“ “Let the respect for pluralism become part of the psyche of our Jamat (community), around the world. And let us open hearts, aspirations, goals to a situation where, wherever the Jamat is living, the people amongst whom we live will say, "This is the way we wish to live our value system." If you are able to do that, I think you will be fulfilling one of the most remarkable “goals of our faith” because you will be putting into practice respect for all amongst whom you live.” (Hazar Imam - Aga Khan Diamond Jubilee 2018)”
More at
http://www.ismaili.net/html/modules.php ... 1370#71370
What is Pluralism
“Pluralism is a choice which understands competing values and ethics as sources and forces of strength, and enacts those which are for the common good. Pluralism is not instinctive, and requires a continuum of education and learning. Ethics* of Pluralism are a part of the individual and institutional paradigm. Pluralism recognises all values, faiths, diversity, equity, humanity, inclusion, resilience, equality and innovation”
*ethics is the vehicle of our values in action. Ethics enact our ethical code values and implicit biases. For example, individuals and institutions can behave ethically or unethically. Ethics of pluralism can prevent or change a course of action (m chatur sept 2020)
Pluralism - Ismaili Muslim Interpretation
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Pluralism - Ismaili Muslim Interpretation
New Article http://ismaili.net/timeline/2020/2020-1 ... ociety.pdf
mahebubchatur wrote:“ “Let the respect for pluralism become part of the psyche of our Jamat (community), around the world. And let us open hearts, aspirations, goals to a situation where, wherever the Jamat is living, the people amongst whom we live will say, "This is the way we wish to live our value system." If you are able to do that, I think you will be fulfilling one of the most remarkable “goals of our faith” because you will be putting into practice respect for all amongst whom you live.” (Hazar Imam - Aga Khan Diamond Jubilee 2018)”
More at
http://www.ismaili.net/html/modules.php ... 1370#71370
What is Pluralism
“Pluralism is a choice which understands competing values and ethics as sources and forces of strength, and enacts those which are for the common good. Pluralism is not instinctive, and requires a continuum of education and learning. Ethics* of Pluralism are a part of the individual and institutional paradigm. Pluralism recognises all values, faiths, diversity, equity, humanity, inclusion, resilience, equality and innovation”
*ethics is the vehicle of our values in action. Ethics enact our ethical code values and implicit biases. For example, individuals and institutions can behave ethically or unethically. Ethics of pluralism can prevent or change a course of action (m chatur sept 2020)
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
His Highness the AgaKhan - 25 November 2020
Delivered by Ms. Sheherazade Hirji, AKDN ’s Diplomatic Representative to Afghanistan
25th November 2020
“diversity and pluralism in our thinking are essential. “
Bismillah-ir-Rahman-ir-Rahim
Excellencies,
Ladies and Gentlemen,
I thank the Governments of Afghanistan and Finland and the United Nations for convening the international community at this special moment for Afghanistan and its peoples.
We join today with more hope than ever that peace is on the near horizon. But we are also all aware that this is a delicate moment in Afghan history.
After almost two decades working together, we must all do everything possible to help seize this opportunity. The Ismaili Imamat and the Aga Khan Development Network reaffirm our deep and enduring commitment to the Afghan peoples, and to a peaceful, pluralist Afghanistan.
One of the lessons AKDN has learned from its work globally is that diversity and pluralism in our thinking are essential. Traditionally, differences have been seen as something that divides. We know they can also be a source of positive strength. As the Chairman of the Global Centre for Pluralism, founded in partnership with the Government of Canada, I firmly believe that the support of the Centre can be valuable to all stakeholders, as Afghans discuss how to create a lasting and enduring peace, reflecting all views and perspectives, recognising and respecting Afghanistan’s rich diversity. I know that the Centre stands ready to support all the parties towards this goal.
As Afghanistan enters a new period of transition, it will need the contributions of all its people, men and women, in every part of the country, to address their common challenges: rising poverty, climate disruption, an unforgiving pandemic. It will need all their talents to build an inclusive future with more opportunities, requiring more education, more knowledge, more private initiative. In these endeavours, AKDN is, and will remain, a steadfast partner.
Above all, we must ensure that our renewed pledges of support here are translated into tangible gains there, at the community level. Because it is by enabling people to work together purposefully, with visible results, that Afghans of all backgrounds will realise the power of peace to change their lives.
This is why AKDN will maintain the breadth of its work across the country. We will remain deeply engaged with the country’s education sector, where we have supported teachers and students, especially Afghan girls, in hundreds of schools. Our work to strengthen the health system spans our partnerships with Bamyan and Badakhshan, and the French Medical Institute for Children, with every AKDN agency contributing significantly to Afghanistan’s pandemic response. In culture, AKDN has restored some 150 heritage sites – symbols of the strength that came from Afghanistan’s connections to the rest of the world. The transformation of the Bala Hisar Citadel into an archaeological park is one of the latest examples of this work.
All of this must be underpinned by better economic opportunities for all Afghans. In this, AKDN has always insisted on the importance of Afghanistan’s neighbours for the country’s prosperity. AKDN has invested in regional connectivity and cooperation for decades, making gains in clean energy, financial services, infrastructure, and telecommunications, as these all enable livelihoods and underpin job creation. We are pleased to have been entrusted to take on the generation, transmission and delivery of energy through Badakhshon Energy, an innovative public-private partnership for Afghanistan, serving the entire province. We will also continue to help build human capacity throughout Central Asia, linking Afghanistan to its brothers and sisters through education, healthcare, and the Aga Khan University and the University of Central Asia.
During our twenty-five years in Afghanistan, AKDN has been guided by a fundamental belief that the key to the country’s future is in a vibrant, meritocratic, pluralistic civil society – in the Afghan people and in long-term institutions anchoring their contributions to the common good. As I close today, I reaffirm our commitment to working through them, along with the Afghan government and all our international partners, to strive for an Afghanistan that is peaceful, diverse, and dynamic.
Thank you. (AKDN)
25th November 2020
“diversity and pluralism in our thinking are essential. “
Bismillah-ir-Rahman-ir-Rahim
Excellencies,
Ladies and Gentlemen,
I thank the Governments of Afghanistan and Finland and the United Nations for convening the international community at this special moment for Afghanistan and its peoples.
We join today with more hope than ever that peace is on the near horizon. But we are also all aware that this is a delicate moment in Afghan history.
After almost two decades working together, we must all do everything possible to help seize this opportunity. The Ismaili Imamat and the Aga Khan Development Network reaffirm our deep and enduring commitment to the Afghan peoples, and to a peaceful, pluralist Afghanistan.
One of the lessons AKDN has learned from its work globally is that diversity and pluralism in our thinking are essential. Traditionally, differences have been seen as something that divides. We know they can also be a source of positive strength. As the Chairman of the Global Centre for Pluralism, founded in partnership with the Government of Canada, I firmly believe that the support of the Centre can be valuable to all stakeholders, as Afghans discuss how to create a lasting and enduring peace, reflecting all views and perspectives, recognising and respecting Afghanistan’s rich diversity. I know that the Centre stands ready to support all the parties towards this goal.
As Afghanistan enters a new period of transition, it will need the contributions of all its people, men and women, in every part of the country, to address their common challenges: rising poverty, climate disruption, an unforgiving pandemic. It will need all their talents to build an inclusive future with more opportunities, requiring more education, more knowledge, more private initiative. In these endeavours, AKDN is, and will remain, a steadfast partner.
Above all, we must ensure that our renewed pledges of support here are translated into tangible gains there, at the community level. Because it is by enabling people to work together purposefully, with visible results, that Afghans of all backgrounds will realise the power of peace to change their lives.
This is why AKDN will maintain the breadth of its work across the country. We will remain deeply engaged with the country’s education sector, where we have supported teachers and students, especially Afghan girls, in hundreds of schools. Our work to strengthen the health system spans our partnerships with Bamyan and Badakhshan, and the French Medical Institute for Children, with every AKDN agency contributing significantly to Afghanistan’s pandemic response. In culture, AKDN has restored some 150 heritage sites – symbols of the strength that came from Afghanistan’s connections to the rest of the world. The transformation of the Bala Hisar Citadel into an archaeological park is one of the latest examples of this work.
All of this must be underpinned by better economic opportunities for all Afghans. In this, AKDN has always insisted on the importance of Afghanistan’s neighbours for the country’s prosperity. AKDN has invested in regional connectivity and cooperation for decades, making gains in clean energy, financial services, infrastructure, and telecommunications, as these all enable livelihoods and underpin job creation. We are pleased to have been entrusted to take on the generation, transmission and delivery of energy through Badakhshon Energy, an innovative public-private partnership for Afghanistan, serving the entire province. We will also continue to help build human capacity throughout Central Asia, linking Afghanistan to its brothers and sisters through education, healthcare, and the Aga Khan University and the University of Central Asia.
During our twenty-five years in Afghanistan, AKDN has been guided by a fundamental belief that the key to the country’s future is in a vibrant, meritocratic, pluralistic civil society – in the Afghan people and in long-term institutions anchoring their contributions to the common good. As I close today, I reaffirm our commitment to working through them, along with the Afghan government and all our international partners, to strive for an Afghanistan that is peaceful, diverse, and dynamic.
Thank you. (AKDN)
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Diamond Jubilee Goals include Pluralism
Towards the end of the Golden Jubilee, Hazar Imam ( Aga Khan) had given goals including pluralism, which is yet to be achieved by the Leadership.
The current Diamond Jubilee goals (2018) include
1. Pluralism
2. Inclusive Leadership
3. Best Practice
4. Poverty alleviation
5. Improve Quality of life
6. Early childhood development
7. Institutional stabilization
8. Universities (Long-term
9. Jamatkhana development
10. Dini education
11. Improve Perception of Islam
#AgaKhan #Ismaili #Pluralism
https://www.facebook.com/15348147601242 ... 95062/?d=n
The current Diamond Jubilee goals (2018) include
1. Pluralism
2. Inclusive Leadership
3. Best Practice
4. Poverty alleviation
5. Improve Quality of life
6. Early childhood development
7. Institutional stabilization
8. Universities (Long-term
9. Jamatkhana development
10. Dini education
11. Improve Perception of Islam
#AgaKhan #Ismaili #Pluralism
https://www.facebook.com/15348147601242 ... 95062/?d=n
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
The constitutional entities of the community must be ....
The constitutional entities of the Ismaili community @akdn must be meritocratic transparent inclusive & pluralistic
https://twitter.com/chaturmahebub/statu ... 94216?s=12
https://twitter.com/chaturmahebub/statu ... 94216?s=12
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Global Centre of Pluralism -request for clarification
Thank you for your email below . I note Global Center for Pluralism was not able to roll out your teaching program to more educators. The reason is GCP do not have funding for this, & so seeking funding from the public.
A copy of this, teachers educators program’s report/budget will be helpful & to how many have been trained and the roll our plan
It is agreed that it is “absolutely vital” for pluralism to be taught in schools, and for pluralism to be made a part of our thinking & pchyce (as His Highness- Hazar Imam has repeatedly directed)
Can you please let me know if you have considered or done the following;
Create an online pluralism course, using the AKF/IIS/AKES learning platform, and their available resources?
AKF has a schools 2030 program, with 1000 schools. Can pluralism not be added to that programme which will maximise outcomes and economies of scale with collaboration. AKF and all Ismaili community’s entities have “pluralism. as a priority and a goal”
Similarly the Ismaili community schools (religious and secular), can assist in this program with resources.
GCP has substantial endowment funds on deposit. Since teaching is absolutely critical, can a specific new request be justified to the Board and government of Canada, based a supplemental addendum to the current plan and budgets. (accepting/learning from the lessons/mistakes since 2015)
I refer to my earlier emails. You have not replied. Please also see my researched requests & suggestions. - Link
http://ismaili.net/timeline/2020/2020-1 ... ociety.pdf
I look forward to hearing from you. (I have no material or positional “self interest” other than, to assist & do what our Imam has stressed relentlessly & unequivocally about embracing understanding learning and teaching pluralism.
Kind regards
Mahebub
Email requesting Donations
---------- Forwarded message ---------
From: Global Centre for Pluralism / Centre mondial du pluralisme <[email protected]>
Subject: Help to Bring Pluralism Into Classrooms Around the World: Support a Teacher
To: Mahebub Chatur <[email protected]>
Dear Friends of the Centre,
The dramatic events of 2020 have amplified global awareness of inequality and heightened the critical importance of pluralism.
When the world is divided, pluralism matters most
As we look ahead to 2021, we see an urgent need for more thoughtful and proactive responses to rising exclusion and marginalization. We will continue to look for creative and impactful ways to advance pluralism and expand into new areas where our work can make a difference.
Recognizing that in 2021 societies around the world will be focused on recovering from this crisis and mending the fault lines that have been revealed, we will be guided by our new theme:
Beyond recovery: The power of pluralism in a divided age
Our work will inform how communities worldwide can build bridges of understanding and respect in this particularly divisive time, making the global recovery more meaningful, tangible and sustainable for all.
We will continue to further pluralism with evidence-based resources that can be adapted to different contexts.
We will be putting pluralism tools in the hands of those on the frontlines of efforts to go ‘beyond recovery’, such as educators looking to make their schools and classrooms more inclusive, welcoming spaces, policymakersseeking the evidence to make important policy changes for pluralism, and grassroots activists taking immediate action for pluralism.
As a Friend of the Centre, we need your help
We want to support more of these frontline actors of pluralism. In particular, teachers, who have had an incredibly challenging year balancing the many restrictions imposed by the pandemic, and yet have been deeply resilient, managing in creative ways to deliver quality education to their students.
This past summer, we received hundreds of emails from teachers wanting to participate in the virtual training we offered, Talking About Racism in the Classroom. The response was overwhelming! There is a considerable need for teaching resources to address systemic social issues with students.
Due to limited resources, we were unable to provide training to all the teachers who expressed interest.
With your help, we can give more teachers access to professional development on pluralism next year. Your donation will support teachers to engage with differences in their classrooms, and build the confidence to have the challenging conversations with their students that lead to stronger critical thinking skills, empathy and open-mindedness.
SUPPORT A TEACHER
DONATE NOW
The Global Centre for Pluralism is an independent, charitable organization founded by His Highness the Aga Khan and the Government of Canada. We work with policy leaders, educators and community builders around the world to amplify and implement the transformative power of pluralism.
Chers amis du Centre,
Chères amies du Centre,
Les événements dramatiques de 2020 ont augmenté la conscience mondiale de l’inégalité ainsi que l’importance cruciale du pluralisme.
C’est quand le monde est divisé que le pluralisme importe le plus.
En nous tournant vers 2021, nous constatons un urgent besoin de réponses plus réfléchies et proactives à l’exclusion et à la marginalisation montantes. Nous continuerons de chercher des façons créatives et percutantes de faire avancer le pluralisme et d’étendre notre engagement à de nouveaux champs de pratique où notre travail peut faire une différence.
Sachant qu’en 2021, les sociétés du monde entier s’affaireront à se rétablir de cette crise et à réparer les failles qu’elle a révélées, nous serons guidés par un nouveau thème :
Au-delà du rétablissement : le pouvoir du pluralisme à une époque divisée
Notre travail indiquera des voies à suivre pour que les communautés du monde entier puissent adopter une attitude de compréhension et de respect en cette période de grandes divisions, et ce, afin de faire en sorte que le rétablissement mondial puisse être plus significatif, tangible et durable pour tous.
Nous continuerons de favoriser le pluralisme en proposant des ressources fondées sur des données probantes qui peuvent être adaptées à différents contextes.
Nous mettrons des outils pour le pluralisme dans les mains de ceux et celles qui sont à la tête des efforts pour aller « au-delà du rétablissement », comme les enseignants et enseignantes qui cherchent à faire de leur école et de leur classe des lieux plus inclusifs et accueillants, les décideurs et décideuses politiques qui cherchent des données probantes afin de faire des changements politiques en faveur du pluralisme, et les activistes communautaires qui prennent des mesures immédiates pour le pluralisme.
En tant qu’ami ou amie du Centre, nous avons besoin de votre aide
Nous voulons soutenir un plus grand nombre d’acteurs aux premières lignes du pluralisme. Plus particulièrement le personnel enseignant, qui a connu une année exceptionnellement difficile, devant composer avec toutes les restrictions imposées par la pandémie, mais qui a fait preuve d’une grande résilience en trouvant des façons créatives d’offrir une éducation de qualité à ses élèves.
L’été dernier, nous avons reçu des centaines de courriels de la part d’enseignants et d’enseignantes désirant participer à la formation virtuelle que nous avons offerte, Parler de racisme dans la classe. La réponse a été extraordinaire et a souligné le besoin considérable de ressources pédagogiques abordant les enjeux sociaux systémiques avec les élèves.
Compte tenu des ressources limitées, nous n’avons pas pu offrir la formation à tous ceux et celles qui ont exprimé leur intérêt.
