Friday, January 25, 2008

A Gendered Analysis of Globalization: Further Reflections from Costa Rica




"It is impossible to realize our goals while discriminating against half the human race." (Kofi Annan, 2006)

Our religious institutions values shape and inform our decision making about engagement in public issues. I contend that in order to live out those values we hold dear such as justicemaking and peacebuilding, we must be engaged in the larger world, thus bringing a message of hope and renewal to the suffering and poor. Rebecca Todd Peters succinctly states, “Living as justice were our calling is a critical way of defining what it means to be human.” Similarly, Nancy Cardos Pereira, a participant at the 9th Assembly of the World Council of Churches in Brazil in 2006, adamantly expressed the following, “United States churches must confront the impact of economic globalization.” As ministers of conscience we must first understand the issues of globalization to effectively engage our congregants and communities.

In this paper I will focus on globalization and its impact on women. Why the focus on women? In general, the dominant discourse fails to address the full experience of women’s realities. Radicalizing the emancipatory analysis of globalization by bringing from the margin to the center the critique of the roles and experiences of women in the developing world adds a perspective that is often lacking because of male biases. Any serious understanding of is compelled to include a gender analysis because women remain severely under-represented in almost all aspects of life. Simply put, I desire to tell the stories of women’s lives that are not being told. There are effects of globalization that no one would condone and would act to prevent these kinds of negative effects if they were more widely understood. Part of my job as I see it is to tell the story, to place these stories in the imagination of others. In doing so I am arguing for the need to enrich the political imagination of peacebuilders and justice seeking people and those shaping our economies. My niche is clergy, women, the poor and oppressed, hence, the focus on women. Thus, this essay explores the impact of globalization on women. It will identify the four globalization approaches: economic, political, cultural and religious. However, it will only focus on the economic approach.

Context of the Problem
From the tallest skyscrapers proliferating in urban cities, to the most poverty stricken ghettos and villages, someone somewhere is either directly or indirectly talking about globalization and its affects on their lives and communities. While the claim that globalization is on everyone’s mind might be a slight exaggeration, what cannot be contested is that almost everyone is impacted by globalization. Yet, given women’s alarming conditions worldwide that reflect some of the poorest health indices and highest rates of violence, what is sometimes glaringly missing from the discourse on globalization is a gender analysis of its impact on women. The leaders of the world appear powerless to halt the steady onslaught of debilitating poverty, disease and crime in developing nations, while multinational corporations accelerate their marketing efforts to garner consumers and expand global markets to the detriment of the poor whose only hope is often to resort to informal economies to acquire some semblance of the “good life.” The growing numbers of young people globally involved in illegal activity is directly related to poverty, as well as the capitalist beliefs that equate materialism with happiness. Furthermore, quality of life is equated with having access to goods and services which is seen as a way to achieve happiness and respect from others. Internationalization has made permanent and secure employment a rarity for the poorest of the poor who resort to the informal economic sector that often includes illegal and unsavory activities such as prostitution, drug and human trafficking and smuggling.

Globalization is defined as “a complex economic, political, cultural and geographic process in which the mobility of capital, organizations, ideas, discourses, and peoples has taken a global or transnational form.” In general, much of the opposition to globalization concerns the domination of wealthy countries policies and their failure to appreciate and alleviate the negative impact on developing countries and their citizens as the divide between the haves and have nots threatens to disastrously escalate out of control. What is at issue are two conflicting perspectives. One perspective is based on the rhetoric of the owners of capital which suggests that globalization is good for everyone and will produce great benefits for the developing and developed world. The other perspective is rooted in the reality of the impoverished nations of the world, the overwhelming majority that report a different reality, one that indicates they are not benefitting from globalization. Along with these general concerns, more specific gender issues have been expressed. It is the failure in earlier years to consider gender in development that proved so disastrous. For instance in the Africana world, the focus of this paper, women produce about 80 percent of the locally consumed and marketed food. The term, Africana world is used here to reference the continent of Africa and its inhabitants. Additionally, the Economic Commission for Africa estimates that females account for 60-80 percent of all labor hours in agriculture. Hence, once again, the failure to recognize gender hierarchies in society disadvantages women and contributes to their continued marginalization. Because the state is male dominated in most developing nations it distorts women's ability to shape their lives on their own terms. Furthermore, a male dominated state influences how women experience the laws, it policies and spending patterns. Women still remain severely under-represented in politics and decision-making positions. Male dominated political systems often reflect the male biases of males and often fail to reflect women's needs. What is the connection, if any, between the plight of women and globalization? How are women impacted? Those are questions this essay seeks to address.

According to UN estimates women are disadvantaged in virtually every aspect of
their lives. Women’s marginalization reveals a fragile state of affairs globally as seen in the following statistics:

*Up to 3 million women a year lose their lives to gender-based violence or neglect, while millions more are victims of infanticide in countries that value male over female children
*Women account for almost half of all HIV/AIDS cases worldwide, and in Africa, close to 70 percent of infected people are women. Elderly women, often the poorest, are left to care for the children of AIDS victims.
*As many as 4 million girls and women a year are sold into prostitution
*Two million females suffer genital mutilation, often in conditions that lead to lifelong pain, infection and premature death
*One woman in five is a victim of rape or attempted rape during her lifetime.
*The number of women over 60 is growing, but they are more likely than men to end their days in poverty.
*Women are more insecure in the working world, unemployed longer and more frequently than men.
*Women are educationally handicapped; two-thirds of the world’s 876 million illiterates are women

These statistics poignantly reveal women’s unequal access to and lack of control over resources, resulting in their subsequent vulnerabilities that place them at greater risk simply because of their gender. There are literally no limits to the ways in which women’s lives are rendered vulnerable because they are women. Women are paid less than men for the same work in the public sector, while receiving no compensation for their work in the private sector despite the fact that women’s domestic functions greatly reduce government’s costs for the care and well being of family members.

Some 600,000 women die in childbirth, many for lack of medical attention or sanitation

Pragmatically, even women’s most basic biological functions, their ability to produce and nurture future laborers for the state and the global market, are at risk because of government’s inability to effectively provide for women’s basic health care as demonstrated by the aforementioned statistic on fatalities in childbirth.
The following section provides a review of the most prevalent paradigm, the
economic model. Although the other models will not be covered they include:
political, cultural, and religious.

Globalization
The economic approach, the most prevalent of the approaches includes as its supporters the “owners of capital” and “engines of big business” that drive the growth and trade in the new global economy. Its supporters contend that the global market and not ideologies or political actors determine the future of the world, hence the significance of this model. While this approach was conceived in academia, scholars usually equate its genesis with the convening of the Bretton Wood Conference of 1944. This conference was convened post World War II to negotiate recovery efforts of world leaders for Germany and Japan. This economic approach acquired a number of monikers including some of the following: Washington consensus, laissez-faire, structural adjustment, big business, neo-liberalism, trickle-down or supply-side economics. One of the strengths of this approach is its increased economic interdependence and the intergeneration of national economies into one economy within the framework of a capitalist market. Its supporters contend that markets are more efficient at providing services than governments whose regulations tend to inhibit economic growth, expansion and trade. Having addressed war recovery efforts, by the 1970s the world powers turned their attention to their former colonies, a relationship that was characterized by extreme economic disparities and equally imbalanced power dynamics. As a result of this dependency the Africana world continued its cycle of underdevelopment historically fostered through the exploitation and diversion of its human and natural resources. The militarization of African politics during the Cold War resulted in more than half of African's nation states succumbing to military rule by the mid 1980s. The outbreak of deveastatng civil wares in Africa further plagued the continent that included Nigeria and the Sudan. In the wake of rowing violence, the world's largest super powers, the United States and Soviet Union saw fit to play out its deadly Cold War politics and thus conflicts and aggressive global politics dominated the global landscape. The erosion of democratic political structures at one point leeft only two AFrican countries intact out of the fifty-four. African's growing inability to sustain its agricultural production also left her increasingly dependant overtime on the World Bank and the Intermonetary Fund for its impotent development schemes that continued to produce less than spectacular results. Thus, the reality for the average Africana man, woman and child some contend, is that they are poorer today than they were at independence. Some of the factors that contributed to developing nations dependency included: terms of trade, high interest rates, embargoes and export of inflation. Furthermore, the acquisition of arms and racial and inter-group discrimination resulted in turmoil and chaos, furthering Africa’s dependency status.

Several significant changes characterize the economic approach: 1) a shift in commodities from capital and materials to knowledge; 2) changes in the mode of production from industry to information technology; 3) production driven by decentralized and geographically scattered sites that are based on cheap raw materials and labor; 4) emphasis on cooperation between economic institutions and national politics and 5) emphasis on comparative advantage, that is, consumer demand and availability of markets. Two current examples of comparative advantage that characterize the economic approach are Singapore and Bangladesh. Singapore is now the biggest producer of computer hardware and Bangladesh is the biggest producer of men’s clothing. However, while these two countries for the most part have benefitted from globalization's emphasis on cheap raw materials and labor, cooperative trade agreements and consumer demand and availability of markets, others in the Africana world have not been so fortunate. Some of this misfortune has been due to the policies of the World Bank that have placed constraints on developing nations that were already strapped with loans that flowed to them during more lucrative times. Policies such as structural adjustment are merely one of the obstacles to development in the African World.

Structural Adjustment Policies

Structural adjustment policies were borne on the backs of women in developing nations. Structural adjustment is a generic term used to describe the process by which many developing nations reshaped their economies to a more free market orientation. The government changes who the primary decision makers are and the mechanisms that determine what is produced and how. Many developing nations “complied” with structural adjustment as a condition to receive new loans from foreign commercial banks and/or multilateral institutions such as International Monetary Fund and World Bank. During the 1950s and 1960s western economists erroneously thought that poverty in developing nations was due to a lack of capital. Thus commercial lending institutions flush with petro dollars courted developing nations with much needed loans during the 1970s. When poverty had not been eradicated it became clear that economists had erred. In an effort to render corrective measures the focus shifted to an emphasis on equity and distribution of resources. The early 1980s still produced the dismal failures of earlier decades. However, the irony was that even though some people rose out of poverty, other fell into its bottomless pit. The World Bank began structural adjustment lending in 1979. By the early 1980s commercial bank lending was dried up to all but a few developing countries.

Typically grandiose rhetoric that often characterizes the economic approach includes statements like the following, “globalization has practically ended competition and established a harmonious global market place” “The world is a much better place than it used to be, in large part because of the advances that globalization has allowed.” “The economic advancements that globalization offers can be shared with the whole human race.” “The success of growth and trade policies in the West means that globalization offers the same promise of hope to the global South.” This kind of rhetoric assumes that developing nations can easily break into export markets. Instead, not only do they face uneven playing fields but additionally non-tariff protectionist barriers are designed to keep them off the playing field. Furthermore, such grandiose statements do not address the damage inflicted on poor nations by globalization policies. Detractors of the economic approach include scholars such as Karl Poltayi, who contends that to,“ allow the market mechanism to be the sole director of the fate of human beings and their national environment would result in demolition of society.” George Soros, another detractor, declared the death of global capitalism with his doomsday prediction that, “Global capitalism is coming apart.” Additionally, Robert Reich, former United States Secretary of Labor warned against the erroneous assumption that focuses on the economic rather than what he contends is political.

