Greek Defence Minister Venizelos to the Muslim community: behold the mosque and cemetery

Source:  inews.gr

© Translation Muslim Association of Greece

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The way has opened for the construction of the mosque in Votanikos and the creation of a Muslim cemetery in Shisto, after a meeting held between the Mayor of Athens Nikitas Kaklamanis and the Minister of National Defense Evangelos Venizelos. The problem is that the “path” will pass – if it does – through the middle of the Naval Base, cutting it essentially in two and having already caused “frustration” in the Navy, as beyond the procedural issues, the cost is also high. The Navy, of course, cannot do anything enough though they are annoyed, as it has already been agreed by Mr. Venizelos and Mr. Kaklamanis.

The two sides have also come to an agreement regarding the creation of a green park, area of 500acres, in Goudi. The Minister of National Defence has given instructions for the actions needed, as we mentioned above, the land for the construction of the mosque belongs to the Navy and the launch of solutions for both issues. If this happens then a major problem concerning the Muslim community in Athens will be solved.

We remind that discussions had taken place in 2006 as well as a year ago. Then the matter of direct implementation of governmental commitments to build mosque in Athens and a Muslim cemetery in Shisto was brought back by the Muslim Association of Greece.

The President of the Association, Naim Elghandour, had sent letters to the relevant Ministers of Interior and Education Prokopis Pavlopoulos and Aris Spiliotopoulos, requesting the immediate breakout of procedures required.

According to the information then, the president of the Association had stated that due to the obstruction of the Greek state, Muslims find the opportunity to create informal places of worship “with the difference that they do not have as central reference the harmonious coexistence of people and the good of Greece, but promote their own aspirations for their own benefit.”

For the records Mr. Naim Elghandour, the man who played a major role in the Quran story is Egyptian in origin. He lives in Greece for the past 35 years and is naturalized as Greek citizen. As he stated in an interview, “The Muslim Association of Greece is the largest Muslim union in Greece. Our members are Greek nationals, immigrants and refugees coming mainly from Arab countries. We also represent the majority of informal places of worship in Athens. In Athens today live hundreds of thousands of Muslims, from various professions and social statuses, while thousands of children study in Greek schools and universities.”

The Muslim Association states that today in Greece live roughly 1.000.000 Muslims – that is to say, 10% of the Greek population.  It is therefore understandable how important it is to resolve these issues. Particularly, regarding the creation of the first Muslim cemetery, according to information available, that particular land belongs to the Navy but is used by the Army. The municipality requested, the land to be transferred so that the first Muslim cemetery can be created as well as the installations for the combustion of dead; however they examine as an alternative the third cemetery.

Regarding the botanical area, today there operates the Central Marine Car Station, a 20 year old building. If, therefore, the area was freed, the Navy and the Ministry of National Defence have requested the payment of the relocation costs, which makes it almost unaffordable. Regarding Goudi Park, the municipality has asked the Ministry to grant them 500 acres – from the 4500 total in this particular area – so, in cooperation with the Municipality of Zografou, the creation of a single green space. According to the municipality of Athens, that will create a green belt with bicycle paths, and the execution place of Nikos Belogiannis will be designated.

 

Translated by: Elena Nikolova-Pouliasi

Group urges Muslims to avoid body scans

Source:  CBC.ca

 

An Islamic group is urging Muslim travellers to choose to be patted down by airport security rather than go through airport body scanners, a practice that it says violate religious and privacy rights.

The Fiqh Council of North America (FCNA) said the scanners, which produce a three-dimensional outline of a person’s naked body, are “against the teachings of Islam, natural law and all religions and cultures that stand for decency and modesty.”

“It is a violation of clear Islamic teachings that men or women be seen naked by other men and women,” the group said in a statement last week.

“The Qur’an has commanded the believers, both men and women, to cover their private parts. Human beings are urged to be modest in their dress,” the group said.

The Council on American-Islamic Relations also issued a statement of support of the FCNA’s recommendation.

The United States began using the scanners capable of detecting items hidden underneath clothing at airports as part of new security protocols put in place in the wake of the failed bombing attempt on a Detroit-bound flight on Christmas Day.

 

Canada installing scanners

Halifax imam Dr. Jamal Badawi, one of 10 Muslim scholars on the council who made the religious ruling, said the only exception to the rules of modesty are medical necessity or another emergency.

“It has to be a clear and compelling case and only to the extent that it is absolutely needed,” said Badawi. “And that doesn’t seem to apply to these scanning machines.”

Canada is also in the process of installing 44 scanners to be used on U.S.-bound passengers selected for secondary screening at Canadian airports.

The Canadian Air Transport Security Authority has said the scanners would protect the privacy of the passenger, and that the officer viewing the image would do so in a separate room and never see the actual traveller.

Only people singled out for extra screening would be scanned, and they would have the option of getting a physical search instead, according to authorities on both sides of the border.

The Fiqh council, which in 2005 issued an Islamic legal ruling, or fatwa, against terrorism and religious extremism, said it appreciated the pat-down search option and recommended Muslims choose this option.

 

U.S. puts countries on watch list

Canada has not adopted the U.S. approach of requiring additional screening for anyone flying into the U.S. who is a citizen of or is travelling from any of the 14 countries deemed to be state supporters of terrorism or “of interest” to the U.S.

Most of the countries listed are predominantly Muslim, and civil liberties groups say the policy of targeting travellers from specific countries opens the door to discriminatory racial profiling.

Transport Minister John Baird has said that “100 per cent” of Canadian travellers bound for the United States could be subjected to secondary screening.

The focus on security measures stems from the failed attempt by a Nigerian man to set off a bomb on a flight from Amsterdam to Detroit on Christmas Day.

Umar Farouk Abdulmutallab, 23, is accused of trying to ignite the bomb on the Northwest Airlines flight. Officials said he has told U.S. investigators he received training and instructions from al-Qaeda operatives in Yemen.

Question to the parliament for mosque and cemetery by MP Gr.Psarianos

MP of SYRIZA party, Grigoris Psarianos applied yesterday a formal question to the Parliament about the construction of the official mosque and the Muslim cemetery, as this issue seems to be forgotten once again.

Below you can read the entire question

 

 

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Question To Ministers

• National Defense  
• Education, Life Learning and Religions
• Internal Affairs, Decentralization and Electronic Governing
• Infrastructure Transportations and Networks

 

Subject: “Construction of Muslim mosque and construction of Muslim cemetery”

The Muslim immigrants that live in our country are estimated to be about 700-800 thousand and most of them live in Attica. According to their biggest organization, the Muslim Association of Greece, despite the fact that they do not face problems with the Greek citizens, the same does not happen with the Greek State, which seems to totally ignore their community.

The proof is in the long procrastination of the Hellenic state to fulfill two major issues of the Muslim community: the construction of an official mosque and of a Muslim cemetery in the Attica region.

Today in Athens there are only unofficial praying places, about 100, and the Arabs, Pakistanis, Bangladesh and Kurds that are the majority of the Muslim immigrants. The Muslims from other nationalities pray at the places of the Arab community.

The places are undergrounds, garages, stores, some are neat and others in a miserable situation, depending on the potential of every group. Also in Athens there is not a Muslim cemetery, nor a section for Muslim burial.

