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Manifesto for a New ‘WE’
Tariq Ramadan30 June 2008
 Our societies are awaiting the emergence of a new ‘We’. A ‘We’ that would bring together men and women, citizens of all religions – and those without religion – who would undertake together to resolve the contradictions of their society.
We have ample reason to be concerned. The situation of Muslims in Western societies has, for the last 20 years, been fraught with difficulty. If anything, this situation has worsened over the last five years. The ‘war against terror’ launched after the events of September 11, 2001, along with repeated terrorist attacks throughout the world, increased tensions arising from social problems or from immigration have combined to portray Islam – and Muslims in general – as a threat to the societies of the West. Fear, and its accompanying emotional and often irrational reactions, has become a part of the public mindset. Such reactions, while often legitimate and understandable, are also being exploited with increasing frequency for political and electoral ends.
From Canada to Australia, by way of the United States and Europe, hardly a Western society has been spared its own searing questions of ‘identity’, its own ‘integration’ – related tensions, and its own debate on the place of Muslims within its confines. Muslims, meanwhile, realize that the atmosphere has become more highly charged, that suspicions have deepened; they have become the subject of debates that are neither entirely transparent, nor very healthy.
Events of recent years have brought Western populations face to face with new realities and self-doubts as deep as they have been challenging. The increasingly visible presence of millions of Muslims in their midst has made them aware that their societies have changed: cultural homogeneity is a thing of the past, the question of their own identity has become complex, the real social mixing is an ideal that can only be achieved with difficulty, particularly when social problems such as unemployment, racism and marginalization multiply. This sense of instability, combined with the presence of a religion and a culture seen as ‘foreign’, has given rise to fears, and to questions that are perfectly legitimate, even though they may be expressed with a certain confusion. Are Muslims truly capable of living in secularized societies? Are their values compatible with those of democracy? Can they live side-by-side, and mingle with, their non-Muslim neighbors? Can they combat the shocking behavior exhibited in their name, in the form of terrorism, domestic violence, forced marriage and the like? Can they free themselves from their social ghettos, those breeding grounds of unemployment, insecurity and marginality?
The revolution of trust for which we appeal will depend, first and foremost, on self-confidence, on confidence in one’s convictions: the task is to re-appropriate one’s heritage, and to develop toward it a positive yet critical intellectual attitude. They must be capable of affirming that the teachings of Islam summon Muslims first and foremost to the spiritual life, to introspection and to self-reform. They must forcefully insist that Muslims are expected to respect the laws of the countries in which they reside, and to which they must be loyal. Millions of Muslims are, in fact, already proving every day that ‘religious integration’ is an accomplished fact, that they are indeed at home in the Western countries whose tastes, culture and psychology they have made their own.
In the name of the guiding principles of Islam, they must take a stand against, for instance, the use and misuse of their religion to justify terrorism, domestic violence or forced marriage. The future of the Muslim spiritual community will necessarily require institutions of religious training (Islamic studies, Islamology, imam training schools, etc.) to be established in the West and help to respond to western citizens’ expectations.
If there is a contribution that Muslim westerners can bring to their respective societies, it is surely that of reconciliation. We must bring constructive criticism to bear on our societies, and measure words against deeds: all the citizens must adopt toward their society the same healthy self-critical attitude that Muslims must demonstrate toward their community. Our societies are awaiting the emergence of a new ‘We’. A ‘We’ that would bring together men and women, citizens of all religions – and those without religion – who would undertake together to resolve the contradictions of their society: the right to work, to housing, to respect, against racism and all forms of discrimination, all offenses against human dignity. Such a ‘We’ would henceforth represent this coming together of citizens confident in their values, defenders of pluralism in their common society and respectful of the identities of others; citizens who seek to take up the challenge in the name of their shared values at the very heart of their societies. As loyal and critical citizens, as men and women of integrity, they join forces in a revolution of trust and confidence to stem the onrush of fear. Against shallow, emotional, even hysterical reactions they stand firm for rationality, for dialogue, for attentiveness, for a reasonable approach to complex social questions.