Case Studies in Globalization
Two case studies of globalization run amuck are gleaned from Coca-Cola and Pepsi in India and five multinational oil firms in Nigeria; Royal Dutch Shell, Total, Italy’s Agip and Exxon Mobil and Chevron from the United States. Beginning with Coca-Cola and Pepsi, there appears to be a double standard when it comes to multinational corporation (mnc) products. Coca-Cola and Pepsi have continued to sell their soft drink products in India even though they have been shown to contain high levels of pesticides. Three years ago the Indian government confirmed the danger. On at least ten different occasions since January 2005, the United States Food and Drug Administration (USFDA) has rejected the shipment of Coca-Cola products made in India coming into the United States because they did not meet (USFDA) regulations. The products were considered unsafe for the United States public but the same products continue to be sold in India. Plachimada, Kerala, one of Coca-Cola’s largest bottling plants has been closed since March 2004 because of community opposition based on the disregard for the well being of Indian consumers. It appears that Coca-Cola and Pepsi have not practiced corporate social responsibility in India. For example, they use millions of liters of water every day, yet pay nothing for the water. Coca-Cola has placed many of its bottling plants in “drought prone” areas that were already experiencing severe water crisis. Since the arrival of Coca-Cola five years ago tests indicate that the water levels have dropped ten meters. Tests conducted by the Central Pollution Control Board found excessive levels of lead and cadmium in all of the Coca-Cola waste that it surveyed. Prior to the survey, Coca-Cola was distributing its toxic waste to surrounding farmers as fertilizer that was produced in its bottling plants.
In Nigeria, the oil companies have come under death threats because locals feel exploited after forty-five years of no visible benefits. The five oil companies at question are Royal Dutch Shell, Total, Italy’s Agip and Exxon Mobil and Chevron from the United States. While the fragile Nigerian landscape has suffered from the imprint of 4,500 miles of pipelines, 159 oil fields and 275 flow stations that burn night and day and are visible for miles, the fishing and farming ecosystem have been badly damaged and perhaps permanently destroyed. Locals are demanding a share of the oil wealth in their territories and have essentially declared war on the oil companies. This has resulted in bloodshed between the government militia and local resisters who have resorted to kidnapping oil personnel for ransom. Meanwhile, prior to the advent of the oil industry in 1960 Nigeria produced agricultural products such as palm oil and cacao beans that made up nearly all of Nigeria’s exports. In an ironic twist, Nigeria now imports more than it produces. Nigeria is now among the 15 poorest countries in the world with 70 percent of its people living below the poverty line. The Nigerian government documented 6,817 oil spills – practically one a day for twenty-five years. Nigeria rates below all other major oil nations and its annual per capita income of $1,400 is less than Senegal which exports mainly fish and nuts according to Tom O’Neil, a journalist that visited Nigeria and witnessed the devastation first hand. In 2006 Shell and the other multinationals experienced record profits. Meanwhile, Ken Saro-Wiwa, a national hero and seven others were hanged by the Nigerian government to make an example of them and to discourage others from taking up militant protests. Meanwhile, things have not improved according to a recent Human Rights Watch Report:
Multinational oil companies operating in the Niger Delta have become drawn into the region’s conflicts in a way that had made the companies central parties to them. While there are real constraint on the companies ability to extricate themselves, they
have often failed to meet their basic responsibilities towards the communities around them. Companies have generally not responded effectively to human rights abuses committed by security forces assigned to protect their operations. They have also
failed to curb environmentally harmful practices such as gas flaring, or to eliminate the occurrence of oil spills caused by aging and poorly maintained infrastructures.

In one of the most comprehensive studies on globalization titled, Scorecard on Globalization 1980-2000, a team of researchers including Mark Weisbrot and Dean Baker concluded that key measures of progress have declined globally in the past twenty years:
Economic growth and rates of improvement in life expectancy, child mortality, education levels and literacy all have declined in the era of global corporatization
(1980- 2000) compared to the years 1960-1980—a period in which many countries maintained protectionist policies to insulate their economies from the international market to nurture their domestic industries and allow them to become competitive. Those policies are the same ones on which U.S. economic prosperity was built. From 1980-2000, most countries followed the paths of public spending cuts, corporatization of public services, implementing fees for health care (and education in many cases), and removing government protection for young industries. Many of the world’s poor and mid-income countries experienced unprecendented levels of foreign debt and loss of their wealth to interest on loans during the period. . . Reduced progress in education as evidenced by declining school enrollment rates and literacy. Slower growth in domestic spending correlates to decreased educational spending.

Analysis of Globalization’s Impact on Women
The best clue to a nation’s growth and development potential is the status and role of women.

Before discussing globalization’s impact on women it is helpful to provide a brief overview on gender. Gender roles are socially constructed and represent the economic and institutional factors that define male and female roles in most societies. Gender as a term refers to the social and cultural determinants which reflect the existing differences between men and women; as opposed to biological differences determined by factors which are anatomical, hormonal and physiological in nature. In other words, women and men’s roles are created and not inherent. Men and women, females and males acquire gender scripts throughout their lives. These scripts reflect the systematic and structural differences that society ascribes to men and women. Socio economic processes cannot be understood in isolation from the cultural perceptions which people have of those processes. The changing ideas about males and females influence the transformation of production relations in a society under going radical changes. Individuals and groups of people may experience gender tensions during this period of transition. The position of women in a male dominated society is shaped by tradition, policymakers, and political economies, just to name a few of the influential factors. Gender is a way of signifying relationships of power. Women tend to be at a disadvantage in a male dominated society because of the tremendous power imbalances. Power is often transferred from males to males, thus denying women opportunities to participate in the brokering of power for the most part. Women's work in most societies to some degree or another reflect this deference of power. This sexual division of labor means that much of the work involved in reproducing labor power is done by women.
In situations concerning financial constraints, gender concerns are inevitably given a low priority, thus women are marginalized. This is the experience of many women in developing countries, that is, those governments that have a commitment to promoting women's equality, when confronted with fiscal realities compromise "women's issues". Women's issues are seen as "soft" and less important. If it appears there are benefits in supporting women's issues then the ruling elite will do so. Generally, the pattern in Africa has been that women are excluded from the decision making process.

Sources of Women’s Inequalities

According to Welch, women in Africa, especially those in rural areas, suffer more in comparison than in most other parts of the world. The primary source of women’s suffering identified by some scholars are cultural barriers interacting with low levels of economic development. In order to understand the unique nuances of women’s oppression in different cultural contexts, it is necessary to understand both the systems of production and the culture that supports the status of women in a given society. Thus, violence against women then is interrogated using the lens of a conceptual framework that recognizes the phenomenon of gender based violence which is merely the end result of both the material and ideological aspects of women’s status in a misogynist society that views women as property. Nicola-McLaughlin notes the international nature of the struggle of women and concludes that , “women are oppressed in a multidimensional fashion and all oppressions are not necessarily exhibited in economic relations but at the levels of the cultural superstructure.” The issue of violence against women will be addressed more fully at a later time in this paper.

Women's changing relationship to the state is often mirrored by their economic reality. Because state formation is a gendered process and overwhelmingly controlled by men in developing nations, women are never central to state power, thus, the laws, policies and resource allocation reflect the interests of males. Additionally women are far too often invisible entities and their markedly different access to and their relationships with the state tends to place them at a disadvantage, particularly in the developing nations. The following factors have been identified as concerns that impact women differently in globalization:
*Multinational corporations target women employees
*Lack of opportunities for females
*Reinforcement of gender stereotypes
*Hazardous work conditions
*Family roles
*Double standards
*Discrimination against women workers
*Structural adjustment loans
*Retaliatory actions from males or family members
*Multinational corporations target women employees – Multinational corporations have determined that female employees are better suited for assembly work. Women tend to be compliant and eager to please. Additionally, in many developing countries assembly work is considered “women’s work” and so males will not consider such work.

*Other women are attracted to the work because of the lack of opportunities in other industries. Furthermore, women are expected to and will work for less and multinational corporations exploit this factor. The lack of opportunities for females is often due to their subordinate status in society that precludes education. Thus women start off with more obstacles. In some settings it is more difficult for females to obtain employment in the public sector. In some societies it is not acceptable to work outside the home and to do so the woman will be going against the social norms. And yet, women are becoming the breadwinners when males for whatever reason are not available. Off shore sourcing is another way that multinational corporations are targeting women. While the upside is many women work for wages that exceed local expectations, the bottom line is the company is still exploiting her and she making considerably less because she is a “third world citizen” and because she is a woman.

*Reinforced gender stereotypes - In many instances globalization has reinforced gender stereotypes in the following ways: offering lower wages than males, relegating women to “women’s work” and failure to consider women for supervisory or management positions.

*Hazardous work conditions – women are subjected to unregulated and therefore, unsafe working conditions that can cause health problems and injuries. Women in textile factories are exposed to dust and lint that can lead to lung ailments. Women working in electronic factories are often exposed to carcinogenic chemicals and not versed on appropriate ventilation. Speed ups to make production can cause women to feel stressed and under pressure. In some instances women are not allowed to take adequate breaks for fear that production will run behind. Supervisors, usually males, may subject the women to verbal and physical abuse to intimidate them into pushing their quotas. Unfortunately, another occupational hazard for women is sexual harassment. Being subjected to inappropriate sexual touching, innuendos or forced to have sex with a superior in order to keep their job is a common abuse of power by some males in authority.

*Family roles – World wide women are forced to endure double days, that is, time spent on a paid job outside the home and then they return home to work a second shift of domestic chores. Or another scenario might be that she cannot assume a job because of her responsibilities at home, yet she is expected to contribute.
Double standards – Females are often less valued in many societies. Therefore females begin life in utero subjected to being aborted. When they are born there may be less cause for celebration. House hold chores and child care are all assigned at an early age to females. Higher Education is commonly reserved for males. This cycle then limits female’s life choices. Some women working in a non traditional role such as a factory setting may begin to assimilate and assume western dress. Family members may reject her. Once no longer employed some women may find it difficult to reenter into their family system and resume their life. Some women leave their jobs because they realize the price is too great and that they will not be able to find a husband.

*Discrimination against women workers – While MNC’s have been guilty of targeting women workers because they make better employees than their male counterparts, the same women are discriminated against once hired. Single young women without children appear to be the preference of MNC’s. If any women are unfortunate enough to become pregnant while employed they are usually fired. Pregnancy is considered undesirable and has nothing to do with the woman’s ability to sustain her output but the biased perception of pregnancy as a prolonged state of sickness and therefore a liability to be avoided. In work places where there are often no employee benefits such as sick leave for the occasional cold are not available. Sick days for morning sickness or doctor’ appointments are inconceivable. The possibilities of returning to work after pregnancy are nonexistent. Other discriminations include failure to provide feminine hygiene products and clean wholesome bathroom and break environments.
Structural adjustment loans (SALs) – SALs require cuts in public expenditures. These all impact women disproportionately. Women are nutritionally, culturally and economically less affluent than men in most instances. In a Zambian Integrated Rural Development Project increased instances of child malnutrition surfaced. Upon investigation, it was determined that among the children that had developed malnutrition the women had increasingly less time to care for them because they were working on their husbands cash-crops. At a time when more resources needed to be directed towards families, spending was directed towards large-scale prestige projects that tied development assistance to exports and the promotion of foreign policy objectives.

*Retaliatory actions from male or family - A Sri Lankan woman participated in a local credit card program that allowed women to process cashew nuts in their homes. As a result of her economic success the woman initiated a legal separation from her abusive husband. Her husband and friends reacted hostilely. They subsequently labeled her a “hard” woman and allegations of prostitution were leveled against her. In another instance in a Mexican project the participants experienced increasing levels of domestic violence from their partners. Once it was understood that the males were using violence to reclaim their authority programs were created for the males. Globalization is affecting the social relations between women, men and their communities. It is important to understand that the improvement of women’s status can upset the fragile social relations between genders traditionally based on men’s power and control over women.
Gender based violence has been shown to increase as a result of development in the form of globalization, hence an effort is made to provide at least a basic treatment of this growing phenomenon.

