Being A Green Congregation (Canterbury): Wed 16th May 2012

Date: Wednesday 16 May 2012

Time: 7.45pm to 9.15pm
Venue: St Peter's Methodist Church, St Peters Street, Canterbury, Kent, CT1 2BE.  

 

St. Peter's Contemporary Theology Group - A Discussion led by the Rev. Mike Walling, with:

• Muzammal Hussain (Contemplative Activist, Wisdom in Nature Rep) 
• Sunniva Taylor (Sustainability & Peace Programme, Quaker Peace & Social Witness, Board Member Operation Noah) 
• Rabbi Neil Amswych (Bournemouth Reform Synagogue,  Chair of Dorset Inter Faith Education and Action)

The church is about 100 metres from the Westgate Towers, towards the city centre. 

More info: John Butler; Tel: 01227 760 600.

 

 

Lunchtime Talk (Kingston): Food, Fasting & Faith: Thurs 29th March 2012

As part of a series of Lent Lunchtime Talks

Organised jointly by Kingston University Chaplaincy and All Saints Church.

 

Come to All Saints Church in Kingston on Thursday lunchtime for a talk and discussion with:

Shumaisa Khan (Wisdom In Nature)

 

Date: Thursday 29th March 2012

Time: 1.10pm-2pm

Venue: All Saints Church, Market Place, Kingston, KT1 1JP

Map: http://g.co/maps/dyv63

 

More info: Please call Rose Dallison on 020 8417 2948 

Register: 'Creating The Tent' Gathering (Brighton & Hove)

Register asap for this inclusive event. Some WIN Reps will be participating..---

CREATING THE TENT In celebration of Human Rights Day

An inclusive, spiritual gathering with contributions from

Jewish, Christian, Muslim, Hindu, Buddhist and Quaker perspectives

Saturday, 10^th December 2011

At Brighton Friends’ Meeting House

This event is open to all people who welcome the opportunity of listening, sharing, and creating the tent together. The programme will include talks, chants, creative exercises, discussion and silence. You may wish to participate in the afternoon event, or in the evening, or in both.

Please bring a vegetarian dish to share at 6.15pm (optional).

Location: Main Meeting Room, Brighton Friends’ Meeting House, Ship Street, Brighton BN1 1AF. For venue information, see: http://www.brightonquakers.co.uk/

A selection of books and CDs will be available to browse or purchase in Room 4.

Time: Afternoon event – registration from 1.30pm
Start: 2pm-6.15pm
Refreshments: 6.15pm-7.15pm
Evening: Sufi Zikr
Time: 7.30pm-9.00pm

Please register attendance by Monday, 21st November 2011

To register: by phone call and donation
Tel: Brighton & Hove Progressive Synagogue, 01273 737223 (Mon-Fri, 1pm-5pm)
Please make cheque payable to: BHPS
And send to: Brighton & Hove Progressive Synagogue,
6 Lansdowne Road, Hove, East Sussex BN3 1FF
Suggested donation for the afternoon event: £10
An additional donation will be welcome for the evening

Places will be limited so do register early

The Sufi Zikr will be kindly offered by Omar Inayat-Khan – great grandson of

Hazrat Inayat Khan who brought Sufism to the West – with Farida Inayat-Khan

The event is organised by

Rabbi Elizabeth Tikvah Sarah, Brighton & Hove Progressive Synagogue,

And Zohra Evlynn Sharp, Sufi Movement,

In collaboration with the

Brighton Festival of World Sacred Music

and the Quakers in Brighton

Rabbi Elli will be delighted to welcome you to Shabbat Morning Service in Hove.

Please advise when you ring if you wish to attend. Photo ID will be necessary.

WIN Supporters at 'Occupy London'

Yesterday, WIN supporters organised non-violently with hundreds of others, at the London occupation against the unjust economic system. Looking for a way into the financial centre, the gathering of quite a diverse bunch of people eventually settled outside St Paul's cathedral. There was hope for a better world, music, & sit-down sessions to work out the nuts and bolts of the movement's next steps. There is no doubt that something significant is taking shape.