Avec votre aide, nous pourrons offrir un perfectionnement professionnel à un plus grand nombre d’enseignants et d’enseignantes l’an prochain. Votre don aidera le personnel enseignant à aborder les différences en classe et à acquérir la confiance nécessaire pour tenir des conversations délicates avec ses élèves afin de développer en eux la pensée critique, l’empathie et l’ouverture d’esprit.
SOUTENIR UN ENSEIGNANT OU UNE ENSEIGNANTE
Faites Un Don
Le Centre mondial du pluralisme est une organisation indépendante à but non lucratif fondée par Son Altesse l’Aga Khan et le gouvernement du Canada. Le Centre travaille avec des leaders politiques, des éducateurs et des bâtisseurs communautaires du monde entier pour faire valoir le pouvoir transformateur du pluralisme et le mettre en œuvre.
Copyright © 2020 Global Centre for Pluralism / Centre mondial du pluralisme, All rights reserved.
Our mailing address is:
330, promenade Sussex Drive, Ottawa, Ontario, Canada, K1N 0C7
Want to change how you receive these emails?
A copy of this, teachers educators program’s report/budget will be helpful & to how many have been trained and the roll our plan
It is agreed that it is “absolutely vital” for pluralism to be taught in schools, and for pluralism to be made a part of our thinking & pchyce (as His Highness- Hazar Imam has repeatedly directed)
Can you please let me know if you have considered or done the following;
Create an online pluralism course, using the AKF/IIS/AKES learning platform, and their available resources?
AKF has a schools 2030 program, with 1000 schools. Can pluralism not be added to that programme which will maximise outcomes and economies of scale with collaboration. AKF and all Ismaili community’s entities have “pluralism. as a priority and a goal”
Similarly the Ismaili community schools (religious and secular), can assist in this program with resources.
GCP has substantial endowment funds on deposit. Since teaching is absolutely critical, can a specific new request be justified to the Board and government of Canada, based a supplemental addendum to the current plan and budgets. (accepting/learning from the lessons/mistakes since 2015)
I refer to my earlier emails. You have not replied. Please also see my researched requests & suggestions. - Link
http://ismaili.net/timeline/2020/2020-1 ... ociety.pdf
I look forward to hearing from you. (I have no material or positional “self interest” other than, to assist & do what our Imam has stressed relentlessly & unequivocally about embracing understanding learning and teaching pluralism.
Kind regards
Mahebub
Email requesting Donations
---------- Forwarded message ---------
From: Global Centre for Pluralism / Centre mondial du pluralisme <[email protected]>
Subject: Help to Bring Pluralism Into Classrooms Around the World: Support a Teacher
To: Mahebub Chatur <[email protected]>
Dear Friends of the Centre,
The dramatic events of 2020 have amplified global awareness of inequality and heightened the critical importance of pluralism.
When the world is divided, pluralism matters most
As we look ahead to 2021, we see an urgent need for more thoughtful and proactive responses to rising exclusion and marginalization. We will continue to look for creative and impactful ways to advance pluralism and expand into new areas where our work can make a difference.
Recognizing that in 2021 societies around the world will be focused on recovering from this crisis and mending the fault lines that have been revealed, we will be guided by our new theme:
Beyond recovery: The power of pluralism in a divided age
Our work will inform how communities worldwide can build bridges of understanding and respect in this particularly divisive time, making the global recovery more meaningful, tangible and sustainable for all.
We will continue to further pluralism with evidence-based resources that can be adapted to different contexts.
We will be putting pluralism tools in the hands of those on the frontlines of efforts to go ‘beyond recovery’, such as educators looking to make their schools and classrooms more inclusive, welcoming spaces, policymakersseeking the evidence to make important policy changes for pluralism, and grassroots activists taking immediate action for pluralism.
As a Friend of the Centre, we need your help
We want to support more of these frontline actors of pluralism. In particular, teachers, who have had an incredibly challenging year balancing the many restrictions imposed by the pandemic, and yet have been deeply resilient, managing in creative ways to deliver quality education to their students.
This past summer, we received hundreds of emails from teachers wanting to participate in the virtual training we offered, Talking About Racism in the Classroom. The response was overwhelming! There is a considerable need for teaching resources to address systemic social issues with students.
Due to limited resources, we were unable to provide training to all the teachers who expressed interest.
With your help, we can give more teachers access to professional development on pluralism next year. Your donation will support teachers to engage with differences in their classrooms, and build the confidence to have the challenging conversations with their students that lead to stronger critical thinking skills, empathy and open-mindedness.
SUPPORT A TEACHER
DONATE NOW
The Global Centre for Pluralism is an independent, charitable organization founded by His Highness the Aga Khan and the Government of Canada. We work with policy leaders, educators and community builders around the world to amplify and implement the transformative power of pluralism.
Chers amis du Centre,
Chères amies du Centre,
Les événements dramatiques de 2020 ont augmenté la conscience mondiale de l’inégalité ainsi que l’importance cruciale du pluralisme.
C’est quand le monde est divisé que le pluralisme importe le plus.
En nous tournant vers 2021, nous constatons un urgent besoin de réponses plus réfléchies et proactives à l’exclusion et à la marginalisation montantes. Nous continuerons de chercher des façons créatives et percutantes de faire avancer le pluralisme et d’étendre notre engagement à de nouveaux champs de pratique où notre travail peut faire une différence.
Sachant qu’en 2021, les sociétés du monde entier s’affaireront à se rétablir de cette crise et à réparer les failles qu’elle a révélées, nous serons guidés par un nouveau thème :
Au-delà du rétablissement : le pouvoir du pluralisme à une époque divisée
Notre travail indiquera des voies à suivre pour que les communautés du monde entier puissent adopter une attitude de compréhension et de respect en cette période de grandes divisions, et ce, afin de faire en sorte que le rétablissement mondial puisse être plus significatif, tangible et durable pour tous.
Nous continuerons de favoriser le pluralisme en proposant des ressources fondées sur des données probantes qui peuvent être adaptées à différents contextes.
Nous mettrons des outils pour le pluralisme dans les mains de ceux et celles qui sont à la tête des efforts pour aller « au-delà du rétablissement », comme les enseignants et enseignantes qui cherchent à faire de leur école et de leur classe des lieux plus inclusifs et accueillants, les décideurs et décideuses politiques qui cherchent des données probantes afin de faire des changements politiques en faveur du pluralisme, et les activistes communautaires qui prennent des mesures immédiates pour le pluralisme.
En tant qu’ami ou amie du Centre, nous avons besoin de votre aide
Nous voulons soutenir un plus grand nombre d’acteurs aux premières lignes du pluralisme. Plus particulièrement le personnel enseignant, qui a connu une année exceptionnellement difficile, devant composer avec toutes les restrictions imposées par la pandémie, mais qui a fait preuve d’une grande résilience en trouvant des façons créatives d’offrir une éducation de qualité à ses élèves.
L’été dernier, nous avons reçu des centaines de courriels de la part d’enseignants et d’enseignantes désirant participer à la formation virtuelle que nous avons offerte, Parler de racisme dans la classe. La réponse a été extraordinaire et a souligné le besoin considérable de ressources pédagogiques abordant les enjeux sociaux systémiques avec les élèves.
Compte tenu des ressources limitées, nous n’avons pas pu offrir la formation à tous ceux et celles qui ont exprimé leur intérêt.
Avec votre aide, nous pourrons offrir un perfectionnement professionnel à un plus grand nombre d’enseignants et d’enseignantes l’an prochain. Votre don aidera le personnel enseignant à aborder les différences en classe et à acquérir la confiance nécessaire pour tenir des conversations délicates avec ses élèves afin de développer en eux la pensée critique, l’empathie et l’ouverture d’esprit.
SOUTENIR UN ENSEIGNANT OU UNE ENSEIGNANTE
Faites Un Don
Le Centre mondial du pluralisme est une organisation indépendante à but non lucratif fondée par Son Altesse l’Aga Khan et le gouvernement du Canada. Le Centre travaille avec des leaders politiques, des éducateurs et des bâtisseurs communautaires du monde entier pour faire valoir le pouvoir transformateur du pluralisme et le mettre en œuvre.
Copyright © 2020 Global Centre for Pluralism / Centre mondial du pluralisme, All rights reserved.
Our mailing address is:
330, promenade Sussex Drive, Ottawa, Ontario, Canada, K1N 0C7
Want to change how you receive these emails?
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Aga Khan sent guidance on 13 December 2020
On 15 Dec 2020, at 12:39, Mahebub Chatur <[email protected]> wrote:
In the latest Talika, - blessings and guidance- Hazar Imam says the focus today, which the community Leadership is actioning, are as follows.(link below)
Summary
Providing support to all Murids who are “vulnerable” globally. That means vulnerable due to the overall impact of Covid19, including due to age, health, poverty, ignorance, misinformation disinformation, mentally, of exclusion & inequity (“all forms” of vulnerability - see GJ and DJ Goals too)
Keeping all the community - Jamat “Informed and motivated”
By responding & sharing all Farmans, Reports research & programs of all the Jamats globally including those submitted to Hazar Imam and sharing Imam’s guidance on them too.
Link to Farmans asking our Leaders Mukhis & volunteers to do so http://ismaili.net/source/chatur-best-practice.
Link to Guidance https://twitter.com/chaturmahebub/statu ... 34272?s=12
Hazar Imam as you know also says we are living in a post fact society with rampant misinformation & vindictive cynicism (Verifying facts & information in critical)
“More than ever today we must be able to publish authoritative documents based on primary sources. There is no point in us rereading and rereading and rereading third hand or fourth hand documents. We can only get tied up in other peoples' interpretations, get further and further away from the original concept and thoroughly muddle and cloud what should be the truth." (AgaKhan)
M Chatur
In the latest Talika, - blessings and guidance- Hazar Imam says the focus today, which the community Leadership is actioning, are as follows.(link below)
Summary
Providing support to all Murids who are “vulnerable” globally. That means vulnerable due to the overall impact of Covid19, including due to age, health, poverty, ignorance, misinformation disinformation, mentally, of exclusion & inequity (“all forms” of vulnerability - see GJ and DJ Goals too)
Keeping all the community - Jamat “Informed and motivated”
By responding & sharing all Farmans, Reports research & programs of all the Jamats globally including those submitted to Hazar Imam and sharing Imam’s guidance on them too.
Link to Farmans asking our Leaders Mukhis & volunteers to do so http://ismaili.net/source/chatur-best-practice.
Link to Guidance https://twitter.com/chaturmahebub/statu ... 34272?s=12
Hazar Imam as you know also says we are living in a post fact society with rampant misinformation & vindictive cynicism (Verifying facts & information in critical)
“More than ever today we must be able to publish authoritative documents based on primary sources. There is no point in us rereading and rereading and rereading third hand or fourth hand documents. We can only get tied up in other peoples' interpretations, get further and further away from the original concept and thoroughly muddle and cloud what should be the truth." (AgaKhan)
M Chatur
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
New course on Pluralism
Pluralism - Ismaili perspective
A new online course is being launched soon. This is for all individuals, families, and through them their communities.
This is in accordance with the guidance from His Highness the Aga Khan, for pluralism to be taught and learned by everyone individually & institutionally.
“How we think shapes our institutions. And then our institutions shape us.” (Aga Khan)
There are currently no other “specific courses on pluralism.
If you know of any please share them on this Forum.
When we become aware of any, We will post them here.
COURSE PREVIEW
Host
Mahebub Chatur
Moderators
Naeema Kassam
Shaziya Chatur
LESSON 1
What is Pluralism
Link
https://youtu.be/zckZkwfIeqY
Self assessment - to test your understanding
Link - If expired you can request
by email to [email protected]
https://kahoot.it/challenge/02830226?ch ... 0522337750
A new online course is being launched soon. This is for all individuals, families, and through them their communities.
This is in accordance with the guidance from His Highness the Aga Khan, for pluralism to be taught and learned by everyone individually & institutionally.
“How we think shapes our institutions. And then our institutions shape us.” (Aga Khan)
There are currently no other “specific courses on pluralism.
If you know of any please share them on this Forum.
When we become aware of any, We will post them here.
COURSE PREVIEW
Host
Mahebub Chatur
Moderators
Naeema Kassam
Shaziya Chatur
LESSON 1
What is Pluralism
Link
https://youtu.be/zckZkwfIeqY
Self assessment - to test your understanding
Link - If expired you can request
by email to [email protected]
https://kahoot.it/challenge/02830226?ch ... 0522337750
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Current education Programs & strategies - AKF
His Highness the Aga Khan - Hazar Imam has championed pluralism for 3 decades - The Global Centre for pluralism has been established for 2 decades. https://www.pluralism.ca/
The following are educational programs and strategies by the Leaders & entities of the Ismaili community AKF AKDN for actualising and & nurturing pluralism within the Leadership Institutionally academically and within communities
Aga Khan Foundation & AKDN, in collaboration with USAID and Global Centre for Pluralism
“Central to its many education programmes and institutions is the AKDN’s overarching belief that pluralism, or the “embrace of difference”, is vital to how we interact with the world.
The task is clear: To prepare the next generation of learners to be active and responsible citizens who look upon difference not as reason for suspicion nor cause for conflict but, rather, as a source of strength. The effective world of tomorrow is one that comprehends, welcomes and builds on diversity. And one in which learning becomes a normal part of life for all”
link
Pluralism and Education Preschool to University - AKF | The Learning Hub (akflearninghub.org)
link
https://akflearninghub.org/instructiona ... niversity/
What is pluralism and what is the role of education in promoting pluralism in society?
How is the Aga Khan Foundation promoting pluralism through its work?
What are some examples of AKF’s models to promote pluralism and what are the key lessons learnt from this experience?
How can we all foster pluralism and empower others to do so too – young people, educators, civil society actors and policy makers?
Theses important questions are explored.
The Role of Education in Promoting Pluralism in Society - AKF | The Learning Hub.
Link
https://akflearninghub.org/webinars/the ... society-2/
The Role of Education in Promoting Pluralism in Society - AKF | The Learning Hub (akflearninghub.org)
This following short instructional video provides an overview of what pluralism is and why it matters in development programmes.
By watching this video, learners will be able to:
• Define pluralism
• Describe the value of assessing the state of pluralism
• Describe several ways that pluralism actions can be intentionally integrated into project design, implementation, monitoring, evaluation and learning - link
https://akflearninghub.org/instructiona ... -together/
Advancing Pluralism together – what is pluralism and startegies to advance Pluralism
Advancing Pluralism Together - AKF | The Learning Hub (akflearninghub.org)
What is Pluralism?
Pluralism is an ethic of respect for diversity, where the dignity of every person is recognized and everyone feels that they belong as equal and legitimate members of society. It refers to the decisions and actions taken to respond positively to differences, to see diversity as the basis for more just, peaceful and equitable societies. When diverse voices are represented accurately and when prejudice and ignorance are challenged, intergroup trust is strengthened and, over time, more stable and resilient societies are advanced. For further discussion of terminology and the relationship of pluralism to various concepts, see ANNEX I
link
Advancing Pluralism Together A CSM-STAND Strategy for Integrating Pluralism into Projects.pdf
file:///C:/Users/maheb/Downloads/Advancing%20Pluralism%20Together%20A%20CSM-STAND%20Strategy%20for%20Integrating%20Pluralism%20into%20Projects.pdf
CSM-STAND** is investing in the advancement of pluralism through this living strategy, the integration of pluralism into existing and new tools and approaches, the design of projects to achieve pluralistic outcomes, and ongoing meaningful monitoring, evaluation and learning related to our and others’ experiences in advancing pluralism.
*** Funded by USAID - managed by
CSM-STAND | Pact (pactworld.org)
Link
https://www.bing.com/ck/a?!&&p=d7eeeb60 ... FuZA&ntb=1
The Civil Society and Media - CSM – Strengthened Together and Advancing in New Directions strategy for advancing pluralism offers a framework to support the integration of pluralism into projects.
This strategy achieves the following:
• Promotes a framework for understanding the interconnections between laws, policies, and governance and perceptions, attitude and behaviors that promote or impede pluralism.
• Connects theoretical conceptions of pluralism to practical guidance on how to integrate a pluralism lens and related outcomes to strengthen development projects.
• Defines key components of assessments to determine the current state of pluralism in communities, countries, and societies.
• Outlines examples of project objectives, activities, and tools that can support the promotion of pluralism.
Advancing Pluralism Together: A CSM-STAND Strategy for Integrating Pluralism into Projects - AKF | The Learning Hub (akflearninghub.org)
Some related articles and posts in Twitter
Transforming Education requires
Pluralism to be actualised and embedded in the education system in all schools universities public private and civil society organisations & institutionally
https://twitter.com/chaturmahebub/statu ... 4cNRd4QltA
https://twitter.com/chaturmahebub/statu ... 4cNRd4QltA
The following are educational programs and strategies by the Leaders & entities of the Ismaili community AKF AKDN for actualising and & nurturing pluralism within the Leadership Institutionally academically and within communities
Aga Khan Foundation & AKDN, in collaboration with USAID and Global Centre for Pluralism
“Central to its many education programmes and institutions is the AKDN’s overarching belief that pluralism, or the “embrace of difference”, is vital to how we interact with the world.