Domestic Violence as a Development Issue
Never before has international trade been so crucial to the prosperity and even the survival of local economies. Central to the prosperity and survival of local economies in the global economy is women’s roles. Women constitute a large and increasingly critical segment of the labor force in many industrializing and industrialized countries. Yet women’s potential to contribute to their country’s development is threatened by traditional customs and power inequities that exist in a context of economic and cultural domination. Power inequalities that are imposed by local institutions and individual males in society are mirrored in economic relationships between powerful and powerless males in their mostly Southern countries and more powerful men in northern countries. And women are caught in the cross fire
Decades after efforts to integrate women into development, the visibility and recognition of gender based violence as a development issue still poses obstacles to development programs and policy goals. Women, development and gender violence have only converged in recent years as a critical issue partly due to the synergy generated by the UN Decade for Women. Women’s global advocacy and feminist discourse helped to shift the development model from a Women and Development (WAD) and Women in Development (WID) model to the more current model of Gender and Development (GAD). During the earlier years of WID and WAD there were few efforts to link these issues prior to the Nairobi conference goals. For too long violence has been viewed as a personal issue between partners relegated to the private sphere. Robin Morgan’s lengthy examination of the state of women’s conditions in the 1980’s and more recently in seventy countries in 1996 dramatically depicted the heightened visibility of gender violence on a global agenda. Nearly all of the 70 contributors identified gender violence in their respective countries as a pervasive problem. Reconceptualizing violence against women as a social problem rather than an individual problem has helped to transform the perception of the problem.
In Papua New Guinea battery is identified by women as the main reason for divorce. In China 25 percent of the divorces are due to battery or family violence. In another instance in Madras, the Working Women’s Forum almost collapsed according to Carrillo when the most articulate and experienced women dropped out of the program after they experienced increased incidents of domestic violence after beginning the Program. The Association for the Development and Integration of Women (ADIM) in Lima combined its income generating project with support services from the local legal aid to battered wives and women abandoned by their partners. This decision reflected their understanding of the connection between the shift in power dynamics with the women’s access to outside resources and spouses resorting to the use of violence in an effort to control his partner.

Although we most often think of development in southern countries, Seitz’s work with impoverished Applachian women in the United State of North America reminds us of the parallels that are captured in the poignant words of one of her research participants, “Working outside the home, that sometimes makes it worse because the men can’t handle the women not being slaves.
UNIFEM funded projects from various regions of the world and has increasingly identified violence against women as a major barrier to women’s participation in or capacity to benefit from developing projects. In a review of the Country Human Rights Reports that surveys 70 countries, almost without exception, the “women sections” designated violence against women as a social issue. MATCH International, a Canadian NGO conducted a global survey in which violence against women was also identified as the most frequent concern. The findings inspired MATCH to launch a program linking their development mission with that of violence against women as a top priority.

Violence Against Women as a Human Rights Issue
The recognition of women’s rights as human rights has taken place in a global arena in the last two decades. It is not the false beliefs and bad attitudes of males, although that contributes to women’s oppression, but according to Narayan and Harding, it is the , “institutional, societal and civilizational or philosophic forms of sexism that have exerted the most powerful effects on women’s lives. Furthermore, these are the forms they note, that are least visible to women’s daily lives.
Some of women’s basic human rights articulated in the Declaration of Human Rights are
the following:
1) right to movement and to work outside of the home, 2) right to bodily integrity, that is, freedom from violence, 3) healthcare, 4) adequate standard of living and , 5) housing . Unfortunately, women are discriminated against in all of the world’s countries. This discrimination is often justified as being in accordance to religious aspects of many of the cultures practiced in the world today.
The Universal Declaration of Human Rights in 1948
A global tribunal on non-governmental organizations met in Vienna in 1993 in conjunction with the Second World Conference on Human Rights to urge that violence against women be recognized as a violation of human rights. This request was an attempt to highlight the connections between the murder, torture and sexual coercion and abuse of women and their economic vulnerability.p24 A major worldwide petition drive was launched. The petition urged the conference to, “comprehensively address women’s human rights at every level of its proceedings”

Findings
Research findings indicated that the 1970s were marked by rapid growth of American and European multinational corporations in the developing world. While these companies expanded markets and made new goods available, they also exerted predatory competition on local industries that disproportionately impacted women. Women’s generally more vulnerable status is captured in the following expression, “When the man catches a cold, the woman catches pneumonia.” Some of the factors that result in globalization’s disproportionate effects include some of the following: 1) women are overburdened with "women's work," that is, work perceived as less valued, menial, undeserving of time and attention by husbands, developers, planners; 2) researchers, historians, etc. have failed to consider the work of women. This has had dire effects on women and in too many instances has rendered women invisible; women's work is not included in the Gross National Product of many countries, developed or industrialized; 3) Africana women use more primitive equipment and tools than men, and consistently work under more austere conditions; 4) traditional society views women as subservient to men and often imposes rigid gender roles. This sexual division of roles has serious implications in women’s development 5) Many Africana nations have failed to prioritize women equitably on their development agendas and have thus sent a message to Africana men that there is support for society's sexist behavior and attitudes; and 6) women have fewer options to support themselves and many become more dependent on males and are vulnerable to men's abuses of power, that is, battering, abandonment, sexual abuse, as well as economic fluctuations.
Two theoretical debates emerged in developing countries, particularly in Latin America and Africa. These two theories, dependency theory and underdevelopment theory provided a counter analysis to modernization theory that left many unanswered questions in the light of developments failures. Both theories are particularly relevant to the current discourse on globalization because they address one of the greatest concerns, that is, the unequal power dynamics that result from the relationship between the North and South. It is also a reminder that globalization is not new and that the concept of a world economy that presumed movement within and between the strata of an economy regulated by market forces was indeed not new.
The fiscal crisis of the 1980s resulted in developing countries inability to pay their external debts. The measures imposed by the IMF and the WB) in order to borrow money disproportionately impacted women. The previous years of generous loans from the IMF and WB came back to haunt developing nations as a result of changing policies. Loans were still available but with increasing policies calling for cuts in public expenditure, development of a more efficient and transparent and accountable state. During the 1990s the IMF maintained their Structural Adjustment Plan, while the WB began to gain a deeper understanding of other factors that affected economic performance. Factors such as non-market behavior, welfare economies, transaction costs, property rights and institutions were explored.

Conclusion
This essay explored the complex phenomenon of globalization and its impact on women with a focus on the Africana world. It described the theological foundation that compels our involvement as Unitarian Universalist seminarians and ministers with this issue. This essay demonstrated that globalization can bring about the transformation of society in the following ways: raising living standards, reducing poverty, strengthening the environment through development models and policies that are sustainable and establishing durable, deep-rooted policies under girded by societal transformation that accompany democratic processes. Aspects of globalization that threaten successful human development include: rising inequalities, marginalizing of labor and growing economic insecurities as a result of shifting geographic sites based on available cheap labor. Thus, it is necessary to propose a theory of globalization that affirms growth and trade as vital elements of economic development, while addressing poverty, degradation, insecurity and the rising disregard for personal well-being, all while considering the impact of globalization on women. We are compelled to promote justice and inject our ethics in every day issues. We must wrestle with a disenchanted world that is increasingly susceptible to nihilism all seeking to build new theologies and ideologies that strive toward right relations and model justice in the world.

Thursday, January 24, 2008

Afrocaribbean Roots in Costa Rica





Introduction
My preliminary research on the presence of Africans and their decendents, Afrocaribbeans in Costa Rica indicates that they share a similar history with African Americans in that they too were kidnapped and brought to the "New World" in the 17th century as slave labor. In 1655 Spain was defeated by the British and one of Spain's possessions, Jamaica became a colony of Britain. Sugar plantations based on free labor renewed the demand for slave labor. The majority of these slaves were forcibly taken from the Ashanti Empire in Ghana. Many slaves resisted the oppressive conditions of plantation life and escaped to freedom. It took almost two centuries of waging a bloody war for Jamaicans to gain their legal freedom. An economic crisis devastated the sugar cane industry in 1860. This crisis had an equally devastating affect on Jamaicans, forcing them to seek their livilihoods in places like Panama, Cuba and Costa Rica.

Worker Migration
In 1870 Costa Rica's President, Tomas Guardia, obtained a loan from the British to build a railway line to link with the port of Limon. Thus, the second wave of Afrocaribbeans came from the Antilles, especially Jamaica, around 1872 to help build the railroad that eventually linked the Atlantic Coast with the Central Valley. The construction began in the small village of Limon which caused it to expand to a flourishing city. (Alvin Williams. Black People: Struggle for Equality Continues. Mid Ocean News, 28 Feb. 2003, Tues 4 May 2003) http://hartford-hwp.com/archives/471366.html)

On December 20, 1872, the ship Lizzie pulled into Puerto Limon from Kingston, Jamaica carrying 123 Jamaican workers that had come to work on the railroad. A year later about 1000 Jamaican workers, most of them orginally Ashantis had already arrived. While most of the workers over the years migrated from Jamaica, others came from the Caribbean, Honduras, Curacao, Belize and Panama.

The Plantation Economies
The plantation economies were based on several major crops including cotton, coffee, tobacco, indigo and sugar. In the Caribbean and South America, sugar plantations created the biggest demand for African labor from the 16th to the 19th centuries. During the 17th century, enslaved Afrocaribbeans were taken against their will primarily from the Equatorial region and Western Africa and included the Congo and Angola, in the basin of the Congo River. Those taken hostage and eventually shipped to the New World included the Asaras from the Dahomey Empire (Benin), the Wolofes (Guinea), the Mandingas (Gambia), the Puras (Sudan) and the Ashantis from Ghana. The cocoa industry in Matina forced the escalation of the slave trade, particularly in Limon, according to the Caribbean Way, a Costa Rican tourist handbook.

Slave labor also promoted and made possible cattle farms in Guanacaste, the Central Valley Plantations and the cocoa farms of Matina. Some sources contend that the working conditions were most harsh on the cocoa farms in Matina.

Costa Rica gained its independence in 1821 after many years of colonial rule by first the Spanish then the British. Slavery was officially abolished in 1832. In 1821, miscengation, that is, intermingling of Blacks, Whites and Indians despite social norms to the contrary, resulted in 17% of the total population having  African bloodlines.

Conclusion
This brief essay is the result of my desire to better understand the presence of Afrocaribbeans in Costa Rica. It appears that the two most significant circumstances that resulted in a large presence of Africans in Costa Rica is linked to the slave trade during the 17th and 19th centuries and the huge migration of workers drawn to the railway line that began development in 1872. The greatest influx of railway workers migrated from Jamaica and were decendants that were orginally forcibily brought from the Ashanti Empire in Ghana to work on the plantations. Thus, workers were drawn to the railway from the Caribbean, Honduras, Curacao, Belize and Panama.

Perhaps, I will be able to continue tracing the diapora of Africans as I am able to travel. Until then, Blessed Be!
Rev. Dr. Qiyamah A. Rahman

Diverse Peacebuilding Efforts





As I explore peacebuilding efforts I am impressed with the diverse approaches to peacebuilding. A preliminary examination leads me to speculate that many of these approaches have been shaped by the cultural context, historical circumstances and experiences, research findings, global partnerships and discourse and sometimes pur desperation. Among these factors we might also include the spirit of curiosity and imagination forged through the efforts of peace studies and advocates that are comprised of faith communities, non-profits, government leaders and everyday citizens that simply desire to see and experience a world where peace can exist. In the most recent newsletter of Global Exchange, Sanaz Meshkinpour,staff contact for their Iran Rality Tours, described their Diplomacy Not War Campaign. Read about the preliminary efforts of Turkey and Greece towards peacebuilding. And finally, Stephen Funk, the fist public conscientious objector to the war in Iraq, will alert you to the frightening reality facing low income youth who are being targetted by military recruiters and the high rates of suicide experienced by veterans.

Diplomacy Not War
This Campaign focuses on passing peace resolutions in cities across the country to "increase public awareness of US-Iran relations, dispell false justifications for war, and build a critical movement at the grassroots level" in an effort to stimulate accountability from Congressional representatives for a peaceful resolution with Iran.

