Choosing The Hereafter

Major Sins

2011-05-11T07:51:00.003+03:00

Why Study Riyaadhus Saaliheen?

2011-03-23T18:04:00.000+03:00

American non muslim The Importance of Arabic

2010-12-03T20:18:00.001+03:00

Panaroma BBC Islamic Schools

2010-11-24T00:20:00.001+03:00

Investigation showing that some Muslim children are exposed to extremist preachers and fundamentalist Islamic groups. Also, the part-time schools where hate is on the curriculum.

Investigation which uncovers disturbing evidence that some Muslim children are being exposed to extremist preachers and fundamentalist Islamic groups. We also expose the part-time schools where hate is on the curriculum. The programme asks why school inspectors have missed the warning signs and examines the impact this could have on young Muslims' ability to integrate into mainstream British life.

(click on the title for a direct link)
Broadcast on
BBC One, 8:30pm Mon, 22 Nov 2010
Available until
8:59pm Tue, 22 Nov 2011
First broadcast
BBC One, 8:30pm Mon, 22 Nov 2010
Categories
Signed, News Duration
29 minutes
Credits
Key talent Jeremy Vine
More programme information

شرح نواقض الأسلام العشرة بقية السلف صالح الفوزان 10 أشرطة كاملة

2010-11-19T21:46:00.003+03:00

(الدرس الاول)

(الدرس الثانى)

(الدرس الثالث)

(الدرس الرابع)

(الدرس الخامس)

(الدرس السادس)

(الدرس السابع)

(الدرس الثامن)

(الدرس التاسع)

(الدرس العاشر)

الشريعة والحياة- إتباع الهوى

2010-10-27T22:13:00.000+03:00

Call for more checks on madrassas

2010-10-22T21:48:00.001+03:00

Call for more checks on madrassas
read from the source click on the title for direct link (BBC)

Wake up for fajr

2010-10-16T02:03:00.000+03:00

I am a muslim Butt

2010-10-16T01:48:00.001+03:00

Why Does Single-Sex Work Better for Some Students?

2010-10-13T21:21:00.000+03:00

Why Does Single-Sex Work Better for Some Students?

But why do some students do better in single-sex environments than in co-ed schools? A few theories have been offered.

In coed schools, "there is a good deal of gawking, speculating, and general preoccupation with those of the opposite sex who are most proximate." Single-sex schools, by eliminating this factor, enable a more single-minded focus on academics. Put another way, "students may pursue their studies, classroom discussions, and school activities without needing to be confronted on a daily basis with male-female socialization issues."

Jill Rojas, principal of Jefferson Leadership Academies, the first public middle school in the country that offers single-sex instruction for boys and girls (a "third generation" single-sex school), has seen first-hand the impact of eliminating these social distractions. "We have seen many students start to focus heavily on academics. They no longer clown or try to impress the opposite sex. Girls are more apt to answer questions aloud in class as well as ask them. Girls are learning to be more academically competitive and boys are learning to collaborate."

Riordan offers additional possible rationales to explain the positive effects of single-sex schools:

the diminished strength of youth's cultural values
a greater degree of order and control
the provision of more successful role models
a reduction of sex differences in curriculum and opportunities
a reduction of sex bias in teacher-student interaction
a reduction of sex stereotypes in peer interaction
the provision of a greater number of leadership opportunities
a pro-academic parent/student choice, which is required by single-sex schools.
Trickett, Trickett, Castro, and Schaffner, based on their research, add: "Single-sex schools were perceived as having a more academic orientation, with greater task emphasis and competition, than coeducational [schools]."

Hooked on the Hookah

2010-10-11T11:22:00.002+03:00

poster on shiisha

pdf poster
http://sacstand.com/streetteam/_pdf/STAND-Hookah-flier.pdf

Self-worship: The God of Democracy

2010-10-11T11:10:00.000+03:00

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LaVeyan Satanism

2010-10-11T11:02:00.001+03:00

click on title to read from website

LaVeyan Satanism, often referred to simply as Satanism among most adherents, was founded in 1966 by Anton LaVey. Its teachings are based on individualism, self-control, and "eye for an eye" morality, drawing influences from the rituals and ceremonies of occultist Aleister Crowley, and the philosophies of Friedrich Nietzsche and Ayn Rand. Employing Crowley's terminology, its adherents define Satanism as a "Left-Hand Path" religion and philosophy, rejecting traditional "Right-Hand Path" religions such as Christianity and Wicca for their perceived denial of life and, as in Christianity, emphasis on abstinence. Unlike Theistic Satanism, LaVeyan Satanism does not involve the literal worship of any being other than the self,[1] but rather uses "Satan" as a symbol of carnality and earthly values, of man's inherent nature, in what it calls 'ritual psychodramas'.

Anton LaVey established Satanism's first and largest religious organization, the Church of Satan, in 1966, and codified Satanic beliefs and practices in The Satanic Bible in 1969. The Church of Satan acknowledges that there are many Satanists around the world, including both members and non-members. It rejects the legitimacy of any other organizations of Satanists, dubbing them reverse-Christians and pseudo-Satanists. Although exact numbers are not known, conservative estimates are that the number of adherents run into the thousands.[2]

"The Goodly Life" - Sheikh Muhammad Mukhtar Ash-Shinqitee [HD 720p]

2010-08-21T19:33:00.001+03:00

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Girls 'read twice as much as boys'

2010-08-14T21:04:00.000+03:00

Teenage girls spend almost twice as much time reading as their male counterparts, according to a survey.
A survey of school children for Thursday's World Book Day found that 15 to 16 year old teenage boys spent 2.3 hours a week reading for pleasure, compared with 4.5 hours for girls.

This "screen-age" generation of boys prefers television, with an average of 11 hours a week, and computer games, played for an average of nine hours a week.