The task is clear: To prepare the next generation of learners to be active and responsible citizens who look upon difference not as reason for suspicion nor cause for conflict but, rather, as a source of strength. The effective world of tomorrow is one that comprehends, welcomes and builds on diversity. And one in which learning becomes a normal part of life for all”
link
Pluralism and Education Preschool to University - AKF | The Learning Hub (akflearninghub.org)
link
https://akflearninghub.org/instructiona ... niversity/
What is pluralism and what is the role of education in promoting pluralism in society?
How is the Aga Khan Foundation promoting pluralism through its work?
What are some examples of AKF’s models to promote pluralism and what are the key lessons learnt from this experience?
How can we all foster pluralism and empower others to do so too – young people, educators, civil society actors and policy makers?
Theses important questions are explored.
The Role of Education in Promoting Pluralism in Society - AKF | The Learning Hub.
Link
https://akflearninghub.org/webinars/the ... society-2/
The Role of Education in Promoting Pluralism in Society - AKF | The Learning Hub (akflearninghub.org)
This following short instructional video provides an overview of what pluralism is and why it matters in development programmes.
By watching this video, learners will be able to:
• Define pluralism
• Describe the value of assessing the state of pluralism
• Describe several ways that pluralism actions can be intentionally integrated into project design, implementation, monitoring, evaluation and learning - link
https://akflearninghub.org/instructiona ... -together/
Advancing Pluralism together – what is pluralism and startegies to advance Pluralism
Advancing Pluralism Together - AKF | The Learning Hub (akflearninghub.org)
What is Pluralism?
Pluralism is an ethic of respect for diversity, where the dignity of every person is recognized and everyone feels that they belong as equal and legitimate members of society. It refers to the decisions and actions taken to respond positively to differences, to see diversity as the basis for more just, peaceful and equitable societies. When diverse voices are represented accurately and when prejudice and ignorance are challenged, intergroup trust is strengthened and, over time, more stable and resilient societies are advanced. For further discussion of terminology and the relationship of pluralism to various concepts, see ANNEX I
link
Advancing Pluralism Together A CSM-STAND Strategy for Integrating Pluralism into Projects.pdf
file:///C:/Users/maheb/Downloads/Advancing%20Pluralism%20Together%20A%20CSM-STAND%20Strategy%20for%20Integrating%20Pluralism%20into%20Projects.pdf
CSM-STAND** is investing in the advancement of pluralism through this living strategy, the integration of pluralism into existing and new tools and approaches, the design of projects to achieve pluralistic outcomes, and ongoing meaningful monitoring, evaluation and learning related to our and others’ experiences in advancing pluralism.
*** Funded by USAID - managed by
CSM-STAND | Pact (pactworld.org)
Link
https://www.bing.com/ck/a?!&&p=d7eeeb60 ... FuZA&ntb=1
The Civil Society and Media - CSM – Strengthened Together and Advancing in New Directions strategy for advancing pluralism offers a framework to support the integration of pluralism into projects.
This strategy achieves the following:
• Promotes a framework for understanding the interconnections between laws, policies, and governance and perceptions, attitude and behaviors that promote or impede pluralism.
• Connects theoretical conceptions of pluralism to practical guidance on how to integrate a pluralism lens and related outcomes to strengthen development projects.
• Defines key components of assessments to determine the current state of pluralism in communities, countries, and societies.
• Outlines examples of project objectives, activities, and tools that can support the promotion of pluralism.
Advancing Pluralism Together: A CSM-STAND Strategy for Integrating Pluralism into Projects - AKF | The Learning Hub (akflearninghub.org)
Some related articles and posts in Twitter
Transforming Education requires
Pluralism to be actualised and embedded in the education system in all schools universities public private and civil society organisations & institutionally
https://twitter.com/chaturmahebub/statu ... 4cNRd4QltA
https://twitter.com/chaturmahebub/statu ... 4cNRd4QltA
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Current education Programs & strategies - AKF
My Article on pluralism as defined by His Highness the Aga Khanmahebubchatur wrote: ↑Sat Sep 17, 2022 5:02 am His Highness the Aga Khan - Hazar Imam has championed pluralism for 3 decades - The Global Centre for pluralism has been established for 2 decades. https://www.pluralism.ca/
The following are educational programs and strategies by the Leaders & entities of the Ismaili community AKF AKDN for actualising and & nurturing pluralism within the Leadership Institutionally academically and within communities
Aga Khan Foundation & AKDN, in collaboration with USAID and Global Centre for Pluralism
“Central to its many education programmes and institutions is the AKDN’s overarching belief that pluralism, or the “embrace of difference”, is vital to how we interact with the world.
The task is clear: To prepare the next generation of learners to be active and responsible citizens who look upon difference not as reason for suspicion nor cause for conflict but, rather, as a source of strength. The effective world of tomorrow is one that comprehends, welcomes and builds on diversity. And one in which learning becomes a normal part of life for all”
link
Pluralism and Education Preschool to University - AKF | The Learning Hub (akflearninghub.org)
link
https://akflearninghub.org/instructiona ... niversity/
What is pluralism and what is the role of education in promoting pluralism in society?
How is the Aga Khan Foundation promoting pluralism through its work?
What are some examples of AKF’s models to promote pluralism and what are the key lessons learnt from this experience?
How can we all foster pluralism and empower others to do so too – young people, educators, civil society actors and policy makers?
Theses important questions are explored.
The Role of Education in Promoting Pluralism in Society - AKF | The Learning Hub.
Link
https://akflearninghub.org/webinars/the ... society-2/
The Role of Education in Promoting Pluralism in Society - AKF | The Learning Hub (akflearninghub.org)
This following short instructional video provides an overview of what pluralism is and why it matters in development programmes.
By watching this video, learners will be able to:
• Define pluralism
• Describe the value of assessing the state of pluralism
• Describe several ways that pluralism actions can be intentionally integrated into project design, implementation, monitoring, evaluation and learning - link
https://akflearninghub.org/instructiona ... -together/
Advancing Pluralism together – what is pluralism and startegies to advance Pluralism
Advancing Pluralism Together - AKF | The Learning Hub (akflearninghub.org)
What is Pluralism?
Pluralism is an ethic of respect for diversity, where the dignity of every person is recognized and everyone feels that they belong as equal and legitimate members of society. It refers to the decisions and actions taken to respond positively to differences, to see diversity as the basis for more just, peaceful and equitable societies. When diverse voices are represented accurately and when prejudice and ignorance are challenged, intergroup trust is strengthened and, over time, more stable and resilient societies are advanced. For further discussion of terminology and the relationship of pluralism to various concepts, see ANNEX I
link
Advancing Pluralism Together A CSM-STAND Strategy for Integrating Pluralism into Projects.pdf
file:///C:/Users/maheb/Downloads/Advancing%20Pluralism%20Together%20A%20CSM-STAND%20Strategy%20for%20Integrating%20Pluralism%20into%20Projects.pdf
CSM-STAND** is investing in the advancement of pluralism through this living strategy, the integration of pluralism into existing and new tools and approaches, the design of projects to achieve pluralistic outcomes, and ongoing meaningful monitoring, evaluation and learning related to our and others’ experiences in advancing pluralism.
*** Funded by USAID - managed by
CSM-STAND | Pact (pactworld.org)
Link
https://www.bing.com/ck/a?!&&p=d7eeeb60 ... FuZA&ntb=1
The Civil Society and Media - CSM – Strengthened Together and Advancing in New Directions strategy for advancing pluralism offers a framework to support the integration of pluralism into projects.
This strategy achieves the following:
• Promotes a framework for understanding the interconnections between laws, policies, and governance and perceptions, attitude and behaviors that promote or impede pluralism.
• Connects theoretical conceptions of pluralism to practical guidance on how to integrate a pluralism lens and related outcomes to strengthen development projects.
• Defines key components of assessments to determine the current state of pluralism in communities, countries, and societies.
• Outlines examples of project objectives, activities, and tools that can support the promotion of pluralism.
Advancing Pluralism Together: A CSM-STAND Strategy for Integrating Pluralism into Projects - AKF | The Learning Hub (akflearninghub.org)
Some related articles and posts in Twitter
Transforming Education requires
Pluralism to be actualised and embedded in the education system in all schools universities public private and civil society organisations & institutionally
https://twitter.com/chaturmahebub/statu ... 4cNRd4QltA
https://twitter.com/chaturmahebub/statu ... 4cNRd4QltA
Link http://ismaili.net/timeline/2020/2020-1 ... ociety.pdf
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Advancing Pluralism
CSM Stand (Pact) are investing in pluralism as a strategy to strengthen democracy rights and governance. The partners include Aga Khan Foundation & they Pluralism Centre.
- Funded by USAID
“Pact is an international nonprofit that works in nearly 40 countries building solutions for human development that are evidence-based, data-driven and owned by the communities we serve. Our vision is thriving, resilient and engaged communities leading their own development.”
This Video to understand & advance pluralism as a strategy
link
https://learnwithspark.org/instructiona ... -together/
Advancing Pluralism -A Framework with Action points and priorities
Link to report
https://learnwithspark.org/publications ... -projects/#
An Article
The Hardware & Software of pluralism -2017
“Successful pluralism requires both “hardware” and “software”.
The hardware are institutions—such as constitutions, legislatures, courts, schools and the media—that define the legal and political space within which members of society act.
The software are “cultural habits” or a “public mindset”, such as conceptions of national identity and historic narratives. These habits and mindsets shape our perceptions of who belongs and who contributes, and influence how we interact on an everyday basis with others.
Both dimensions are critical and interdependent.
Even the best-designed institutions will fail if citizens enter those institutional spaces with fearful or exclusionary attitudes. Institutional structures can be quickly subverted by rising strands of intolerance, or slowly subverted by enduring attitudes of indifference.
Promoting pluralism therefore requires both “institution work” and “culture work”.
https://www.pluralism.ca/press-release/ ... pluralism/
The Civil Society and Media - Strengthened Together and Advancing in New Directions program strategy for advancing pluralism offers a framework to support the integration of pluralism into projects.
This strategy achieves the following
: • Promotes a framework for understanding the interconnections between laws, policies, and governance and perceptions, attitude and behaviors that promote or impede pluralism
. • Connects theoretical conceptions of pluralism to practical guidance on how to integrate a pluralism lens and related outcomes to strengthen development projects
. • Defines key components of assessments to determine the current state of pluralism in communities, countries, and societies
. • Outlines examples of project objectives, activities, and tools that can support the promotion of pluralism.
- Funded by USAID
“Pact is an international nonprofit that works in nearly 40 countries building solutions for human development that are evidence-based, data-driven and owned by the communities we serve. Our vision is thriving, resilient and engaged communities leading their own development.”
This Video to understand & advance pluralism as a strategy
link
https://learnwithspark.org/instructiona ... -together/
Advancing Pluralism -A Framework with Action points and priorities
Link to report
https://learnwithspark.org/publications ... -projects/#
An Article
The Hardware & Software of pluralism -2017
“Successful pluralism requires both “hardware” and “software”.
The hardware are institutions—such as constitutions, legislatures, courts, schools and the media—that define the legal and political space within which members of society act.
The software are “cultural habits” or a “public mindset”, such as conceptions of national identity and historic narratives. These habits and mindsets shape our perceptions of who belongs and who contributes, and influence how we interact on an everyday basis with others.
Both dimensions are critical and interdependent.
Even the best-designed institutions will fail if citizens enter those institutional spaces with fearful or exclusionary attitudes. Institutional structures can be quickly subverted by rising strands of intolerance, or slowly subverted by enduring attitudes of indifference.
Promoting pluralism therefore requires both “institution work” and “culture work”.
https://www.pluralism.ca/press-release/ ... pluralism/
The Civil Society and Media - Strengthened Together and Advancing in New Directions program strategy for advancing pluralism offers a framework to support the integration of pluralism into projects.
This strategy achieves the following
: • Promotes a framework for understanding the interconnections between laws, policies, and governance and perceptions, attitude and behaviors that promote or impede pluralism
. • Connects theoretical conceptions of pluralism to practical guidance on how to integrate a pluralism lens and related outcomes to strengthen development projects
. • Defines key components of assessments to determine the current state of pluralism in communities, countries, and societies
. • Outlines examples of project objectives, activities, and tools that can support the promotion of pluralism.
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
What is Pluralism - Definitions
My research is based on the teachings of His Highness the Aga Khan who started championing pluralism in 1995.
The following are currently, different definitions of pluralism.
Global Center of Pluralism
Definition
1. Twitter profile “GCP Is dedicated to advancing *respect for diversity* (Twitter)
2. Website “Pluralism is a *positive response to diversity*. Pluralism involves taking decisions and actions, as individuals and societies, which are grounded in respect for diversity.”
CSM Stand definition
“Pluralism is an *ethic of respect for diversity*, where the dignity of every person is recognized and everyone feels that they belong as equal & legitimate members of society.”
My definition
Pluralism is an ethic & mindset for all people, to understand & value diversity multiplicity & differences, as strengths and opportunities to learn & for growth. Education of pluralism at all levels is vital for pluralism to be actualised.
Pluralism project at Harvard university
This project “studies and interprets the changing religious landscape of the United States”
(A study & research of religious diversity)
Definition of Pluralism in some dictionaries
1. Your dictionary “Pluralism is defined as a society where multiple people, groups or entities share political power”
2. Merriam Webster “the holding of two or more offices or positions (such as benefices) at the same time.
3. Wikipedia “Pluralism denotes a diversity of views or stands rather than a single approach or method.”
4. Cambridge “the existence of different types of people, who have different beliefs and opinions, within the same society”
I am currently updating my research on pluralism and educating for pluralism since my last piece in 2020.
Some of my posts & my article in 2020, on pluralism
viewtopic.php?p=71371#p71371
My interview in 2021
https://youtu.be/zckZkwfIeqY
M Chatur
The following are currently, different definitions of pluralism.
Global Center of Pluralism
Definition
1. Twitter profile “GCP Is dedicated to advancing *respect for diversity* (Twitter)
2. Website “Pluralism is a *positive response to diversity*. Pluralism involves taking decisions and actions, as individuals and societies, which are grounded in respect for diversity.”
CSM Stand definition
“Pluralism is an *ethic of respect for diversity*, where the dignity of every person is recognized and everyone feels that they belong as equal & legitimate members of society.”
My definition
Pluralism is an ethic & mindset for all people, to understand & value diversity multiplicity & differences, as strengths and opportunities to learn & for growth. Education of pluralism at all levels is vital for pluralism to be actualised.
Pluralism project at Harvard university
This project “studies and interprets the changing religious landscape of the United States”
(A study & research of religious diversity)
Definition of Pluralism in some dictionaries
1. Your dictionary “Pluralism is defined as a society where multiple people, groups or entities share political power”
2. Merriam Webster “the holding of two or more offices or positions (such as benefices) at the same time.
3. Wikipedia “Pluralism denotes a diversity of views or stands rather than a single approach or method.”
4. Cambridge “the existence of different types of people, who have different beliefs and opinions, within the same society”
I am currently updating my research on pluralism and educating for pluralism since my last piece in 2020.
Some of my posts & my article in 2020, on pluralism
viewtopic.php?p=71371#p71371
My interview in 2021
https://youtu.be/zckZkwfIeqY
M Chatur
- Attachments
-
- 7AE5CC6F-78F9-45BB-BD6D-4641900EDBA9.jpeg (102.61 KiB) Viewed 14045 times
-
- 681BFE17-1BEC-41CE-A930-BC70D68F8D78.jpeg (215.56 KiB) Viewed 14045 times
-
- D0EC03C5-0C19-4054-AAD6-CF6748CB664F.jpeg (228.37 KiB) Viewed 14045 times
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Developing support for pluralism
Advancing pluralism together “Developing support for #pluralism does not occur naturally in human society. It is a concept which must be nurtured every day, in every forum." #AgaKhan
Link
https://twitter.com/akdn/status/1288127 ... 41194?s=12
“ Tolerance, openness and understanding towards other
peoples' cultures, values and faiths are now essential to
the very survival of an interdependent world.
Pluralism is no longer simply an asset or a prerequisite
for development, it is essential for the functioning of
civil society. Indeed, it is vital to our existence.”
"Pluralist societies do not happen by themselves as
accidents of history. They are a product of enlightened
education and continuous investment by government
and all forces of civil society in developing value and
recognition for one of humanity's greatest assets: the
diversity of its peoples."
"The effective world of the future is one of
pluralism-that is to say, a world that comprehends
and accepts differences. But such a world must be
based on a new intellectual and spiritual equality and
it must be educated to see in pluralism, opportunities
for growth in all areas of human endeavour."
Link
https://twitter.com/akdn/status/1288127 ... 41194?s=12
“ Tolerance, openness and understanding towards other
peoples' cultures, values and faiths are now essential to
the very survival of an interdependent world.
