strukturentwicklung
Vor allem der Wunsch, sich emotional und intellektuell mit dem eigenen kolonialen und rassistischen Erbe, den daraus entstehenden Einstellungen in Bezug auf Afrika sowie den Machtstrukturen zwischen „Süd“ und „Nord“ auseinander zu setzen, waren entscheidende Faktoren für die Gründung von AfricAvenir International e.V. Die Gründungsmitglieder haben alle dank der Lehre von Prof. Kum’ a Ndumbe III. einen intensiven und längst nicht abgeschlossenen Prozess der Bewusstwerdung und der grundsätzlichen Infragestellung der eigenen eurozentrischen Sichtweisen, Geschichtsbilder und Einstellungen erlebt. Diverse Praktikums- und Studienaufenthalte in afrikanischen Ländern haben diesen intellektuellen Prozess ergänzt.

Aufgrund der rapiden Zunahme an aktiv tätigen MitarbeiterInnen bei AfricAvenir International e.V. wurde 2006 ein Rahmen für interne Bildung und Organisationsentwicklung geschaffen, um neue theoretische wie praktische Ansätze gemeinsam zu diskutieren und in die Arbeit des Vereins einfließen zu lassen. Ein erster interner Workshop fand im Sommer 2006 statt mit dem Ziel, uns auf persönlicher Ebene mit den Themen der Kritischen Weißseinsforschung auseinandersetzen, um sich als Individuen und als Organisation im Bereich des Antirassismus positionieren und Verantwortung für die eigene Motivation und Tätigkeit übernehmen zu können. Diese Auseinandersetzung wurde in drei weiteren Workshops mit Sabine von der Lühe als Mediatorin fortgesetzt. Darüber hinaus wurde im Juli ein Open Space organisiert, in dessen Rahmen Hierarchien und Strukturen, aber auch zukünftige Orientierungen des Vereins debattie rt wurden.

Auch in diesem Jahr möchten wir die selbstkritische Auseinandersetzung über die eigenen Arbeits- und Organisationsformen fortführen. In diesem Zusammenhang werden wir 2007 einen internen Workshop mit Prof. Kum’ a Ndumbe III. organisieren, auch um die Kooperation zwischen Douala und Berlin enger und fruchtbarer zu gestalten.

Kooperationen und Förderungen
Im Bereich der bildungspolitischen Arbeit hat AfricAvenir International e.V. mit einer ganzen Reihe von Organisationen und Institutionen kooperiert (s. Beschreibung der einzelnen Projekte). 2007 möchte AfricAvenir International e.V. noch mehr mit Organisationen der afrikanischen Diaspora und afrodeutschen Vereinen zusammenarbeiten, um gemeinsam vorherrschende Weiße Strukturen weiter aufzubrechen.

Unterstützt wurde unsere Arbeit u.a. von der Landesstelle für Entwicklungszusammenarbeit bei der Senatsverwaltung für Wirtschaft, Arbeit und Frauen (LEZ), der Stiftung Umverteilen, dem Berliner Entwicklungspolitischen Ratschlag (BER) gefördert aus Mitteln des Bundesministeriums für Wirtschaftliche Zusammenarbeit und Entwicklung (BMZ), der Gewerkschaft Erziehung und Wissenschaft (GEW), dem Bildungswerk des Deutschen Gewerkschaftsbundes (DGB), der Werkstatt der Kulturen, der Botschaft der Republik Haiti, von Oxfam Deutschland, dem Weltfriedensdienst, der Heinrich-Böll-Stiftung, der Friedrich-Ebert-Stiftung (FES), dem Evangelischen Zentrum für Entwicklungsbezogene Filmarbeit (EZEF), der Bundeszentrale für politische Bildung (BpB), von Africome, der South African Airways, der Afrikanischen Studentenunion (ASU), von InWent, AWO - Soziale Dienste gGmbH, dem Einstein Forum Potsdam und C. Bechstein. Medienpartner der Filmreihe war radio multikulti.