But whenever they were reading, boys were doing so because they enjoyed it, with 81% of 11 to 12 year olds and 76% of 14 to 16 year olds reporting their satisfaction with reading.

The most popular author was JK Rowling, writer of the Harry Potter series. And teenage boys particularly enjoyed the works of Lord of the Rings author, JRR Tolkien.

Free book tokens

Girls' enthusiasm for reading is reflected in their test and exam results, outperforming boys in English in both primary and secondary school.

The survey found that 11 to 12 year old girls were the most enthusiastic readers, with more than five hours of reading for pleasure.

World Book Day promotes reading among young people - and every child at school will receive a £1 book token.

There will also be events and competitions held around the country, promoting an interest in books and reading.

Muslim husbands with more than one wife to get extra benefits as ministers recognise polygamy

2010-08-14T18:20:00.000+03:00

Muslim husbands with more than one wife to get extra benefits as ministers recognise polygamyBy JAMES SLACK
Last updated at 11:22 04 February 2008

Comments (40) Add to My Stories Husbands living in a "harem" with multiple wives have been cleared to claim state benefits for all their different partners.
A Muslim man with four spouses - which is permitted under Islamic law - could receive £10,000 a year in income support alone.
He could also be entitled to more generous housing and council tax benefit, to reflect the fact his household needs a bigger property.
Scroll down for more...
Extra benefits: Muslim men with multiple wives can claim more for income support
Ministers have decided that, even though bigamy is a crime in Britain, polygamous marriages can be recognised formally by the state - provided they took place overseas, in countries where they are legal.
The outcome will chiefly benefit Muslim men with more than one wife.
Ministers estimate that up to a thousand polygamous partnerships exist in Britain, although they admit there is no exact record.
Potentially, the benefits bill for income support could reach £10m.
New guidelines on income support from the Department for Work and Pensions (DWP) state: "Where there is a valid polygamous marriage the claimant and one spouse will be paid the couple rate (£92.80).
"The amount payable for each additional spouse is presently £33.65."
Income support for all of the wives may be paid directly into the husband's bank account, if the family so choose.
Chris Grayling, the shadow work and pensions secretary, said that the decision was "completely unjustifiable".
He added: "You are not allowed to have multiple marriages in the UK, so to have a situation where the benefits system is treating people in different ways is totally unacceptable and will serve to undermine confidence in the system.
"This sets a precedent that will lead to more demands for the culture of other countries to be reflected in UK law and the benefits system."
Mr Grayling also accused the Government of trying to keep the ruling quiet because the topic is so controversial.
Corin Taylor, research director for the Taxpayers' Alliance, said: "British taxpayers are paying a record amount of tax so the Government has a duty to make sure that every penny is spent properly.
"Polygamy is not something which British law allows and therefore British taxpayers should not have to pay for extra benefits for second or third wives.
"If other countries sanction polygamy that is fine but the British taxpayer should not have to fund it."
Ministers launched a review of the benefit rules for polygamous marriages in November 2006, after it emerged that some families had benefited financially.
The review concluded in December last year with agreement that the extra benefits should continue to be paid. But the decision was not publicly announced.
Four departments - the Treasury, the DWP, HM Revenue and Customs, and the Home Office - were involved in the review, which concluded that recognising multiple marriages conducted overseas was 'the best possible' option. In Britain, bigamy is punishable by up to seven years in prison.
Islamic law permits men to have up to four wives at any one time - known as a harem - provided the husband spends equal amounts of time and money on each of them.
The DWP believes the number of people in polygamous marriages entering Britain has fallen since the 1988 Immigration Act, which makes it harder to bring more than one wife to the UK.
But, while a married man cannot obtain a spouse visa to bring a second wife into Britain, some multiple partners may be able to enter the country via other legal routes such as tourist visas, student visas or work permits.
Officials have also identified a potential loophole by which a man can divorce his wife under British law while continuing to live with her as his spouse under Islamic law, and obtain a spouse visa for a foreign woman who he can legally marry.
Immigration rules say entry clearance may not be withheld from a second wife where the husband has divorced his previous wife, and the divorce is thought to be one of convenience.
This is so, even if the husband is still living with the previous wife and to issue the entry clearance would lead to the formation of a polygamous household.
Muslim couples are only married in the eyes of the British state if they undergo a register office wedding as well as a Nikah, or religious ceremony.
Muslim groups say it is quite common for men here to undergo more than one Nikah with different wives. This does not count as bigamy since only the first marriage is legally recognised.
A DWP spokesman said: 'There are fewer than 1,000 polygamous marriages in the UK and only a small percentage of these are claiming social security benefit.
"We recently reviewed the rules regarding benefit payments to customers in a polygamous marriage, which conclude that the rules in place since 1987 provide the necessary safeguards to ensure there is no financial advantage for claimants in a valid polygamous marriage."

Read more: http://www.dailymail.co.uk/news/article-512043/Muslim-husbands-wife-extra-benefits-ministers-recognise-polygamy.html#ixzz0wcoqGJhI

* [Holy] Quran : Top Scientists Comments on Scientific Miracles in the Quran * # Faith and Science #

2010-08-13T03:14:00.000+03:00

Responsibility Of Muslim Women Is To Pursue Knowledge

2010-02-05T22:14:00.002+03:00

Responsibilities Of Men Regarding Women

2010-02-05T22:09:00.001+03:00

Does a man have to take permission from his first wife

2010-02-05T21:54:00.000+03:00

Sabiil Institute

2009-09-29T21:43:00.001+03:00

Muhammad: The Man And His Message

2009-02-28T23:37:00.000+03:00

video

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Islam - Death and after-life

2009-02-27T00:42:00.000+03:00

The slow death of handwriting

2009-02-26T11:24:00.000+03:00

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A trip to the Marfish…

2009-02-23T00:15:00.001+03:00

You are instantly accosted by the clouds of smoke on entering through the grubby door; rings of white puffs sail along the faded walls of the corridor and softly circle up to embrace the moist ceiling. The strumming of the Oud, with Axmed Mooge’s voice floating through the thick air, can be heard coming from a broken tape recorder in some corner.