Pluralism is no longer simply an asset or a prerequisite
for development, it is essential for the functioning of
civil society. Indeed, it is vital to our existence.”
"Pluralist societies do not happen by themselves as
accidents of history. They are a product of enlightened
education and continuous investment by government
and all forces of civil society in developing value and
recognition for one of humanity's greatest assets: the
diversity of its peoples."
"The effective world of the future is one of
pluralism-that is to say, a world that comprehends
and accepts differences. But such a world must be
based on a new intellectual and spiritual equality and
it must be educated to see in pluralism, opportunities
for growth in all areas of human endeavour."
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Pluralism -Earlier definitions
The following are earlier definitions of what is pluralism
Global Centre for Pluralism
2015
https://youtu.be/5Zrene-tdTQ
2017
https://youtu.be/Hs0SndqWgXo
2017
https://youtu.be/7wSNi9cJYps
2018
https://youtu.be/kiAyhT4-6rA
The latest & current definitions October 2022
link
viewtopic.php?p=75901&sid=04d77d4368fe8 ... fa5#p75901
Global Centre for Pluralism
2015
https://youtu.be/5Zrene-tdTQ
2017
https://youtu.be/Hs0SndqWgXo
2017
https://youtu.be/7wSNi9cJYps
2018
https://youtu.be/kiAyhT4-6rA
The latest & current definitions October 2022
link
viewtopic.php?p=75901&sid=04d77d4368fe8 ... fa5#p75901
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
What is & challenge of Pluralism
Hazar Imam - His Highness the Aga Khan, in his visionary insights on 15 October 2010, reminded us about what is pluralism & the challenge of pluralism
“I believe that the challenge of pluralism is never completely met.
Pluralism is a process and not a product. It is a mentality, a way of looking at a diverse and changing world.
Responding to pluralism is an exercise in constant re-adaptation. Identities are not fixed in stone.
What we imagine our communities to be must also evolve with the tides of history.
As we think about pluralism, we should be open to the fact that there may be a variety of “best practices,” a “diversity of diversities,” and a “pluralism of pluralisms.”
In sum, what we must seek and share is what I have called “a cosmopolitan ethic,” a readiness to accept the complexity of human society. It is an ethic which balances rights and duties. It is an ethic for all peoples.”
Link to full the speech http://heritage.ismaili.net/node/30451
“I believe that the challenge of pluralism is never completely met.
Pluralism is a process and not a product. It is a mentality, a way of looking at a diverse and changing world.
Responding to pluralism is an exercise in constant re-adaptation. Identities are not fixed in stone.
What we imagine our communities to be must also evolve with the tides of history.
As we think about pluralism, we should be open to the fact that there may be a variety of “best practices,” a “diversity of diversities,” and a “pluralism of pluralisms.”
In sum, what we must seek and share is what I have called “a cosmopolitan ethic,” a readiness to accept the complexity of human society. It is an ethic which balances rights and duties. It is an ethic for all peoples.”
Link to full the speech http://heritage.ismaili.net/node/30451
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Teaching Pluralism to children - pre primary schools & at Home
“ It is striking that modern neuro-sciences have demonstrated that long before the age of 6, children are aware of the different cultural backgrounds amongst each other in classes.
It is thus before that age **pluralism** can be instilled as a **life value** Aga Khan - Hazar Imam
Full Insights speech https://the.akdn/en/resources-media/res ... e-aga-khan
&
https://twitter.com/chaturmahebub/statu ... LKEDAb_wKQ
viewtopic.php?p=75599&sid=15d5f3683343c ... 6b2#p75599
It is thus before that age **pluralism** can be instilled as a **life value** Aga Khan - Hazar Imam
Full Insights speech https://the.akdn/en/resources-media/res ... e-aga-khan
&
https://twitter.com/chaturmahebub/statu ... LKEDAb_wKQ
viewtopic.php?p=75599&sid=15d5f3683343c ... 6b2#p75599
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
An ontology of Imams guidance in speeches
Thematic Analysis of the Aga Khan's Speeches
2022
Pluralism https://ismaili.net/source/speeches/aga ... #Pluralism
More at
http://heritage.ismaili.net/node/37873
https://ismaili.net/source/speeches/aga ... alysis.htm
2022
Pluralism https://ismaili.net/source/speeches/aga ... #Pluralism
More at
http://heritage.ismaili.net/node/37873
https://ismaili.net/source/speeches/aga ... alysis.htm
Re: Pluralism - Ismaili Muslim Interpretation
Pluralism is a very attractive terminology. It represents EQUALITY, RESPECT, HELPING EACH OTHER. There should be no RACISM, NEPOTISM, PULLING LEGS OF EACH OTHER AND FINGER POINTING, AND THINKING I AM SUPERIOR AND RIGHT, HUMBLENESS IS KEY WORD.
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Pluralism - Message of the Quran to Mankind
The following is an excellent article which contributes to understand & advance of pluralism. “Fatimids - A Legacy of pluralism”
My review & comments in the context of the Guidance given by His Highness the Aga Khan - Hazar Imam
Pluralism is a way of thinking, & mindset which understands the benefits & strengths of responding positively to our diversity plurality inclusion & also to advance cosmopolitan ethics & values which include integrity honesty humility & generosity of time, knowledge & love
The Quran & Imams Farmans (Talim-Teachings & Tawil -Interpretations of Quran) Include Imam’s guidance to understand teach embrace and advance pluralism.
Hazar Imam has repeatedly also advised us about pluralism & why it is a vital prerequisite for our existence.
An example of the benefits and strengths of pluralism are the legacy and lessons from our Imams during the rise and fall of the Fatimid Empire.
Starting in 1992, Hazar Imam has championed pluralism as a top priority for the Jamat and for constitutional governance of the Jamat.
The Global pluralism centre was established in 2005.
During Diamond Jubilee Hazar Imam asked every Ismaili to be His Dai. The success of Fatimid empire was due mainly to the “Dawa” & Dais when Imams Farmans/guidance were shared & implemented by Leaders & communities, a majority of whom were not Shia Ismailis.
“Pluralism stresses to acquire a fine balance between maintaining cultural identities along with contributing to collective human development and world peace (Boutilier, 2012).
“Pluralism does not only seek to include more people in a group, but also to find ways to empower people to bridge their variances within that group (Hussain 2009, as cited in Sajoo, 2009).”
“O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women.” 49:13
In verse 11:118/19 “Had your Lord so willed, He would have certainly made humanity one single community ˹of believers˺, but they will always ˹choose to˺ differ—except those shown mercy by your Lord—and so He created them ˹to choose freely…”
“
These are clear messages of pluralism & of the diversity within mankind & within creation. Therefore the mesage of the Quran is also the message of pluralism, which is also exemplified by the lives (& Farmans) of Hazrat Ali, Imams and presently Mawlana Hazar Imam, Noor e Imam e Zaman,
Does anyone know the author of the following article. If so please let me know & or add it to this post online
FATIMIDS:
A LEGACY OF PLURALISM
Fatimids: A Legacy of Pluralism
Research Project
Introduction
Never before in the history of mankind, has the world been bereft with disputes, communal violence, warfare and civil unrest as it is now. From Brussels attacks to Orlando shooting, terrorism has firmed itself in our land. Meanwhile, Palestine, Bosnia, Afghanistan, Iraq and Pakistan also continue to struggle with the havoc of terrorism. News channels are flooding with images of Syrian kids pleading for peace and citizens holding placards pleading for justice against corrupt governments. Though humanity is coming together yet we are entangled in the knots of mutual distrust and intolerance, racial and ethnic disharmony and ideological and religious differences. From the beginning of time and in every part of our world, people of different races, religions and cultures have lived side by side still people are not alike. No two human beings, no matter how closely related they maybe are exactly the same.
Everyone is different, rather diverse. Diversity has been a constant feature of human existence. The notion of diversity in our world is nothing new. Neither is the human consciousness of this phenomenon something new. However, as we see it today, this notion has been made the basis for conflict rather than harmony in many cases.
Diversity and pluralism have become the buzz words of 21st century. With the advent of modern technologies like the Internet combined with the processes of globalization and escalating migrations, these words have been employed so frequently that they tend to become a cliché. Some consider pluralism and diversity to be synonyms. Others tend to link it with terms like relativism, inclusiveness, tolerance, multiculturalism and many more.
However, in the stream of current thought one is compelled to question that do we really understand the phenomenon of pluralism?
Is it same as the concept of diversity or is it different? What is the standing of pluralism amidst all these terms and are they interchangeable in theory as well as in practice?
The archives of history contain many occasions where communities and religious groups have not only tolerated each other but have based their mutual relationships on respect and shared aims. And over the course of history, this subject has continued to attract immense scholarly attention. Many scholars, philosophers and theorists have tried to explain this mutual and peaceful co-existence and answer afore mentioned questions through frameworks as diverse as the “Melting pot”, “Ethnic stew”, “Salad Bowl”, “The mosaic” and so on.
Research Purpose & Methodology
This paper attempts to explore the evolution of the concept of pluralism and its functioning through a religious perspective by examining the 11th century medieval Muslim regime of The Fatimids. The following pages will present examination of history and sources of Fatimids to reform our present understanding of pluralism and provide us a context to assess and determine different propositions relating to pluralism.
Moreover, this study of Fatimid rule as an exemplar of commitment to pluralism would be further contextualized to understand contemporary world issues by pondering on some of the factors that support or impede pluralism.
Literature Review
Before delving into the contours of Fatimid history, it is important to understand what is pluralism?
A vast range of meanings have been attached to pluralism resulting in a wide variety of applications. Different people have ascribed different meanings to pluralism.
Historically speaking, the concept of pluralism was first introduced in the period of Enlightenment by philosophers Christian Wolff and Emmanuel Kant. However, pluralism as a way of thinking dates back as old as human civilization itself expressed since the time of Ancient Greeks. No matter how subtle it was, the many Greek philosophers like Democritus and Aristotle viewed life as an interaction of diverse ethnic, religious, linguistic and cultural groups and acknowledged a “plurality of worlds”. Despite the early discourse on pluralism, the existence of different opinions, religions and values was generally believed to be a danger for the state and therefore it was held that there was only one right way to do things.
According to Hassan (2012), pluralism became popular between the eighteen and nineteen century time period with the development of political concepts and global trade in Europe. People started to realize that the existence of variety in opinions and values is healthy for a society to last rather than a society where everyone has to share a single belief.
But it was only in the 20th century that people tried to develop systematic theories of pluralism. Isaiah Berlin, John Rawls, Michael Waltzer, John Gray, Stuart Hampshire, John Hick and Diana Eck are some of the writers whose scholarship on different elements of pluralism will be utilized in this paper to aid our understanding of the mechanism of pluralism and its application in the current complex web of human interaction.
Studied under numerous academic disciplines, pluralism has its primary roots in European philosophy.
According to Craig, pluralism is a “broad term applicable to any doctrine which maintains that there are ultimately many things or many kinds of thing.” Firstly, pluralism is not the same as diversity. Rather, it is a positive response to that diversity. Diversity being derived from the old French “diversité”, in the simplest form means the quality of being diverse or different. Human race is inherently diverse in aspects like ethnicity, lifestyles, interests, likes, ideas, traditions, values and beliefs.
Then, pluralism in its basic sense is not only the acceptance but the state of engagement with this social, religious and cultural diversity. Like diversity, pluralism can be understood etymologically from the root word “Plural”, an accustomed English adjective, which means “containing more than one kind of thing” derived via Latin “pluralis” meaning “more”. This brings us to the second point that pluralism accepts diversity but diversity does not guarantee pluralism. In other terms, diversity is a natural preset concept. On the other hand, pluralism requires conscious efforts to be fostered because differences can produce negative as well as positive outcomes. Pluralism rejects conflict and division as a necessary outcome of diversity; instead it is characterized with an attitude of openness and receptiveness towards those whom we consider different from ourselves.
Literature reveals that the term pluralism has been linked with a wide variety of positions due to its all-encompassing nature. Accordingly, pluralism has been widely understood in the sense of tolerance especially by the masses, relating to their level of knowledge and comprehension. Diana Eck, the founder of The Pluralism Project at the Harvard University (2001) has tried to highlight certain peculiarities of pluralism that distinguish it from its common replica terms.
She states that pluralism does not just simply mean to tolerate others but rather it is an active commitment to arrive at an understanding of the differences that exist. Pluralism surpasses tolerance so as to transform differences into assets for human welfare. For instance, an individual can tolerate or even just observe the diversity in his neighborhood without investing any conscious efforts or dialogue towards that diversity. Thus, even in a world of high-speed connectivity, we continue to live in a state of ignorance if we only tend to tolerate others.
As His Highness the Aga Khan said in his speech at the 88th Stephen Ogden Lecture at the Brown University that, “Greater connectivity does not necessarily mean greater connection.” (10 March, 2014).
Likewise, recent emigration movements, especially with reference to the context of the America, gave birth to the concept of multiculturalism which is closely related to the concept of pluralism as it talks about a state of co-existence of various cultures within a single community or society. Yet, pluralism stands apart here too in the sense that multiculturalism as evidenced by its frameworks (melting pot, ethnic stew, salad bowl and the mosaic) tends to cloud the cultural distinctiveness of the participants due to the amalgamation and assimilation features of the respective frameworks.
Whereas pluralism stresses to acquire a fine balance between maintaining cultural identities along with contributing to collective human development and world peace (Boutilier, 2012).
Regardless of the element of freedom of choices offered by pluralism, it does not imply an “anything goes” attitude, which has a tendency to mix all opinions and values into one- a form of moral relativism often equated with pluralism by critics. But pluralism is not relativism. It is a social agreement which says, people with differing views have a right to have them heard and explored. For example, marriage is a communion of not only two individuals but their families, with views that resemble and those that differ too. But neither is dismissed for holding on to their reasons. Instead each recognizes the validity of other even trying to accommodate it with their values in order to enrich that relation (Hirji, 2010).
Pluralism is also widely related, but not the same as inclusiveness, which could be readily understood by the common English saying “the more the merrier”. This means that inclusiveness is the measure of accommodating as much diversity of people in a group as possible. On the contrary, pluralism does not only seek to include more people in a group, but also to find ways to empower people to bridge their variances within that group (Hussain 2009, as cited in Sajoo, 2009).
Pluralism, in the above passages has been discussed extensively but with a general position. In the upcoming passages, the specific aspect of religious pluralism will be explored from an Islamic perspective.
Islam has, from the beginning, explicitly endorsed the diversity of God’s creation. The Islamic tradition has always valued and accepted diversity as a way of life. Islam was revealed in a land of people who were largely tribal and polytheistic revealing the inherent cultural and religious diversity. The Islam as we see today could not have developed this way if it had not actively engaged with the polytheists, and then the surrounding Christians, Jews and Zoroastrians too.
The idea of diversity and pluralism is explicitly mentioned at various places in the Quran. Although, we do not find a precise equivalent expression for pluralism in the Quran or Hadith yet, the concept derives itself from the very scripture. The Quran speaks about creation and meaningfully draws upon its relation with difference in the following verse: “O humanity! Truly, We created you from a male and a female, and made you into nations and tribes that you might know each other” (49:13). This passage clearly encourages people to transcend their differences and learn from each other. Likewise, in verse 11:118 Quran attests to the fact that the creation of humanity into distinct groupings comes from God and is therefore, a value to be cherished. Indeed, it seems that message of Islam is actually the message of pluralism as also portrayed throughout the life of Prophet Muhammad (PBUH) too. What could be a better illustration of this reflection of pluralism than the Charter of Medina Which Prophet Muhammad (PBUH) had produced? It brought together the different religious and ethnic communities of the then Medina, conferring upon each of them equal rights and responsibilities (Kamali, 2009).
Contextualization and Analysis of Data on Fatimids
It was largely because of the pluralistic approach to religious and cultural diversity embodied in the Quran and the Sunnah that generations of Muslim scholars and philosophers from the 9th to the 14th centuries opened their minds to the vast corpus of knowledge found in the contemporary religious and cultural civilizations, be it Hindu and Confucian or Greek and Roman.
A positive attitude towards ‘the other’ was undoubtedly a major factor in the emergence of Islamic civilization as the source of learning and the harbinger of the modern scientific inquiry. Indeed, it is due to the adoption of this pluralistic viewpoint that this time frame became the most creative and enlightened period of Islamic history producing great civilizations of all times like the Abbasids centered in Baghdad, the great Convivencia of Umayyads in Spain and zenith of cultural and intellectual efflorescence at the Fatimid Cairo.
The idea of diversity and pluralism was widely discussed within varied milieus, including the religious, intellectual, socio-cultural and legal-political during this era. In other words, Islam had already recognized the elements posited by pluralism in various spheres of human life by then and these civilizations are actually the practical demonstration of numerous principles of the pluralism presented by earlier mentioned recent Western scholarship (Kramer, 2013).