Take Action to Pass a Peace Resolution - Any individuals or organizations interested in passing a peace resolution in their city are invited to do so by contacting: Sanaz Meshkinpour at sanaz@globalexchange.org

Take Action and Invite a Local Iranian Speaker - Individuals interested in a better understanding about what is going on in Iran is invited to contact Kate Raven at kate@globalexchange.org or 415 575 5550


Greece and Turkey Reach Out to One Another

While global conflicts often consume major air time in the media and the front page in print media, many peacebuilding efforts are ignored or given short shrift. Below is a brief account of the efforts of Greece and Turkey to stretch forth hands of friendship.

"Greek people have very good feelings toward Turkish people. I believe they are looking for a new page in relations."

-- Greece's Prime Minister Kostas Karamanlis, arrived in Turkey on Jan. 23 for the first official visit by a Greek leader in almost half a century, as part of an effort to overcome decades of mutual distrust. Karamanlis' three-day stay is significant more for the fact that it is happening than for any agreements it is expected to produce, the New York Times report. The visit, which began in Ankara, the capital, had been rescheduled three times since 2004. Karamanlis walked on a red carpet with his Turkish counterpart Recep Tayyip Erdogan. A marching band played the Greek and Turkish national anthems, and the leaders struck cordial tones at a news conference after meeting for more than two hours. "I believe 2008 will offer new opportunities for our countries to improve bilateral relations," Erdogan said. "I'd like to see the period ahead of us as a window of opportunity."

(source: Global Development Briefing - Turkish Delight)

Military Recruitment
Stephen Funk, a young Asian American male was the first public conscientious objector to the war in Iraq. As a result of his staunch comittment to his beliefs, he served six months in military prison. Since then, Funk has gone on to become an active member of Iraq Veterans Against the War where he has been active since
2004. Vets4Vets is another important commitment of Funk's. Vets4Vets is a non-partisan veterans peer support organization dedicated to helping Iraqi and Afghanistani era veterans. Funk, currently an undergraduate student at Stanford University, majoring in International Relations, and interning with Global Exchange joined the Marine Corps right after 9/11. In contrast to his views at that time, Funk states, "I refuse to surrender my dignity, I refuse to kill. . . the military demands obedience, but I will not obey." Funk cites some chilling statistics that should cause concern:

*the military is granting waivers to thousands of would-be-troops who have criminal convictions or do not meet age or medical requirements
*over 20% of those enlisted this year have not completed high school
*many youth remain vulnerable to enlishment tactics that are agressive and offer free goods, sponsor popular hip-hop concerts, war simulation video games, sporting fancy hummers and blatantly target youth from low-income areas
*while education budgets are slashed and teachers laid off, the US is spending $4 billion annually on military recruitment
*65% of enlistees never see a dime for college and 88% of male veterans say they did not learn any useful civilian skills
*veterans are two to five times more likely to be homeless and according to the VA, generally earn less income
*most veterans are not receiving the care they need after returning to the States
*there is currently an epidemic of suicides with 120 veterans committing suicide each week.

Take Action - If you are interested in inviting an Iraq Veteran or Iraqi human rights activist to speak to your community or school, contact: Kate Raven at kate@globalexchange.org or at 415 575 5550.

Blessed Be! Rev. Dr. Qiyamah A. Rahman
Seeking Diverse Peacebuilding Efforts

Additional Peacebuilding Resources:
All African Conferences of Churches - http://www.aacc-ceta.orglen/default2.asp?active_page_id=360

Interfaith Voices for Peace and Justice - http://interfaithvoices.org

World Conference of Religions for Peace - http://www.worp.org

www.codepinkalert.org (to find out how to plug into peace actions and events near you)

Thursday, January 17, 2008

Reflections from Costa Rica on Peacebuilding





Introduction
Saturday, January 12 my daughter and I took a four and a half hour bus ride from the hustle bustle capital of San Jose to Puerto Viejo. While the ride is long the scenary is awesome! I now know why Costa Ricans love their country so much and why it is a top tourist favorite. The spectacular tree covered mountains, rain forests and valleys were breathtaking. Arriving in Puerto Viejo, one is struck by the fact that this is truly a tourist town. Fortunately, it was not our final destination. Puerto Viejo, is a little bit of heaven on the Caribbean side of Costa Rica and is clearly a favorite of tourists. It has the beaches, warm climate and the sense that the world is far away or at least held at bay until one must return to the world of work.

We stayed at the Tierras de Suenos resort located eight miles outside of Puerto Viejos. I could tell you about the great bungalows we stayed in for five days that enhanced our rejuvenation process. I could write eloquently about the little restaurants and shops we visited in town. I could say how mesmerizing the beaches were and the sunsets. And although I never saw the sunrise, I hear that it is breathtaking. Yes, I slept in whenever possible.

Duty Calls
But while I am in paradise I have come to Costa Rica to write and think about how to claim my role as someone called to the ministry of healing and called to service, and to teach. So in a little tiny outdoor restaurant (that is almost all that exists in Puerto Viejo) my daughter and I order our Costa Rican favorite dish, rice and beans (gallo pinto) and plaintains (plaintonos)with a mango smoothie.

Peacebuilding Reflections
Yesterday I was thinking about Darfur and the madness that seems to go on and on without an end in sight. No one seems to possess the political will, the crediblity among the antagonists, or the social capital to bring this genocide to a halt. I reviewed some of the notes from one of the texts we are using in the course on The Art and Ethics of Strategic Peacebuilding at Meadville Lombard Theological School in Chicago, Illinois titled, The Little Book of Strategic Peacebuilding: A vision and Framework for Peace and Justice by Lisa Schirch to determine if Darfu is just an aberrant case an/or a particularly difficult situation to remediate. Some of the systems and approaches for reducing violence subscribed to by Schirch include the following: legal and judicial systems; state based law and justice; international law and justice; humanitarian assistance; cease fire agreements; military intervention; peacekeeping; peace zones and early warning and response programs. Having identified approaches usually explored for reducing direct violence situations it might be an interesting exercise to re-examine Darfur to see how each of these approaches has been used and what the primary strategies have been. I will write further about my findings and post them.

Rwanda
It seems that it is my destiny in life to talk about subjects that others find difficult and painful, that is, violence against women. But for the purpose of examining the current situation in Rwanda we are forced to remember 1994 and the genocide that lasted for three months from April to June. May we never forget. The Rwandan genocide has become the "worst mass slaughter in recorded history." The genocide not only resulted in the massacre of 800,000 individuals but it destroyed the country's political, economic and social structures. Thus, we are talking about a country that must not only rebuild and reconstruct while it heals from the trauma of a civil war that assumed the form of genocide.

Today, the majority of the Rwandan population is female as a result of the genocide and the slaughter of its males. In 2003 reports indicated that sixty percent of the population of Rwanda was comprised of females. The United Nations estimated at least 250,000 women were raped - most repeatedly and over the course of weeks or months during the 1994 genocide. Most of these women were killed afterwards, but others were purposely allowed to live so that they might give birth to a population of fatherless "un-Tutsi." Ethnic cleansing is a specific type of genocide that has received widespread attention primarily in Bosnia and Rwanda, although it is not a new phenonmenon. The 1947 exodus from India that resulted in the establishment of Pakistan and India's partition was precluded by extreme incidents of violence that included 200,000 cases of rape cited by Bangladeshi sources that result in women giving birth to thousands of "war babies"(Mattie K. Pennebaker. The Will of Men: Victimization of Women During India's Partition). Susan Brownmiller purports that the number of women raped during the exodus is over 400,000. In Efforts by women activists and their allies have finally resulted in the United Nations declaration of rape as a war crime.

According to AVEGA, a Non-Governmental Organization, that is comprised of genocide widows, 70% of women who survived the rapes in Rwanda- and many of their children - now have AIDS.

Women's Roles in Genocide
If we harbor any mystical beliefs that women are immune to aggression and acts of war then the Rwandan genocide might perhaps serve as a wake up call. Josephina Mukahkusi, a genocide survivor whose life was forever changed when her five daughters, two sons and her husband were killed in the Rwandan genocide reminds us that women can be equally aggressive and capable of dismissing pre-existing relationships as depicted in her haunting words, "The Hutu women looted after their husbands killed. . . Many of those women were my friends. We were godmothers to each other's children."

The Role of the Faith Community in Peacebuilding Efforts
While reading about the tragedy in Rwanda I was horrified to discover that some clergy persons, including nuns and other religious leaders participated in the atrosities in Rwanda. One report in retrospect by a Catholic source determined that the nationalism among its clergy in Rwanda was so pervasive and that the theological training had not been sufficient to uproot the nationalism which when triggered allowed these Catholic nuns and priests to identify not as men and women of God but Tutsi and Hutu's.

Let us now contrast these sad betrayals by persons of faith in Rwanda with contrasting and inspiring examples from the Democratic Republic of Congo (DRC). The war being waged in DRC is perceived as a "forgotten war" to most people around the world. However, the Congolese people have very much felt the devastating presence of the war and its subsequent losses. To date, the war, starvation and disease have caused the death of 3.9 million people. Not only is DRC an example of the faith communities positive involvement but its use of important criteria for peacebuilding, that is, understanding the local context and monitoring. In the instance of the United Methodist Church and other clergy they reviewed the findings of United Nations Security Council. One of the observations was that "quick impact projects" could help break the cycle of conflict. In actuality the report made several recommendations that included the following: 1) arms monitoring, tohalt the flow of illegal arms; 2) breaking the dependency link between conflict and armed groups with quick impact projets, building hospitals, schools, clinics, roads, and supporting farming; and 3) cooperation and confidence building measures. So clearly, some discernment on the part of church leaders resulted in the identification of "quick impact projects." Thus the church leaders in collaboration with the townspeople helped to rebuild the town. In adddition, they have been willing to speak out on behalf of peace even when it meant placing themselves at risk. Church leaders have organized small groups of antagonists who could speak to one another. In 2005, the government requested that a larger peace conference be organized with the warring groups. This effort was facilitated by the Bishop.

Working to creat a just and sustainable peace is important work and thus comprises a critical component for faith communities. May we be the hands and feet of the Almighty!
Amen and Blessed Be! Rev. Dr. Qiyamah A. Rahman

To learn more about these scenarios, go to the following websites:
Rwanda
www.genderreach.com/updates
International Women's Democracy Center - www.iwdc.org

Democratic Republic of Congo
http://www.globalpolicy.org/security/issues/kongidx.htm

Gender and the Truth And Reconciliation Commission






Word for the Day
When the love of power is replaced by the power of love, the world will know peace


Introduction
While many individuals are familiar with South Africa's Truth and Reconciliation Commission (TRC), fewer are familiar with what it means to apply a gender analysis to peacebuilding efforts. Thus, Beth Goldblatt and Shiela Meintjes have made an important contribution to peacebuilding efforts in general and more specifically to the TRC process as a result of their Report titled, Gender and the Truth and Reconciliation Commission. While both women are affiliated with the University of Witwatersrand in the Republic of South Africa, Goldblatt is with the Department of Political Studies and Meintjes is associated with the Gender Research Project/Center for Applied Legal Studies. Oftentimes peacebuilding and development efforts either fail to include women in its infrastructure and capacity building or simply exclude women's perspective and assume that war and conflict impact women and men in identical ways. While in theory we know this is not the case, we continue to witness evidence of such exclusions that essentially render women invisible. This is not a new phenomenon. During the post colonial period beginning with Ghana's independence in 1957, as former colonies of empires gained their independence development planners and efforts oftentimes overlooked women.