Some deceased are transferred to their countries of origin, if this is possible, as it is very costly. Others have no homeland to bury [their dead] as the Palestinians.

The construction of a mosque is described in two laws. The first was by the Ministry of Foreign Affairs in 2004 describing the construction of a worship place for the Muslims at Peania.

But this plan was abandoned after the reactions of the residents of the area and the Church as well. The second law was voted on in 2006 and described the construction of the mosque at Eleonas.

Also, according to a briefing to Muslim Association of Greece by the special Secretary of Religions Ministry when the minister was Evr.Stylianides, there was a disbursement of 15 million euro for the construction of the mosque taken by the State expenditure treasury, as the law of 2006 describes, and that the only delay was the relocation of the supermarket of the navy base from this area, something that was under the authority of the Ministry of National Defense.

With a relative question from Syriza PM Pericles Korovesis, on March 2009 to three ministries, the National Defense Minister replies that on August 2008 there had been sent to the Ministry of Education and Religions, “document that are mentioned the possible locations that the mosque can be constructed at the Navy Base of Votanikos, as well as the financial demands for relocation of the activities of the Navy to another area…”

The Ministry of National Defense and the navy headquarters are expecting the notification of the intentions from the Ministry of Religions. The Ministry of Environment and Zoning replied that “the issue of the Islamic mosque is being handled by the Ministry of Education and Religions.

And the Ministry of Education and Religions, refusing any responsibility, replies, “We are notifying you that the responsibility of the ministry lies only to the financial management of the Islamic mosque that starts after its construction.”

However, article 3 of Law 3512/2006 defines that, “the construction of the mosque will be done by the administration of Applying Educational Projects of the Ministry of Education and Religions and with expenses of the Program of State Investments.” Nevertheless the minister “washes its hands” while the first disbursement has been made.

A similar case stands with the construction of the Muslim cemetery. The Church has bestowed for this reason in 2005 a field of 30.000m² at the Shisto area. But according to the document of the ministry of internal affairs “after reservations that the Organization “Athena” expressed regarding the suitability of the place in question for the specific usage, from zoning and ground aspect, this case is reconsidered…”

After that on June of 2009 the Church states with a letter to the Minister of Environment and Zoning, Mr. Souflias, that this is a social necessity and moves to the next step. [It] bestows another field in the area and has already prepared and given the blueprint and asks the immediate response of the ministries. Until today the State has not responded.

 

Because of a multicultural Europe of today, Athens is the only European capital that has not taken care of a place of worship and burial of the Muslim population and because it is an issue of social acceptance and mutual respect  to the hundreds of thousands co-citizens, the ministers in charge are asked:

1. In which stage are the procedures for the construction of the mosque at Eleonas?
2. Which ministry is responsible for the funding of the relocation of the services of the navy that is operating in the area?
3. What happened to the 15 million euro that according to the Ministry of Education and Religions has been disbursed by the treasury for the expenses of the construction of the mosque?
4. Has a notary action been conducted between the Church and State, with which the specific field at Shisto is being bestowed for the construction of the Muslim cemetery? If not why is it delaying, while the church has all good intentions to proceed with this issue?
5. Which ministry coordinates the construction of the Muslim cemetery and when is it expected to conclude the works?

The parliamentarian that asks,

Grigoris Psarianos

See related posts by Enet and Zougla

Greece: Religious minorities – second class worshippers…

Source: Enet

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“If the religious leaders stand to the level of the circumstances, then not only will they prevent the use of religion for other purposes unknown to their mission, but they will promote specific proposals of a flourishing inter-religion cooperation. Such a perspective that can develop through the inter-religion dialogue, is most certain that will be supported not only by the international organizations but from the political and spiritual leaders of all peoples,” was writing at “E” the Prime Minister George Papandreou when he was minister of foreign affairs on January 29, 2002.

Today in Greece the problems of the religious minorities remain unsolved. At the meetings that have the representatives of religions and dogma, most of the time they are focused on the problems that they face with their relations with the Greek state than between them.

Thousands of immigrants

Despite of the fact that the population of “others” has increased dramatically in the last two decades of thousands of immigrants mainly from the Muslim countries, nothing has been done to solve the problems of the religious minorities.

Despite the promises and commitments of the governments of Pasok and Nea Dimokratia, none of the claims has been solved. “E” is recording the problems that Muslims, Catholics and Jews face, who most of them are Greeks and are treated as second class worshipers.

 

CATHOLICS

They manage without any financial support

Dramatic changes to the Church of Greece brought the massive entering of immigrants in our country

Until recently the Catholics were a small religious minority that counted about 50.000 Greeks and a small number of western Europeans that were in our country due to family or professional reasons. Today only in Athens is estimated that the Catholics are 150 to 200 thousand, while more small Catholic communities of immigrants have appeared at several places in Greece. According to the rules of the Catholic church, those fresh-arrived worshipers, no matter what nationality or origin they have, they do not form their own bishopric, but they belong to the local Catholic bishoprics and parishes. Thus a new status is created for the local Catholic church, a multi-national and multi-cultural congregation at the bishoprics and parishes, where the Greek Catholics are a minority any more (in Athens the proportion is one Greek to nine foreign Catholics).

A number of problems concern the national Catholic church related mostly to the newly-arrived worshippers. And as Greek language is not their primary language, more priests are called from Poland, Iraq, Philippines, Albania, Africa who they find it very difficult to settle and work legally in Greece.

Father Theodoros Kondides, the Abbot of Jesuit monastery in Athens talks to “E” concerning a big challenge, and he clarifies that “the Greek Catholic church attempts to create a Christian community with heterogeneous worshippers regarding their origin, but they are united by the same faith and they belong to the same ecclesiastical body”.

Father Kondides refers also to the financial problems that his church faces in Greece. The church’s income he states, “comes from membership fees and from the exploitation of the real property. They cannot depend on aid from the Hellenic state nor from abroad as Greece is considered a “rich” country – member of the EU and for any support the priority goes to the needs of the poor countries”.

Permanent malfunctions

Permanent malfunctions faces the Catholic Church and due to a not complete and vague legal acknowledgement and a public management, which often is negatively determined towards the “foreign doctrines” and offers very limited financial means. The result is between others that a significant number of ecclesiastic monuments or buildings which is a part of the cultural heritage of Greece as well (in Tinos, Athens, Corfu etc.) not to be able to have maintenance, and they gradually are destroyed. Regarding to this issue two questions to the minister of culture and tourism Pavlos Geroulanos applied recently the parliamentarians N.Alevras (PASOK) and F.Kouvelis (SYRIZA). At both questions it is mentioned the fact that the Catholic church is making constant claims to the related ministers for a long time, asking to intervene to restore the Cathedral Church of St. Dionysius at Panepistimiou Street, that had serious damages at the earthquake of 1999. By not receiving any answer the Catholic Archbishopric expresses their fears that the funding is not approved because they concern a Catholic church and not an Orthodox one.

 

JEWS

Target of attacks and vandalisms are Jewish places

A veil of silence covers the history of the Jewish community of Greece and only recently the state intervened in order to honor the memory of the oldest organized religious community in our country.