His Highness the Aga Khan also shares a similar observation while discussing the instrumental role of the Fatimid civilization in the long history of pluralism at the 10th La-Fontaine Baldwin Lecture that “But even as Europe fragmented after the fall of Rome, another success story emerged in Egypt. I have a special interest in this story; it concerns my ancestors, the Fatimid Caliphs, who founded the city of Cairo 1000 years ago. They were themselves Shia in an overwhelmingly dominant Sunni culture, and for nearly two centuries they led a strong pluralistic society, welcoming a variety of Islamic interpretations as well as people of Christian, Jewish and other backgrounds (2010).” Over the course of their rule Fatimids adopted such a model of governance that facilitated the growth of a same kind of religious and cultural pluralism which is not only desired but highly researched upon in the scholarly circles of our present world. But the real question over here is how they made this possible?
Regardless of emerging from a hundred and fifty years’ period of concealment, Fatimids embarked on a journey based on the ideals of inclusiveness and just governance for all of its residents which in turn enabled political stability, economic growth, intellectual progress and artistic splendor for the two centuries of their reign and gave them the reputation corresponding to that of the Abbasids and Umayyads in Muslim history.
Let us now review how the conceptual framework for governance of state combined with religious input facilitated the Fatimids in the quest of attaining pluralism. Like many other dynasties, Fatimids also came across some challenges to establishing their rule.
The most essential challenge of all, however, was how a Shi’i dynasty can exercise their political legitimacy over a majority Sunni populace? Fatimids rose to power in North Africa in 296/909, a land inhabited by people of diverse ethnic backgrounds and religious affiliations. Arabs and the native Berbers formed the two largest groups of North African demography. Majority of them were Maliki Sunnis with a small distinct grouping of Shi’a and Kharjites. Christian and Jewish communities were also present. This socially and religiously stratified terrain required Fatimid rulers to develop a pragmatic model of governance that ensure peaceful co-existence by means of active engagement of the significant communities in the administrative affairs of the state. Fatimids also had to face continuous threats to their sovereignty due to the ideological antagonism of their contemporaries; the Abbasids. Hamdani’s study (2006) analyses the response of the nascent Fatimid state to the challenge of establishing their authority over this majority non-Ismaili population. Following in the footsteps of
Prophet Muhammad PBUH, Fatimid imam-caliphs too made inclusion, social justice and equity hallmark of their leadership not only in North Africa but also in Egypt. The consolidation of the nascent
Fatimid state reveals exceptional efforts and steps taken by the Fatimid Imam-caliphs. Imamate was central to the Fatimid Empire, which challenged both the political supremacy and the religious authority of the Sunni Abbasid caliphate. This claim to Imamate, however, was derived from a Universalist notion of supreme spiritual and temporal authority by being divinely designated as successors to Prophet Muhammad PBUH.
Regardless of this doctrinal underpinning,
Fatimids have rarely chronicled as being exclusivist in their governance. Rather, the portrayal of Fatimid emperors as the Imam-caliphs espoused the traditional role carried by the Prophet and the four rightly guided caliphs but lost in the then mainstream Muslim caliphate of the Abbasids and Umayyads respectively (Jiwa, 2009, as cited in Sajoo, 2009).
These positive developments that took place in the Fatimid rule are largely due to the working of the intricate Da’wa network, the act of proselytizing. It is interesting to note that Da’wa is commonly thought to be concerned with teaching of religious matters only yet Daftary (2000) has elaborated it as a religio-political phenomenon, deeply rooted in the socially, politically, economically and even intellectually disordered context of Islamic world at that time.
The inclusive nature of Fatimid rule is evident by the involvement of subjects from varying ethnic and religious backgrounds in the management of state affairs. For instance, Jiwa (2015) informs that Ibn-al-Qadim, a senior administrator, from the previous Sunni Aghlabid reign was made the finance minister of the Fatimid state, responsible for taxation and the postal service too.
Subsequently, the third imam-caliph al-Mansur took a great leap in the reformation of Fatimid model of governance by openly recognizing and reconciling with the existing Sunni madhabs. Al-Mansur, demonstrated this paradigm shift by appointing a Maliki administrator over Qayrawan instead of an Ismaili or another Shia. Similarly, Sunni judges were appointed to towns with majority Sunnis. These actions of Fatimid make the phenomenon of pluralism visible by distinguishing it form plain tolerance.
During the reign of the fourth Fatimid imam-caliph, al-Mui’iz li Din Allah the North African Fatimid state transformed in to a Mediterranean Empire due to the addition of Egypt in the Fatimid block, followed by the subsequent expansion into Palestine and Syria. When the Fatimids entered Egypt, the situation was even more complex in terms of diversity than that in North Africa.
The 10-century Egypt was inhabited by Muslim Arabs, Turks, Greeks, Armenians, Berbers and Sudanese ethnicities alongside with a sizeable portion of Christians and Jews too. It was under the Fatimid caliphate, that Egypt first became a worldwide sensation and the centre of medieval Mediterranean Empire in the 10th Century CE. Fatimid Cairo became its organizational hub and flourished as an international metropolis.
Al-Muiz’s active role in the strategic planning and of the Egyptian campaign and his selection of slave turned veteran general Jawhar al-Siqilli also shows his profound commitment towards meaningful inclusiveness (Jiwa, 2015). Upon, entering Egypt, Jawhar proclaimed Aman, an official document guaranteeing the safety and security of the Egyptian populace. Interestingly, history provides us a rare opportunity to study distinct yet neutral perspective from which to understand and examine the Egyptian phase of Fatimid historiography. Al-Maqrizi, a 15th century, Sunni Mamluk historian, gives a neutral account of the Aman document in his work the “Itti’az al-Hunafa’bi-akhbar al-a’imma al-Fatimiyyin al-Khulafa” (Lessons for the Seekers of Truth on the History of the Fatimid Imams and Caliphs). The Aman document was proclaimed for the Egyptian public on the eve of its conquest. Just like Prophet Muhammad’s Charter of Medina, the Aman document too promised safety and security for all of its citizens regardless of their cast, creed, color or religion. Besides restoring security, the Aman also highlights the responsibilities of the Muslim ruler in improving the overall quality of life of the citizens under his rule. Consequently, the Aman entailed social and economic reforms for the Egyptian subjects like repairing of roads and waving off taxes.
According to Jiwa (2009), another salient feature of the Aman is its emphasis not only on the protection of religious communities but also on the provision of religious freedom to those communities by declaring:
“You shall continue in your madhabs (school). You shall be permitted to perform your obligations according to religious scholarships, and to gather for it in your congregational and other mosques, and to remain steadfast in the beliefs of the worthy ancestors from the Companions of the Prophet, may God be pleased with them, the jurists of the cities who have pronounced judgments according to their madhabs and fatwa (formal legal opinions).
The call to prayer and its performance, the fasting in the month of Ramadan, the breaking of the fast and the celebration of its nights, the [payment of] the alms tax, [the performance of the] pilgrimage and the undertaking of jihad will be maintained according to the command of God and His Book and in accordance with the instruction of His Prophet…in His Sunna, and the dhimmis will be treated according to previous custom.”
The reference to the Dhimmis over here reflects the open attitude of Fatimids towards their non-Muslim subjects, particularly the Christians and Jews respectively. It is important to note that the Fatimid imam-caliphs maintained a neutral policy towards the ahl al-dhimma (the people of the covenant of protection). Al-Mui’z has been spotted in history to have permitted renovation of churches. In the same way, the fifth Fatimid imam-caliph, al-Aziz made Yaqub b. Killis, a former Jew, the first Fatimid vizier. Furthermore, he also appointed a Christian scribe, Isa b. Nestorius to the senior administrative post of wasita. However, these acts could not be surmised as unchecked liberalism or relativism, because when Isa misused his authority, he was immediately dismissed from his post.
Last but not the least, Fatimid imams are well known for encouraging the pluralism of intellectual expression as evident by the magnificent traditions of learning reflected via institutions like Dar-al-Ilm and al-Azhar University. On one hand, we have the eastern Iranian Dai’s like Al-Sijistani and Nasir Khusraw engaged in formulating unique cosmological doctrines infused with the primordial Greek works of Plato. Side by side, we have Arab intellectuals like Qadi Numan, who have pioneered extraordinary work “Daim-ul-Islam” on legitimization of the Ismailis (Halm, 1997).
Relevance in Contemporary Times and Conclusion
The Fatimid pluralistic model of governance was not without challenges. Nonetheless, they sustained this model with effectiveness over a period of two hundred years by exercising flexibility, openness and learning from their past experiences. This brings us back to our initial debate that why are we falling prey to ugly sectarian divisions? The depiction of the case of Fatimids in this paper clearly states that pluralism is not a name for agreeing to anything but actually is a process of communicating and dialogue.
We also learned that pluralism is not an accident of history but is a product of conscious decisions and public investments characterized by factors such as good governance, strong civic institutions and sound public policy.
Pluralism is also well supported when citizens, reflecting upon their multiple identities, make sound choices and decisions which in turn reciprocates a sense of shared experience and mutual obligation.
In addition, education is the critical foundation for pluralism. Without education, we cannot imagine a pluralistic ethos because it is education that shapes individual perceptions and life choices in fundamental ways. It is only through education that we can inculcate respect for differences and diversity as also evidenced in the legacy of Fatimids.
To conclude we live in a pluralistic world with regards to many things. This is all the more evident today with globalization and greater mobility of people across the globe.
History bears witness that societies which recognized pluralism as a fundamental value in human development continued to prosper.
Whereas those groups that tend to eradicate the social and cultural differences inherent in human nature remained entangled in destructive conflicts.
But pluralistic societies are not accidental. They are product of enlightened education just as illustrated by the Fatimids patronage for learning and knowledge.
In other terms, commitment to pluralism is commitment to education, to awareness of human diversities. From the account of Fatimid history, it becomes very clear that pluralism is a work in progress. It is a concept requiring continuous nourishment in the personal, professional and institutional domains of our lives in order to secure world peace and progress in our humanitarian development.
References
Boutilier, B. (2012, January). Defining Pluralism. Pluralism Papers, 1, 1-14.
Eck, Diana L. "What is Pluralism?". Pluralism Project. Harvard University. Retrieved 5
August 2014.
Daftary, F. (2000). “The Ismaili dawa Outside the Fatimid dawla”. Printed in Marianne
Barrucand (ed.) L'Egypte Fatimide: Son Art et Son Histoire, Paris: Presses de l'Universite de Paris-Sorbonne, pp. 29 - 43.
Halm, H. (1997). The Fatimids and their Traditions of Learning. I.B. Tauris in association
with The Institute of Ismaili Studies, London.
Hamdani, S. A. (2006). Between revolution and state: The path to Fatimid statehood: Qadi al
Nuʻman and the construction of Fatimid legitimacy. London: I.B. Tauris.
Hassan, F. (2012). Pluralism in Islam: A Comparative Study with Western
Pluralism. European Journal of Scientific Research, 70(2), 220-227.
Hirji, Z. (Ed.). (2010). Diversity and Pluralism in Islam: Historical and Contemporary
Discourses amongst Muslims. I.B. Tauris Publishers in association with The Ismaili Studies, London.
Hussain, A. (2009). Islam in the Plural. In A. Sajoo (Ed.), A Companion to the Muslim
World (Ser. 1, pp. 87-105). London: I.B. Tauris.
Jiwa, S. (2015). From Slaves to Supporters: The Role of the Slavs in the Fatimid
Mediterranean Empire in the fourth/Tenth Century. Mediaeval Studies, 77, 105-125.
Jiwa, S., Jiwa, S., & Daftary, F. (2009). Governance and Pluralism under the Fatimids (909
996 CE). In A. Sajoo (Ed.), The Shi'i World: Pathways in Tradition and
Modernity (pp. 111-130). London: I.B. Tauris.
Jiwa, S. (2011). Governing Diverse Communities: A Medieval Muslim Illustration. The
Perspective.
Jiwa, S. (2009). Inclusive Governance: A Fatimid Illustration. In A. Sajoo (Ed.), A
Companion to the Muslim World (Ser. 1, pp. 157-175). London: I.B. Tauris.
Kamali, M. H. (2009, September). Diversity and Pluralism: A Quranic Perspective. Pluto
Journals, 27-54.
Kramer, S. (2013). Peace through Pluralism in Muslim World: A Historical
Validation. The Will Burn Fellowship, 1-13.
Maqrīzī, A. I., & Jiwa, S. (2009). Towards a Shiʻi Mediterranean empire: Fatimid Egypt and
the founding of Cairo: The reign of the Imam-caliph al-Muʻizz from Taqī al-Dīn
Aḥmad b. ʻAlī al-Maqrīzī's Ittiʻāẓ al-ḥunafāʼ bi-akhbār al-aʼimma al-Fāṭamiyyīn al
khulafāʼ. London: I.B. Tauris.
Sajoo, A. B. (2009). A companion to the Muslim world. London: I.B. Tauris.
My review & comments in the context of the Guidance given by His Highness the Aga Khan - Hazar Imam
Pluralism is a way of thinking, & mindset which understands the benefits & strengths of responding positively to our diversity plurality inclusion & also to advance cosmopolitan ethics & values which include integrity honesty humility & generosity of time, knowledge & love
The Quran & Imams Farmans (Talim-Teachings & Tawil -Interpretations of Quran) Include Imam’s guidance to understand teach embrace and advance pluralism.
Hazar Imam has repeatedly also advised us about pluralism & why it is a vital prerequisite for our existence.
An example of the benefits and strengths of pluralism are the legacy and lessons from our Imams during the rise and fall of the Fatimid Empire.
Starting in 1992, Hazar Imam has championed pluralism as a top priority for the Jamat and for constitutional governance of the Jamat.
The Global pluralism centre was established in 2005.
During Diamond Jubilee Hazar Imam asked every Ismaili to be His Dai. The success of Fatimid empire was due mainly to the “Dawa” & Dais when Imams Farmans/guidance were shared & implemented by Leaders & communities, a majority of whom were not Shia Ismailis.
“Pluralism stresses to acquire a fine balance between maintaining cultural identities along with contributing to collective human development and world peace (Boutilier, 2012).
“Pluralism does not only seek to include more people in a group, but also to find ways to empower people to bridge their variances within that group (Hussain 2009, as cited in Sajoo, 2009).”
“O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women.” 49:13
In verse 11:118/19 “Had your Lord so willed, He would have certainly made humanity one single community ˹of believers˺, but they will always ˹choose to˺ differ—except those shown mercy by your Lord—and so He created them ˹to choose freely…”
“
These are clear messages of pluralism & of the diversity within mankind & within creation. Therefore the mesage of the Quran is also the message of pluralism, which is also exemplified by the lives (& Farmans) of Hazrat Ali, Imams and presently Mawlana Hazar Imam, Noor e Imam e Zaman,
Does anyone know the author of the following article. If so please let me know & or add it to this post online
FATIMIDS:
A LEGACY OF PLURALISM
Fatimids: A Legacy of Pluralism
Research Project
Introduction
Never before in the history of mankind, has the world been bereft with disputes, communal violence, warfare and civil unrest as it is now. From Brussels attacks to Orlando shooting, terrorism has firmed itself in our land. Meanwhile, Palestine, Bosnia, Afghanistan, Iraq and Pakistan also continue to struggle with the havoc of terrorism. News channels are flooding with images of Syrian kids pleading for peace and citizens holding placards pleading for justice against corrupt governments. Though humanity is coming together yet we are entangled in the knots of mutual distrust and intolerance, racial and ethnic disharmony and ideological and religious differences. From the beginning of time and in every part of our world, people of different races, religions and cultures have lived side by side still people are not alike. No two human beings, no matter how closely related they maybe are exactly the same.
Everyone is different, rather diverse. Diversity has been a constant feature of human existence. The notion of diversity in our world is nothing new. Neither is the human consciousness of this phenomenon something new. However, as we see it today, this notion has been made the basis for conflict rather than harmony in many cases.
Diversity and pluralism have become the buzz words of 21st century. With the advent of modern technologies like the Internet combined with the processes of globalization and escalating migrations, these words have been employed so frequently that they tend to become a cliché. Some consider pluralism and diversity to be synonyms. Others tend to link it with terms like relativism, inclusiveness, tolerance, multiculturalism and many more.
However, in the stream of current thought one is compelled to question that do we really understand the phenomenon of pluralism?
Is it same as the concept of diversity or is it different? What is the standing of pluralism amidst all these terms and are they interchangeable in theory as well as in practice?
The archives of history contain many occasions where communities and religious groups have not only tolerated each other but have based their mutual relationships on respect and shared aims. And over the course of history, this subject has continued to attract immense scholarly attention. Many scholars, philosophers and theorists have tried to explain this mutual and peaceful co-existence and answer afore mentioned questions through frameworks as diverse as the “Melting pot”, “Ethnic stew”, “Salad Bowl”, “The mosaic” and so on.