The future of Western societies is now being played out at the local level. It is a matter of greatest urgency to set in motion national movements of local initiatives, in which women and men of different religions, cultures and sensitivities can open new horizons of mutual understanding and shared commitment: horizons of trust. These shared projects must henceforth bring us together, and give birth to a new ‘We’ anchored in citizenship.
This is a shortened version of a manifesto that can be found in full on Tariq Ramadan’s Web site: www.tariqramadan.com/spip.php?article743
Tariq Ramadan is Professor of Islamic Studies. He is currently Senior Research Fellow St Antony’s College (Oxford), Doshisha University (Kyoto, Japan) and at the Lokahi Foundation (London). He is a Visiting Professor (holding the chair: Identity and Citizenship) at Erasmus University (Netherlands) ( www.eur.nl/fsw/ramadan).
Through his writings and lectures he has contributed substantially to the debate on the issues of Muslims in the West and Islamic revival in the Muslim world. He is active both at the academic and grassroots levels lecturing extensively throughout the world on social justice and dialogue between civilizations. Professor Tariq Ramadan is currently President of the European think tank: European Muslim Network (EMN) in Brussels. Last book: “The Messenger. The Meaning of the Life of Muhammad” (Penguin, February 2007)
Website: www.tariqramadan.com
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NOTE: Individuals of many cultures, nationalities, religions, and beliefs are actively involved with Initiatives of Change. These commentaries represent the views of the writer and not necessarily those of Initiatives of Change as a whole.
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WHAT OTHERS SAY ABOUT THIS COMMENTARY:
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Prof Ramadan's contribution is of the highest value and I wish to thank him very much for it. As a member of the Council of Europe's INGO Conference I wish to point out that last month a 'White Paper on Intercultural Dialogue' has been adopted by the Committee of Ministers of the 47 member state organization. We from the NGO sector have been actively involved in its elaboration. Please follow the link to get that 30+ page document
www.coe.int/t/dg4/intercultural/Source/White%20Paper%20final%20EN%20020508.pdf
Prof Ramadan ist right, there is a big need to address the issues which he raises. I have only one point to elaborate on. It is in the 3rd paragraph: "...cultural homogeneity is a thing of the past,..." Actually it was a theoretical construct driven by the 19th-20th century assimilation doctrine, which we now know has brought about the most bitter fruits. Wiith few exceptions, such as Iceland, there was no de facto homogenity in European states. Hence a lot of harm was done to sections of society. We can, as a first step of learning how to work in the current situation, acknowledge those things that went wrong in the past. This and other proccesses equip us to see that diversity is not a threat but an opportunity.
Again, gratitude for a great, most timely article.
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Thank you Tariq for sharing with us your concerns and ideas on this vital issue.
I believe that many of the concerns you raised could be usefully considered using the Global Fitness framework developed by Dr Jon Smith and myself. This considers the physical, mental and spiritual fitness of individuals, groups and societies to carry out their roles. Role and fitness of religion(s) and their leaders are ideal applications of the model.
I would be very interested in working with you in this area in a joint attempt to make progress towards global peace.
Thanks
John
John Rayment, 30 June 2008
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It is interesting that Tariq Ramadan used the inclusive pronoun ‘We’ in his manifesto. The word is often used exclusively in the sense of defining differences rather than similarities between groups of people. We are winners. We are losers. We are middle class. We are rich. We are poor. We are Christians. We are Muslims. We are Secularists. We are Atheists. Etcetera, etcetera.
People are categorized for social identification. Human societies have pecking orders similar to other species in the animal kingdom (and all kingdoms of species?). Since the birth of subjective reasoning there has always been distinctions between ‘them and us’. Subjectivity gave birth to Ego. Ego is present in every aspect of human endeavour. Self confidence is built upon self image (ego). When self image is actively promoted it becomes celebrity. Celebrity celebrates enlarged Egos. We ordinary citizens idolize celebrity in the hope that it will rub off on us. Then we too will be noticed, admired and become a role model for others. All too often, however, celebrities realize that their Ego has completely dominated their lives; that they cannot sustain the false image created by Ego; that the facade is a sham.