In this instance, I am using development to mean the process that a nation undergoes that promotes a quality of life for its citizens politically, socially, and economically. During the postcolonial period when nations were in a period of development and reconstruction, it was much clearer what the needs of nations were. Typically such countries economies had been manipulated and monopolized to provide the needs of the empires and to compromise the internal needs of its citizens. The extraction of natural resources and the failure to invest in either the country or the people resulted in resource rich nations like Nigeria, Ghana and Kenya that were nevertheless impoverished. Once the development processes began developers often ignored women's roles in agriculture and dealt with the males thus further marginalizing women in countries such as Africa, Asia and Latin Americ where women have had to fight for their place at the table of opportunity. Thus gender is an integral component of social analysis because these differences as a result of patriarchy have accorded women subordinate identities. The marginalization of women has often been reinforced by violence.

Goldblatt and Meintjes did not leave matters to chance that the TRC would in fact possess a gender sensitivity. Instead they prepared an extensive report that began with the history of women in South Africa. They chronicled the historical development of apartheid and its attempts to assume control of the country's development while maintaining totally separate systems between the races. The report provides an extraordinary window into the experiences of women that were impacted by apartheids efforts to sustain its evil system while they along with men and children fought back by every means necessary, including armed struggle and peaceful activities.

As Goldblatt and Meintjes emphasize, it is important to understand that men and women were both subjected to terror and torture during apartheid. Both men and women were in the words of the authors, "brutally beaten; slammed against floors and walls; flung around on beams; deprived of sleep; forced to stand or sit on imaginary chairs for hours; tear gassed; held in solitary confinement for months on end and forced to endure days of endless inerrogation and even killed." But the nature of these experiences, even the sexual aspects, were experienced differently. In some ways it can be compared to the reality that women are discriminated against but not all women are discriminated against in the same way. Thus, women during apartheid were often singled out as women and certain aspects of being female became points of focus. For instance, assaults on pregnant women, which led to miscarriage, body searches, vaginal examinations, were all assaults on the sexuality and sexual identity of women. The intention of Goldblatt and Meintjes is to show that gender was a key aspect in the use of power and control and the subsequent relations reflected those power dynamics.

Were the authors successful in accomplishing their goals? That is difficult to determine at this stage of my research efforts. If nothing more, the report was an attempt to convey important information and education to the TRC. Perhaps others have benefitted from its content. I am certainly indebted to them and plan to follow up to determine whether in their opinion the report made a difference.

You can find the official website of the TRC at: http://www.doj.gov.za.trc/
and the report, Gender and the TRC is located at: http://www.doj.gov.za/trc.trc_framset.htm

Blessings! Rev.Dr. Qiyamah A. Rahman

Friday, January 11, 2008

Courting the Muse in Costa Rica



I have arrived in Costa Rica and settled into my daughter's tiny apartment in San Jose. The apartment is quite charming.

My purpose for coming to Costa Rica is to write with the intent of publication, spiritual rejuvenation and to visit with my daughter so that the two of us can work on spiritual rejuvenation.

In addition, a long time friend, Stephanie Berry, also my daughters godmother, will be joining us. We will all collaborate on a joint writing project that we are very excited about although we have no idea what it is going to look like. But that is the beauty of it and the mystery of it. Being in a new place pushes the envelope. We don't have any expectations about how this will look or should look! Even as I do quite ordinary things I am mindful that I am in a place where people speak a different language from me, have different cultural customs and beliefs and that I am the "other"; the "outsider." How will that impact my writing and what I bring to my writing? I know it has already provided me time that I do not manage to have in the states. I am attempting to access parts of myself not so easily available in a familiar setting where I take so much for granted such as who am I? why am I? etc.

I have already done an amazing amount of writing. I finished one piece and have now set it aside. I isolate myself daily and write and read during the day. At lunch time my daughter breaks for lunch some days and we visit the local vegetarian restaurant. Today I will have the entire day to myself.

Today will be the first day that I will venture out on my own. I always have "visitor's anxiety" whenever I travel abroad. I believe it is a combination of feeling like "other" magnified by my lack of language skills and my extreme self consciousness. I will take my daughters Spanish dictionary with me when I go out.

Journey to Costa Rica
I had the most amazing experience coming over. My flight in Chicago was delayed and as a result I missed my connection in Dallas. I had to stay over in Dallas and fly out the next morning. American Airlines upgraded my seat to business/1st class along with another passenger, Chris Vaughan. It turns out that he lives in Madison, Wisconsin and attended a Unitarian Universalist congregation there where he really enjoyed the minister. He also is an adjunct professor at the University of Wisconsin and teaches in the Dept of Wildlife Ecology and the College of Agricaultural & Life Science. We talked extensively about ecology, Fair Trade, chocolate, his farm, and the life he has made for himself over the years living and working between the States and Costa Rica. He has created a lifestyle that reflects his passion and commitment to preserving the environment and living simply. I shared some of the things that UUs are doing to conserve energy and the environment. I wish him the best and even went on line to find some UU websites that reflect some of our environmental actions and involvements and sent them to him.

Well, time is awasting and I have lots of reading to do in preparation for a class that I will be serving as Teaching Assistant in titled, The Art and Ethics of Strategic Peacebuilding. Sharon D. Welch is the Professor. That was another surprise, Chris' daughter just graduated from the UN Peace University that my daughter had suggested that I might want to take a class at. Chris also teaches conflict resolution/management and promised to send me his syllabi.

Whenever I have encounters that feel almost "magical" I know that it is the energy in the universe responding to my direction for certain types of people and resources to show up in my life. Learning to manipulate and direct energy is a powerful tool in self awareness and development. It can be and is a potent resource in healing and transforming ourselves and the planet.

Perhaps, I will talk more about this in a future posting.
Well, back to the writing and reading.
Blessings!
Rev. Dr. Qiyamah A. Rahman

Tuesday, January 1, 2008

The Moynihan Report


(Family Ties That Bind - picture taken by Qiyamah A. Rahman, 2006)

In the process of doing some research I came upon the Moynihan Report. It brought up a lot of memories and I wanted to see how I would react to it fifty three years later. My first shock was that I remembered so vividly the report and the nature of the controversy. Secondly, had it really been fifty three years? Daniel Moynihan, then Assistant Secretary of Labor died back in 2000 so I cannot engage him in any direct dialogue in retrospect.

For some of you too young to remember, the Moynihan Report on the "Negro Family" in 1965 was almost as controversial as Don Imus' recent derogatory statement about black women. The difference was that Daniel Patrick Moynihan was a top ranking official working, Assistant Secretary of Labor. And like Imus, he probably did not have a clue that he was about to set off one of the biggest controversies in the Black community and elicit the rage of Black folks! My lasting perception of the controversy was that Moynihan, in an effort to explain the problems of the Black family, Negro at the time, blamed it on Black women who the Report depicted as demasculizing the Black male.

Now, for the sake of accuracy I am going to reread the Report and determine if that is still the take-away-message or if in the anger and rage of the times that I got it all wrong, along with a lot of other angry black folks!

Meanwhile, you can begin to read the introduction to the reportbelow or go the website and read the report in its entirety at: http://en.wikipedia.org/wiki/Moynihan_Report.

Meanwhile, here is someone else's summation:

The Negro Family: The Case For National Action, also known as the Moynihan Report, named after U.S. Senator Daniel Patrick Moynihan, the author of the controversial report, which was released in 1965. It hypothesized that the destruction of the Black nuclear-family structure would hinder further progress towards economic, and thus political, equality.

An excerpt from the book Representing: hip hop culture and the production of black cinema by S. Craig Watkins explains

The report concluded that the structure of family life in the black community constituted a 'tangle of pathology...capable of perpetuating itself without assistance from the white world,' and that 'at the heart of the deterioration of the fabric of Negro society is the deterioration of the Negro family. It is the fundamental source of the weakness of the Negro community at the present time.' Further, the report argued that the matriarchal structure of black culture weakened the ability of black men to function as authority figures. This particular notion of black familial life has become a widespread, if not dominant, paradigm for comprehending the social and economic disintegration of late twentieth-century black urban life. (pp.218-219)


Happy Reading and Happy New Year!
Rev. Dr. Qiyamah A. Rahman



The Negro Family:
The Case For National Action

Office of Policy Planning and Research
United States Department of Labor

March 1965

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Two hundred years ago, in 1765, nine assembled colonies first joined together to demand freedom from arbitrary power.

For the first century we struggled to hold together the first continental union of democracy in the history of man. One hundred years ago, in 1865, following a terrible test of blood and fire, the compact of union was finally sealed.

For a second century we labored to establish a unity of purpose and interest among the many groups which make up the American community.

That struggle has often brought pain and violence. It is not yet over.

State of the Union Message of President Lyndon B. Johnson,
January 4, 1965.


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The United States is approaching a new crisis in race relations.

In the decade that began with the school desegregation decision of the Supreme Court, and ended with the passage of the Civil Rights Act of 1964, the demand of Negro Americans for full recognition of their civil rights was finally met.

The effort, no matter how savage and brutal, of some State and local governments to thwart the exercise of those rights is doomed. The nation will not put up with it — least of all the Negroes. The present moment will pass. In the meantime, a new period is beginning.

In this new period the expectations of the Negro Americans will go beyond civil rights. Being Americans, they will now expect that in the near future equal opportunities for them as a group will produce roughly equal results, as compared with other groups. This is not going to happen. Nor will it happen for generations to come unless a new and special effort is made.

There are two reasons. First, the racist virus in the American blood stream still afflicts us: Negroes will encounter serious personal prejudice for at least another generation. Second, three centuries of sometimes unimaginable mistreatment have taken their toll on the Negro people. The harsh fact is that as a group, at the present time, in terms of ability to win out in the competitions of American life, they are not equal to most of those groups with which they will be competing. Individually, Negro Americans reach the highest peaks of achievement. But collectively, in the spectrum of American ethnic and religious and regional groups, where some get plenty and some get none, where some send eighty percent of their children to college and others pull them out of school at the 8th grade, Negroes are among the weakest.

The most difficult fact for white Americans to understand is that in these terms the circumstances of the Negro American community in recent years has probably been getting worse, not better.

Indices of dollars of income, standards of living, and years of education deceive. The gap between the Negro and most other groups in American society is widening.

The fundamental problem, in which this is most clearly the case, is that of family structure. The evidence — not final, but powerfully persuasive — is that the Negro family in the urban ghettos is crumbling. A middle class group has managed to save itself, but for vast numbers of the unskilled, poorly educated city working class the fabric of conventional social relationships has all but disintegrated. There are indications that the situation may have been arrested in the past few years, but the general post war trend is unmistakable. So long as this situation persists, the cycle of poverty and disadvantage will continue to repeat itself.

The thesis of this paper is that these events, in combination, confront the nation with a new kind of problem. Measures that have worked in the past, or would work for most groups in the present, will not work here. A national effort is required that will give a unity of purpose to the many activities of the Federal government in this area, directed to a new kind of national goal: the establishment of a stable Negro family structure.

This would be a new departure for Federal policy. And a difficult one. But it almost certainly offers the only possibility of resolving in our time what is, after all, the nation's oldest, and most intransigent, and now its most dangerous social problem. What Gunnar Myrdal said in An American Dilemma remains true today: "America is free to chose whether the Negro shall remain her liability or become her opportunity."

Table of Contents

Chapter I. The Negro American Revolution.

Chapter II. The Negro American Family.

Chapter III. The Roots of the Problem.

Chapter IV. The Tangle of Pathology.

Chapter V. The Case for National Action.

Footnote References.

Friday, December 28, 2007

Transformations





One never knows the impact that a small gesture can make on anothers life. I was googling the name of a long time friend that I had not seen in many years, Nubia Kai Salaam and came across the following account by Brother Ahmed Abdul Rahman. Evidently, he was in prison and Nubia visited him to conduct an interview. She later sent him a Qu'ran, prayer rug and some books on Sufism.
May the deeds that we do speak for us!