Research Purpose & Methodology
This paper attempts to explore the evolution of the concept of pluralism and its functioning through a religious perspective by examining the 11th century medieval Muslim regime of The Fatimids. The following pages will present examination of history and sources of Fatimids to reform our present understanding of pluralism and provide us a context to assess and determine different propositions relating to pluralism.
Moreover, this study of Fatimid rule as an exemplar of commitment to pluralism would be further contextualized to understand contemporary world issues by pondering on some of the factors that support or impede pluralism.
Literature Review
Before delving into the contours of Fatimid history, it is important to understand what is pluralism?
A vast range of meanings have been attached to pluralism resulting in a wide variety of applications. Different people have ascribed different meanings to pluralism.
Historically speaking, the concept of pluralism was first introduced in the period of Enlightenment by philosophers Christian Wolff and Emmanuel Kant. However, pluralism as a way of thinking dates back as old as human civilization itself expressed since the time of Ancient Greeks. No matter how subtle it was, the many Greek philosophers like Democritus and Aristotle viewed life as an interaction of diverse ethnic, religious, linguistic and cultural groups and acknowledged a “plurality of worlds”. Despite the early discourse on pluralism, the existence of different opinions, religions and values was generally believed to be a danger for the state and therefore it was held that there was only one right way to do things.
According to Hassan (2012), pluralism became popular between the eighteen and nineteen century time period with the development of political concepts and global trade in Europe. People started to realize that the existence of variety in opinions and values is healthy for a society to last rather than a society where everyone has to share a single belief.
But it was only in the 20th century that people tried to develop systematic theories of pluralism. Isaiah Berlin, John Rawls, Michael Waltzer, John Gray, Stuart Hampshire, John Hick and Diana Eck are some of the writers whose scholarship on different elements of pluralism will be utilized in this paper to aid our understanding of the mechanism of pluralism and its application in the current complex web of human interaction.
Studied under numerous academic disciplines, pluralism has its primary roots in European philosophy.
According to Craig, pluralism is a “broad term applicable to any doctrine which maintains that there are ultimately many things or many kinds of thing.” Firstly, pluralism is not the same as diversity. Rather, it is a positive response to that diversity. Diversity being derived from the old French “diversité”, in the simplest form means the quality of being diverse or different. Human race is inherently diverse in aspects like ethnicity, lifestyles, interests, likes, ideas, traditions, values and beliefs.
Then, pluralism in its basic sense is not only the acceptance but the state of engagement with this social, religious and cultural diversity. Like diversity, pluralism can be understood etymologically from the root word “Plural”, an accustomed English adjective, which means “containing more than one kind of thing” derived via Latin “pluralis” meaning “more”. This brings us to the second point that pluralism accepts diversity but diversity does not guarantee pluralism. In other terms, diversity is a natural preset concept. On the other hand, pluralism requires conscious efforts to be fostered because differences can produce negative as well as positive outcomes. Pluralism rejects conflict and division as a necessary outcome of diversity; instead it is characterized with an attitude of openness and receptiveness towards those whom we consider different from ourselves.
Literature reveals that the term pluralism has been linked with a wide variety of positions due to its all-encompassing nature. Accordingly, pluralism has been widely understood in the sense of tolerance especially by the masses, relating to their level of knowledge and comprehension. Diana Eck, the founder of The Pluralism Project at the Harvard University (2001) has tried to highlight certain peculiarities of pluralism that distinguish it from its common replica terms.
She states that pluralism does not just simply mean to tolerate others but rather it is an active commitment to arrive at an understanding of the differences that exist. Pluralism surpasses tolerance so as to transform differences into assets for human welfare. For instance, an individual can tolerate or even just observe the diversity in his neighborhood without investing any conscious efforts or dialogue towards that diversity. Thus, even in a world of high-speed connectivity, we continue to live in a state of ignorance if we only tend to tolerate others.
As His Highness the Aga Khan said in his speech at the 88th Stephen Ogden Lecture at the Brown University that, “Greater connectivity does not necessarily mean greater connection.” (10 March, 2014).
Likewise, recent emigration movements, especially with reference to the context of the America, gave birth to the concept of multiculturalism which is closely related to the concept of pluralism as it talks about a state of co-existence of various cultures within a single community or society. Yet, pluralism stands apart here too in the sense that multiculturalism as evidenced by its frameworks (melting pot, ethnic stew, salad bowl and the mosaic) tends to cloud the cultural distinctiveness of the participants due to the amalgamation and assimilation features of the respective frameworks.
Whereas pluralism stresses to acquire a fine balance between maintaining cultural identities along with contributing to collective human development and world peace (Boutilier, 2012).
Regardless of the element of freedom of choices offered by pluralism, it does not imply an “anything goes” attitude, which has a tendency to mix all opinions and values into one- a form of moral relativism often equated with pluralism by critics. But pluralism is not relativism. It is a social agreement which says, people with differing views have a right to have them heard and explored. For example, marriage is a communion of not only two individuals but their families, with views that resemble and those that differ too. But neither is dismissed for holding on to their reasons. Instead each recognizes the validity of other even trying to accommodate it with their values in order to enrich that relation (Hirji, 2010).
Pluralism is also widely related, but not the same as inclusiveness, which could be readily understood by the common English saying “the more the merrier”. This means that inclusiveness is the measure of accommodating as much diversity of people in a group as possible. On the contrary, pluralism does not only seek to include more people in a group, but also to find ways to empower people to bridge their variances within that group (Hussain 2009, as cited in Sajoo, 2009).
Pluralism, in the above passages has been discussed extensively but with a general position. In the upcoming passages, the specific aspect of religious pluralism will be explored from an Islamic perspective.
Islam has, from the beginning, explicitly endorsed the diversity of God’s creation. The Islamic tradition has always valued and accepted diversity as a way of life. Islam was revealed in a land of people who were largely tribal and polytheistic revealing the inherent cultural and religious diversity. The Islam as we see today could not have developed this way if it had not actively engaged with the polytheists, and then the surrounding Christians, Jews and Zoroastrians too.
The idea of diversity and pluralism is explicitly mentioned at various places in the Quran. Although, we do not find a precise equivalent expression for pluralism in the Quran or Hadith yet, the concept derives itself from the very scripture. The Quran speaks about creation and meaningfully draws upon its relation with difference in the following verse: “O humanity! Truly, We created you from a male and a female, and made you into nations and tribes that you might know each other” (49:13). This passage clearly encourages people to transcend their differences and learn from each other. Likewise, in verse 11:118 Quran attests to the fact that the creation of humanity into distinct groupings comes from God and is therefore, a value to be cherished. Indeed, it seems that message of Islam is actually the message of pluralism as also portrayed throughout the life of Prophet Muhammad (PBUH) too. What could be a better illustration of this reflection of pluralism than the Charter of Medina Which Prophet Muhammad (PBUH) had produced? It brought together the different religious and ethnic communities of the then Medina, conferring upon each of them equal rights and responsibilities (Kamali, 2009).
Contextualization and Analysis of Data on Fatimids
It was largely because of the pluralistic approach to religious and cultural diversity embodied in the Quran and the Sunnah that generations of Muslim scholars and philosophers from the 9th to the 14th centuries opened their minds to the vast corpus of knowledge found in the contemporary religious and cultural civilizations, be it Hindu and Confucian or Greek and Roman.
A positive attitude towards ‘the other’ was undoubtedly a major factor in the emergence of Islamic civilization as the source of learning and the harbinger of the modern scientific inquiry. Indeed, it is due to the adoption of this pluralistic viewpoint that this time frame became the most creative and enlightened period of Islamic history producing great civilizations of all times like the Abbasids centered in Baghdad, the great Convivencia of Umayyads in Spain and zenith of cultural and intellectual efflorescence at the Fatimid Cairo.
The idea of diversity and pluralism was widely discussed within varied milieus, including the religious, intellectual, socio-cultural and legal-political during this era. In other words, Islam had already recognized the elements posited by pluralism in various spheres of human life by then and these civilizations are actually the practical demonstration of numerous principles of the pluralism presented by earlier mentioned recent Western scholarship (Kramer, 2013).
His Highness the Aga Khan also shares a similar observation while discussing the instrumental role of the Fatimid civilization in the long history of pluralism at the 10th La-Fontaine Baldwin Lecture that “But even as Europe fragmented after the fall of Rome, another success story emerged in Egypt. I have a special interest in this story; it concerns my ancestors, the Fatimid Caliphs, who founded the city of Cairo 1000 years ago. They were themselves Shia in an overwhelmingly dominant Sunni culture, and for nearly two centuries they led a strong pluralistic society, welcoming a variety of Islamic interpretations as well as people of Christian, Jewish and other backgrounds (2010).” Over the course of their rule Fatimids adopted such a model of governance that facilitated the growth of a same kind of religious and cultural pluralism which is not only desired but highly researched upon in the scholarly circles of our present world. But the real question over here is how they made this possible?
Regardless of emerging from a hundred and fifty years’ period of concealment, Fatimids embarked on a journey based on the ideals of inclusiveness and just governance for all of its residents which in turn enabled political stability, economic growth, intellectual progress and artistic splendor for the two centuries of their reign and gave them the reputation corresponding to that of the Abbasids and Umayyads in Muslim history.
Let us now review how the conceptual framework for governance of state combined with religious input facilitated the Fatimids in the quest of attaining pluralism. Like many other dynasties, Fatimids also came across some challenges to establishing their rule.
The most essential challenge of all, however, was how a Shi’i dynasty can exercise their political legitimacy over a majority Sunni populace? Fatimids rose to power in North Africa in 296/909, a land inhabited by people of diverse ethnic backgrounds and religious affiliations. Arabs and the native Berbers formed the two largest groups of North African demography. Majority of them were Maliki Sunnis with a small distinct grouping of Shi’a and Kharjites. Christian and Jewish communities were also present. This socially and religiously stratified terrain required Fatimid rulers to develop a pragmatic model of governance that ensure peaceful co-existence by means of active engagement of the significant communities in the administrative affairs of the state. Fatimids also had to face continuous threats to their sovereignty due to the ideological antagonism of their contemporaries; the Abbasids. Hamdani’s study (2006) analyses the response of the nascent Fatimid state to the challenge of establishing their authority over this majority non-Ismaili population. Following in the footsteps of
Prophet Muhammad PBUH, Fatimid imam-caliphs too made inclusion, social justice and equity hallmark of their leadership not only in North Africa but also in Egypt. The consolidation of the nascent
Fatimid state reveals exceptional efforts and steps taken by the Fatimid Imam-caliphs. Imamate was central to the Fatimid Empire, which challenged both the political supremacy and the religious authority of the Sunni Abbasid caliphate. This claim to Imamate, however, was derived from a Universalist notion of supreme spiritual and temporal authority by being divinely designated as successors to Prophet Muhammad PBUH.
Regardless of this doctrinal underpinning,
Fatimids have rarely chronicled as being exclusivist in their governance. Rather, the portrayal of Fatimid emperors as the Imam-caliphs espoused the traditional role carried by the Prophet and the four rightly guided caliphs but lost in the then mainstream Muslim caliphate of the Abbasids and Umayyads respectively (Jiwa, 2009, as cited in Sajoo, 2009).
These positive developments that took place in the Fatimid rule are largely due to the working of the intricate Da’wa network, the act of proselytizing. It is interesting to note that Da’wa is commonly thought to be concerned with teaching of religious matters only yet Daftary (2000) has elaborated it as a religio-political phenomenon, deeply rooted in the socially, politically, economically and even intellectually disordered context of Islamic world at that time.
The inclusive nature of Fatimid rule is evident by the involvement of subjects from varying ethnic and religious backgrounds in the management of state affairs. For instance, Jiwa (2015) informs that Ibn-al-Qadim, a senior administrator, from the previous Sunni Aghlabid reign was made the finance minister of the Fatimid state, responsible for taxation and the postal service too.
Subsequently, the third imam-caliph al-Mansur took a great leap in the reformation of Fatimid model of governance by openly recognizing and reconciling with the existing Sunni madhabs. Al-Mansur, demonstrated this paradigm shift by appointing a Maliki administrator over Qayrawan instead of an Ismaili or another Shia. Similarly, Sunni judges were appointed to towns with majority Sunnis. These actions of Fatimid make the phenomenon of pluralism visible by distinguishing it form plain tolerance.
During the reign of the fourth Fatimid imam-caliph, al-Mui’iz li Din Allah the North African Fatimid state transformed in to a Mediterranean Empire due to the addition of Egypt in the Fatimid block, followed by the subsequent expansion into Palestine and Syria. When the Fatimids entered Egypt, the situation was even more complex in terms of diversity than that in North Africa.
The 10-century Egypt was inhabited by Muslim Arabs, Turks, Greeks, Armenians, Berbers and Sudanese ethnicities alongside with a sizeable portion of Christians and Jews too. It was under the Fatimid caliphate, that Egypt first became a worldwide sensation and the centre of medieval Mediterranean Empire in the 10th Century CE. Fatimid Cairo became its organizational hub and flourished as an international metropolis.
Al-Muiz’s active role in the strategic planning and of the Egyptian campaign and his selection of slave turned veteran general Jawhar al-Siqilli also shows his profound commitment towards meaningful inclusiveness (Jiwa, 2015). Upon, entering Egypt, Jawhar proclaimed Aman, an official document guaranteeing the safety and security of the Egyptian populace. Interestingly, history provides us a rare opportunity to study distinct yet neutral perspective from which to understand and examine the Egyptian phase of Fatimid historiography. Al-Maqrizi, a 15th century, Sunni Mamluk historian, gives a neutral account of the Aman document in his work the “Itti’az al-Hunafa’bi-akhbar al-a’imma al-Fatimiyyin al-Khulafa” (Lessons for the Seekers of Truth on the History of the Fatimid Imams and Caliphs). The Aman document was proclaimed for the Egyptian public on the eve of its conquest. Just like Prophet Muhammad’s Charter of Medina, the Aman document too promised safety and security for all of its citizens regardless of their cast, creed, color or religion. Besides restoring security, the Aman also highlights the responsibilities of the Muslim ruler in improving the overall quality of life of the citizens under his rule. Consequently, the Aman entailed social and economic reforms for the Egyptian subjects like repairing of roads and waving off taxes.
According to Jiwa (2009), another salient feature of the Aman is its emphasis not only on the protection of religious communities but also on the provision of religious freedom to those communities by declaring:
“You shall continue in your madhabs (school). You shall be permitted to perform your obligations according to religious scholarships, and to gather for it in your congregational and other mosques, and to remain steadfast in the beliefs of the worthy ancestors from the Companions of the Prophet, may God be pleased with them, the jurists of the cities who have pronounced judgments according to their madhabs and fatwa (formal legal opinions).
The call to prayer and its performance, the fasting in the month of Ramadan, the breaking of the fast and the celebration of its nights, the [payment of] the alms tax, [the performance of the] pilgrimage and the undertaking of jihad will be maintained according to the command of God and His Book and in accordance with the instruction of His Prophet…in His Sunna, and the dhimmis will be treated according to previous custom.”
The reference to the Dhimmis over here reflects the open attitude of Fatimids towards their non-Muslim subjects, particularly the Christians and Jews respectively. It is important to note that the Fatimid imam-caliphs maintained a neutral policy towards the ahl al-dhimma (the people of the covenant of protection). Al-Mui’z has been spotted in history to have permitted renovation of churches. In the same way, the fifth Fatimid imam-caliph, al-Aziz made Yaqub b. Killis, a former Jew, the first Fatimid vizier. Furthermore, he also appointed a Christian scribe, Isa b. Nestorius to the senior administrative post of wasita. However, these acts could not be surmised as unchecked liberalism or relativism, because when Isa misused his authority, he was immediately dismissed from his post.
Last but not the least, Fatimid imams are well known for encouraging the pluralism of intellectual expression as evident by the magnificent traditions of learning reflected via institutions like Dar-al-Ilm and al-Azhar University. On one hand, we have the eastern Iranian Dai’s like Al-Sijistani and Nasir Khusraw engaged in formulating unique cosmological doctrines infused with the primordial Greek works of Plato. Side by side, we have Arab intellectuals like Qadi Numan, who have pioneered extraordinary work “Daim-ul-Islam” on legitimization of the Ismailis (Halm, 1997).
Relevance in Contemporary Times and Conclusion
The Fatimid pluralistic model of governance was not without challenges. Nonetheless, they sustained this model with effectiveness over a period of two hundred years by exercising flexibility, openness and learning from their past experiences. This brings us back to our initial debate that why are we falling prey to ugly sectarian divisions? The depiction of the case of Fatimids in this paper clearly states that pluralism is not a name for agreeing to anything but actually is a process of communicating and dialogue.
We also learned that pluralism is not an accident of history but is a product of conscious decisions and public investments characterized by factors such as good governance, strong civic institutions and sound public policy.
Pluralism is also well supported when citizens, reflecting upon their multiple identities, make sound choices and decisions which in turn reciprocates a sense of shared experience and mutual obligation.