On 2004, with the intervention of the foreign minister of that time George Papandreou the 27th of January was set as a day of memory for the victims of the Holocaust by law 32/18/2004. The first historical report for the settlement of the Jews in Greece lies around 350-250 B.C. Since then the Jewish population increased dramatically in Greece. During the Judaic wars (66-70 AC) 6000 Jews were participating according to testimonies to the construction of Corinth Isthmus.

In the 12th century, it is said that Jews settled in Corfu, Arta, Patrai, Nafpaktos, Corinth, Thebes, Khalkis, Thessaloniki, Drama and elsewhere. Jews also lived at islands Lesvos, Chios, Samos, Rhodes and Cyprus. Those Jews that were called “Romaniotes” integrated in the Hellenic culture, and it is characteristic that they were writing Greek texts using the Jewish alphabet.

A mass immigration stream happened in the 14th century when Jew refugees from Spain and Portugal settled in Greece. The settlement was mainly in Thessaloniki and at cities of Thessaly where the Sephardim Jews brought their language –Spanish-Jewish – and their own customs.

Between 16th and 18th century the Israelite community of Thessaloniki was one of the largest in the world. Significant were also the Israelite communities at Rhodes and Crete.

When the new Greek state was founded on 1830, the Jews enjoyed equal political rights with the rest of the Greeks, on 1882 the Jewish communities were acknowledged as legal bodies.

In the beginning of 20th century, about 10000 Jews lived in Greece. After the Balkan wars (1912-13) and the liberation of the North Greece, Epirus and Aegean islands, Crete (1908) and Chios, the number of Jews reached 100.000.

After the 2nd World War when the Italians (1940) and the Germans (1941) attacked against Greece, 12 898 Jews joined the Hellenic army forces.

During the German occupation (1943-1944), by applying the “Final Solution”, the Nazis launched a systematic persecution of the Jews through Greece by tracking, arresting and exiling them at the internment camps in Poland. Eighty six percent of the Jewish population (more than 67.000 people) was perished during the Holocaust. After the end of the war the Jews that survived and returned back to Greece were only 10.000. This population decreased even more due to the migration of many Jews to Israel and USA.

Today in Greece live about 5000 Jews, organized in nine communities.

Despite of the fact that the Jewish community is fully integrated in the Greek reality, anti-Semitic incidents occur often. Target of attacks and vandalisms are often Jewish places (synagogues – monuments – cemeteries). These concern very much the Jewish authorities that ask from times to times from the state to take measures – but with no response – as the enforcement of the anti-racist laws and the protection and guarding the Jewish places. The abolition of anti-Jew customs as the burning of Judas and anti-Jew references to the Eastern Anthems also concern the community. “The matter of anti-Semitism keeps concerning us. In Greece seems to exist the tendency if racist discriminations other circles there is a anti-Semitic spirit,” states the president of the Central Jewish Council of Greece Mr. Moses Konstantinis to “E” and adds, “There are example cases where cleric, political factors find an opportunity to manifest similar feelings. The trial of the abusive and calumnious of the Jews, and supporter of Nazism K.Plevris was an example. The trial that lasted about two years with all phases with different judges revealed to the public opinion district attorneys that the Jews were deliberately attacked and the final verdict (votes 4-1) to not-guilty of the accused made the district attorney of the supreme court to recantation in favor of the law considering that “the five member interpreted and applied incorrectly the relevant law (927/1979) in order not to validate legally anti-Semitism” Mr Konstantinis also refers to the permanent claim without response of the Thessaloniki community where they ask compensation for the destruction of the Jewish cemetery during the German occupation (today in this place is located at the university) and to the salaries of the rabbis that ask to come from the state budget as already happens with the salaries of priests of other religions.

 

MUSLIMS

The mosque and the cemetery, promises that are not fulfilled

The mosque and the Muslim cemetery remain two of the promises that gave the governments of PASOK and ND the last decade but they have not fulfilled them.

The construction of the mosque is anticipated through two laws.

The first was of the foreign ministry and on the occasion of the Olympic games of 2004 that took place in Athens and was referring to the construction of a worship place for the Muslims at Peania. But the law is not always a law, as often happens in Greece, and the plan was abandoned after the reactions of the residents of the area and the Church authority. It is characteristic that the bishop of the area on August 2004 had confused the matter of the mosque with the rubbish dump. He referred that time with a written statement “if the government wants to show to the international community that we are modernized as a folk and civilized, let them move away the rubbish dumps from Mesogeia, Koropi and Peania that infect our lungs everyday and humiliate our country internationally and then they can build the Islamic center that insults our spirit and history.”

The second law was voted in 2006. It was announced by the Minister of Education and Religions, Marietta Giannakou, and was referring to the construction of a mosque at Eleonas. For a number of reasons the mosque issue had no luck so far.

Regarding the Muslim Cemetery the development was similar

30.000m² at Shisto

The Church had given a field of 30.000m² at Shisto area in 2005. However after about four years the Muslim Association of Greece that was motivated this, was informed through the answer that was given on May 2009 the Deputy Minister Ath. Nakos that “ the area that was offered by the Church of Greece for the construction of the Muslim cemetery was judged by the authorized services as unsuitable for zoning a cemetery.”

After that, with a decision of the Holy Synod, another field was given again in Shisto area. But until now there is no development at all.

The Muslim Association of Greece addressed once more to three ministers of the new government of PASOK to remind them of the chronic problems.

The first letter dated October 26, 2009 that sent addressed to the education minister Anna Diamandopoulou and after they describe what has happened – and not happened – the last years they underline: “According to the latest formal briefing we had from Mr. Angelos Syrigos, special secretary when minister was Euripides Stylianides, the Ministry of Finance had laid out 15 million euro for the construction of the mosque from the state expenditure fund as is mentioned at “Giannakou law” of 2006 and the only barrier was the relocation of the supermarket of the Navy Base from the area and this was under the authority of the Ministry of Defense. We offered to gather this amount for the relocation that is 5 million euro in order to start the project but our proposal was not accepted. As we realized and as the ministers changed, nobody knew what really should be done and no one was in charge any more.”

The second letter dated October 29, 2009 addressed to the vice president of the government Theodore Pangalos and between others they illustrate a numbers of issues that are really serious: “Many times the ‘imams’ of the mosques project all the time the word ‘sin’ in order to cover their ignorance, cutting the bridges that would lead to the integration with the society. So they find in Greece a fertile soil to act without any control and this is something they could not do at their countries of origin. Also there are several that manage the unofficial mosques that they do not wish the construction of a formal mosque because they will lose their privileges, the influence groups and the fees of the worshipers from the alms money.”

The third letter dated November 11, 2009 addressed to the Minister of National Defense Vangelis Venizelos. In the letter the attitude of the former Minster Vangelis Meimarakis is being denounced, “He showed in fact a great unwillingness to solve this matter”, they refer and later they report, “To our personal live discussion he did not give us a clear aspect nor he directed us to someone in charge from his ministry in order to solve this matter.” The only one who has responded so far is the minister of Defense Vangelis Venizelos who by his associates, according to sources, asked to be filled in not only for the mosque issue but for everything that concern the Muslims that live in Greece.