In this essay, Brother Ahmed reflects on his spiritual journey towards Islam as well as the era when the Panther Party was viewed as a viable vehicle to organize the Black community and to educate it about some of the contradictions of growing up Black in Amerika. It seems that somehow that made the Panther Party a threat and the rest is history. However, it is a history that our children will forget if we do not remind them. Brother Ahmed was one of many brothers that ended up as political prisoners in what has become a prison industrial complex that warehouses far too many people of color.
May the truths that we learn guide our steps along this tedious journey called life!Peace and Blessings! Rev. Dr. Qiyamah A. Rahman

TRANSFORMATIONS

Compiled By: Hajj Mustafa Ali

Story by Ahmed Abdul Rahman
On the south side of Chicago, during my teens in the turbulent sixties, powerful philosophies competed for the loyalties of young black men and women. I was familiar with the un-Islamic doctrines of Elijah Muhammad’s Nation of Islam: white people are a race of devils. They had been invented 77 trillion years ago by a diabolical black scientist named Yaqub. Yaqub began the process of inventing the white devil race by grafting two albinos from the original race of black people. The black man is the Original Man, a veritable god, who once ruled the world and is destined to rule again. Allah came in the person of an Arabian silk merchant, Master Fard Muhammad, to Detroit in 1930. Allah came to deliver the so-called Negro from 400 years of physical and mental bondage in the wilderness of North America.

Upon this basic mythology Elijah Muhammad built a super structure of discipline. He taught his followers to abstain from all intoxicants, tobacco, fornication and adultery, pork and all non-nutritious foods. Mr. Muhammad encouraged hard work, higher education, thrift and strong family values.

I found Elijah Muhammad’s mythology easier to accept than the teachings of Christianity that I had heard all of my life. As the era of black pride and black awareness brought me more knowledge of my people’s history, I found the philosophy of the Nation of Islam even more acceptable. Knowing that the blond haired, blue eyed and Caucasian, made this God, Jesus, even more unacceptable to me.

I left home when I was seventeen and got a job at Bagcraft International. My job was running a machine that put wax on giant roles of paper that would be sliced and folded by another machine into potato chip bags. At Bagcraft I met two students from Lagos, Nigeria – Onyxx Olajinka and Shakiru Kensington. They were the first indigenous Africans and the first (Sunni) Muslims I ever met. We quickly became friends. I communicated best with Shakiru. He told me a lot about African culture and politics. I asked him about African Islam and told him that I was inclined toward the teachings of Elijah Muhammad.

I could see Shakiru’s reluctance to go any deeper. Hindsight tells me that he probably knew that violent conflicts had broken out between Sunni Muslims and members of the Nation of Islam when the Sunnis had tried to inform the latter that Elijah Muhammad’s version of Islam was un-Islamic. Not knowing how dedicated I was to Elijah Muhammad, or how I might respond, Shakiru probably thought silence was the wisest course.

But, unbeknownst to himself, Shakiru would play a key part in my not ever joining the Nation of Islam. I graduated from high school and sought and found a better job. I told Shakiru that I would be leaving Bagcraft. On my last working day Shakiru gave me a green, brown and orange knee-length shirt with matching pants that he had brought with him from Lagos. The colorful, soft cotton shirt and pants from Africa were to me a treasure.

I left Bagcraft. As the months progressed I became more inclined to join the Nation of Islam. I had brought a copy of the Qur’an. My study sessions in the divine revelation however were spent trying to find Elijah Muhammad’s white devils, and confirmation of Elijah Muhammad’s being a Messenger, and of the black man’s status of God. Consequently, since, as the Qur’an says, ‘no person can touch the knowledge in the Qur’an who does not come to it with pure intentions', each time I picked it up I put it down more befuddled. I did understand the books that I read that either Elijah Muhammad or his followers wrote. I concluded that the Nation of Islam was the best place for me. On a Sunday afternoon I put on my treasured African shirt and walked the six blocks to the Muslim’s Temple #2. This day I would officially join and declare my faith in Allah, as having come in the person of Master Fard Muhammad, and my loyalty to Elijah Muhammad as his last Messenger.

As I approached the front door of the Muslim temple, one of the guards stopped me. He looked down at my shirt disapprovingly and shook his head. “No, sir”, he said. “Last week the captain made a rule: without proper attire nobody can be admitted.” By proper attire he meant a white shirt and tie.

I turned around and walked home. My main stalling point, keeping me from joining the Nation of Islam, was Elijah Muhammad’s downgrading of the importance of African culture. His followers did not wear Afros, nor did they participate in the African cultural awakening then sweeping black America. The Muslim guard had struck me precisely on this sore point. In so doing, he enlarged my cultural objections to joining the Nation of Islam to the extent that I assessed his refusal to admit me because of my shirt as a sign that I did not belong in the Nation of Islam.

The Black Panther party was then arising as a strong influence among young people in Chicago. I was impressed by their stalwart stance for black community control of the educational, economic, and criminal justice institutions, which affected our lives. During the latter 1960’s, statistics revealed that the mainly white Chicago Police Department killed more citizens per capita than did any police department in the United States. Most of the dead were black. The Black Panther Party alone stood up and publicly stated that black people had a right to armed self-defense from racist attacks.

Some of my friends and former schoolmates were Black Panther Party members. They encouraged me to study the ideologies, which they had discovered, and I did. Since my early childhood I always felt a persistent yearning for some form of supreme knowledge and wisdom, which would answer for me the important questions of human existence. Marx, Lenin and Mao opened up another world of ideas to me. This trinity of revolutionaries explained to me social and economic phenomena, about which I had been long curious, but about which I could nowhere else find answers.

Since my Christian upbringing had taught me that a white man is God, and Elijah Muhammad had taught that the black man is God, I had no difficulty accepting the Marxist contention that the masses is God. The laboring masses could destroy and create whole social economic systems according to their collective will. The slogan of the Black Panther Party “serve the people” touched a part of my psyche that was self-abnegating and which sought a feeling of fulfillment by helping others. I concluded that life would never offer me a higher calling than serving my people, and I joined the Black Panther Party.

In 1969 and 1970, the Black Panther Party denounced the spreading drug plague as a holocaust that was just beginning and we felt justified in using extreme measures to prevent this holocaust. We felt especially compelled to move physically against dope houses because police forces in America’s major cities were either turning a blind eye to this burgeoning problem, or, as subsequent investigations exposed, were themselves directly involved in drug trafficking.

The Black Panther Party’s uncompromising stands caused the party’s ranks to swell with idealistic young people. As Kenneth O’Reilly noted in his book, ‘Racial Matters: The FBI’s File on Black America' 1960-1972:

“The Black Panthers attracted the nation’s attention, so J Edgar Hoover decided that they had to be destroyed…

Hoover’s pursuit of the Black Panther Party was unique only in its total disregard for human rights and life itself.” *

(*Kenneth O’Reilly, “Racial Matters: The FBI’s Secret File on Black America” – {New York: The Free Press, 1989} p. 294.)

As a result of this FBI terror campaign, I was targeted, along with most other leading party members. Over twenty-five Panthers were killed in police search and destroy operations. In one of our operations against a supposed dope house in which I participated, one of my fellow Panthers accidentally shot and killed a man. Even though I was not present in the room when the shooting took place and even though my fellow Panther pleaded guilty to committing the shooting, on September 23, 1971 a jury convicted me of first degree murder in Detroit’s Recorders Court. That same day a judge sentenced me to spend the rest of my natural life in prison. I had just had my twentieth birthday.

Subsequently, discovered information revealed that I and my three co-defendants had been set up by an FBI plant inside the Black Panther Party. The house we raided was not a real dope house. The ranking party member who sent us to this house gave our names to the police. Nevertheless, describing the techniques of government agents-provocateur is not my purpose here. Allah is the best arranger of affairs. He knows what is before us and behind us.

What was before me then was prison. In prison I and my new Marxist and Black Nationalist comrades continued our studies of the revolutionary classics. I taught classes on dialectical materialism in which I ‘proved’ the non-existence of God.

While outwardly I was strong, and exercised a leading role in the prisoner’s movement, inwardly I began to feel the full strain of my position as a man in his early twenties in prison with a natural life sentence. My son was born two weeks after my sentencing. During the time before I joined the Black Panther Party, when I was trying to understand the Qur’an, I had read in the commentaries a definition of the word ‘Rahman’. Like a beautiful note in a musical composition, this one word ‘Rahman’ had touched my heart. I could not remember a single word from the English translation of the Qur’an that I had read. But this word ‘Rahman’ stuck in my mind and heart .I told my son’s mother to name him Rahman and she complied. But her hardship in raising this baby alone, while she also had to withstand harassment by the FBI, distressed me greatly.

Moreover, the agony that my imprisonment had brought to my parents caused me many moments of private anguish. Guards, who saw me as a threat to their cherished American white power system, never tired of putting me under extra pressure. Hatred and bitterness built up in my heart and mind. Living in a continuous state of anger, I began to alienate even persons who were trying to help me get out of prison.

The gifted black psychiatrist, Frantz Fanon, taught that by pouring our energy into the struggle against the forces, which oppress us, we can neutralize the negative psychological and emotional affects of oppression. Around mid 1974, my personal stresses became so severe that this technique stopped working for me. But I had nowhere to turn for help. I did not believe in God. I could not go to any prison sociologist or psychiatrist seeking relief from my agonies. These employees of the state would have rejoiced if I had shown any sign of weakening.

Then a new prisoner moved into a cell near to me. We challenged each other to a chess shoot out and in the heat of the competition became friends. In a chess game a player reveals many of his characteristics as a person. After several games my new friend suggested that I read a book, which belonged to him. He said the book, “Christian Yoga” would show me how to relieve my tension and deal better with stress.

A French Catholic priest was the author of “Christian Yoga”. His book contained chapters on yogic stretching and bending exercises, breathing techniques, meditation, and sublimation of sexual energy. I read the book and immediately regarded yoga as a serendipitous discovery. I drastically reduced the meat I consumed. I started to gradually break my body into the bending, breathing and stretching exercises. I began trying to practice the mind clearing meditation exercises. I ignored the author’s words about communing with God. Still a confirmed atheist, my interest resided solely in yoga’s physical and mental benefits. Within weeks I could relax my entire body. I could sleep more peacefully, and I could concentrate my mind more one-pointedly on my two principal goals at that time: mastering enough legal knowledge to get myself out of prison, and getting the bachelor’s degree in the college program that Detroit’s Wayne State University established in Jackson Prison.

The benefits of yoga caused me to seek other books on Eastern systems of self-development. A professor in the Wayne State program, Dr Gloria House shared with me some of her books on Zen Buddhism. She also encouraged me to modify my hard line atheistic Marxism. She shared with me other ideas and books, which gradually began to broaden my world outlook and to humanize my understandings of the clash of social classes and the struggle of nations for liberation.

Through Zen meditation I experienced my most intense awareness of a spiritual dimension of life. I perceived this dimension as a oneness of all creation that is not separate from myself as the perceiver. At deeper levels of meditation, when I peered into the subtle essence of reality, I perceived a living, powerful, mellow energy, which vibrated from within all of creation. But this force to me was impersonal and metaphysical, not divine.

At this time I acquired from the prison library the book “How to Know God, The Yoga Aphorisms of Patanjali.” A deeper knowledge of yoga was my main interest in this book, but the title presented me with a challenge. I saw Patanjali’s 2000-year-old teachings a dare: You don’t believe God exists, hunh? Patanjali challenged. I say that if you follow these instructions you will come to know God. Now step forward if you have the courage. Certain that God did not exist and that in the end I would prove Patanjali wrong, I answered the challenge.

Patenjali’s system basically involved, 1) strict asceticism to withdraw the senses from any desires for physical pleasures. 2) Meditation to withdraw the mind from attachment to any sense objects. 3) Continuously controlling the thought waves and permitting only waves of love to arise in the heart and mind. By this means the yogi strips back the layers of the physical to unveil deeper levels of the mind-soul. The yogi replaces the enjoyment of physical pleasure with the experience of an indescribably blissful spiritual pleasure and he supplants his individual love for finite creatures by communing with God’s infinite cosmic Love.