Our given names at birth, or adopted later in life, identify us as individuals. Personalities we develop from an early age further separate us. If we develop talents and skills in particular areas we become known as experts.
Teachers who inspired great religions are exceptional. Some heard an inner voice and had the courage to listen carefully and follow the call of the voice within. As anyone who listens to their inner voice will know, contradictions between the inner voice and the reality of the physical world in which we live frequently challenge our perceptions. To whose voice do we listen most intently? Do we follow the rampant herd or the still, small voice within? Do we follow the mortal flesh or the ethereal spirit? The answer is self evident throughout the world. Were it not so there would be no calls for the emergence of a new ‘We’. Every human being is painfully aware of contradictions, injustices and exploitations that permeate societies worldwide. No one can be unaware of the influence of Satan, or by whatever name that force is known.
From an early age I was instructed in Christianity and told about the temptation of Jesus in the wilderness. I believed what I was told because it was taught with the authority of men who spent much of their lives in study and worship. Recently, however, I translated the name of Satan to that of Ego. It is more immediate. I readily identify with an entity I know personally. Satan has always been portrayed as a fallen angel. For years I observed the birth, growth and development of Ego - an imposter who wanted to control my life, and nearly succeeded. It is deeply troubling, particularly when the power of ego is not generally recognized as ultimately destructive, due to its insatiable appetite. Ego will blindly destroy its host, even though, in so doing, it will itself be destroyed.
I have attended congregations where devout men faithfully preached the Word of God, yet used elitist language, such as, ‘We are the true Church, the only true children of God’. When I heard words like that I could no longer attend. It was the voice of Ego speaking, not God. My inner voice speaks only of the Oneness of all life throughout the universe, which might exist in electrons that act as both particles and waves. The debate about the origin of the universe may continue indefinitely. How will humankind react if it is proven that the light in every electron is no less than the principal creative force of the universe - a spark of God? How will humans react in the knowledge that God exists in the nucleus of every atom in the universe, including every atom we are made of?
Is it possible that we would finally acknowledge our link with each other? Is it possible that our present focus on the material world will include the existence of subatomic matter - namely Spirit? Could that lead us to realize that we are all children of a Creator (by whatever name we know Him/Her/It)? Could acceptance of our Oneness with the universe be the single most important identity to unite us with each other and the world we inhabit?
Tariq Ramadan wrote, “If there is a contribution that Muslim westerners can bring to their respective societies, it is surely that of reconciliation.”
Surely a valuable contribution humanity can bring to all life on Earth is the recognition that we, above all other sentient beings, have evolved for the purpose of consciously continuing the process of spiritual evolution. I say spiritual evolution because the life force of our universe might be a spark of light within every atom. Please read the following carefully and with an open heart.
Who Are We?
We are the temporary residents of this mortal flesh
We are the consciousness of the nervous system that regulates and maintains this mortal flesh
We are the sensitivity corresponding with the elements that constitute this mortal flesh
We are the awareness of manifestations that extend far beyond this mortal flesh
We are one with the emanating force of all that is, was, and ever shall be
We are the web of thought and vibration that fill the universe
We are the memory of the universe that is available to all
We are the imagination of discovery and invention
We are the inspiration of creative expression
We are the eternal perpetuation of life
We are love, the beginning of life
We are the all and everything
We are the I Am
We are also illusory egos struggling to understand the purpose of being in human form.
The definitive answer may elude us. But perhaps the purpose of being in human form is
for our essence, a particle of light, to acquire experience for the next stage of evolution
in the only way presently possible; simply by being alive and aware of contributing
to the dignity, universality and divine wholeness of Life.
© 2002, Kevin Scott, Rotherfield, East Sussex
Kevin Scott, 01 July 2008
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After reading and commenting on Tariq Ramadan's uplifting article, I happened to read Barack Obama's
keynote address delivered in Washington, DC on June 28, 2006, entitled "Change We Can Believe In".
It would appear that the two gentlemen are of similar minds. One can only hope that their words will translate into positive responses from the world at large. My own feeling is that mankind prefers traditions (however outmoded) to changes for the better.
For those who are not familiar with Mr. Obama's speech it is worth a visit at: www.barackoboma.com
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