 

Thomas Tsatsis – Elisabetta Casalotti

tsath@enet.gr – casalotti@enet.gr

Enet.gr: Immigrant neighorhood in Athens

The Arabs have their own corner at the Neos Cosmos neighborhood of immigrants

Source : Enet

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A scent of aromatic spices is spread at the alleys of Neos Cosmos in Athens. Satellite dishes and men’s washed clothes coexist in the tiny balconies of the old residential buildings for the workers. Young Arabs ask for 30€ a day at construction jobs.

The Arabs settled at Neos Cosmos since the 80s looking for a new life. The central mosque of the Arabs is located at a multi-storey building on Galaxia Street.  At the entrance we met Naim Elghandour, president of the Muslim Association of Greece, “Yesterday night they attempted again to attack an Arab store of the neighborhood. It was the same group. The Arabs caught on to them and they chased them. Now they are guarding their stores”.

There is an Arabic supermarket in the building’s basement.  The owner is Mazen Rassas, vice president of the Association. He treats us mango juice saying that “around the neighborhood there are about ten Arabic mini markets. Our customers are Syrians, Egyptians and Iraqis. But Greeks also come.”

Rassas narrates, “We settled at Neos Cosmos in the 80s. It was then that the first Arabs were arriving. Then we began constructing this building. We used the underground garage as a mosque. We were asking permission from the governments to build our mosque ourselves but they did not allow it. We hope one day to achieve it”.

The shelves of the store – as in all Arab stores – are loaded with Arabic bread, dates, Arabic newspapers, rice and lentils of fine quality, spices that their smell is spread out to the street. But there are no customers, “the same situation we share with all Greek store owners. We are dancing the same dance…”

Brothers, cousins, the whole family lives on the upper floors of the building. For so many years there has never existed a single problem with the neighbors. Even when we gather every Friday more than 1000 Arabs to pray”. They squeeze, one next to the other, and they do not fit in. They fill the stairs, the pavement…

We descend with Naim Elghandour to the second basement that operates as a mosque. A blue carpet is laid down and has a ventilation system. Young Arabs are studying the Quran.

Behind a curtain at the right corner is the library. Every weekend, they say, is full of students that learn Greek and Arabic language, and are taught the Quran.

No cemetery

The vice president of the Muslim Association is pointing out the need for a cemetery. “I buried my parents at Komotini. For years and years we knock the doors of the ministries without an answer”.

N.Elghandour adds, “We pay the operating expenses from our pockets. We do not ask for funding and European programs, we want to be independent. But a program for integration of the Arabs could be launched in the local society. We also ask from the City of Athens to bestow us a place with low rent to cover the needs of the community. We closed our offices to save the rent.”

We discussed the attack at the two stores, “It was a fascist attack. Some young people attacked, but also young are the Arabs. If they chase them they will catch them. And then we will go to another situation. The state must secure the fortune of the victims of such terroristic attacks. We noted down the destruction and we will claim compensation at the courts.”

In Attica, more than 700 000 Muslims live legally. We need an imam theologist, with academic education. If they allow this we will pay from our wages his salary and his accommodation. Now every community sets an imam that is a construction worker…” he adds.

A few meters away, at Dorm Street, the workers’ residential building are located. Men’s clothes freshly washed and satellite dishes are witnessing that there lives exclusively Arab immigrants. “They repaired the face work, the apartments. They were dilapidated,” an old woman remembers.

We met her across the street at the store “Salma” that was destructed at the attack. Salle gives her a bottle of water. He says that “I am trying to replace the broken glass windows. I pay 350 euro for 9m².” His customers are the Arabs of the buildings across. “Here lives more than 200 Syrians. They all work at construction jobs. They pay rent of 250-270 euro for 30 m² at these dilapidated buildings. Three to six people live in every small apartment.

We go four floors up by the stairs. There was never an elevator. Nor central heating. From the moldy walls of the corridors old pieces of plaster are dropping. Hussein, 28, opens his door and shows us the repairs proudly. He tiled the bathroom and repaired the old window doors. He lives with an Iraqi to share the rent. He complains, “There are no jobs. A year without a wage. And I just ask for 30 euro a day. But in Syria and Iraq things are worse. It is impossible to go back”.

The Greeks

At the entrance we meet a Greek man, “Some Greeks and Arabs sub-rent rooms by person. Things get wild. It’s like we have a piece of meat, we pull from the edges like dogs”.

At the Arabic café, at Kasomouli Street, the Arabs of the neighborhood met. “Here we live 350 Arabs. Every morning we go to work, at evening we go home. We gather ten people in each apartment. We drink tea, chess, backgammon, cards. This is our life,” says Aiman Alahmat.

“Did the neighbors stand up for you?”

“One does not bother the other. We do not steal, we do not make trouble. We know each other, many of us are relatives. We need work and legal documents. Not to be attacked by the fascists and not to be disturbed by the police. We do not need them.”

At the café, before the gathering of Arabs and Greeks in order to group the “committee of Greeks and immigrant residents of Neos Cosmos,” we met Thanasis Kourkoulas from the movement ‘Deport Racism’: “Many Arabs from Neos Cosmos are attending the Sunday immigrant school. They have an organized community, they help each other to overcome the difficulties. They are angry though because suddenly fascist groups are appearing that question their peaceful coexistence.”

By Georgia Dhama

Photo by Spyros Tsakiris

Hag, Haaaj, or Hajj

I laugh every time I hear people say hag.  Of course, usually Egyptians say it this way.  But, you’ll find other variations like haaaaj (with with the softest ’j' sound you’ve ever heard.  I like to use the Quranic way – hajj (you say the ’jj’ sound as if you a truck is stopping abrubtly.)  Some people think I’m mispronouncing it. 

The point is not how you say it but what it means.  It’s the second home for Muslims. Even if you’ve never been there (like me), it’s always in your heart like it’s your connection to God. Most people who go say it’s the best journey they made in their lives. This might be scary but many say it feels like the Day of Judgement.  Two million or more people jammed packed in a small area all walking and driving to another area for days. 

A place and time where you feel that nothing wordly matters – at all.  All you are worrying about is making the most of your time and seeking rewards from Allah.  A place where Prophet Adam (a.s.) built the kaaba and later Prophet Abraham (a.s.) rebuilt it with his son Prophet Ishmael (a.s.).

There are so many aspects that I can revel about but the one that I think about often is how organized Allah made our religion.  I mean, if you left it up to the Muslims, there’s now way in —- that they could organize anything even remotely close to this.  (If you’re Muslim, you know what I”m talking about.)  But Islam has all of these things built into it.

Who else can get over two million people from every country in the world to gather in one place, doing the same rituals and feeling so inspired in a place where not a single iota of violence is tolerated?

Astonishing.

There are a small minority of non-Muslims lurking on the internet, huffing and puffing because Makkah is a private area only for Muslims.  But you know, the funny thing is, I bet those same people wouldn’t step into Saudia Arabia if I paid them.  My answer to these people is that just like I’m not allowed to walk into anyone’s private property, non-authorized people are not allowed to enter this area of Saudia Arabia because it’s private property of the Muslims.  If you really want to go, there always is a way.

 

–

photo credit: Al Jazeera English

Bar in Cyprus mosque infuriates Muslims

Source:  IslamOnline.net  (Other coverage in Turkish news)

 

CAIRO – The building of a bar in the garden of a historic mosque in South Cyprus has infuriated local Muslims who warn the provocative action could foment ethnic tensions in the disputed island.

