ANN DISMORR, the Swedish Ambassador to Turkey from 2001 to 2005, introduced her book, titled TURKEY DECODED in a series of programs that took place in New York during the last week of February 2009. Two of these events were organized by the LIGHT MILLENNIUM in collaboration with the Consulate General of SWEDEN in New York, and COLUMBIA University Middle Eastern and Asian Languages and Cultures, Middle East Institute, and YALE University Council on Middle East Studies.

Ann Dismorr, who is one of the two daughters of a top civil servant father, was first interested in other cultures at age seven when she made a friend with a Spanish girl in her school. As a result of Dismorr’s curiosity in other cultures, she completed her university education in Saudi Arabia.

Besides the Middle East and the Islamic World, Dismorr’s main fields of expertise include human rights. When she was asked in an interview about how she became interested in human rights, she answered that she had been interested in the Israeli and Palestinian conflict when she was very young and so she chose to concentrate on this field.

Ambassador Dismorr has worked actively on the Middle East peace process and has served as an ambassador in Lebanon before Turkey. These experiences have made her well versed on the region and Islam. Currently, she is the Ambassador/Head of the International Department of the Swedish Parliament since 2006, and working actively to enhance the understanding and dialogue with the Muslim world. Dismorr has written Turkey Decoded following her return to Sweden in the year she took a break from work. Her purpose behind her writing this book was that she wanted to provide people understanding of Turkey by giving an account of the country beginning from its foundation to the present time (Turkey Decoded was published in England in 2008). In this way she also had a chance of sharing her own reflections and thoughts about her life and experiences in Turkey, emphasizing that Turkey and Islam is already a part of Europe.

The first program featuring Ambassador Ann Dismorr’s book, took place on February 23, 2009, was accomplished by the collaboration of YALE University, Council on Middle Eastern Studies; the LIGHT MILLENNIUM; and the Consulate General of SWEDEN in New York.

Ambassador Dismorr’s presentation at Yale was opened by an introduction speech made by another ambassador and visiting professor Sallama Shaker, who was the first woman Counselor to the Egyptian Embassy in Turkey and at the Egyptian Embassy in Washington D.C. Shaker also moderated the Q&A session.

Ambassador Dismorr said in her speech that when she was appointed to Turkey, there were many speculations—especially ambassadors from the other EU countries—regarding her position as a woman diplomat, having Tayyip Erdogan as the Prime Minister whose party is pro-Islam and conservative. There were speculations amongst her colleagues in Sweden wondering if she would be treated according to Islamic traditions, such as “not shaking the hand of a woman” or she would be treated equally with her male colleagues. However, Dismorr noted, Prime Minister Erdogan was proved wrong of these speculations by assuring equal diplomatic communication with her and two other woman ambassadors amongst the 100 ambassadors who were in Ankara during that time period.

Amb. Dismorr, in her presentations both at Yale and Columbia, said that Turkey has become European since the time it has officially started the membership negotiation process. At the end of this process, when Turkey completes the requirements of the Copenhagen criteria, if EU still blocks Turkey’s membership with one reason or another, this will be a serious test for Europe and the lost of credibility of the EU within the EU and in the world..

 

The LIGHT MILLENNIUM organization, together with the COLUMBIA University, Middle Eastern and Asian Languages and Cultures, Middle East Institute and the Consulate General of SWEDEN in New York held a second program on February 25, 2009. The AMERICAN TURKISH SOCIETY gave a reception as a part of their program called "Meet the Ambassadors" in honor of Ambassador Ann DISMORR and guests at the venue of the program. This unique collaboration between The American Turkish Society and the Light Millennium brought a much more diverse audience to the program.

 

Prof. Etem Erol made the welcoming remarks at Columbia University. Then Prof. Ahmet T. Kuru made a speech titled, “Turkey in World Politics: from Domestic Crises to Global Initiatives.” Ambassador Ulf Hjertonsson, the Consul General of Sweden in New York, introducing Dismorr explained how the idea for this event had evolved: “There is a beginning to everything. When I attended a very impressive presentation of Prof. Talat Halman’s on Yunus Emre at the end of last October in this very room, I met Bircan Unver. The effect of that program, and having an ambassador of ours who wrote a book on Turkey, and through our continuing dialogues on Ambassador Dismorr and her book led us here.” He also said that in the conference room called Dag Hammarskjold Lounge,  giving his speech on front of Dag Hammarsjkold’s portrait, and while pointing the portrait, now, Dag Hammarskjold is smiling and watching of Ann Dismorr and the attendees and he hopes very constructive results from the program.