NOTE: The occupation will need support including some basic necessities as people camp and organise. 1 way to find out more: http://occupylondon.org.uk/

And here's a blog post from a WIN supporter: http://wasi-somewhere-in-between.blogspot.com/2011/10/day-occupation-came-to-town.html

Update: The vicar of St Paul’s came out to welcome occupation – he said they could stay, and asked the police to leave. Well done to St Paul's for supporting peaceful occupation against economic injustice, and thus demonstrating Christianity's core values by example.

WIN Rep talks at Lambeth Palace: Summary of speech

Below is a summary of a talk I gave at Lambeth Palace in March this year, at a national Interfaith conference on sustainability. Attending the conference was a valuable experience for me. I observed some inspiring and thought provoking talks, as well as a number of small group discussions. At the same time, I noticed that 'power' and the extent to which it can be centralised in faith groups was something that a number of small groups showed some resistance to reflecting on. 

The conference was on a selection basis (as opposed to first come, first serve) in a prestigious venue, and no doubt many of the people who attended were probably in positions of privilege in their faith communities. Might it be that some might ultimately lose some of that privilege if the issue of power was brought more fully to awareness? This is something I have thought about.  Amongst a bunch of other things, I'm looking at writng a piece focussing more on my experience of the day, but for now here's that summary of the talk I gave at the conference!... 

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An Islamic Ecological Engagement: Uniting the Strands

By Muzammal Hussain, Founder of Wisdom In Nature

The Outer and the Inner

The faiths – by providing a framework that re-orient life from the material to the spiritual – offer a means of lessening our attachment to the physical world, to materialism and to wealth accumulation. Faiths can thus offer a quality that is of profound value to environmental care.  

We are spiritual beings. However, we also have the gift of a body - a vehicle to help bring wholeness into the world. Along with the concept of stewardship expressed in a number of faith traditions, the fact that we physically exist places on us a responsibility. In Islam, this role of a ‘steward’ is called khalifah.

Yet, if faith traditions re-orient us to the inner whilst placing an outer responsibility, what kind of approach might we take outwardly? How might it be distinct from an approach which disregards the inner?

Nature, social ecology & an interconnected world

One quality might be that with a spiritual or Divine centre, we are able to act without ‘our issue’ becoming an idol in the marketplace of competing issues.

We might also look to nature. The Qur’an guides people to contemplate nature which it refers to as ayat or ‘signs’ - the same term used to describe verses in the Qur’ an. For Muslims, thus, nature is a ‘sign’ of the Divine; and can offer inspiration that moves us to wholesome solutions. In nature we can witness mutually supportive relationships, and multi-directional processes rather than linear ones.

If we can apply the lessons of nature to environmental care, we might take an approach that is co-nurturing and ultimately more resilient. Rather competing with issues, our approach might integrate the social, economic and ‘environmental’. Indeed some say that the economic system - based on fictitious money, usury and unending growth on a finite planet - is at the heart of the environmental crisis. There is no absolute separation, and to make any would go against the nature of things in a world where things are inter-connected.

To me, ecological activism - the activism that I strive to participate in - is activism that values interconnectedness - honouring the relationship between different strands of existence however much cultural norms differentiate between them.

From a social perspective, it means awareness around class, gender, culture, power and privilege, for example. Without an appreciation of social diversity, so everyone - with our unique stories, hurts and hopes - can feel and is included, how effectively can we work in communities as we take our work forward?

Ultimately a joined-up, integrated approach, whose centre is the Divine is one, which I believe, was embodied by the Prophets, who were compassionate and holistic as they engaged outwardly.

Wisdom In Nature: Islamic grassroots activism

The group I am involved with, Wisdom In Nature, attempts an integrated approach. We used such processes to complete our photo-booklet ‘Islam & Climate Change ~ A Call to Heal’.

Also, we do not accept donations from government or corporations. Indeed our day-to-day funding comes only from individuals.