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Mapping UK's teen murder toll

2009-02-21T22:55:00.001+03:00

More than 70 teenagers have been violently killed in the UK in 2008, including victims of domestic violence and straightforward assault as well as gang-related deaths, BBC research has found.

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Easter Umrah for Youths

2009-02-20T13:40:00.004+03:00

ALMIS TRAVEL, HAJJ & UMRAH SERVICES

395 HIGH RD, WEMBLEY, MIDDX, HA9 6AA TEL: 020 8795 1129
FAX :020 8795 1669 E-MAIL: almistravel@hotmail.com web: http://www.almisltd.com/

SPECIAL EASTER UMRAH PACKAGE

YOUTH GROUP: AGE FROM 15 years old and Above

A JOURNEY OF A LIFE TIME

OUTBOUND: 13 APR INBOUND: 27 APR 09

OUR EXCLUSIVE UMRAH PACKAGE from: £1300.00 Only
Plan ahead and book now to avoid disappointment as places are limited.

SERVICES COVERED BY COSTS

Direct flight from London-Jeddah-London (Saudi Airline), Accommodation in Makkah & Madina
4 Star Hotel in Makkah & Madina very close to both Mosques

Easter Umrah Package will include as follows:

Part one: Umrah, visits to Jabulu Rahma/ Qaru Hira, Mina, Arafa, Muzdalifa and other places. As well as Go-karting, Snorkeling e.g in Jeddah.

Part Two: Madinah, visiting the Prophets Mosque (May peace and Blessings be upon him), and full Ziyarat, such us; Masjiq Quba, Baqeea. Visits to museums. And other exciting activities such as horse riding e.ct.

The group will be accompanied by Sheikh Sayeed Yusuf (AbuSumaya). He will be giving Islamic guidance through out the whole journey. Sheikh Sayeed Yusuf is a graduate from Madinah University. He speaks fluent English, Arabic, and Somali. The sheikh will be able to assist any one who is interested in applying for The Islamic University of Madinah.

For more information please call:
Ahmed Osman: Mob: 07944 174213
Sheikh Sayeed Yusuf (AbuSumaya): Mob: 075355 20267

click on the title for more details on the package.

Knives fears out on the town

2009-02-16T01:21:00.001+03:00

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Knives fears out on the town

2009-02-16T01:21:00.000+03:00

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'No magic fix' to youth violence

2009-02-16T01:13:00.000+03:00

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Crime pays for youth sports clubs

2009-02-16T01:10:00.000+03:00

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Half term youth disorder targeted

2009-02-16T01:07:00.000+03:00

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Miserable? Well no wonder, as UK trails on quality of life

2009-02-16T01:01:00.001+03:00

By emily pykett

HIGH retirement age, too few public holidays, miserable weather and the soaring cost of living have combined to leave the UK trailing its European counterparts in a survey measuring quality of life.

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Somalieye

2009-02-15T01:26:00.000+03:00

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‘In Conversation with Muslim Dads’

2009-02-15T01:06:00.000+03:00

click on the title PDF file

Muslim fashion designers moving beyond the traditional

2009-02-13T08:27:00.000+03:00

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Muslim fashion designers moving beyond the traditional

By Robb Young
Published: September 18, 2007

LONDON:

Punks or ravers they certainly are not. Discrete and devout, their kind of fashion statement could not be further from the razor-sharp mohawks or day-glo accessories of those counter-culture types. But young Muslim entrepreneurs around the world are making their own fashion statements, modestly, challenging the status quo in their communities as well as stereotypes outside.

In an ever-influential global pop culture that idolizes the shortest of skirts and catwalks where flesh can overshadow fabric, Muslims from Sydney to Saudi Arabia who love fashion are taking matters into their own hands.

"When I first took up the hijab seven years ago it was a struggle to find any fashionable clothing. Dressing up was an ordeal to the point where I'd have to mix and match parts and pieces of clothing from several stores, just to come out with a single outfit," said Sarah Binhejaila, a Saudi who started the made-to-order brand Niyaah a year ago when she moved back to the Middle East after studying fashion abroad.

Instead of a two-layer system in which a uniform outer garment covers Western clothes, Binhejaila and other designers like her are creating alternate looks in a single layer that she calls "complete wear."

"Historically, Islamic clothing for women across the Arabian Peninsula was always rich in design, color and embroidery. But this rich history of Islamic tribal fashion was threatened to become extinct due to the enforcement of the black abaya," the long over-garment and matching head scarf, she said. "I'm attempting to revive that festive spirit by using the richness and appeal of modern fashion within the boundaries permissible by Islamic dress code."

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Calming the voices that scream 'shop!'
The British designer Sophia Kara made just such a statement in Leicester, England, last year when she showed her line, Imaan Collections. One model wore a hooded abaya with a matching niqab, or face veil, in shocking pink over a salwar, or loose pants, printed with an ornate English floral motif.

Specialty fashion houses and companies starting distinct ranges intended for fashion-conscious women who observe hijab, which means either covering one's head or, more broadly, dressing modestly, is part of a much wider trend. Filling a market gap for products that either comply with Shariah law or that are simply more attractive to Muslim values is a niche that is attracting increasing numbers of manufacturers and retailers. Toys like the Fulla doll, a modest Barbie of sorts, and comic books with Islamic superheroes like "The 99" are as much a part of this sector as the traditional domains of Islamic finance and halal, or permissible, food.

"The hunt for the Islamic dollar at the retail end of the value chain is now starting to heat up. But it has a very long way to go until it is anywhere close to being fully realized," says Abdalhamid Evans, senior analyst at Imarat Consultants, a Malaysian marketing company that specializes in the global halal sector. "You can just about squeeze clothing into the broad concept of the halal market, in that clothing is an offering to the same consumer base as halal consumers - the same people who eat halal food and use Islamic financial services."