In her presentation, Ambassador Dismorr summarized that the main progress Turkey has made in the field of human rights was the removal of the “death penalty” and also the important steps taken toward Kurdish people’s gaining their cultural rights, such as the abolition of the prohibition on Kurdish language, and starting a Kurdish TV by the state television among many others. Further, Amb. Dismorr emphasized that Turkey needs to improve conditions for “women rights”, “freedom of expression” and change the Constitution that the Erdogan government had started working on its draft that process was put aside. The 1981 Constitution is still in effect that was a product of the military coup.  She also noted that political instability and polarization within societies in Turkey create hesitations among the supporters of Turkey within the EU.

Dismorr described herself as “fortunate” because she has witnessed Turkey’s rapid reforms regarding the taboos of the past during her service between 2001 and 2005. She said Turkey has put its name under many far-reaching EU reforms and even Europe was surprised to see these.  

Within the 12 chapters of her book Turkey Decoded, Dismorr mentioned that the most challenging chapter to write was titled “Turkish Identity” which took the most time.

Some of the common questions from both programs in Yale and Columbia University were:

“Is it possible to decode Turkey in such a short time as 4 years?”

-Ambassador Dismorr: “I have visited frequently all parts of Turkey including villages, and continue to visit Turkey annually 3 to 4 times to follow developments and changes. Turkey is a very complex country, but that is my attempt.”

Dismorr, in her conclusion, regarding the last chapter of Turkey Decoded, titled “The Beginning of A Post-Kemalist Era?”, indicated that the process is in its very beginning yet. There was some discontent for her statement about the “Post- Kemalist Era” within the audience of the programs, which was also posed to her as a question: “How do you define post-Kemalist era?” Ambassador Dismorr’s criteria is based on the last two election results. AKP in 2001 has won with the 37% majority of the vote, which is higher than any political party in EU, and in 2007, AKP has become much more powerful by gaining 47% percentage of the votes. Dismorr also indicated that as a Islamic rooted center party, AKP holds the three major and core political powers in Turkey such as Presidential, Prime Ministry and Parliament.

Particularly during the Columbia program, questions were mainly in relation to the internal political tension and polarization in Turkey. Ambassador Dismorr carefully and eloquently avoided getting in a discussion on internal conflicts of Turkey; instead she evaluated Turkey’s importance, potential place, and role within the European Union from a very positive and supportive perspective. Further, she underlined the blossoming civil society organizations in Turkey, in particular in relation to gender and women issues, as well as in reference to ongoing internal conflicts between the elite secularist party and supporters, between minorities and governmental power. She clearly indicated that Turkey’s full membership to European Union will be an umbrella to protect minorities, vulnerable communities, individual rights, and the freedom of expression.

Overall, in various programs in New York and also one in Connecticut, Ambassador Dismorr made a leading effort in promoting Turkey’s membership to the EU as a high-profile European diplomat. She mentioned that five percent of Sweden’s population is Muslim and there are 20 million Muslims all around Europe. She answered the question of “Is EU a Christian club?” saying that there is already a Muslim community in the EU.

Ambassador Dismorr, as her conclusion in both programs, underlined that Turkey as a Muslim country, with a 72 million population whose 60% percent is under age 30, is one of the most rapid developing, modern, and secular countries. Once it becomes a member of the European Union, Turkey also will be representing 1.2 billion of Muslim population in the world within the EU. “This is a very exciting process, and the world is watching,” she said.

Amongst the 155 people who attended the program at Columbia University were  Ozhan Uzumcuoglu from the Turkish Mission and his wife, Consul Ayse Uzer from NY Turkish Consulate, Murat Koprulu, Chairman of The American Turkish Society, Lawrence M. Kaye, Vice Chairman of The American Turkish Society and Selen Ucak, Executive Director of  The American Turkish Society. The guests were from many different backgrounds and nationalities, amongst them academicians from Columbia University, New York University, and other universities, as well as participants from international institutions such as World Bank.