A natural extension of our work is to support local initiatives. Our Islamic community food project at Spitalfields City Farm is an example of this. Participants connect with the earth, train in facilitation using inclusive processes whilst also discovering their own direction – all within a framework that values spirituality.

With a presence in London and more recently in Brighton, we look forward to collaborations and community building as we further an integrated approach in these locations. 

© Muzammal Hussain

Islamic ecology in the classroom

Ecology and community cohesion

Rokeby School's collaboration with the Climate Change Youth Development Trust (CCYDT) gave 20 of their pupils the opportunity to participate in weekly workshops on faith climate perspectives. One of the faith perspectives was to be the Islamic, and I had received invitation to deliver that week's workshop at this East London school. Alongside motivating action through faith, the aim, was to simultaneously nurture community cohesion. This conveniently resonated with my own value system of viewing the social ecology as inseparable from the wider one. I was excited to be a part of this.

Facilitator's homework

Prior to the workshop, I had been well primed as to the range and nature of the pupils by the director of CCYDT, Sabino Miranda: I knew that the pupils would be boys, mostly Muslim, but also Hindu, Christian and no formal faith, within an age range of 13-15 years, with a few a little older. 

Most workshops I had delivered have been for adults and so I decided to reach out to my good friend and colleague across the pond, Mohamad Chakaki, to explore and hear ideas. Mohamad has given many more workshops to school age children than myself and I value his thoughts.

My ideas following these interactions were as follows: Keep it varied, keep it moving, and allow for some healthy disorder! 

Making it universal

I had 1½ hours. We began with a go-round ice-breaker so everyone spoke from the start. Then, rather than going straight into any Islamic eco-theology, I had decided it might work better to explore principles through exercises that stimulated each participant to connect with their own inner compass/sense of ethics first, and then being given a chance to share. I attempted to frame this in a universal language to support inclusively. 

Such a foundation can, I feel, potentially lend itself to the terminology and principles associated with any faith tradition. The group would thus be better equipped to look at what initially emerged in an open way, and then later in the workshop, within the framework of core Islamic concepts that underlie the outward aspects of the faith, including action to restore ecological balance. 

The first exercise was the 'spectrum line', which is designed to draw out viewpoints and discussion on different issues. Participants choose to stand anywhere along the length of an imaginary line according to how strongly they agree or disagree with a statement. E.g. "Can we have too much of a good thing?" (to later explore the idea of mizan/balance). Varied ideas sprung from this exercise allowing for a healthy spread of viewpoints.

Then, using a numbering system, the pupils were divided into four groups, each taking on one of two questions for discussion (e.g. "Think 'natural world'. Think 'human communties'. Does the natural world have anything to teach us?"). They had fifteen minutes for this which I thought this might end up being too short. However, they got their ideas down faster than I anticipated. Their presentations were both intersting and varied in content. 

 

Weaving it together

Afterwards I attempted to weave into a short talk what had emerged from the exercises whilst drawing on key Islamic concepts. I followed this with a five minute slide-show on Muslims engaged in ecological action (Although they can have a place, I like to avoid too many visuals preferring instead to be more directly relating with those present). There was then space for questions, a bit of last minute sharing, and then the distributing of the WIN photo-booklets on Islam & Climate Change for the pupils.  

All in all, it was a fulfilling day, and although I am sure I had the luxury of a pretty focussed group of children, I'm looking forward to to engaging more with a younger age group as I am able.

 

Post workshop reflections
 

Here are some reflections/ideas/'things' I feel I want to make note of for myself following this workshop. Happy to hear anyone else's reflections on any of these areas as well..