Kamarul Aznam, the Malaysian-based managing editor of the bimonthly Halal Journal, tracks everything from halal fashion to pharmaceuticals around the world and knows well the inherent difficulties in trying to quantify this market. "There is no such thing as an official statistic or trade data for the global Muslim fashion industry but there are guesstimates, which we use regularly," he says.

Assuming that 50 percent of the world's 1.6 billion Muslims dress modestly and that, conservatively, they spend $120 a year on such clothing, Aznam estimates that the global market is worth at least $96 billion a year.

"And as for non-Islamic countries such as the U.K. or France, since they have a higher purchasing power parity and clothes have a higher price tag, I would imagine it to be higher, spending up to $600 a year," he said. "Assuming the U.K. alone, which is home to around 1.5 million Muslims, the figure could be in the region of $90 million to $450 million a year."

At that rate, the 16 million Muslims in the European Union could create a clothing market worth $960 million to $4.8 billion a year.

Ausma Khan, chief editor for Muslim Girl, a young women's lifestyle magazine that was started last year in the United States, believes that dedicated brands would have added appeal for many Muslim consumers. "The potential to design for Muslim women and girls and to market to this audience is enormous," Khan said. "Imagine the clothes you see in most contemporary and popular fashion outlets - Muslim girls and women are buying them and then creatively filling in the gaps. But they would absolutely buy the same clothes with higher necklines, longer hemlines, a more voluminous fit and so on," she said.

An Evening of Inspiration

2009-02-11T01:39:00.000+03:00

Asalaamailaikum Warahmatullahi Wabarakathu

Quba Youth Group Present:

An Evening of Inspiration...

*BOYZ IN DA HOOD*

Guest Speaker: MUTAH BEALE- FORMERLY NAPOLEON & Other Speakers

WHEN: Thursday 19TH February 2009

TIME: 5-9pm

WHERE: Quba ISLAMIC and EDUCATION CENTRE,
UNIT C, GOLDEN CRESCENT, HAYES, UB3 1AQ

BUSES: 90, 140, 195, 696, 698, E6, H98 and U4

NEAREST TRAIN STATION: Hayes and Harlington

ENTRY: FREE!

[PLZ BRING DONATIONS HOWEVER, SO WE CAN BRING YU MORE EVENTS LIKE THIS ONE.]

On September 7 1996 TUPAC SHAKUR was shot four times in a drive by shooting in the Las Vegas strip, he later died as a result of his wounds, he was 25. Muttah Wassin Shabazz Beale (aka Napoleon) was a member of TUPAC's Rap group, OUTLAWZ. Napoleon performed on albums which sold over 60 million copies worldwide...

NAPOLEON [FORMER RAPPER] AND MEMBER OF 2PACS GROUP OUTLAWZ WILL BE LIVE IN HAYES TALKING ABOUT HIS JOURNEY FROM THUG LIFE TO ISLAM.

Other speakers will also talk about issues surrounding the ''hip hop'' / ''rock and roll'' lifestyles ie: drugs, some speakers may talk about rock and roll models in Islamic History which the youth should look up to, including the companions of the Prophet [saw]

FOR FURTHER INFORMATION PLZ CONTACT:

QUBA: 0208 150 9299

OR..

MUHAMMED KHALIF [FUAD]: 07950 732 198

Car parking and disabled facilties:

QUBA ISLAMIC CENTRE HAS NO PARKING SPACES, USE THE SWIMMING POOL CAR PARK LOCATED ON CENTRAL AVENUE. THE CENTRE IS FULLY ACCESSIBLE TO DISABLED PEOPLE AND THOSE NEEDING SPECIAL ASSISTANCE AND WE HAVE ALLOCATED TWO SPACES FOR DISABLED CAR PARKING.

PLZ PASS DIS ON N INSHALLAH SPREAD THE WORD...JAZAKHALLAHKHAIRUN..
Wasalaam.
__________________

Have the youth lost faith?

2009-02-11T01:23:00.000+03:00

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Have the youth lost faith?

Why are some young people turning their back on the religion they were born into? Young reporters from Headliners investigate why a growing number of young people seem to be losing faith in their parents' religion.

London is possibly the most multi-cultural city in the world with millions of people from different cultures, races and religions living next door to each other. But young people here still have different views on religion, and for some it's become a cause for concern. There seems to be a growing number of young people, our friends included, who are converting from one religion to another, or at least thinking about it.

Moving away from God
Sarah, 18, from Croydon, is one young person who has already started moving in the opposite direction to God:

"I don't believe in God and there are many, many reasons why. I used to be a Catholic and I lost faith when I was 14. At that time I was such a strong Catholic. And then suddenly the more I was learning about it the more I didn't like it. I remember reading passages from the Bible that were full of really disturbing stuff. One passage I read was one of the most revolting things you will ever read about incest between a father and daughter. I would go to church and listen to the readings but I didn't like what the priest was saying. It felt wrong in my heart. It was almost offending me to be there in his presence. So, that's when I started thinking about other religions."

18-year-old Sarah
She says her family, who are very strict Catholics, didn't support her decision. "I told my mum I was changing to Wiccan and was reading books on the subject to find out more. My mum wouldn't speak to me for a very long time and she banned me from reading books about it. She got a priest to come to my house and she was crying and crying."

Wiccan is a magical tradition, which contains aspects of ceremonial magic and ritual, spirituality and mysticism and those who believe in it celebrate the changing seasons, the phases and power of the Moon and Sun, and a Goddess and God. We never knew there was a religion like this and we all thought at first that it meant Sarah was a Goth and believed in the devil. But she was just a normal teenager just like us, she dressed the same and acted the same.