“What they are trying to construct in the garden of the mosque is not in accordance with the values [of Islam],” Hala Mosque Imam ?akir Alemdar told Zaman daily on Monday, October 26.

Greek authorities in South Cyprus announced the construction of a bar in the garden of the historic Hala Mosque to allegedly serve tourists visiting the site. The decision stirred a wave of criticism from local Muslims offended by the provocative action.

“The Greeks know in their territory there are some traces left from the Ottoman Empire,” said Mehmet Dere, the Head of the Religious Worker’s Union. “They should stop the construction.”

Hala Mosque is the most revered Muslim shrine in Cyprus and an important holy site for the entire Muslim world.  It reportedly houses the tomb of Umm Haram, the aunt of the Prophet Muhammad (peace and blessing be upon him).  Most accounts establish a connection between the site and the death of Umm Haram during the first Arab attempts to conquer Cyprus under Caliph Muawiyah between 647 and 649.

According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca in south Cyprus. She was buried near the salt lake and her grave became a sacred shrine. The shrine, and later the mosque and the whole complex, was named after her.

Harmful

Muslim leaders warn the construction of a bar would be hurtful to the relations between Turkish Muslims and Greek non-Muslims on the island.

“Religious values should be respected in order for relations between the two sides to remain positive,” said Yusuf Suiçmez, Director of Religious Affairs Directorate in the Turkish Republic or Northern Cyprus (KKTC).

Cyprus, the Mediterranean’s third largest island, is partitioned into two main parts. The area under the effective control of the Republic of Cyprus comprises about 59 percent of the island’s area and is a European Union member.  The Turkish-held area in the north covers about 37 percent of the island’s area and recognized only by Turkey as an independent state.

Suiçmez said his directorate has recently filed a complaint at the state offices in Greek Cyprus, but has so far received no response. Imam Alemdar said the provocation move is offending to Muslims all over the world not just in Cyprus.

“If the construction goes on and officials do not intervene to stop it, we would make this incident more public to the world,” he said. “It is not an issue related to the KKTC but to the entire Muslim world. Every Muslim should be paying attention to this.”

 

 

 

Η μαντίλα είναι πολύ φορτισμένο σύμβολο

Source:  Enet.gr

(Google Translate:  click on the “English” link on the top right of this webpage.)

Γιατί πληθαίνουν οι γυναίκες που επιλέγουν να φορέσουν τη μαντίλα; Καλύπτοντας το πρόσωπο και το κορμί τους εκφράζουν την πίστη τους ή αποδέχονται την περιστολή των ελευθεριών τους; Με μια σειρά από ανοιχτές επιστολές προς τις μουσουλμάνες που φορούν ή σκέφτονται να φορέσουν μαντίλα, η Αλγερινή Μαρνία Λαζρέγκ τις καλεί να αναρωτηθούν ποια είναι τα κίνητρα και οι συνέπειες της επιλογής τους

Πριν από λίγο καιρό, ένα από τα ελάχιστα δημόσια σχολεία της Αμβέρσας που επέτρεπε ακόμη στις μαθήτριες να φορούν μαντίλα, άλλαξε τακτική. Η διευθύντρια του σχολείου Κάριν Χέρεμανς, επέμενε ότι στο σχολικό περιβάλλον οι πολιτισμικές διαφορές πρέπει να γίνονται αντιληπτές σαν πλούτος και οι μαθητές να διδάσκονται ότι υπάρχουν αξίες οικουμενικές, πέρα από δόγματα και κουλτούρες. Οταν όμως έφτασε το 80% των κοριτσιών να φορούν μαντίλα, όταν είδε τις πρώτες νικάμπ και διαπίστωσε ότι ορισμένες απόφοιτες έμπαιναν στο σχολείο και σημείωναν τα ονόματα των κοριτσιών που μόλις έμπαιναν στο προαύλιο πέταγαν τη μαντίλα, η Χέρεμανς το ξανασκέφτηκε. «Η συζήτηση πια δεν αφορούσε το αν απαγορεύουμε ή όχι τη μαντίλα, αλλά πόσο μακριά θα είναι», έλεγε προ ημερών η Χέρεμανς, μιλώντας σε ανταποκριτή της ολλανδικής εφημερίδας «Handelsblad». Επειτα, στα μέσα του περασμένου μήνα, η μαντίλα απαγορεύτηκε σε όλα τα δημόσια σχολεία στις φλαμανδικές περιοχές του Βελγίου. Δεκαπέντε μέρες μετά την απαγόρευση, εξήντα μαθήτριες έχουν εγκαταλείψει το σχολείο.

«Καταργώντας τη μαντίλα από τα σχολεία, δεν την εξαφανίζεις. Τη σπρώχνεις στο περιθώριο, όπως τελικά και τις ίδιες τις γυναίκες», λέει η Λαζρέγκ, όταν της διηγούμαι αυτό το πιο πρόσφατο επεισόδιο από την ευρωπαϊκή περιπέτεια της μαντίλας, που όσο πάει και περιπλέκεται. Η Λαζρέγκ, που έχει ασχοληθεί εκτενώς με τη θέση των γυναικών στον αναπτυσσόμενο κόσμο ως συνεργάτιδα, παλαιότερα, της Παγκόσμιας Τράπεζας και των Ηνωμένων Εθνών, πιστεύει ότι «με την απαγόρευση κρύβουμε το κεφάλι μας στην άμμο, σαν τη στρουθοκάμηλο». Η Αλγερινή κοινωνιολόγος, που σήμερα διδάσκει στο City University της Νέας Υόρκης, είναι βέβαιη πως μόνο οι ίδιες οι γυναίκες μπορούν να πετύχουν τον εξοβελισμό της μαντίλας, μέσα από την παιδεία και τη συμμετοχή στο δημόσιο διάλογο. Σε αυτό θέλει να συμβάλει με το νέο βιβλίο της «Questioning the Veil: Open Letters to Muslim Women». Για να διευκολύνουμε τη συζήτηση, συμφωνούμε ότι ο όρος «μαντίλα» αφορά όλες τις παραλλαγές – από την περισσότερο συνηθισμένη χιτζάμπ έως την τζιλμπάμπ και τη νικάμπ, που αφήνει μόνο μια σχισμή για τα μάτια.