• With children, short varied exercises can engage them better than something that goes on for too long or too much of the same. 
• Taking a group of children deep into Islamic eco-theology in a short time can be challenging, and is indeed impossible at 5pm when they've been at school since 8! On the other hand, giving a flavour of 2 or 3 basic concepts such as fitrah (natural disposition/innate goodness, which some seemed to grasp really well), mizan (balance), and tawhid (unity/oneness) is feasible to weave effectively into a single workshop on climate change dynamics and taking action. 
• I found I could have addressed key themes/topics - that were raised by the children within the workshop - better than i did during my short talk at the end. What I might do next time in a similar situation is actually note down keywords as the themes/topics came up, and glance and reflect on them at appropriate times before I give a talk. 
• A certain level of disorder is to be expected from time-to-time - not everyone can stay focussed the whole time. Thus, a limited degree of chaos or 'play' alongside the intended sequence of events seemed to act as a healthy release that then allowed a more naturally guided return to the formal thread of activities. That's how it felt with this kind group, but I'd be interested to hear of anyone else's experiences!? How much 'disorder' is healthy?...
• I arrived at the school just 5 minutes before the workshop (due to a misunderstanding over timings) so had less time to organise e.g. pre-prepare some flip-charts, familiarise myself with the space etc... than I had imagined. This however pushed me to think more in terms of essentials and go more with instinct, which I have found can be a strength. On other occasions though, I am aware that too little time to settle before a workshop does little to help me be present.
• With regards the 'spectrum line' exercise, after drawing out some thoughts from a group of participants bunched close together, thought-provoking questioning can tap into deeper layers. This of course needs balancing with the comfort level of the person being questioned and drawing our a variety of viewpoints in the time available.

So that's it for now. Whilst I always like to reflect on and learn from any workshop, I hadn't written such  reflections on a public forum, but I thought I'd give it a go to see if might be useful. So this is it! 

Open space process: How do we find out what the One God wants?

At a LINE monthly forum late last year we went through an Open Space Process within the context of the world we want to live in. Below are written notes from one of the subgroups. They divided their process into three parts, and following a request additional references were included afterwards...




1. How does God perceive how the world should be?


We are His creation, and as limited individuals we cannot know the Beginning or End.

God revealed (part of) His Truth over time to different people.

People – build up their own picture – spread their own view.


Abrahamic faiths have a belief in the Day of Judgement – where they’ll come to understand God’s full purpose.

Organised religious and secular groups impose on individuals their Way.

Communities should allow individuals to express their own Ways as long as these don’t harm others.



2. If we follow God, restraint comes from inside the individual


From the following weblink http://www.bbc.co.uk/blogs/thereporters/markeaston/2008/11/spotting_a_sociopath.html


Academics calculate that sociopaths account for about 3-4% of the male population and less than 1% of the female population. Professor Robert Hare from the University of British Columbia is one of the world's experts on sociopaths and psychopaths. He writes of people "completely lacking in conscience and in feelings for others".

In the same weblink Professor Hare describes how "they selfishly take what they want and do as they please, violating social norms and expectations without the slightest sense of guilt or regret".

There is an assumption (in our society) that everyone in the community lacks an internal moral compass and that society has to impose this externally (through laws, inspections and checks, etc). But from the link above we see that about 4 % of the population doesn’t care about others, but the vast majority, 96%, generally do have a conscience or internal moral framework to guide them. Although some people may have difficulty keeping to their framework due to circumstances.

Religion could be a possible external framework for the remaining 4%, where divine justice and/or retribution might give those who have no conscience a personal benefit for treating others better.

However, we should not forget that this research could be unreliable as it is a model of humankind described by humans themselves.



3. If we understood The Truth of what God wants from us in this life, we would understand everything (including everyone else), but this is not possible for humans on Earth.

As we become more faithful and more pious – we risk becoming more arrogant. We risk thinking we each have The (Only) Answer. We need to be self-critical of our own opinions – no one (human) has The Answer … each life is a separate journey.

In Islam, this arrogance that the pious risk getting is known as ujb
http://www.al-islam.org/nutshell/files/ujb.pdf

Ujb is a feeling of exaggeration of one's virtues and good deeds, their overestimation and satisfaction with them, accompanied with a sense of superiority on their account. A person with ujb considers himself free from all shortcomings and faults. In contrast, a feeling of pleasure and delight on performing virtuous deeds, accompanied with a sense of humility and modesty before God and gratitude for His favours is not ujb, but is a praiseworthy trait.