'The right to believe in what we want'

Not all young people who have questioned their religion have had such a difficult time with their families. James, 16, is a friend of Sarah's and says "my family is pretty open minded about stuff. We all realise that we have the right as individuals to believe in what we want and it’s never really come up as a strong topic."

He told us how he started questioning his faith. "I was a fairly strong Christian and believed in the Bible stories. And then I grew up and became a bit more independent. I had some experiences as well which kind of changed me and made me look into spiritualism. I ended up completely disowning Christianity and changing from being a strong Christian into a Spiritualist but eventually that also faded out. I am still not sure what to believe in but I do believe there are ghosts and things like that."

14-year old Yosieph says he believes in God but would think about changing his religion, "I have been brought up in a Catholic atmosphere but I doubt my religion because things in the world are never peaceful and if God existed he would make it a better place. I don't agree with the Catholic way and I would think about changing my religion. The last time I went to mass my parents forced me, and this isn't right because I like to make my own decisions and be independent. I think young people change religions because they are influenced by their peers or because they don't think their religion is all it's cracked up to be."

So, if young people are turning against God, what are they turning to?
Sarah says she's got different beliefs and hasn't settled on anything in particular yet. "I have changed my faith about 4 or 5 times. I like to think I am a mixture of four things; part Roman Catholic, part Wiccan, and part Spiritualist and the last part of me is Absurdist. Spiritualist is when you believe in ghosts and Absurdist is my own theory on what God is."

We asked Sarah why she believed in so many different things and she says it's because she is still confused. "I doubt the whole thing. Whatever I have put faith into hasn't worked out for me and that is why I have been searching through different religions for something that feels true to me. I shouldn't do it but I am picking the best bits out of each one and making up a whole new religion. I'll just keep changing until I find something I strongly believe in. Next year I'll probably find a fifth one to add to my collection. Who knows?"

16-year-old James
And what about James? "I will eventually start believing in something, I hope. I don't think I am going to completely flip and go for something completely different, I just think I will develop."

Friends in need
We always hope that our friends will support us but both Sarah and James had a difficult time getting their friends to accept their new beliefs. "My old friends were strong Christians and when I started wearing pentagrams, which is the Wiccan sign, we had a huge argument in the Biology classroom and my friend was saying 'Why don't you believe in God?' That was a huge thing. But my new friends in college accept it," says Sarah.

James told us, "I had a really close friend and we'd always talk about religion and she'd try to, in a way, in her words, 'save me' and bring me back to Christianity. She couldn't do it so I ended up losing her as a best friend. It was upsetting for me."

"It shows that you should never judge a person before you have met them."
We were surprised when we met Sarah because we knew she believed in Wicca and we thought she would be wearing all black. She wasn't what we thought she was going to be. It shows that you should never judge a person before you have met them.

Keeping faith
But not all young people want to change their religion. Bana, 12, from London, says "I believe in God because I am a Christian and I don't doubt my religion because my family is Christian and I was brought up like that. I believe that God created the world. I would not change my religion, even if my friends did because I like to make my own decisions. Some young people who want to change their religion don't realise that other people might be happy with the religion they are born into."

The Headliners team quiz Sarah & James
And Amon, 10, agrees: "I believe in Christianity and I have no doubts about it. But I think I would be happy with whatever religion I was born into. But I think some religions cause problems, because sometimes people from one religion are racist against people from another religion."

It seems there is great conflict in the minds of some young people who want to or have changed religions, as it can completely change your lifestyle and your relationship with your family and friends. One idea could be for councils or youth groups to run courses for young people who need to know the truth about their religion and others. Otherwise the youth of this generation might grow up in a time of great religious confusion. Whatever happens we must all remember that whether you've changed religions or whether you haven't it is always important to respect other religions and not to stereotype people.

This story was produced by Amon Haileab, 10, Bana Tesfamichael, 12, Feven Mesfia, 13, Fuad Faid, 15, Jonathan Tekle, 12, Henok Gheotom, 12, Sarah Gheotom, 14, Simon Rosum, 14, and Yosieph Yemane, 14, from Headliners, a journalism programme for young people aged eight to 19. www.headliners.org

Muslim leaders fear thousands of children are abused at madrassas

2009-02-02T23:29:00.002+03:00

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TO BUILD AND MOULD A COMMUNITY OF EXCELLENCE THROUGH 4 STRATEGIC

2009-02-02T23:15:00.000+03:00

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Qualities of those who should Maintain our Mosques: A Quranic View

2009-02-02T22:48:00.001+03:00

Qualities of those who should Maintain our Mosques: A Quranic View
By Dr. Ahmad Shafaat

Most mosques hold, at one time or another, elections for new majlis ash-shura (Board of Directors). The question often arises of what sort of persons should be nominated and then elected for this majlis. In this regard the Book of God gives us clear guidance. In unequivocal terms it tells us:
"Only those shall maintain the mosques of Allah who believe in God and the last day, establish regular prayer and practice regular charity and fear none (at all) except God. It is they who are expected to be on true guidance." (9:18)

Since the main function of the majlis will be to maintain the mosque, it is clear that its members should fulfill the three conditions mentioned in the above verse, i.e.

1) Belief in God and the hereafter

2) Practice of regular prayer and regular charity

3) Fearing none but Allah

Let us explain these conditions in some detail and see how we can recognize those who fulfill them. After reading this explanation, many will probably feel that there is hardly anyone in their community who fulfils the above conditions in their entirety. But while this is most likely the case, we should not make it a reason to ignore the Qur'anic guidance. If we cannot find brothers and sisters who fulfill the above conditions in their entirety, we should nominate and elect those who come closest to doing so.

Belief in God and the hereafter

Those who fulfill the first condition mentioned in the Qur'anic verse are not primarily motivated by the desire to gain importance or power in the community or by any other similar worldly desire. They engage in Islamic work for the pleasure of Allah (i.e. no pleasure of anything that is not God), for jannah (eternal bliss) in the hereafter and for their inner satisfaction in this life.