Δεν υπάρχει περίπτωση η νομοθετική απαγόρευση της μαντίλας στα δημόσια σχολεία της Γαλλίας στην πραγματικότητα να προστατεύει τις μαθήτριες;

«Οχι, τις τιμωρεί. Οσο περισσότερο το κράτος ανακατεύεται στο τι θα φορέσει και τι δεν θα φορέσει μια γυναίκα τόσο λιγότερο ικανή θα είναι να σκεφτεί ελεύθερα και να αποφασίσει υπεύθυνα για τον εαυτό της. Το πρόβλημα είναι ακριβώς αυτό: οι γυναίκες πρέπει να αποφασίζουν, αφού για το δικό τους σώμα πρόκειται. Αλλά στην πραγματικότητα αυτό για το οποίο συζητάμε δεν είναι τίποτε άλλο παρά μια συγκεκριμένη αντίληψη για την κοινωνική θέση της γυναίκας στις μουσουλμανικές χώρες και σε κάποιες από τις μουσουλμανικές κοινότητες στο δυτικό κόσμο. Εδώ τίθεται ένα ερώτημα γύρω από τον κοινωνικό ρόλο των γυναικών και τους λόγους για τους οποίους καλλιεργείται μια προσπάθεια να αναιρεθούν οι κατακτήσεις των δεκαετιών του ‘60 και του ‘70. Γιατί υπάρχει αυτό το κίνημα που επιδιώκει να αναιρέσει την κοινωνική πρόοδο και να μας γυρίσει πίσω; Ωστόσο, όταν μια Γαλλίδα μουσουλμάνα δεν μπορεί να πάει στο σχολείο και μια καθηγήτρια στη Γερμανία δεν μπορεί να διδάξει επειδή φορούν μαντίλα, τότε υπάρχει έλλειμμα ανοχής στο διαφορετικό, κάτι που ενισχύει το κίνημα που θέλει την επιστροφή της μαντίλας. Εγώ λέω στις γυναίκες να αναρωτηθούν αν καταπολεμούν τη θρησκευτική μισαλλοδοξία χρησιμοποιώντας σύμβολα που στην πραγματικότητα έχουν ελάχιστη σχέση με την πίστη. Θεωρώ ότι η μαντίλα συμβολίζει κάτι περισσότερο ή κάτι άλλο από τις θρησκευτικές πεποιθήσεις: συνδέεται με μια σειρά από ανισότητες ανάμεσα στα φύλα».

Δηλαδή, δεν συμφωνείτε με την άποψη ότι πρέπει να πάψουμε επιτέλους να ασχολούμαστε με ένα κομμάτι ύφασμα, ότι οι γυναίκες αντιμετωπίζουν πολύ πιο σοβαρά προβλήματα από τη μαντίλα;

«Η μαντίλα δεν είναι απλώς ένα κομμάτι ύφασμα, είναι ένα ύφασμα κορεσμένο με νόημα. Αν ρωτήσει κάποιος τις γυναίκες που το φορούν, θα πουν ότι το φορούν από σεμνότητα, για να προστατευτούν από σεξουαλικές παρενοχλήσεις, για να δηλώσουν μια πολιτική ή μια πολιτισμική ταυτότητα, ή θα πουν ότι τη φορούν για να εκφράσουν την πίστη τους. Αρα, όταν μια γυναίκα φοράει μαντίλα, μπορεί να της προσδίδει οποιοδήποτε από αυτά τα νοήματα: ταυτόχρονα, όμως, δεν ελέγχει το νόημα που οι υπόλοιποι αποδίδουν σε αυτό το ύφασμα. Και αντί να απελευθερώνει τη γυναίκα, η μαντίλα περιορίζει την ελευθερία της να προβάλει την εικόνα του εαυτού της που αληθινά επιθυμεί. Διότι ως σύμβολο η μαντίλα είναι πολύ φορτισμένη. Επειτα πρέπει να λάβουμε υπόψη το πλαίσιο· εννοώ ότι στη Γαλλία αλλιώς αντιλαμβάνεται το συμβολισμό της μαντίλας ένας μη μουσουλμάνος Γάλλος πολίτης και αλλιώς η κοινότητα στην οποία ανήκει η γυναίκα που τη φοράει. Ταυτόχρονα, υπάρχει μια λεπτή γραμμή ανάμεσα στο να υποστηρίζουμε τον υπερβολικό πολιτισμικό σχετικισμό όσον αφορά τη μαντίλα και στο να δεχόμαστε ορισμένες πρακτικές που είναι συνυφασμένες με μια παράδοση ανισότητας μεταξύ των φύλων. Και προφανώς, κανονικά δεν θα έπρεπε να απασχολεί ούτε τους μουσουλμάνους ούτε τους μη μουσουλμάνους της Γαλλίας αν μια γυναίκα φοράει ή όχι μαντίλα. Ομως, ως μουσουλμάνα που απευθύνομαι σε άλλες μουσουλμάνες, λέω ότι υπάρχει η ανάγκη να συζητήσουμε και να αναρωτηθούμε τι μερίδιο στη διαιώνιση της ανισότητας φέρει η μαντίλα».

Λέτε δηλαδή ότι ένα κορίτσι που ζει στη Δύση μπορεί φορώντας τη μαντίλα να θέλει να εκφράσει κάτι εντελώς διαφορετικό από μια συνομήλική της σε μουσουλμανική κοινωνία; Αυτό έχει σημασία;

«Ο συμβολισμός μπορεί να είναι διαφορετικός, ναι. Μπορεί μια νεαρή γυναίκα στη Γαλλία, κόρη μεταναστών δεύτερης γενιάς, να φοράει τη μαντίλα επειδή θέλει να δηλώσει την αντίθεσή της στη μισαλλοδοξία και την ισλαμοφοβία, ειδικά μετά την 11η Σεπτεμβρίου. Ομως το ερώτημα είναι: γιατί να επιλέξει τη μαντίλα; Δεν μπορεί να εκφράσει την αντίθεσή της στη μισαλλοδοξία με άλλους τρόπους; Δηλαδή πρέπει η πολιτική διαμαρτυρία να γίνεται σε βάρος των γυναικών; Γιατί να καταφύγουμε σε ένα παμπάλαιο, παρωχημένο σύμβολο;».

Πάντως, οι περισσότερες γυναίκες λένε ότι η μαντίλα είναι ένας τρόπος να εκφράσουν την πίστη τους.

«Εδώ είναι η δυσκολία: Πώς κάνουμε το διαχωρισμό ανάμεσα σε εκείνο που είναι θρησκευτικό και στο απολύτως κοσμικό. Δεν υπάρχουν πολλά αποσπάσματα στο Κοράνι που αναφέρονται στη μαντίλα. Κι έπειτα υπάρχουν τόσες ερμηνείες της έννοιας που έχουμε συνηθίσει να ονομάζουμε μαντίλα, που στο τέλος δεν ξέρουμε πια για ποιο πράγμα μιλάμε. Ας πάρουμε το θέμα του σεβασμού προς το Θεό: Πού λέει στο Κοράνι ότι για να δείχνει η γυναίκα πως είναι πιστή πρέπει να φοράει μαντίλα; Πουθενά. Σέβομαι, λοιπόν, την πίστη κάθε γυναίκας αλλά παρ’ όλ’ αυτά, η ερώτηση που θέτω είναι: σε έναν κόσμο κορεσμένο με πολιτικά σύμβολα που παριστάνουν ότι αναφέρονται στη θρησκεία, σε έναν κόσμο όπου οργανωμένες ομάδες διδάσκουν στις γυναίκες τα θρησκευτικά τους καθήκοντα, καταλήγουμε πια να μη γνωρίζουμε εάν φοράμε αυτό το ρούχο από ευλάβεια ή αν αυτή η ίδια η ευλάβεια γίνεται ένας παράγοντας που οφείλουμε να εξετάσουμε, εντάσσοντάς τον σε ένα ευρύτερο γεωπολιτικό πλαίσιο. Αν λοιπόν μια νέα κοπέλα παίρνει την απόφαση να φορέσει τη μαντίλα ύστερα από εκτεταμένη μελέτη των ιερών κειμένων και έχοντας πειστεί ότι έτσι θα σώσει την ψυχή της, κανένα πρόβλημα. Μόνο που αμφιβάλλω αν μια γυναίκα μπορεί να καταλήξει σε αυτό το συμπέρασμα με δεδομένο το πλαίσιο μέσα στο οποίο παίρνει αυτή την απόφαση».