… In addition, a person afflicted with ujb never cares to rectify himself. Rather, he considers himself as a pious and virtuous person. He belittles his sins and never thinks of purging himself from them, and ultimately leads himself to eternal damnation. The dark curtain of ujb covers and corrupts his intellect, making him blind to his own shortcomings, and prevents him from achieving any kind of perfection.


A similar concept is known in Christianity too. It is easier to see the problems or faults of others than our own hypocrisy.

"You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye”.
http://bible.cc/matthew/7-5.htm


Once we think we have found The Answer we risk closing-up to further ideas. We should aim instead to get the best out of our circumstances and the best out of each other.

God only puts burdens on each soul up to its own capacity; we don’t have to attempt to work beyond our capacities. God wants for us ease, rather than strain and stress. His Will is to guide and teach us.

“… ALLAH burdens not any soul beyond its capacity…” Sher Ali translation, Holy Quran, 2:286


“… ALLAH desires not that HE should place you in a difficulty but HE desires to purify you and to complete HIS favour upon you, so that you may be grateful…” Sher Ali translation, Holy Quran, 5:6
http://www.quranbrowser.org/

Wisdom is the realisation that we can only aim to journey closer to the Truth.


On our journeys through life we should keep seeking, keep recognising our own limitations, and keep trying to support each other along the way.

My Visit to a LINE Meeting

by Caroline Ugbo

On Sunday 10th August 2009 I went to a meeting of the London Islamic Network for the Environment (LINE) - now named Wisdom In Nature. The founder of the group, a medical doctor, Muzammal Hussain, was giving a talk for group discussion about the Earth Activist Training he had recently been on. He had been under canvas for two weeks in a very wet West Country camp, and that had been an experience in itself, but he persevered because he found the content of the seminars and the mix of people so fascinating.

I had met Muzammal, his wife and several other members of LINE at a weekend at the Franciscan Friary at Hilfield in Dorset, where there is a growing environmental project making use of the land and resources they have to produce organic vegetables and experiment with sustainable projects. They have speakers for weekends to explore environmental and peace initiatives. The weekend we met we discussed Islamic and Christian approaches to the environment and did some practical work together on the site.

It was good to meet them all again and be part of their discussion.

We started the meeting with a welcome and then the first Surah of the Quran was recited in Arabic followed by a short time of silent prayer and reflection. After that Muzammal talked to us about what he had learnt at the camp about permaculture and sustainable communities.

Permaculture was just a word to me, but as Muzammal explained it, it is the organizing of human habitats, mirroring nature where (as in organic gardening or forest gardening) things are grown together and live together in fruitful harmony. The aim is earth care, human care and fair shares, things we would all like to see. What fascinated me was that you start by observing what is already there, and don’t just plunge in with your own ideas to impose on the environment and people. After observing ‘the land’ you make the least change for maximum effect and using biological solutions to problems wherever possible. I can’t see myself at this stage in my life starting even an organic garden, but I can learn from the reasoning behind this to incorporate these principles into my everyday life: to observe first, patiently, and to work with what is there and what is natural to the environment.

He also spoke about sustainable communities and non-hierarchical and consensus organization. We discussed quite extensively the idea that a sustainable community is best with four generations living together. There was some debate about the conservative element in this for good and bad.

There followed plans for activities and meetings to come. Once more the first Surah of the Quran was recited followed by silent prayer. Then we all went out to a café for further sharing of ideas and stories.

If I tell you that people had come from Bath, Dorset, Brighton and Reading for the meeting, and that all but two of us were under forty I hope you will be surprised and impressed. I was. There were at least six nationalities there. It occurred to me afterwards, that many of those who formed the Muslim communities in our cities must have come from rural or semi-rural communities in their own country and had to adapt to city life as well as a new culture. Here are the next generation taking their place in concern for the environment, not now just for their own survival, but for the survival of all people.

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Workshop: Sat 27th March 2010: Islam & Permaculture Introduction Day