A sign of such people is that they will not go after projects whose main attraction is a glamour value, e.g. building a mosque whether or not it is the most needed project, only in order to be able to say to the community: "look! We, too, have built a mosque".

Those who have genuine faith in God and the hereafter will not concentrate on projects whose results can be seen quickly and in tangible form. They will go, rather, for the projects that the community really needs.

For the glory of Islam and for the welfare of Muslims in this part of the world, there is so much work that badly needs to be done. Many Muslims do not see the presence of this type of work and if it is pointed out to them they will not take it up because it requires patience and prolonged effort whose results may not be seen quickly, and in some cases, not even in one's lifetime.

But those who have faith in God and the hereafter and seek the pleasure of Allah will not only be able to see the work that needs to be done but also take it up, if they are able to. This is because in their hearts they are sure that if they do not see the fruits of their efforts in this short life of theirs, they will most certainly see them in the life that they are sure will come after this life.

Another sign of those who have genuine faith in God and the hereafter is that they keep a generously devoting part of their time, money and energy for Islamic work, whether or not they have any official position in this or that organization or center. They will give their time, money and energy to Islam and Muslims not only when they hold such positions but also when they are out of various organizations amongst us, no matter whether they are out because they never joined any organization or because they were ousted by an intriguing individual or clique or by an honest and fair election. This is because God and jannah for which they work exist regardless of whether they are in this or that organization or out of it.

Practice of regular prayer and regular charity

In addition to faith and sincerity of intention, those who should maintain our mosques must also practice at least the main injunctions of the Shariah (code of conduct). Of these injunctions, by far the most important are the commandments to practice regular prayer and regular charity, through which a person comes closer to his Creator and to his fellow human beings. If a person follows these two injunctions, both in letter and in spirit, then he has already fulfilled the main part of the Shariah and to fulfill the other parts will become easy for him. That is why in the verse under consideration here, Allah mentions only these two injunctions.

It is relatively easy to recognize those who are regular in their prayers. But charity is something that may be (and sometimes should be) practiced in secret. So by what sign can we recognize those who practice it? By a generous and open character. Those who practice charity are usually ready to forgive and forget. Instead of keeping grudges and talking behind the backs of others they prefer to settle personal differences by talking things over. They also welcome with open arms any cooperation with other Muslim brothers and sisters, provided such cooperation does not sacrifice any clear Islamic principles.

Fearing none but Allah

The importance of this condition is not fully realized by the Muslims these days, because most of our ulama (i.e. powers other than Allah) in their speeches and writings do not stress this condition in the same way in which they stress some other parts of Islamic teachings (such as prohibition of alcohol and free mixing of sexes, commandment to pray, fasting, etc.; in other words, those parts of Islam, promulgation of which will get these ulama into any trouble with the authorities). A result of this is that in choosing members of our mosque committees, etc. we never think of this third condition. We may ask ourselves whether a brother considered for membership in a majlis ash-shura or mosque committee is regular in his prayers, eats halal food, etc. but we never ask ourselves whether there are any signs that he fears only Allah (i.e. he does not fear anything that is not God). But the Holy Qur'an is crystal clear: fearing none but Allah is a condition that must be fulfilled by those who are to maintain and manage our mosques. This is, of course, because in Islam mosques are not just places of worship but centers of Islamic work in all its aspects, including declaration of truth and support of all just causes, and this is a task that mosque committees can by no means perform properly if the hearts of their members are full of all kinds of fears of powers other than Allah.

One of the signs of those who fear none but Allah is that they give more importance to what is right and good for Islam and Muslims than to "what people will say". if they see clearly that something is right and good for Islam and Muslims they will declare it and go for it, even if they know that some people will laugh at them or consider them "odd" or criticize and blame them or start a campaign of ghyba (or backbiting) against them. For, the Holy Qur'an says that one of the characteristics of the believers is that they are not afraid of the blames of a blamer in following and upholding that which is right.

Another sign of those who fear none but Allah is that they don't tell lies. They say what they mean and mean what they say, except when there is a good reason to do otherwise.(1) The Holy Qur'an says:

"Speak words that are straight" (33:70)

A result of the habit of speaking straight is the habit of fulfilling one's promises. Those who say one thing but have something quite different in their hearts often make promises that they do not intend to keep and therefore do not keep. Yet the Holy Qur'an greatly and often stresses the need to fulfill one's promises. At one place it mentions fulfilling one's word along with such important qualities of the believers as regularity and humility in prayers and avoiding adultery. (23:1-8)

A third sign of those who fear none but Allah is that they will be seen engaged in some form of struggle against batil and zulm (falsehood and injustice) and will be willing to face the dangers that such struggle (or jihad) inevitably entails. When in the way of such jihad it is necessary to raise their voices against corrupt and repressive regimes of their countries they will do so. But at the same time they will not make foolish steps but rather make calculated and effective sacrifices to advance the cause of truth and justice. In others words, they combine courage, bravery and wisdom.

One such good reason, for example, would be the need to protect a secret of a genuinely Islamic state from the enemies of Islam and Muslims. In this case, one can deliberately give wrong information to the enemy to confuse him.

First published in Al-Ummah, Montreal, Canada in 1983. Copyright Dr. Ahmad Shafaat. The article may be reproduced for Da'wah purpose with proper references.

Somali Family Strength:

2009-02-02T00:16:00.001+03:00

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Sex lessons 'go too far'

2009-02-02T00:05:00.001+03:00

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Sex education for Primary School children?

2009-02-01T23:56:00.001+03:00

The government has announced that lessons about personal, social and health matters including sex and relationships will be compulsory in all England's schools from ages 5 to 16.

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Somali boy gets shoot in Camden.