Even though it was announced that Prof. Peter Awn, Dean of General Studies and Director of MEI at Columbia University, who had accepted to participate but he was unfortunately unable to attend. 

-Lightmillennium.Org

Written on February 28, 2009 – Final Version: March 20, 2009.

Source - http://lightmillennium.org - NY

That this is indeed a very encouraging development, this is for sure. However, it is helpful also to take note that zealousness should not supersede wisdom. The swing to the extremes, be it towards spirituality, or intellectuality, or materiality, can have its own setbacks too. Indeed, the extremes of spirituality can be as detrimental to the wholesomeness of a person as any other forms of extremes, for in truth, extremities are actually forms of intoxication and obsession. Thus as noted, However, the re-entry of religion back into mainstream social life should be done with care and wisdom for otherwise the uninitiated society may swing to the far end of spirituality and religiosity, to become extremists of sorts. Indeed, the very reason why modern society threw off religion from their lives in the past was because extremists of religion had created a state of suffocation for society, itself causing psycho-spiritual problems in society.

Because of the unhappy experiences of many modern western societies with religion and the religious institutions of the past, the selection of religion today will be given much thought, no more accepting the religions at face value. It is not surprising therefore that many among the seekers of religion in the West come in and out of religions, feeling their ways around, so to speak, before they finally settle in their chosen religion. It is therefore advisable to look into the type of religion or spirituality that will attract and appeal to modern seekers of religion today.

If religion is to make a comeback, it should be a religion that fits into the tempo, the mood and the needs of contemporary time, that can make a person feel comfortable and fulfilled in life and with life. Because of this, religions that feed on a sense of guilt and fear will not be able to spread in contemporary time because contemporary society does not fear threats anymore and what more threats of something they have no certain knowledge about. Neither can religions that are too doctrinal and dogmatic be accepted for the simple reason that contemporary people are not into doctrines and dogmas, and will be confused rather than enlightened by winded arguments. Religions that are too mythical, illusive and romantic too cannot capture the interest of modern minds which have become more rational and straightforward rather than mythical, illusive or romantic. Likewise religions that are all focused on laws and regulations too will not find a sympathetic audience in a world that is anti-establishment and anti-regulations. Religions with complicated and taxing rituals and rites too will not be favored by a society that prefers simplicity and easy life. Religions that are issue-oriented and localized in focus too will not appeal to the open society which is going global by the day. Within these considerations, Islam indeed can be very well accepted by contemporary society because Islam does not, or is not, any of these.

Although Islam can be well accepted by the modern world, yet the prejudices around Islam and Muslims are so thick and deep, so much so that in general the modern West is ever ready to believe the worse rather than the better about Islam and Muslims, and in most cases information is not checked out as to the accuracy or authenticity of it. Nevertheless, there are also some among the non-Muslims of the West who take it upon themselves to explain Islam in good lights, and it is to the credit of the modern western culture that the people want to listen despite their resentment against Muslims and Islam. Still, Muslims also need to explain Islam in a way that makes good sense to the Westerners.

However, for Islam to gain global acceptance than Islam need to be introduced unto the global setting through its universal aspects and ever contemporary paradigm sets, with answers to the needs of contemporary society, with volume and weight that can fill up the spiritual void and address the socio-psychological problems and attend to the psycho-spiritual needs of contemporary society. Furthermore, if Islam is to withstand the surges of the global tide, then it has no choice but to have global existence and presence for if otherwise, the global tide will wash up all the alien culture onto its shore causing confusion of sorts within the Community Ummah (أمة). In other words, Islam needs to be part of the global tide, spreading the Islamic culture along the shores to other lands too. Moreover, Islam has indeed to have global existence and roots for the simple reason that it is indeed a universal and an ever contemporary religion. To make it otherwise is to reduce its status and character. Although Islam is indeed the religion of the Muslims, yet its teachings are applicable to one and all, human and non-human alike, to benefit all in different ways.  