In addition, education is the critical foundation for pluralism. Without education, we cannot imagine a pluralistic ethos because it is education that shapes individual perceptions and life choices in fundamental ways. It is only through education that we can inculcate respect for differences and diversity as also evidenced in the legacy of Fatimids.
To conclude we live in a pluralistic world with regards to many things. This is all the more evident today with globalization and greater mobility of people across the globe.
History bears witness that societies which recognized pluralism as a fundamental value in human development continued to prosper.
Whereas those groups that tend to eradicate the social and cultural differences inherent in human nature remained entangled in destructive conflicts.
But pluralistic societies are not accidental. They are product of enlightened education just as illustrated by the Fatimids patronage for learning and knowledge.
In other terms, commitment to pluralism is commitment to education, to awareness of human diversities. From the account of Fatimid history, it becomes very clear that pluralism is a work in progress. It is a concept requiring continuous nourishment in the personal, professional and institutional domains of our lives in order to secure world peace and progress in our humanitarian development.
References
Boutilier, B. (2012, January). Defining Pluralism. Pluralism Papers, 1, 1-14.
Eck, Diana L. "What is Pluralism?". Pluralism Project. Harvard University. Retrieved 5
August 2014.
Daftary, F. (2000). “The Ismaili dawa Outside the Fatimid dawla”. Printed in Marianne
Barrucand (ed.) L'Egypte Fatimide: Son Art et Son Histoire, Paris: Presses de l'Universite de Paris-Sorbonne, pp. 29 - 43.
Halm, H. (1997). The Fatimids and their Traditions of Learning. I.B. Tauris in association
with The Institute of Ismaili Studies, London.
Hamdani, S. A. (2006). Between revolution and state: The path to Fatimid statehood: Qadi al
Nuʻman and the construction of Fatimid legitimacy. London: I.B. Tauris.
Hassan, F. (2012). Pluralism in Islam: A Comparative Study with Western
Pluralism. European Journal of Scientific Research, 70(2), 220-227.
Hirji, Z. (Ed.). (2010). Diversity and Pluralism in Islam: Historical and Contemporary
Discourses amongst Muslims. I.B. Tauris Publishers in association with The Ismaili Studies, London.
Hussain, A. (2009). Islam in the Plural. In A. Sajoo (Ed.), A Companion to the Muslim
World (Ser. 1, pp. 87-105). London: I.B. Tauris.
Jiwa, S. (2015). From Slaves to Supporters: The Role of the Slavs in the Fatimid
Mediterranean Empire in the fourth/Tenth Century. Mediaeval Studies, 77, 105-125.
Jiwa, S., Jiwa, S., & Daftary, F. (2009). Governance and Pluralism under the Fatimids (909
996 CE). In A. Sajoo (Ed.), The Shi'i World: Pathways in Tradition and
Modernity (pp. 111-130). London: I.B. Tauris.
Jiwa, S. (2011). Governing Diverse Communities: A Medieval Muslim Illustration. The
Perspective.
Jiwa, S. (2009). Inclusive Governance: A Fatimid Illustration. In A. Sajoo (Ed.), A
Companion to the Muslim World (Ser. 1, pp. 157-175). London: I.B. Tauris.
Kamali, M. H. (2009, September). Diversity and Pluralism: A Quranic Perspective. Pluto
Journals, 27-54.
Kramer, S. (2013). Peace through Pluralism in Muslim World: A Historical
Validation. The Will Burn Fellowship, 1-13.
Maqrīzī, A. I., & Jiwa, S. (2009). Towards a Shiʻi Mediterranean empire: Fatimid Egypt and
the founding of Cairo: The reign of the Imam-caliph al-Muʻizz from Taqī al-Dīn
Aḥmad b. ʻAlī al-Maqrīzī's Ittiʻāẓ al-ḥunafāʼ bi-akhbār al-aʼimma al-Fāṭamiyyīn al
khulafāʼ. London: I.B. Tauris.
Sajoo, A. B. (2009). A companion to the Muslim world. London: I.B. Tauris.
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Pluralism
One of the great stumbling blocks to the advance of pluralism, in my view, is simple human arrogance.
All of the world's great religions warn against self righteousness -
yet too many are still tempted to play God themselves -
rather than recognising their humility before the Divine." Aga Khan
Power of Canadian Pluralism by Princess Zahra AgaKhan
https://twitter.com/chaturmahebub/statu ... hqfO552USg
All of the world's great religions warn against self righteousness -
yet too many are still tempted to play God themselves -
rather than recognising their humility before the Divine." Aga Khan
Power of Canadian Pluralism by Princess Zahra AgaKhan
https://twitter.com/chaturmahebub/statu ... hqfO552USg
Re: Pluralism - Ismaili Muslim Interpretation
Kabir says the well is one
Water bearers many
Their pots are of different shapes
But the water in them in one
Kabir Daas
I thought the path was one
But there were a thousand million
Whoever took whichever one
Made it across the ocean
Mekan Dada
One palace, one million doors
Countless windows in between
From wherever I look
The Beloved is before me
Shah Abdul Latif Bhittai
The beauty of language, the inwardness of the translation, in the three verses above tell us of the many journeys pursuers-translators have made. It exemplifies not only the continuity of syncretic thought but also a co-habitation of different regions (through Kabir from north India, Mekan Dada from Kutch, Shah Abdul Latif from Sindh).
Water bearers many
Their pots are of different shapes
But the water in them in one
Kabir Daas
I thought the path was one
But there were a thousand million
Whoever took whichever one
Made it across the ocean
Mekan Dada
One palace, one million doors
Countless windows in between
From wherever I look
The Beloved is before me
Shah Abdul Latif Bhittai
The beauty of language, the inwardness of the translation, in the three verses above tell us of the many journeys pursuers-translators have made. It exemplifies not only the continuity of syncretic thought but also a co-habitation of different regions (through Kabir from north India, Mekan Dada from Kutch, Shah Abdul Latif from Sindh).
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Pluralism report by Pluralism Centre & definitions
What is pluralism? “Diversity in society is a universal fact; how societies respond to diversity is a choice.
Pluralism is a positive response to diversity.
Pluralism involves taking decisions and actions, as individuals and societies, which are grounded in respect for diversity.”
My post “Pluralism is a vital prerequisite to enable positive responses to diversity for which equitable inclusion is critical. Actualising #pluralism needs inclusive social & political leadership
more at
Link to report on pluralism in Malasia
https://x.com/chaturmahebub/status/1698 ... hqfO552USg
https://www.pluralism.ca/what-we-do-2/malaysia-reports/
Pluralism is a positive response to diversity.
Pluralism involves taking decisions and actions, as individuals and societies, which are grounded in respect for diversity.”
My post “Pluralism is a vital prerequisite to enable positive responses to diversity for which equitable inclusion is critical. Actualising #pluralism needs inclusive social & political leadership
more at Link to report on pluralism in Malasia
https://x.com/chaturmahebub/status/1698 ... hqfO552USg
https://www.pluralism.ca/what-we-do-2/malaysia-reports/
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Global Pluralism Center Annual Report 2022
Link to the report
https://x.com/chaturmahebub/status/1698 ... hqfO552USg
http://pluralism.ca/annual-reports
https://x.com/chaturmahebub/status/1698 ... hqfO552USg
http://pluralism.ca/annual-reports
- Attachments
-
- IMG_6229.jpeg (132.67 KiB) Viewed 10215 times
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Global Pluralism centre - Plan 2023-25
Corporate Plan 2023
The pivotal goal is to increase the Glibal commitment to pluralism
“In the next three years, the Centre's core programs and activities are directed towards increasing the global commitment to pluralism. Why? Because the impacts of pluralism are transformational.
Strategic partnerships and funding will be increased with this pivotal goal in mind. Read more in the Corporate Plan”.
Link
https://www.pluralism.ca/wp-content/upl ... sHiRes.pdf
The pivotal goal is to increase the Glibal commitment to pluralism
“In the next three years, the Centre's core programs and activities are directed towards increasing the global commitment to pluralism. Why? Because the impacts of pluralism are transformational.
Strategic partnerships and funding will be increased with this pivotal goal in mind. Read more in the Corporate Plan”.
Link
https://www.pluralism.ca/wp-content/upl ... sHiRes.pdf
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Global pluralism centre Monitor
Global pluralism monitor is a holistic tool to better understand the state of pluralism in any country or given context.
“Pluralism means recognizing, valuing and respecting diversity. Pluralism is not just desirable – it is vital to security, peace and prosperity for future generations” as defined by the Global Pluralism Centre in the report below
https://monitor.pluralism.ca/about/
Full Pluralism Monitor Report on Canada
https://monitor.pluralism.ca/wp-content ... EN-WEB.pdf
“Pluralism means recognizing, valuing and respecting diversity. Pluralism is not just desirable – it is vital to security, peace and prosperity for future generations” as defined by the Global Pluralism Centre in the report below
https://monitor.pluralism.ca/about/
Full Pluralism Monitor Report on Canada
https://monitor.pluralism.ca/wp-content ... EN-WEB.pdf
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Re: What is Pluralism - Definitions
“What is pluralism? Diversity in society is a universal fact; how societies respond to diversity is a choice.mahebubchatur wrote: ↑Thu Oct 13, 2022 3:10 am My research is based on the teachings of His Highness the Aga Khan who started championing pluralism in 1995.
The following are currently, different definitions of pluralism.
Global Center of Pluralism
Definition
1. Twitter profile “GCP Is dedicated to advancing *respect for diversity* (Twitter)
2. Website “Pluralism is a *positive response to diversity*. Pluralism involves taking decisions and actions, as individuals and societies, which are grounded in respect for diversity.”
CSM Stand definition
“Pluralism is an *ethic of respect for diversity*, where the dignity of every person is recognized and everyone feels that they belong as equal & legitimate members of society.”
My definition
Pluralism is an ethic & mindset for all people, to understand & value diversity multiplicity & differences, as strengths and opportunities to learn & for growth. Education of pluralism at all levels is vital for pluralism to be actualised.
Pluralism project at Harvard university
This project “studies and interprets the changing religious landscape of the United States”
(A study & research of religious diversity)
Definition of Pluralism in some dictionaries
1. Your dictionary “Pluralism is defined as a society where multiple people, groups or entities share political power”
2. Merriam Webster “the holding of two or more offices or positions (such as benefices) at the same time.
3. Wikipedia “Pluralism denotes a diversity of views or stands rather than a single approach or method.”
4. Cambridge “the existence of different types of people, who have different beliefs and opinions, within the same society”
I am currently updating my research on pluralism and educating for pluralism since my last piece in 2020.
Some of my posts & my article in 2020, on pluralism
viewtopic.php?p=71371#p71371
My interview in 2021
https://youtu.be/zckZkwfIeqY
M Chatur
Pluralism is a positive response to diversity.
Pluralism involves taking decisions and actions, as individuals and societies, which are grounded in respect for diversity.” Global Centre of pluralism July 2024
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Open Letter to LIF DJI AKDN AKF IIS members of community
For about 30 years, since 1995, His Highness the Aga Khan (Hazar Imam), has been a strong advocate and champion for teaching and embedding pluralism into the social, institutional, and educational mindset. Despite his advice and efforts, it appears that the leaders in control have not fully understood, rejected, or not implemented this guidance.
Over the last 30 years, pluralism has not been actualised or integrated holistically into all the educational processes, within the community, & or all their constitutional entities.
If efforts to implement and embed pluralism were to really start now, it would likely take at least two generations to achieve a truly pluralistic-minded Ismaili community, as defined by His Highness the Aga Khan.
This also highlights why the current same groups of elite in control have maintained the status quo, rather than implementing the transformative changes advised and championed by His Highness for pluralism to become a part of the psyche of the community. If my understanding is incorrect, I welcome alternative explanations for why pluralism has not been implemented within the community locally and globally.
This is despite the establishment of the Global Centre for Pluralism around 2003. The Centre has been working for 20 years to understand define do research promote & or advance pluralism, and eg why certain countries have not embraced or actualized pluralism and what needs to be done. They have a “pluralism monitor” to assess the levels of pluralism in a community or country and have produced a number of country reports.
Have they done a pluralism assessment and monitor reports for the Ismaili communities and their entities including AKF, nationally, in each of the 20 jurisdictions, including and incorporating for each the Aga Khan schools, BUI, and universities.
If so, can we have copies & what is the status today of pluralism, within each of the 20 Ismaili Community jurisdictions today & What is needed, and why is His Highness saying pluralism has been rejected?
Furthermore, the constitutional institutions of the Ismaili community have not incorporated pluralism holistically into all the educational curriculums and programs including social programs.
Instead, pluralism remains simply a buzzword and label that is often used by the leadership but has not been implemented or understood in practice by most if not 99% of the community.
Given pluralism as directed by Hazar Imam is a vital prerequisite, and for fostering peaceful and inclusive societies, it is a priority & crucial to develop and implement programs for embedding pluralism holistically into the educational and social fabric over the next five to ten years.
This would involve comprehensive strategies of implementation to integrate pluralism into curricula, community programs, and institutional policies in practice & action not simply words.
By doing so, the community will be enabled and empowered to work together towards a future where pluralism is not just a buzzword or a concept, but a lived reality, ensuring a more harmonious and equitable world for future generations in the community and our neighbors and countries.
One of my related post on X - formerly Twitter
https://x.com/chaturmahebub/status/1820 ... 48107?s=12
I look forward to a referenced response
Kind regards
M Chatur
Over the last 30 years, pluralism has not been actualised or integrated holistically into all the educational processes, within the community, & or all their constitutional entities.
If efforts to implement and embed pluralism were to really start now, it would likely take at least two generations to achieve a truly pluralistic-minded Ismaili community, as defined by His Highness the Aga Khan.
This also highlights why the current same groups of elite in control have maintained the status quo, rather than implementing the transformative changes advised and championed by His Highness for pluralism to become a part of the psyche of the community. If my understanding is incorrect, I welcome alternative explanations for why pluralism has not been implemented within the community locally and globally.
This is despite the establishment of the Global Centre for Pluralism around 2003. The Centre has been working for 20 years to understand define do research promote & or advance pluralism, and eg why certain countries have not embraced or actualized pluralism and what needs to be done. They have a “pluralism monitor” to assess the levels of pluralism in a community or country and have produced a number of country reports.
Have they done a pluralism assessment and monitor reports for the Ismaili communities and their entities including AKF, nationally, in each of the 20 jurisdictions, including and incorporating for each the Aga Khan schools, BUI, and universities.
If so, can we have copies & what is the status today of pluralism, within each of the 20 Ismaili Community jurisdictions today & What is needed, and why is His Highness saying pluralism has been rejected?
Furthermore, the constitutional institutions of the Ismaili community have not incorporated pluralism holistically into all the educational curriculums and programs including social programs.
Instead, pluralism remains simply a buzzword and label that is often used by the leadership but has not been implemented or understood in practice by most if not 99% of the community.
Given pluralism as directed by Hazar Imam is a vital prerequisite, and for fostering peaceful and inclusive societies, it is a priority & crucial to develop and implement programs for embedding pluralism holistically into the educational and social fabric over the next five to ten years.
This would involve comprehensive strategies of implementation to integrate pluralism into curricula, community programs, and institutional policies in practice & action not simply words.
By doing so, the community will be enabled and empowered to work together towards a future where pluralism is not just a buzzword or a concept, but a lived reality, ensuring a more harmonious and equitable world for future generations in the community and our neighbors and countries.
One of my related post on X - formerly Twitter
https://x.com/chaturmahebub/status/1820 ... 48107?s=12
I look forward to a referenced response
Kind regards
M Chatur
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Pluralism - violence & poverty
Teaching, and embedding pluralism into the educational & social psyche is a vital prerequisite for ending violence & poverty
https://x.com/chaturmahebub/status/1820 ... hqfO552USg
https://x.com/chaturmahebub/status/1820 ... hqfO552USg
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Open Letter to LIF DJI AKDN AKF IIS members of community
Further lettermahebubchatur wrote: ↑Tue Aug 06, 2024 10:02 am
For about 30 years, since 1995, His Highness the Aga Khan (Hazar Imam), has been a strong advocate and champion for teaching and embedding pluralism into the social, institutional, and educational mindset. Despite his advice and efforts, it appears that the leaders in control have not fully understood, rejected, or not implemented this guidance.
Over the last 30 years, pluralism has not been actualised or integrated holistically into all the educational processes, within the community, & or all their constitutional entities.
If efforts to implement and embed pluralism were to really start now, it would likely take at least two generations to achieve a truly pluralistic-minded Ismaili community, as defined by His Highness the Aga Khan.
This also highlights why the current same groups of elite in control have maintained the status quo, rather than implementing the transformative changes advised and championed by His Highness for pluralism to become a part of the psyche of the community. If my understanding is incorrect, I welcome alternative explanations for why pluralism has not been implemented within the community locally and globally.