2009-02-01T23:18:00.000+03:00

A 17-year-old boy has died after being shot in the head at the weekend in London - the 15th violent teenage death in the capital this year.

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Criminal justice's youth dilemma

2009-01-27T14:05:00.000+03:00

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How does the Fatherless Family Affect Adults, Children and Society?

2009-01-21T01:18:00.002+03:00

The Results: How does the Fatherless Family Affect Adults, Children and Society?

Lone mothers

Are poorer
Are more likely to suffer from stress, depression, and other emotional and psychological problems
Have more health problems
May have more problems interacting with their children
Non-resident biological fathers
Are at risk of losing contact with their children
Are more likely to have health problems and engage in high-risk behaviour

Children living without their biological fathers

Are more likely to live in poverty and deprivation
Have more trouble in school
Tend to have more trouble getting along with others
Have higher risk of health problems
Are at greater risk of suffering physical, emotional, or sexual abuse.
Are more likely to run away from home

Teenagers living without their biological fathers

Are more likely to experience problems with sexual health
Are more likely to become teenage parents
Are more likely to offend
Are more likely to smoke
Are more likely to drink alcohol
Are more likely to take drugs
Are more likely to play truant from school
Are more likely to be excluded from school
Are more likely to leave school at 16
Are more likely to have adjustment problems

Young adults who grew up not living with their biological fathers

Are less likely to attain qualifications
Are more likely to experience unemployment
Are more likely to have low incomes
Are more likely be on income support
Are more likely to experience homelessness
Are more likely to be caught offending and go to jail
Are more likely to suffer from long term emotional and psychological problems
Are more likely to develop health problems
Tend to enter partnerships earlier and more often as a cohabitation
Are more likely to divorce or dissolve their cohabiting unions
Are more likely to have children outside marriage or outside any partnership

Effects on the Social Fabric

Increased crime and violence
Decreased community ties
A growing ‘divorce culture’
Cycle of fatherlessness
Dependence on state welfare

Why all these Effects?

Poverty
Reduced parental and paternal attention
Conditions before, during and after divorce

Evaluating the Results

The weight of evidence indicates that the traditional family based upon a married father and mother is still the best environment for raising children, and it forms the soundest basis for the wider society.

Arabic at Your Hands

2009-01-15T17:19:00.002+03:00

Arabic Between Your Hands العربية بين يديك

The project aims at the propagation of the Arabic language and supporting its institutions by utilizing all possible scientific and technical means. To achieve this, we designed and developed a comprehensive program in teaching Arabic to the speakers of other languages. This program starts from zero level and ends when students nearly master the language to an extent that enables them to continue their studies in universities where Arabic is the medium language of study. Arabic at Your Hands is the latest curriculum in teaching non-native speakers of Arabic. The series has a modern approach using the latest methods from the science of linguistics as the foundation of the curriculum. It begins from the basic level (with real beginners) and ends with the students to nearly master the language to the degree that enables them to continue their studies in universities entirely in Arabic.

Main programs of the project:
1. Compiling an integrative curriculum.
2. Designing a site at the internet.
3. Production of compact discs.
4. Production of T-V instructional programs.
5. Production of radio broadcasting programs.
6. Running highly specialized teacher training courses.

Characteristics of the series

1. Systematic organization of the structure of the units
2. Sound and phonetic features have been treated in a variety of ways and some of which are totally new.

3. The structure of the book suites the intended level.
4. Each textbook comes with an audio CD.
5. The series was uniquely produced.
6. The series focuses and address both genders (male and female)
7. The integration between skill and elements
8. Concern of the Arabic alphabet sound system with both distinctions (recognition) and production levels

9. The material is skillfully presented
10. A variety of texts are selected: dialogue, topics, stories etc…
11. The functional aspect was utilized when presenting grammar structures
12. A focus on oral skills in the basic level
13. The is great balance between language elements and skills
14. An array of drills and exercise are used
15. The unit system has been used in the presentation of materials
16. The number of words and grammar structures in each unit are highly controlled

17. New words are presented in full context
18. Word glossary and expressions are listed in the index of each book
19. Attention has been made to the word lists that are common in the Arab world
20. Benefit has been made of common grammar structures lists
21. Cultural concepts have been presented in interesting ways
22. Illustration has been used overwhelmingly especially in the first book 1

Object of the series The series aims at achieving the following competencies

1. The Four Language Skills: Listening, Speaking, Reading, Writing (mechanical and creative)

2. The Three Language Element: Sounds (various phonetic features), Vocabulary (contextual and idiomatic expressions), Grammar structure (a suitable dose of grammatical and morphological rules).
3. Communicative Competency
4. Cultural Competency
5. Only Arabic: Modern Standard Arabic or (Fus'haa) is used, No dialect is used and there is no other medium language.

Generality of the Arabic series:
1. It is a Dawah' and educational project that has no aim of worldly profits.
2. The latest series in teaching Arabic to non-native speakers.
3. The series is composed of three volumes, each containing: the student book, the teacher book and eight recorded tapes.
4. The series is accompanied by an Arabic-Arabic illustrated dictionary that contains more than 6,000 entries.
5. The standard modern Arabic is used.
6. The series aims at teaching the four language skills: listening, speaking, reading and writing, with special focus on sounds, sound features, and grammatical structures.
7. The series also aims at facilitating the learning of the Arabic language.
8. The series has been adopted by more than 12 universities and institutions all over the world.