I pursued Patanjali’s system and, to my amazement, I ‘saw’ God with the eye of my heart. I perceived Allah through His divine attribute ‘Al Wadood’, The Loving. In prison’s grim ugliness, a man must struggle to maintain the humanity to love anybody or anything. But after fasting and meditating and closely following Patanjali’s instructions my heart swelled with a blissful, transcendent, divine love that was the most intense and awe-inspiring experience of my life.

In 1848, Karl Marx wrote, “Religion is the only illusory sun which evolves around man as long as he does not revolve around himself.“ My heart’s opening to divine knowledge instantly informed me that atheism is a failure of perceptive awareness. Atheists are like blind persons trying to convince persons who see the stars that those stars do not exist because in their blindness they do not see them. Indeed, as Allah says in the Qur’an “verily the blind and the seeing are not alike.”

Climbing the ladder of yogic advancement I gained a tremendous sense of self -mastery. Indeed this self-mastery was the purpose of yoga and hence becoming my all-consuming purpose. I gained magical powers. I could hear a person’s words in my mind moments before he spoke them. I could decrease and increase my pulse rate at will. I even convinced the prison doctor to place me on a special low sodium diet by raising my blood pressure at the moment he gave me the blood pressure test.

But I did not realize that as I opened my being and gained a super sensitivity to the positive cosmic vibrations, I simultaneously opened myself to all of the extraordinarily negative vibrations, which abound in prison. The yogic powers placed me at such an advantage over the men around me that I began to regard myself as not only a master of myself, mastered the profane, and mastered the divine.

But I turned into Sisyphus. I would roll my spiritual boulder back up to the peak, and then some negative event would cause me to lose my grip and the boulder roll over me all the way back down the mountain. Increasingly, I came to understand that my yogic relationship to the ‘It’ would remain on my spiritual peak only if I moved away from any possible negative eruptions in my everyday life. I could sustain and stabilize myself as a master only if I moved into a cave in the Himalayas. Or I would have to live as a monk in an ashram or a monastery. Even if these choices had been possible, they still would not have been desirable. For I could not participate in any spiritual path which forced me to separate myself from the struggle of my people for their collective betterment.

I began to look more closely at the men in prison whom I knew pursued spiritual paths, participated in worldly affairs, and yet appeared to have stabilized their relationship with God. Those men were either Bahais, Christians or members of the Nation of Islam.

I quickly discovered that in Jackson Prison during the middle seventies, Bahai meetings were a surreptitious front for homosexual liaisons. This prevented me from attending any of their meetings. I did, however, read one of their founder’s books.

I moved on to the study of Christianity. In a Zen story a novice swordsman visits a master seeking knowledge. The master asks him if he is thirsty. The novice answers affirmatively. The master then begins to pour water from a pitcher into a cup. He pours until the cup is full and keeps on pouring so that water is spilling onto the table. The startled novice asks the master why he is doing this. The master informs him that his mind is like the cup when it is full of water. No more water can enter because of the fullness. He tells the novice that the only way he can absorb the wisdom he has to teach is if he first empties his mind of all of his preconceived notions.

Before opening the Bible I emptied my mind of all prejudices against Christianity, and of all preconceived notions about Jesus. To my amazement I found in Jesus a teacher of the most profound and spiritually sublime wisdom. But I was concerned by the wide variance between the saintliness that Jesus’ life represented, and the inability of his followers to translate the perfection of his lofty and other – worldly teachings to the everyday realities of their lives. Jesus reminded me of the Hindu saint Shankara who taught an almost parallel system of self-denial. Jesus told his followers to give away their worldly goods to the poor and to follow him. This is precisely the way of life of the mendicant Hindu monks.

Then there were the imprisoned members of the Nation of Islam. I did not give their “Islam” any serious consideration. After years of studying pseudo-scientific atheist doctrines, I did not think that Elijah Muhammad’s pseudo-scientific doctrines – about white devils being grafted 7 trillion years ago by a black scientist – deserved any reconsideration. Then in February 1975, Elijah Muhammad died.

I began to buy the “Muhammad Speaks”, which became the “Bilalian News”, from the Muslims who sold the paper on the prison yard. I watched the ascension to leadership of Elijah Muhammad’s son, Wallace D Muhammad. I noticed Wallace’s gradual yet distinct movement away from his father’s doctrines. I noticed, too, that in Jackson Prison the Nation of Islam members began to walk around the yard in small groups practicing Arabic prayers. They ceased talking about Yaqub, white devils, and Allah coming in the person of Master Fard. They began talking about the Arabian Prophet Muhammad ibn Abdullah, and his Ethiopian companion, Bilal, who was the first man to call Muslims for prayer. And they began to speak of Allah as not a man, but as Unseen, Gracious, Ever-Living. Elijah Muhammad had said that whenever the Qur’an mentioned the hereafter, it meant a Muslim’s life after he left the death of unbelief for the life of Islam. No life exists after physical death, according to Elijah Muhammad. But now I heard Muslims talking about life in the Hereafter and living their present lives in such a way that they would secure for themselves blessed places in the Afterlife.

Right at this time the Muslims in Jackson prison decided that they would put out a small newspaper called “Al Haqq”. Their former minister, Derrick Abdur Rahim Ali, who now carried the title Imam, asked me to work on the paper. I agreed to help out. Working with the Muslims up close, I gained a deeper appreciation of their metamorphosis. I had worked with members of the Nation of Islam for years so that I could detect the difference.

Before, under the teachings of Elijah Muhammad the Muslims were known for their discipline, loyalty, courage, and for always holding true to their words. Now that they were becoming Sunni Muslims, they retained their all of their old positive qualities, but now I sensed an inner peace and harmony about them that I had not detected before.

At precisely this time the host of a black arts and perspectives programmed on the Wayne State University FM station came to Jackson Prison to interview me. Her name was Nubia Kai Salaam. She had been an orthodox Muslim for over five years. I read some of my poems on her program and discussed general problems facing the black community. A couple of weeks later I unexpectedly received in the mail a Holy Qur’an, a prayer rug, and two books on Sufism. Sister Nubia had sent them.

This time when I opened the Qur’an I was not searching for any justifications for any prejudices against any race or class. I just opened my heart to whatever knowledge the book had to convey. I remember this verse striking a resonant chord in my heart: ‘Allah created the Jinn and the men but to serve Him’. I understood at once that one of the reasons for my spiritual ups and downs was my acting upon an incorrect understanding of my proper relationship to the Creator. I am not the Master but Allah is Ar Rabb (the Lord) and Al Malik (the King). I had violated my proper relationship with Allah when I had sought to make Him serve me, when He, in reality, is Master and He created me solely to serve Him.

I understood further from the Qur’an that Allah is not an impersonal ‘It’. Allah is always an intensely personal ‘Thou’. Allah is the Inner and the Outer. He exists beyond my manipulation. No matter how much I meditated, fasted, deep breathed, stretched, Allah does not change. Moreover my proper relationship with Allah, according to the Qur’an, involves a covenant. In exchange for my submission to Allah’s will and my striving with my life and property in His cause, He promised me the blessings of this world and of the Hereafter. And Allah is the best Knower about these blessings. My purpose was to submit to His will, and to accept His sustenance, not to seek supernatural powers and to predicate my spiritual practices upon seeking any particular kind of blessing.

I recall how momentous I felt on these initial occasions when I reached into the holy pages and came out with these gems. I would have to break with some of my former associates who could accept my yogic relationship with an impersonal source of energy, but who regarded as a serious weakening any declaration of faith in ‘Al Ahad’ (The One). I knew that then. But if I had to displease men to please Allah, then men would just have to suffer displeasure.

One evening after studying the Qur’an, I spread on the cell floor the green and black prayer rug that sister Nubia had also sent to me. I prostrated into sajdah, as I had seen Muslims do. I did not then know the words to any Islamic prayers, so I kept on repeating a phrase I heard the Muslims say, whose meaning I knew – “Allah Akbar” (God is Great). While down on the rug, with my forehead touching low, in this position of submission and humility, a force of infinite beauty and bliss traveled along my spine and filled my heart and brain with a starburst of incomparable joy, love and peace. I lost track of time, though I must have stayed down in sajdah for many minutes. When I stood up I knew that the yearning for supreme wisdom, which I had felt since my childhood, had led me to this Islamic destination. Indeed as Allah says in the Qur`an, “He guides to His path whom He pleases, and others He leaves wandering astray.”

I next studied the life of the Prophet Muhammad. In him I found the example I needed of a man who could balance his spiritual life, while engaging in activities in the mundane world. The Prophet Muhammad had been a husband, father, political-social leader, all while fulfilling his covenant with Allah. He had lived a spiritual life without having to permanently retire to a cave or monastery.

I began to attend the Muslim’s Friday congregational service and prayer. During Ramadan in 1977 I fasted with the Muslims. In early 1978 I took the Kalima Shahada, declaring that there is no God but the One God and that Muhammed is His Messenger.

I had studied the books on Sufism that sister Nubia gave to me. In 1981, the word ‘Wali’ persistently came into my mind for a week. Then a brother came into the prison from Ann Arbor, Michigan, to teach at the Muslim Brotherhood’s weekly ta`alim class. I was not surprised when he told me that his name was Abdul Wali, and I listened to him intently seeking to discover the purpose for our meeting. After ta`alim, Abdul-Wali chose me, from the group of assembled Muslims, as the brother with whom to leave a book containing the letters of the Sufi Shaykh Mawlay Al Arabi ad Darqawi. Shaykh ad Darqawi lived in Morocco over 200 years ago. From his letters I deepened my understanding of the special science of reliance on Allah. This understanding deepened further after Abdul Wali gave to me the word of his personal Shaykh, Muhammed Belkaid, who presently is living in Tclemsen, Algeria.

All of the sustenance that will come to us during our entire lifetimes is already with Allah. Persistently relying on Allah, and not turning to any human source, no matter how strained we are, not releasing our mind’s hold on the names of Allah, produces wonders.

Everything that I have learned from the Shayks about God-reliance has only repeated a lesson that Allah taught me as a child. One day I was feeling sorrowful about being poor. Other neighborhood children were buying candy and cookies for themselves, but I did not have a cent. I remember that a dollar is all I needed. Under a compulsion that I never understood until I studied the Qur’an and the Shaykhs, I went out of the front door of our home. I began walking without consciously thinking of where I was going. About four blocks from our home I looked down on the sidewalk in front of me and saw a dollar bill. Since a woman who was walking in front of me had just passed by this spot, I did not then understand why she had not picked up the dollar. I scooped up the money and pranced to the candy store. I had to become a man, to study volumes, to fast, to meditate, to pray, to dhikr to Allah, and to delve into the teachings of the noble shaykhs, just to relearn a lesson that Allah taught to me when I was a little boy.

As of this date (January 1990) I am 38 years old. I have been in prison since I was 19 years old. Naturally during these two decades of deprivation I have experienced countless frustrations, disappointments and immense anguish. My heart still fills with rage at the injustice of my continued confinement. Sometimes I have longed for the company of a woman – just to touch her hand or to hear her voice – which my eyes have filled with tears. But, despite all of these hardships, never once since I embraced the faith of Islam have I ceased to feel intensely grateful to Allah for guiding me to His path.

To me the perception in one’s heart of the true magnificence of Allah is the most precious jewel in the world. Even though my finding this jewel occurred during the hardships of two decades in prison, and even though I spend many of my working hours trying to get out of prison, I have always felt, after I embraced Islam, that Allah t`ala bestowed upon me a gift of incalculably greater value than any price that I have paid.

SUBHANALLAH, AL HAMDULILLAH, ALLAHU AKHBAR.