This is despite the establishment of the Global Centre for Pluralism around 2003. The Centre has been working for 20 years to understand define do research promote & or advance pluralism, and eg why certain countries have not embraced or actualized pluralism and what needs to be done. They have a “pluralism monitor” to assess the levels of pluralism in a community or country and have produced a number of country reports.
Have they done a pluralism assessment and monitor reports for the Ismaili communities and their entities including AKF, nationally, in each of the 20 jurisdictions, including and incorporating for each the Aga Khan schools, BUI, and universities.
If so, can we have copies & what is the status today of pluralism, within each of the 20 Ismaili Community jurisdictions today & What is needed, and why is His Highness saying pluralism has been rejected?
Furthermore, the constitutional institutions of the Ismaili community have not incorporated pluralism holistically into all the educational curriculums and programs including social programs.
Instead, pluralism remains simply a buzzword and label that is often used by the leadership but has not been implemented or understood in practice by most if not 99% of the community.
Given pluralism as directed by Hazar Imam is a vital prerequisite, and for fostering peaceful and inclusive societies, it is a priority & crucial to develop and implement programs for embedding pluralism holistically into the educational and social fabric over the next five to ten years.
This would involve comprehensive strategies of implementation to integrate pluralism into curricula, community programs, and institutional policies in practice & action not simply words.
By doing so, the community will be enabled and empowered to work together towards a future where pluralism is not just a buzzword or a concept, but a lived reality, ensuring a more harmonious and equitable world for future generations in the community and our neighbors and countries.
One of my related post on X - formerly Twitter
https://x.com/chaturmahebub/status/1820 ... 48107?s=12
I look forward to a referenced response
Kind regards
M Chatur
Why Does Hazar Imam Say Pluralism is Rejected, and What Are the Challenges & Stumbling Blocks to Actualize Pluralism within the Community and the Entities of the Community?
In response to the recent letter regarding pluralism addressed to the leadership, scholars, and the Jamat, I am now highlighting some key reasons and root causes for the rejection of pluralism and the challenges it faces, by the leaders of the Jamat’s and their entities
Despite repeated guidance -Farmans of Hazar Imam over the past 30 years emphasizing the priority & vital importance of inclusion and pluralism as vital prerequisites, for achieving any goals, these principles have not been actualized.
Pluralism is therefore not just a priority; it is a vital prerequisite. Therefore a priority for all other priorities and goals. Therefore, it is a priority of priorities.
Pluralism has been clearly defined explained and directed by His Highness the Aga Khan for all leaders to embrace, enable, and implement within the community and the entities of the community
In analyzing this. let us contextually consider a recent interaction between community leaders and members in India. During a visit by Prince Rahim and Aly Muhammad, a leader spoke to community members from the other side of a fence. There was no security threat from these members—spiritual brothers and sisters of the community. If pluralism and inclusion were truly embraced and practiced by the leaders, the community members would have been invited to the same side of the fence and included. Pluralism would have meant that such a division was never needed in the first place.
The question is why has pluralism not been actualized despite clear guidance from His Highness the Aga Khan since 1995, including the copyright lawsuit filed in 2010, which took five years to resolve. Leaders and the community were directed to be Dais (ambassadors) of pluralism and to share and implement the constitution and Farmans.
The reasons and root causes for this failure include leadership arrogance, self-interest, material and positional greed, and a proactive defense of the status quo they have systematically embedded. These factors have perpetuated a state of non-inclusion and division, hindering the advancement of pluralism, inclusion, and inclusive leadership.
The following are questions that need to be addressed:
Is pluralism being advanced within the community and our institutions, including the Global Centre for Pluralism?
How long before it enables and empowers the ending of conflicts and poverty, as well as actualizes best practices in transparency, inclusion, and decentralization, allowing local communities to improve their wellbeing and quality of life?
Additionally; the following reasons explain why pluralism and inclusion remain a challenge over the last 30 years:
Political Patronage: Leaders may prioritize political alliances and favors over inclusive practices.
Stay Culture: A culture of maintaining the status quo prevents progressive changes.
Lack of Access to Policies and the Full Constitution: Lack of transparency and access to guiding documents hinders understanding and implementation of inclusion and pluralism.
Same Group in Control for 30 Years: Long-term control by the same group of leaders stifles new ideas and inclusive practices, leading to absolute authority which is damaging and unhealthy.
Democratic Governance Based on Consensus, Not Voting: A consensus-based constitution, which is blocked and used by incumbents to exclude and maintain positional control and resources, while holding multiple positions and commercial interests.
Additionally, one of the underlying causes of the political and economic situation, and the related problems which pluralism could solve, is the failure of neoliberalism and capitalism to work as intended. Neoliberalism, a model of capitalism that emphasizes free-market policies, deregulation, and reduction in government spending, has not alleviated poverty and violence. Instead, it has often exacerbated these issues1. The neoliberal model has led to increased inequality, with the rich getting richer while the poor remain marginalized1. This economic disparity has perpetuated social unrest and violence, as the needs of the poor are not adequately addressed Democracy, in its different forms, has also played a part in maintaining the neoliberal status quo. The democratic process, influenced by powerful economic interests, often fails to bring about the necessary changes to address inequality and promote inclusive growth1. This has resulted in a system where the status quo is maintained, and progressive changes are stifled1.
In this context, the following quotations from Hazar Imam - His Highness the Aga Khan are relevant regarding pluralism as a vital prerequisite and reasons for its rejection process and progress.
Quotes
“Tolerance, openness and understanding towards other peoples’ cultures, values and faiths are now essential to the very survival of an interdependent world. Pluralism is no longer simply an asset or a prerequisite for development, it is essential for the functioning of civil society.”
“Aga Khan made reference to recent events impacting what are “valuable national assets but that also represent the patrimony of mankind.”
“As we witnessed most poignantly across Afghanistan and now in Iraq,” observed the Aga Khan, “the very survival of so much of this heritage is today at risk.”
“What, then,” asked the Aga Khan, “of the deeper values that we risk abandoning under the dust of our own indifference or that might be crushed to rubble by our own destructive human forces?” “Tolerance, openness and understanding towards other peoples’ cultures, social structures, values and faiths are now essential to the very survival of an interdependent world,” he said. “Pluralism is no longer simply an asset or a prerequisite for progress and development, it is vital to our existence.”
“One of the great stumbling blocks to the advance of pluralism, in my view, is simple human arrogance. All of the world’s great religions warn against self-righteousness - yet too many are still tempted to play God themselves - rather than recognizing their humility before the Divine.”
Pluralism and inclusion, to be truly embraced and actualized, remain a priority of priorities, today. Including and especially in the context of ending violence, poverty, and the class divide, and so to improve the quality of life of families, communities, and nations.
I request Leaders involved, or anyone who knows, to share, clarify, or comment on the above
Kind regards,
M Chatur
Link to
My earlier Letter to Leaders regarding this. Open Letter to LIF DJI AKDN AKF IIS members of community
The interaction in India of Leader Shafik Sachedina and members of the community on the other side of a fence Re: Prince Rahim Aga Khan and Prince Aly Muhammad in India 2024-07-24
My post on Twitter https://x.com/chaturmahebub/status/1820 ... hqfO552USg
M Chatur
On 6 Aug 2024, at 13:56, Mahebub Chatur <[email protected]> wrote:
My post on X - Twitter regarding violence and poverty
Link https://x.com/chaturmahebub/status/1820 ... 48107?s=12
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Asking the hard questions in advancing inclusion & pluralism
His Highness The Aga Khan’s advice on, asking the hard and difficult questions in the context of solutions to the challenges of advancing inclusion & pluralism, and to actualize change towards improving the quality of life and wellbeing of local communities and society.
Quotation
“In dealing with the issues that lie ahead of us, we will look at them straight in the face, we will ask the hard questions. If we cannot find immediate answers, we will go on asking the same questions until inshallah, we are inspired to find the answers, but we will not give up. We will not go back to an obscurantism, to a form of intellectual retreat into something which is neither beneficial for the present and certainly not constructive for the future.” His Highness the Aga Khan, IV November 11, 1986 : Aga Khan Hall Mumbai”
My response analysis and interpretation from the perspective of the community and Leaders of the entities of the #Ismaili community
Aga Khan’s advice in this excerpt includes “not go back to an obscurantism, to a form of intellectual retreat”
“obscurantism” in this context refers to the opposition to the spread of knowledge & or a policy of withholding knowledge
In essence, this phrase is a call to uphold values of transparency, continuous inquiry, and intellectual engagement, ensuring that knowledge is accessible and that critical thinking is encouraged for the benefit of all.
From the Community Perspective
* Facing Issues Head-On:
* The community is encouraged to overcome challenges directly, without avoidance or denial. This means acknowledging existing problems and being proactive in asking sharing & addressing them.
* Persistent Inquiry:
* If immediate answers are not available, the community should persistently seek them. This involves continuous questioning and not settling for incomplete or unsatisfactory responses.
* Escalation and Advocacy:
* The community should utilize all available channels within the community and as a last resort to escalate their feedback concerns. This includes:
* Community Meetings: Raising issues in local and national forums.
* Media Engagement: Using media platforms to highlight concerns.
* Mediation and Arbitration: Seeking formal resolution mechanisms.
* Legal Action: Pursuing litigation if necessary to obtain answers and accountability.
* Transparency and Accountability:
* The community demands transparency from those in power. This means clear, honest communication and accountability for actions and decisions.
* To verify and clarify as we are in a post truth era with fake news misinformation disinformation and manipulation of facts
* Inclusion and Pluralism:
* Ensuring that all voices within the community are heard and considered. This promotes a diverse and inclusive approach to problem-solving.
From the Leadership Perspective
* Responsibility and Accountability:
* Leaders are responsible for ensuring that goals, mandates, and policies are achieved. They must be accountable for their actions and decisions.
* Leaders have signed an oath of office to obey & respect Farmans ethics and ensure inclusivity and best practices in all areas & to serve the needs and concerns of every member of the community
* Open Communication:
* Leaders should be open to questioning and willing and be seen to be willing to provide clear, honest answers. This adds to building trust and fosters a culture of transparency as Aga Khan has also directed.
* If there are autocratic leaders or cliques or groups within the leadership hierarchy, it is crucial for other leaders and community to question and ensure that answers are given, and the leadership is responsive & inclusive for the primary benefit of the community, the primary beneficiaries
* Continuous oversight review & Improvement:
* If immediate answers are not available, leaders should commit to consultation to finding & implementing solutions. This involves ongoing efforts to address issues and change & improve policies processes.
* Engagement with & within the Community:
* Leaders should actively engage with the community, listening to their concerns and involving them in decision-making processes. This promotes inclusion and ensures that diverse perspectives are considered.
* Promoting Transparency inclusion and Pluralism:
* Leaders should champion transparency inclusion and pluralism within all community organizations and the broader community. This means creating an environment where different viewpoints are respected and valued.
* Ethical Leadership:
* Leaders must uphold ethical standards and ensure that their leadership practices are inclusive and benchmarked against best practices. This is essential for building trust and ensuring the well-being of the community is advanced and enhanced
Overall Analysis
This quotation from His Highness the Aga Khan emphasizes also the importance of resilience and determination in addressing challenges:
"In dealing with the issues that lie ahead of us, we will look at them straight in the face, we will ask the hard questions. If we cannot find immediate answers, we will go on asking the same questions until inshallah, we are inspired to find the answers, but we will not give up. We will not go back to an obscurantism, to a form of intellectual retreat into something which is neither beneficial for the present and certainly not constructive for the future.”
Both the community and executive leaders (who are also members of the community) must work together for the collective good & to ensure that all issues are considered and addressed, Hard or difficult questions are persistently asked, responded to, with transparency and accountability being upheld.
The overall aim objective goal and priority as directed by His Highness the Aga Khan as Imam, is to actualize pluralism and thus improve the well-being and quality of life for all, especially those who are poor, marginalised and or vulnerable This means addressing not just financial poverty but all forms of deprivation and ensuring that every individual has the opportunity to improve their well being and so to thrive.
If the guidance and advices from Aga Khan, the Imam of the time is shared and implemented, inclusion and pluralism, a vital prerequisite, will be understood embraced & actualised, resulting in improving the quality of life in local communities, nationally & therefore globally
Ismaili Leaders scholars and members of the community are invited to ask, respond & share their insights.
M Chatur
9 August 2024
Quotation
“In dealing with the issues that lie ahead of us, we will look at them straight in the face, we will ask the hard questions. If we cannot find immediate answers, we will go on asking the same questions until inshallah, we are inspired to find the answers, but we will not give up. We will not go back to an obscurantism, to a form of intellectual retreat into something which is neither beneficial for the present and certainly not constructive for the future.” His Highness the Aga Khan, IV November 11, 1986 : Aga Khan Hall Mumbai”
My response analysis and interpretation from the perspective of the community and Leaders of the entities of the #Ismaili community
Aga Khan’s advice in this excerpt includes “not go back to an obscurantism, to a form of intellectual retreat”
“obscurantism” in this context refers to the opposition to the spread of knowledge & or a policy of withholding knowledge
In essence, this phrase is a call to uphold values of transparency, continuous inquiry, and intellectual engagement, ensuring that knowledge is accessible and that critical thinking is encouraged for the benefit of all.
From the Community Perspective
* Facing Issues Head-On:
* The community is encouraged to overcome challenges directly, without avoidance or denial. This means acknowledging existing problems and being proactive in asking sharing & addressing them.
* Persistent Inquiry:
* If immediate answers are not available, the community should persistently seek them. This involves continuous questioning and not settling for incomplete or unsatisfactory responses.
* Escalation and Advocacy:
* The community should utilize all available channels within the community and as a last resort to escalate their feedback concerns. This includes:
* Community Meetings: Raising issues in local and national forums.
* Media Engagement: Using media platforms to highlight concerns.
* Mediation and Arbitration: Seeking formal resolution mechanisms.
* Legal Action: Pursuing litigation if necessary to obtain answers and accountability.
* Transparency and Accountability:
* The community demands transparency from those in power. This means clear, honest communication and accountability for actions and decisions.
* To verify and clarify as we are in a post truth era with fake news misinformation disinformation and manipulation of facts
* Inclusion and Pluralism:
* Ensuring that all voices within the community are heard and considered. This promotes a diverse and inclusive approach to problem-solving.
From the Leadership Perspective
* Responsibility and Accountability:
* Leaders are responsible for ensuring that goals, mandates, and policies are achieved. They must be accountable for their actions and decisions.
* Leaders have signed an oath of office to obey & respect Farmans ethics and ensure inclusivity and best practices in all areas & to serve the needs and concerns of every member of the community
* Open Communication:
* Leaders should be open to questioning and willing and be seen to be willing to provide clear, honest answers. This adds to building trust and fosters a culture of transparency as Aga Khan has also directed.
* If there are autocratic leaders or cliques or groups within the leadership hierarchy, it is crucial for other leaders and community to question and ensure that answers are given, and the leadership is responsive & inclusive for the primary benefit of the community, the primary beneficiaries
* Continuous oversight review & Improvement:
* If immediate answers are not available, leaders should commit to consultation to finding & implementing solutions. This involves ongoing efforts to address issues and change & improve policies processes.
* Engagement with & within the Community:
* Leaders should actively engage with the community, listening to their concerns and involving them in decision-making processes. This promotes inclusion and ensures that diverse perspectives are considered.
* Promoting Transparency inclusion and Pluralism:
* Leaders should champion transparency inclusion and pluralism within all community organizations and the broader community. This means creating an environment where different viewpoints are respected and valued.
* Ethical Leadership:
* Leaders must uphold ethical standards and ensure that their leadership practices are inclusive and benchmarked against best practices. This is essential for building trust and ensuring the well-being of the community is advanced and enhanced
Overall Analysis
This quotation from His Highness the Aga Khan emphasizes also the importance of resilience and determination in addressing challenges:
"In dealing with the issues that lie ahead of us, we will look at them straight in the face, we will ask the hard questions. If we cannot find immediate answers, we will go on asking the same questions until inshallah, we are inspired to find the answers, but we will not give up. We will not go back to an obscurantism, to a form of intellectual retreat into something which is neither beneficial for the present and certainly not constructive for the future.”
Both the community and executive leaders (who are also members of the community) must work together for the collective good & to ensure that all issues are considered and addressed, Hard or difficult questions are persistently asked, responded to, with transparency and accountability being upheld.
The overall aim objective goal and priority as directed by His Highness the Aga Khan as Imam, is to actualize pluralism and thus improve the well-being and quality of life for all, especially those who are poor, marginalised and or vulnerable This means addressing not just financial poverty but all forms of deprivation and ensuring that every individual has the opportunity to improve their well being and so to thrive.
If the guidance and advices from Aga Khan, the Imam of the time is shared and implemented, inclusion and pluralism, a vital prerequisite, will be understood embraced & actualised, resulting in improving the quality of life in local communities, nationally & therefore globally
Ismaili Leaders scholars and members of the community are invited to ask, respond & share their insights.
M Chatur
9 August 2024