Γράφετε ότι η επιστροφή στη μαντίλα είναι μέρος μιας ευρύτερης και πολύ σύγχρονης τάσης που κάνει ευρεία χρήση της τεχνολογίας. Αυτό είναι το πλαίσιο στο οποίο αναφέρεστε;

«Ναι, και ειδικά στις μουσουλμανικές κοινότητες των δυτικών χωρών. Αλλά και στις χώρες της Μέσης Ανατολής είναι πολύ διαδεδομένα όλα αυτά τα dvd που λένε στις γυναίκες πώς να ντυθούν – είναι πολύ σύνηθες να μπεις σε ένα κατάστημα όπου ο ιδιοκτήτης προβάλλει μια ταινία όπου κάποιος που είναι ντυμένος σαν κληρικός υπαγορεύει στις γυναίκες τα θρησκευτικά τους καθήκοντα και τους λέει πώς πρέπει να εκφράζουν την πίστη τους. Τα κρατικά ραδιόφωνα, επίσης, μεταδίδουν συζητήσεις γύρω από τη σωστή συμπεριφορά και την ένδυση των γυναικών. Και βεβαίως, στην εποχή μας, το Διαδίκτυο είναι γεμάτο από βίντεο που λένε στις γυναίκες πώς να φορέσουν τη μαντίλα – πριν από λίγες μέρες έβλεπα στο youtube έναν τύπο που χρησιμοποιούσε χάρακα για να υποδεικνύει, πάνω στο κεφάλι μιας κούκλας βιτρίνας, ως πού πρέπει να φτάνει η μαντίλα. Η μαντίλα, λοιπόν, έχει γίνει μέινστριμ».

Ωστόσο υπάρχει μια μεγάλη μερίδα γυναικών που βλέπουν τη μαντίλα ως σύμβολο γυναικείας χειραφέτησης και ενδυνάμωσης. Το επιχείρημα είναι ότι χάρη στη μαντίλα διαφοροποιούνται από το δυτικό στερεότυπο, που αντιμετωπίζει τις γυναίκες σαν σεξουαλικά αντικείμενα.

«Αυτό είναι το τυπικό επιχείρημα που επιστρατεύεται στη συζήτηση για τη μαντίλα, και το θεωρώ εντελώς εσφαλμένο. Υπάρχουν και κοινωνικοί επιστήμονες που έχουν συγγράψει ολόκληρες μελέτες για να πείσουν ότι η μαντίλα απελευθερώνει τη γυναίκα, γιατί όταν τη φοράει, ο πατέρας της τής επιτρέπει να πάει στο σχολείο και στο πανεπιστήμιο, ο άνδρας της την αφήνει να εργαστεί κ.λπ. Βρίσκω αυτονοήτως προβληματικό ένα επιχείρημα που στην ουσία μάς λέει ότι προκειμένου ένας άνθρωπος να ασκήσει το αναφαίρετο δικαίωμά του στη μόρφωση ή στην εργασία, πρέπει προηγουμένως να έχει συμφωνήσει στην υποταγή του. Υπάρχουν νεαροί άνδρες που επιμένουν να υπογράψει η μέλλουσα σύζυγός τους ότι θα φοράει τη μαντίλα. Γιατί; Το να λέμε, λοιπόν, ότι η γυναίκα είναι πιο δυνατή με τη μαντίλα αντιφάσκει με την πραγματικότητα. Τώρα, για τα δυτικά στερεότυπα, να ξεκινήσω από το εξής: στο τέλος τέλος, γιατί πρέπει να υποφέρω εγώ φορώντας τη μαντίλα, τα μακριά μανίκια και αυτά τα άβολα ρούχα, γιατί να τιμωρούμαι εγώ για τον τρόπο που αποφασίζουν να ντυθούν οι γυναίκες στη Νέα Υόρκη, στην Αθήνα ή το Παρίσι; Λένε “Κοίτα πώς τις παρουσιάζουν τα μίντια, πώς τις αντιμετωπίζουν σαν σεξουαλικά αντικείμενα”· μα οι γυναίκες στη Δύση τα ξέρουν ήδη όλα αυτά, τα συζητάνε, γράφουν βιβλία. Κοιτάξτε όμως τα μίντια στο Ιράν. Μήπως δεν αντιμετωπίζουν τις γυναίκες σαν αντικείμενα όταν τους υποδεικνύουν πώς να φοράνε τη χιτζάμπ;».
Σύμφωνα με τη Λαζρέγκ, όταν μια γυναίκα στη Γαλλία επιμένει να φοράει την μαντίλα καλό είναι να σκεφτεί ότι η απόφασή της έχει αντίκτυπο στη ζωή ακόμη και μικρών παιδιών
Στις επιστολές σας γράφετε ότι «κάθε φορά που μια γυναίκα φοράει τη μαντίλα, η πράξη της αντανακλά και στις υπόλοιπες γυναίκες, ανάμεσα στις οποίες είναι και εκείνες που είναι ακόμη κορίτσια».

 

«Επειδή η μαντίλα είναι ένα θέμα που απασχολεί ολόκληρο τον μουσουλμανικό κόσμο, επειδή είναι μια από τις πρακτικές που συνδέονται με το τι σημαίνει να είσαι μουσουλμάνα, κάθε γυναίκα που παίρνει την απόφαση να φορέσει μαντίλα, με έναν τρόπο εμπλέκει σε αυτή την απόφαση γυναίκες που ζουν σε άλλες περιοχές του κόσμου. Οταν μια γυναίκα φοράει τη χιτζάμπ στην Αθήνα ή στο Παρίσι ή στο Αλγέρι, συμβάλλει στο να γίνει πιο δύσκολο για μια άλλη γυναίκα στο Ριάντ ή στην Τεχεράνη να αγωνιστεί ενάντια στην υποχρέωση να τη φοράει. Αυτό είναι κάτι που καμιά φορά δεν συνειδητοποιούν οι γυναίκες. Κι έπειτα, υπάρχει κι ένα άλλο στοιχείο – μια κοπέλα που βάζει σήμερα τη μαντίλα και προσπαθεί να την υποστηρίξει, πρέπει να καταλάβει ότι γυρνάει πίσω το χρόνο. Τις δεκαετίες του ‘50 και του ‘60 οι γυναίκες αγωνίστηκαν για κοινωνική ισότητα, για να εμφανίζονται τώρα διάφοροι κοινωνικοί επιστήμονες και να λένε πόσο όμορφο και φεμινιστικό είναι αυτό το σύμβολο της καταπίεσης…».