Im Gegensatz zu unseren bereits recht weit gespannten Aktivitäten hinsichtlich der ‚bildungs- und kulturpolitischen Arbeit in Deutschland’ bedürfen die Arbeitsbereiche ‚Förderung des Austauschs zwischen Afrika und Europa’ und ‚Unterstützung der Stiftung AfricAvenir in Douala’ noch wesentlichen Ausbaus. Die in 2006 bereits erweiterten und verbesserten Strukturen in diesen Arbeitsfeldern werden 2007 ergänzt und besonders gefördert.

Förderung des Austauschs zwischen Afrika und Europa
Insgesamt haben im Jahr 2006 neun StudentInnen bzw. AbsolventInnen aus Deutschland, Österreich und Frankreich ein Praktikum in der Stiftung AfricAvenir in Douala absolviert. Vermittelt wurden sie alle durch AfricAvenir International e.V. Diese Aufgabe beinhaltet den Anmeldungsprozess, die inhaltliche und thematische Vorbereitung der PraktikantInnen und – wenn gewünscht – eine Nachbereitung bzw. Integration in die hiesige Vereinsarbeit. Die für November geplante Bildungsreise zu „Spiritualität und Heilung in Afrika am Beispiel Kamerun“ musste leider aufgrund der kurzfristigen Absage mehrerer TeilnehmerInnen storniert werden; eine eventuelle Durchführung dieser Reise für 2007 ist in Planung.

Unterstützung der Stiftung AfricAvenir in Douala
Leider kann AfricAvenir International e.V. bisher die Stiftung in Douala finanziell nur geringfügig unterstützen, wir haben jedoch das 2006 satzungsgemäß festgelegte Ziel, ein Drittel der Mitgliedschaftsbeiträge nach Douala weiter zu leiten, eingehalten. Außerdem konnten einige private Spenden akquiriert werden, die jeweils für spezifische Projekte bzw. infrastrukturelle Anschaffungen verwendet wurden. Ein Bericht über den Einsatz der Gelder wurde den SpenderInnen jeweils zugesandt. Weiterhin hat sich AfricAvenir International e.V. für die Umsetzung des 2. Ökonomischen Forums in Douala im Dezember eingesetzt und unterstützt auch sonst die Stiftung regelmäßig bei Finanzierungsrecherchen und Antragsstellungen. Für 2007 sind in Douala ein Film-, ein Internet- und ein Muttersprachenförderprojekt in Planung. Ebenso sollen wieder regelmäßig Dialogforen stattfinden, auch das Ökonomische Forum wird fortgesetzt. Zwecks Spenden (steuerlich absetzbar) kontaktieren Sie bitte Herrn Marek Burmeister unter: m.burmeister[at]africavenir.org.

AfricAvenir International e.V.

www.AfricAvenir.org
Wollen Sie Fördermitglied von AfricAvenir International e.V. werden?
Kontaktieren Sie Ann Kathrin Helfrich, Fon: 030-80906789, a.helfrich@africavenir.org

Redaktion des Newsletters: Eric Van Grasdorff, e.vangrasdorff@africavenir.org
AfricAvenir International e.V. ist nicht für die Inhalte externer Webseiten verantwortlich.

From Noor Akbar, a song of hope from Rashani:

There is a brokenness
Out of which comes the unbroken,
A shatteredness out of which blooms
The unshatterable.

There is sorrow
Beyond all grief which leads to joy
And a fragility
Out of whose depths emerges strength.

There is a hollow space
Too vast for words
Through which we pass with each loss,
Out of whose darkness
We are sanctioned in to being.

There is cry deeper than all sound
Whose serrated edges cut the heart
As we break open to the place inside
Which is unbearable and whole,
While learning to sing.

(Rashani)

Dearest Friends!

Please see the latest pictures of our HumanDHS 2006 Workshop on Humiliation and Violent Conflict at Columbia University in New York!

See http://www.humiliationstudies.org/whoweare/annualmeeting08.php!

This workshop was even more intense and stimulating than the previous two workshops in 2004 and 2005!

All the best!
And profound gratitude to everybody who made this workshop possible!

Evelin