A Jump Start for 2008





As I sit here with the snow falling furiously outside my window I am already reflecting on the gifts that await me in 2008. One of the exciting events that I am preparing for is the Association of Women's Rights in Development Conference to be held in Cape Town, South Africa in November, 2008. In my considerations for a possible workshop to present, I reviewed their last Forum held in Bankok, Thailand. They identified the following issues that will potentially affect the future of the world and thus women's rights:
Fundamentalism - In instances when the civil society fails, the people often turn to fundamentalism. Fundamentalisms threaten to erode women's rights in marriage and divorce, property rights, and reproductive rights. Thus, women's continued activism is critical to ensuring secular and egalitarian constitution and alwas to stave off the erosion of women's rights around the world. II believe that a particularly important coalition will be one that parners with progressive and activist theologians because of their ability to span both the discourse of human rights and liberation theology. Along with postcolonial feminist theologians such a coalition poses a strong weapon in challenging some of fundamentalisms abuses of women's rights that have traditionally used sacred texts and patriarchal biases reinforced int he Bible, Quran etc. Progressive communities of faith potentially pose safe havens for women who are ready to hear new interpretations of canon that promote their human rights and dignity.

New Technologies - Tapping into the not-so-new-technology of cyberspace has proven to be a boost to the women's global movement of human rights around the world. Clearly the North and more developed urban areas in the South have benefitted disproportionately and been able to take advantage of the technology. Yet human rights violations in Sri Lanka recently demonstrated the power of internet to transmit up to date accounts of the unfolding events as they transpired which in turn galvanized public opinion and human rights coalitions that were outraged and lobbied for interventions. It cannot be disputed that placing these images before the eyes of caring individuals and organizations can compell some degree of influence. Obviously, it cannot be the only strategy. Furthermore, the organizational structures must already be in place to act with promptness and clarity. The Amnesty International is an organization that comes to mind and appears to use the power of technology with the power of organizing and bringing pressure to bear. All of these factors have helped to to break the hegominic grip on oppressed peoples and restored the sense that they can take actions to make a difference in their lives.

Turning to scientific technology, concerns about the relationship between resources and global population growth, population control advocates have targeted the bodies of women of color in the global south first, then in the global north for experimental mdical drugs, risky and invasive scientific procedures and immune system altering fertility vaccines trials.(Marla J.Tyson Darling. Feminist Approaches to Reproductive & Genetic Technologies: Historical & Contemporary Perspectives AWID Plenary, 2005)

In direct contrast is the focus of fertility reductionand population control of less well off women and women of color to the aggressive use of medical techniques to increase and geneticall enhance fertility for those women that are resurce rich and well off in developing countries.

In regards to DNA the question becomes, "Who owns DNA?" Women activists are encouraged to be more vocal and present in these debates and to get over being afraid of science. Thus, while the new technology is potentially a double-edged sword, clearly its use of the world wide web has proven to be an innovative strategy that all global movements working to promote women's human rights must conquer or be left behind.


Global Power
- Global power - What is it? Who has it? How can it be utilized to promote a quality of life for all people is the illusive question. Failure to understand the most fundamental issues driving global power places women around the world and women activists at a disadvantage. AWID has accomplished a tremendous service to its constituents in providing resources to demystify global power. Its website is filled with essays that engage in rigorous analyses. It contains conference reports, proceedings and announcements about events that keep its constituents plugged into those that demonstrate an awareness and understanding of the who, what, when, how and why - thus promoting an ongoing understanding and exploration about global power and its impact on women.

AWID is not afraid to tackle issues of power. Furthermore, AWID recognizes that power includes economic security and its job bank reflects one of the best sources of employment tied into social change work and designed to provide a source of livlihood with organizations engaged in meaningful work and seeking to employ some of the brightest and most passionate individuals at competitive salaries.

Economic Inequalities - Economic inequalities are tied into global power and cannot be unpacked without an analysis of global power and its dialectical relationship. The evolution of development policies, including structural adjustment, foreign aid and more recently globalization on developing countries that continues to be one of the greatest challenges facing women's human rights. It is this drive for economic profits that oftentimes places women and men at risk as multinational corporations seek to maximize their profits while minimizing their output and overhead, hereby reducing and compromising workers safety and wages. In the meantime, they count on the local labor market to produce consumer goods that can be shipped to developed countries and sold at enormous profits, little of which returns to the workers or the developing nations economy. Hence, the vicious cycle facing women's rights activists and global movements around the world.

Climate Change - Climate change is no longer a scientific issue to be discussed by scientists in their annual conferences. It is an issue that impacts everyones future and therefore might well become an integral part of every organizational agenda. There are invaluable lessons to be gleaned from the tsunami, hurricanes, mudslides, and earthquakes that have affected the world in recent years. If we are to act responsibily and to share global resources in the so called developed countries, there is the need to create a global early warning system and heed the wake up call of previous disasters.

May we have the courage and insights to step up to these challenges in 2008! May it be so! Blessed Be!

The Power of Movements



In 2008 I invite you to walk through the doors of change. Do not be afraid. Everything you need for the journey will be available. You just have to believe and know that the Universe supports you and the work that you do to usher in change and to heal yourself and the planet!
Blessed Be!


On November 14-17, 2008, up to 1,500 women's rights leaders and activists from around the world will converge on Cape Town, South Africa at the 11th Association for Women's Rights in Development International Forum to discuss the power of movements. And you are cordially invited to witness this powerful gathering along with yours truly! Not only is this an invitation to attend but you may want to consider submitting a proposal to present. The deadline is January 28, 2008.

The last Forum, AWID's 10th International Forum held in Bangkok,Thailand hosted 1,600 women and men from around the world in October, 2005. The theme was Change and the reasons for the 2005 global Forum were as follows:

connect in a global way in the same space
undrestand what changes we have already made and how
understand how the world has changed
look at ourselves and take responsibility for the demands made
sift the focus from deconstruction to reconstruction, and
refuel our hope

What is AWID?
The Association for Women's Rights in Development is an international membership organisation that works to strengthen the voice, impact and influence of women's rights advocates, organizations and movements internationally to effectively advance the rights of women.

What is the Forum?
The International Forum on Women's Rights and Development is both a conference and a call to action. The largest recurring event of its kind, the AWID Forum brings together women's rights leaders and activists from around the world every three years to strategize, network, celebrate, and learn in a highly charged atmosphere that fosters deep discussions and sustained personal and professional growth.

Delegates to the Forum participate in four days of plenary speeches, interactive sessions, workshops, debates, and creative sessions geared to powerful thinking on gender equality and women's human rights. Delegates also participate in informal caucuses, gala events, cultural activities, and social and political events geared to global and regional networking and alliance-building.

Delegates who participate fully in the Forum not only empower themselves with new tools and resources, but they also, collectively, re-politicize the gender and development community, strengthen alliances between women, and engage in work and thinking that is truly transformative rather than simply palliative.

Who can participate?

Participation in the AWID Forum is open to anyone who works or has an interest in women's rights, international development, and social justice. AWID particularly welcomes women and men from the Global South, young women, and marginalized groups that have had difficulty getting their agenda heard on a global stage.

What can you expect from the Forum?
You can expect to be enlightened, provoked and inspired by an exceptional group of thoughtful, forward-looking and fiercely committed women and men. You can expect to move beyond simply talking to getting involved in global action plans and campaigns that will emerge out of the Forum, but will last well beyond it. You can expect to work hard and gain an abundance of new skills, new knowledge, new colleagues, and new ideas for the long road ahead. You can expect to be welcomed, nurtured, fortified and challenged by a group of like-minded activists, academics and practitioners. And finally, you can expect to have more fun than you thought was possible at a conference!

For registration and more details go to http://www.awid.org/forum08

Friday, December 21, 2007

Building a Colorful Coalition




As I continue to wade through reams and reams of papers in preparation for a change of residence I am selecting documents to share. This poem, Building a Colorful Coalition was written by Janice Moore on 8/3/82 and she dedicated it to allthe Women of Color who attended the Institute for Women ofColor, 2nd National National Coalition Against Domestic Violence Conference, August 1982. Some of the Women of Color that comprised the Organizing Committee of the Women of Color are: Stephanie Williams-Talahasse, FL; Carolyn Watkins-Smyryna, GA; Birth Winn-Greenville, MS; Jai McLean-Raleigh, NC; Kelly Mitchell Clark-Little Rock, AR;and BJ Bryon-Atlanta, GA.


Building a Colorful Coalition
We are here
Together
finally
Filling the room
with our energy
and our many colors

We are here
Together
binding our strength
our minds
our direction.
Finding a common bond.

Supportin each other
Sharing,
talking,
Building our "Colorful Coalition".

We are here
Together - today
No longer alone
No longer un-confirmed
Finding strength in our numbers.

We are Women of Color
we are strong
We are here
We shall be heard!

More names that I want to speak into the memory bank of life! These women were part of the Women of Color Task Force of the National Coalition Against Domestic Violence:
Ruth Slaughter(CA); Barbara Daniels (WA); Marion Martineq (NM); Danna Farabee (MN); Lola Robledo (MA); Glria de Tevis (NM); Tnnie Wilson (AK); Diane Brice (WY); Caty Singson (Hawaii); andP. Catlin Fullwood (PA/CA).

Thursday, December 13, 2007

Seasons Greetings




The holidays are routinely a busy time of year for people. For students it involves finals and papers, for professors there are finals and papers. On top of that many that celebrate the holidays have presents, budgets, social events and family and friends to negotiate. So in the midst of everything yours truly has to pack up and store my things until my new apartment is ready to move into. I have to also figure out how to keep my cat and also wait to hear the good news about funding for my move to South Africa. On top of all of that I am going to Costa Rica for three weeks for a spiritual retreat with my daughter and a long time friend. We also plan to do some heavy duty writing. I will keep you posted about all that.

Meanwhile, I am emptying out my files in preparation for moving and have an array of informational tidbits to pass on. Some of them are light hearted like my favorite vanity plates below. Other topics are hopefully more serious. Meanwhile, do not get stressed out by indulging in anything that is injurious to your mental, physical, psychological and spiritual health.

Happy Holidays and Happy New Year!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!


Vanity Plates
In my previous life as District Executive I traveled over a five state radius. I got interested in vanity plates and compiled my favorite list of vanity plates. I hope you enjoy them as much as I did. Some require a minute to decipher them while others are immediately recognizable:

GE-WHIZ 2BUSY4U IM COOL YSWEATIT SXYSCOT CROP’INS MANIAC
BALOONZ NEWFME NICE2CU UNO AMOR LUV2SPND 2THINK GOGETTER
THKFUL EZ2NV QUTE PI FAST RS TOOY DEE WNDOW 4U LES PAIN COPY IT
IRONWORY X-NAVY MTN DOC GRANIE MAMA CAR WMS DADA MAJ MOMM
FACULTY IMGAMMY POPS BRAT (RED CONVERTIBLE ECLIPSE WITH A YOUNG BLONDE)
LA BB RAT STATE VTECMOM (Virginia Tech Mom) ONLY BMW

MR GOLFER DANCE01 LOVE1CAT LUVLABZ JAYBIRD

Scripture related plates
34PALMS
1CORIN4:7
IMUURU
PILKOTGOD
ROCK4GOD

TEASZME THXSHUNNY SUUV KNG ALEX BUDHA SEALANE

SPORTS
DOG FAN
GOGATOR

DREAM&GO SEALORE EXCITED K PASA SOO SASSY GREEN B


SLOWLANE ILUVSAM 4EVR YG

EZTOLV 4PWR&LUV PEG&BILL NOLUV4U ONENONLY BET& BEN SMILEY MY3ANGELS
LVUPAPA GIL&VIO BED-STY

REV “LIN” DUNCAN CHEDDAR MINIMANR

CISCO Z CPNTHRS

GOGETTER CAVALIER

ANTWANE 4TESSA MACHIII HAIKU