Marnia Lazreg, «Questioning the Veil: Open Letters to Muslim Women», Princeton University Press

«Η επιστροφή της, συνέπεια της ανόδου του ριζοσπαστικού Ισλάμ»
Γεννηθήκατε και μεγαλώσατε στην Αλγερία. Το αναμενόμενο ήταν να φορέσετε τη μαντίλα. Το κάνατε;

«Ναι, ναι, υπήρχε αυτή η προσδοκία αφού γεννήθηκα το 1941, στην εποχή της αποικιοκρατίας ακόμη, και το 99,9% των γυναικών στην Αλγερία φορούσαν μαντίλα, ήταν απαίτηση της κοινωνίας. Μάλιστα θεωρούνταν ένδειξη αγνότητας εκ μέρους μιας νέας κοπέλας να προθυμοποιηθεί να τη φορέσει, πριν ακόμη της το πουν οι γονείς της. Εχω μια μεγαλύτερη αδελφή που έβαλε με τη θέλησή της τη μαντίλα. Εγώ δεν τη φόρεσα ποτέ.

Στην πορεία της ζωής μου έχω παρακολουθήσει την εξέλιξη -αν μπορώ να χρησιμοποιήσω αυτήν τη λέξη- της μαντίλας, σε σχέση με την πορεία της χώρας μου από το καθεστώς της αποικιοκρατίας προς τον πόλεμο της ανεξαρτησίας και τη μετα-αποικιακή εποχή. Ετσι, τον καιρό που μεγάλωνα οι γυναίκες έπρεπε να φορούν μαντίλα. Οταν άρχισε ο αγώνας τής ανεξαρτησίας πολλές γυναίκες την έβγαλαν – πολλές ανάμεσά τους συμμετείχαν στον αγώνα. Οταν η χώρα κατέκτησε την ανεξαρτησία της, οι νέες γυναίκες πολύ απλά δεν φορούσαν μαντίλα. Και αυτό θεωρούνταν φυσικό, δεν υπήρχε κανένα πρόβλημα. Και σήμερα, βλέπεις γυναίκες της γενιάς μου που ποτέ τους δεν είχαν βάλει μαντίλα, να σκεπάζουν ξαφνικά το κεφάλι τους. Και το ίδιο να κάνουν οι νέες γυναίκες. Στην Αλγερία, όπως και στον υπόλοιπο αραβικό κόσμο, η επιστροφή της μαντίλας συνδέεται με την άνοδο του ριζοσπαστικού Ισλάμ. Και σε κάθε χώρα, η μαντίλα συνδέεται με μια ολόκληρη σειρά από κοινωνικούς, οικονομικούς και πολιτικούς παράγοντες. Η μαντίλα δεν είναι ποτέ πολιτικά και κοινωνικά ουδέτερη».

 

 

Athens: massive Muslim prayer at Olympic Stadium

Source:  Ethnos

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Over 1000 faithful Muslims gathered at “Agora” for the last day of celebration of Ramadan. They bring back the claim for a mosque and cemetery.

The issue of a lack of a mosque and Muslim cemetery in Athens brings back the president of Muslim Association of Greece Naim Elghandour. More than 1000 Muslims gathered yesterday at “Agora of the Olympic Stadium of Athens for the “Eid Al-Fitr” prayer that signals the end of the Ramadan fast.

For the Islamic faith, “Eid Al-Fitr” prayer is a great celebration. It signals the end of the strict fast of Ramadan and a mass praise to Allah. Those are the words that come our of the imam’s mouth.

In the Muslim countries this is a day of joy, like a fair and even amusement parks for the kids are set.

The next mass prayer will be in 72 days counting from yesterday. That day signals the beginning of the pilgrimage to Mecca and is followed by slaughtering sheep.

Men and women pray separately. The laying down of the prayer carpet is preceded, taking off the shoes, and then friendly chat starts and bonding relationships.

At yesterday’s ceremony, one could see Muslims from many nationalities, Arabs, Greeks, Africans, Pakistanis, many of them with their local dress, a colourful and joyful image.

“Shias and Sunnis prayed together at Olympic Stadium,” the organizers told us.

Present at the yesterday’s prayer was the ambassador of Iran in Athens Mr. Mehdi Honardoost.

The day before yesterday, another ritual happened. Representatives of all nationalities went to Pendeli Observatory and watched the astronomical elements as the calendar data is not enough to terminate the Ramadan.

Rabab Hasan:  I do not take off the hijab.

For her life in an Orthodox state spoke to “Ethnos”. Rabab Hasan, 27, was born in Athens by Egyptian parents.  Rabab always wears the hijab and as she says although some people may look at her work puzzled, but she never faced problems with religious beliefs.

“Before I gave birth to my child I was working at shops, I have also worked at a mobile phone shop. Sometimes they were looking at me in a strange way but I do not take off my hijab.”

Rabab also asks for better conditions for the Muslims in Athens with the building of the mosque and the bestowment of a field to construct the cemetery.

Muslims in Greece

About 800.000 are Greek and foreign Muslims in our country.  About 500.000 of them are immigrants.  Thirty are the places that operate as mosques in Athens

The mass prayers that are held in Athens are twice a year.

Author: Paraskevi Vonatsou

Photos: Greg.Chisohoedes

Iftar Dinner with Ambassadors in Greece

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View the Dinner Photo Gallery (40 photos) 

On September 1^st, the Muslim Association of Greece (MAG) organised an official iftar dinner at the Lendra Marriott Hotel for the first time. The event began with the arrival of distinguished guests, the necessary introductions and greetings until the time of interruption of fasting.

Main appearances such as the U.S. ambassador, who accepted the invitation of MAG with great pleasure, the ambassador of Iran with the cultural attaché, and many representatives of the embassies of other countries.

The Chief of Police of Attica District Mr. Rahovitsas honoured the event representing the entire leadership of EL.AS, elite group of officers of IPES (Ministry of Internal Affairs), Mr. Giannis Sgouros, and Prefect of Athens, the former Minister Mr. T. Pangalos, and Minister Mr. Dritsas with Professor Mr. Pissias. The Church of Greece was represented by Professor Al. Kariotoglou. Many friends of MAG were also present on such an important night as this.

The evening opened by greetings at the podium by the president of MAG, Naim Elghandour, who welcomed the attendees, wished for a similar next year’s Ramadan meeting, and noted that the sponsors of the event were Greek Muslims. He also announced the conference which is co-organized by MAG for October the 6^th, the theme of which is going to be The Union between Sunni and Shia Muslims with distinguished Shiite and Sunni Imams from Iran and Egypt as key speakers.

Then the U.S. Ambassador Mr. Daniel Speckhard spoke with warm words about the event and the importance of mutual respect and harmonious coexistence. Then Professor Kariotoglou followed by giving greetings on behalf of Archbishop Ieronymos, spoke of the importance of iftar and fasting, the importance of praising and thanking God for what we have and reminded everybody that the real important lesson is to glorify God despite our differences.

Following the time, there was a traditional interruption of fasting with water, milk and dates.  That was followed by the adhan (call to prayer) and the Muslims gathering in an area in the room to offer the Maghreb prayer.

Food and friendly conversation followed. Political debate did not go amiss and the next day national elections were declared for October the 4th. 

It was a successful event, a friendly evening for everyone and even the ambassadors of the United States and Iran exchanged a handshake wishing each other Happy Ramadan. And all appointments were renewed for next Ramadan.

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