We (Allah) sent you not, but as a mercy for all creatures. Today, the social landscape of the West has changed tremendously. There are almost as many foreigners in every state in the Western countries as there are the locals. Many among these foreigners are Muslims, and some have even become citizens of their new homeland. Moreover, many among these Muslims, especially the new immigrants, come from various Muslim countries and their entry into the new homeland is such a disorientation, to say the least about it; a real cultural shock, no doubt. They keep to their own culture, for what else can they do since that is all that they know of and that was how they have lived all their lives. Change is always difficult for whoever it may be; very difficult indeed.

Nevertheless, these Muslims need to be conscious and to appreciate the fact that they are seen as the representatives of Islam and the Muslims and their actions and words will either fall well or badly on Islam and the Muslim Community al-Ummah (ﺍﻟأمة) in these countries. Thus, their very persons are al-da’wah (ﺍﻟﺪﻋﻮﺓ) and they should therefore be wise in every way, in line with the mandate of doing al-da’wah (ﺍﻟﺪﻋﻮﺓ) with wisdom da’wah bi al-Íikmah (الدعوة بالحكمة).
If Islam is to function as a truly universal religion, then it should be able to blend into the local culture of whatever state it resides in, as it is, without foregoing the teachings and guidelines of the religion. Indeed Islam is inclusive in nature and the Islamic laws give room for local customs to be embodied into it. By general definition, Islamic culture is a culture that comprises of everything that does not contradict or is not in conflict with the Islamic teachings and guidance. That Islam had become and was taken into the local cultures throughout its history are obvious facts which are very much alive and very fresh even today. Thus, in the old days when Islam came to the Malay world, it developed the Malay Muslim culture, to China it set up the Chinese Muslim culture, to India it shaped the Indian Muslim culture, to Persia it formed the Persian Muslim culture, to Africa it produced the various African Muslim cultures, and the same too with regard to other parts of the world. Therefore in these countries Islam became part of the local cultures and identities, giving to them as well as taking from them, and thus evolving a character of its own.

Likewise should it be so today. As Islam finds home in the western countries, so should it develop the Western Muslim culture in the West. This is not only for practical purposes since each country has its own type of climate and environment, but also each country has its own history which developed its own sensitivities and way of life, its own culture. As guests, respect for the hosts is an essential etiquette al-ÉdÉb (الآداب) of Islam. Furthermore, evolving a culture that blends with the local features, that observes the local laws, that respects the local sensitivities, that appreciates the local norms and values, and that honors the local hosts without discarding and disregarding the Islamic teachings, reflects not only the adaptability and the graciousness of Islam but also indicates to the loyalty and the spirit of citizenship of the Muslims towards their new mother country. Moreover, the new generations born in the new mother country will feel and develop a deeper sense of belonging to both Islam and the new motherland and will be able to identify with both without the disorientation and confusion of cross cultural conflicts between that of the former culture and that of the present one. Also, the Muslims will feel themselves as part of the new motherland and will take into their hearts the concern as well as the excitement of their new country, contributing sincerely and wholeheartedly toward the stability, the well-being and the healthy growth of their new homeland. As how they accept and relate to others, so too will they be accepted by other people, for indeed relationship and friendship are reciprocal by nature.

As stated, Islam need not only be seen in the best light, but it ought also to be explained and communicated to others, especially Westerners, in the best light too. Thus communication techniques need to be given ample thought and consideration.

The more the resentment and the confusion there is about Islam, the more the need for Muslims to explain the religion in the wisest and the clearest possible way, not to be apologetic about it, nor confrontational, but to be truthful. The apologetic approach is actually a form of hypocrisy and at the end of the day people will see how shallow the apologists are and likewise how unreliable their explanations are too. The confrontational and antagonistic approaches will only distant people away rather than bring them closer to Islam and so they can never learn the truth about Islam. Not only the teachings and tenets of Islam need to be explained and clarified, but even more relevant and helpful are the psycho-spiritual dimensions of Islam that can help overcome psychological-related problems such as drug addictions, alcoholism, promiscuity, gambling even smoking problems. Indeed, Islam offers solutions to many social ills of contemporary society. If Muslims cannot explain the Islamic solutions clearly and confidently, then what can the world gain from Islam and the Muslims?

- DR. KAMAR ONIAH