Components of the Series
1. The basic level: Textbook + Teacher's Book
2. Intermediate level: Textbook + Teacher's Book
3. Advanced level: Textbook + Teacher's Book
4. Arabic – Arabic Illustrated Dictionary
5. Mp3 Audio CDs for each level

Levels of the Series
1. Basic Level
2. Intermediate Level
3. Advanced Level

Five people a week stabbed to death

2009-01-03T22:55:00.000+03:00

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Drugs 'part of mainstream youth culture'

2009-01-01T15:35:00.000+03:00

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ملتقى حلقات القرآنية

2008-12-25T13:17:00.000+03:00

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مشروع الحلقات القرآنية

2008-12-25T13:15:00.001+03:00

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الطريقة المثالية لإدارة الحلقات القرآنية

2008-12-25T13:11:00.001+03:00

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What is a Madrasah?

2008-12-25T12:59:00.001+03:00

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The Arabic Alphabet Learning System

2008-12-24T01:27:00.000+03:00

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Teaching Arabic Quran

2008-12-24T01:22:00.000+03:00

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Meeting the needs of Muslim

2008-12-23T14:43:00.001+03:00

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Teachers 'beat and abuse' Muslim children in British Koran classes

2008-12-23T14:34:00.002+03:00

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The importance of teaching Arabic to our children

2008-12-23T14:11:00.001+03:00

Source: Imaanway Forum (click on the title for a direct link)

USE ARABIC IN THE HOME

The Prophet, sallallaahu alayhe wasallam said, "Whoever pursues a path to seek knowledge therein, Allah will thereby make easy for him a path to paradise." (Muslim)

The importance of teaching Arabic to our children at an early age cannot be over emphasized. Arabic is the language in which both the Qur'an and Sunnah are conveyed to the believers. In addition, one needs to know Arabic in order to perform salah and make Hajj. Arabic also serves as a medium of communication between Muslims. Allah, subhanahu wa ta'ala, through his infinite wisdom has given children the unique ability to learn second and third languages easier than adults have. Therefore, it is important for parents to take advantage of this "critical period" to teach and speak Arabic within the home to their children.

When referring to native or first language learning, researchers are referring to children who learn language(s) before the age of three. After the age of three, the new language is considered to be a second language. Bilingualism refers to the concept of a child learning two languages through exposure from a primary caregiver from birth. Usually these follow one of two patterns. The first pattern is "one-person, one-language" situation where one of the parents speaks only one language and the other parent another language. The other pattern is when both parents speak both languages to the child simultaneously. This leaves the question - which style is better for the child? Research suggests that the one person-one language style helps the child separate and learn the two languages. This is especially true if Arabic is not the native language of one of the parents. However, consistency is the key. Another situation is when neither of the parents are native Arabic speakers. Can Arabic be used as the primary language in the home and the children speak Arabic as their first language? According to Umm Sulaiman, the answer is "yes." Both Umm Sulaiman and her husband are native English speakers who have never lived outside of The United States. Yet, their seven children speak only Arabic within the home. In order to accomplish this impressive goal, Umm Sulaiman has offered several suggestions for parents.

1. The most important point is to learn Arabic yourself.
For Umm Sulaiman, a commercial course with audio tapes was essential. For others, computer programs that teach Arabic also accomplish the same goal. The main key is to stay one step ahead of your children and use your new knowledge constantly in the home. For example, once Umm Sulaiman knew that one of her children knew a particular term or word in Arabic, she no longer responded to it in English for that child.

2. Another important aspect of Arabic learning is to immerse your family in Arabic
Purchase and use videos, computer programs, and children's books in Arabic. Arrange play dates for your children with other children who speak Arabic. Play the Qur'an constantly in your home. Umm Sulaiman suggests "drown them in the sound." Not only is this a very practical suggestion, but language learning research suggests total immersion as the best method of second language learning.

3. Teach your child Qur'an simultaneously with Arabic.
Children have a unique ability to memorize Surahs. Umm Sulaiman discovered for her children "the sound of tajweed, the ability to know the Makhraj or pronunciation of each sound when learned correctly will also make the sound of Arabic just flow from their mouths." Furthermore, memorizing Surahs with your child reinforces this act of ibadat throughout your child's life. Allah's messenger, sallallaahu alayhe wa sallam, said, "If anyone recites the Qur'an, learns by it, declares what is lawful in it to be lawful and what is unlawful in it to be unlawful. Allah will bring him into paradise and make him the intercessor for ten of his family whom have deserved Hell." (Tirmithi)

4. Lastly, relax and enjoy Arabic learning.
Usually adults have a fear of making mistakes in second language learning. This can limit one's opportunities to practice the language and learn new words and phrases. Furthermore, children may pick up on this fear of making mistakes and they themselves will start using their native language in stressful situations. Adopt the motto: "If you are not making mistakes you are not learning."
*************
sistersinislam

One-to-one:Teaching Methodology

2008-12-23T14:01:00.000+03:00

One-to-one: Methodology - Advantages and disadvantages for teachers
Author: Nicola Meldrum and Lindsay Clandfield
Level: pre-intermediate Type: teaching notes
An outline of the advantages and diadvantages of one-to-one teaching for teachers

Advantages

Only one level - This means no mixed abilities or fast finishers to deal with.
Material can be supplied by the student.
We as teachers can learn something too. Students can teach us about their interests, work and experiences.
We can select material we are sure will interest and motivate the student.
There are fewer time constraints. This means we can spend as long as necessary to address our student’s needs, and explore areas of personal interest.

Disadvantages

The teacher is always “on”. One common comment is “When else would we spend ninety minutes talking constantly to one person?”
Teachers find it difficult to take notes for correction without distracting the student.
There are a limited range of activities. This means no pair or group work, which can be a bit monotonous for the teacher, and the student.
We might feel bad about doing reading and writing. Teachers worry that students will see it as a “waste of time”.
There is an astonishing lack of materials and teacher’s notes hardly ever take this situation into account.
The role of counsellor can be stressful. Teachers might feel uncomfortable listening to personal problems of their students.
The same window or wall to look at each day can be boring.
Student/ teacher personality differences or opposing opinions can make life difficult as teachers are afraid to respond to comments they strongly disagree with.
Often schools don’t give a syllabus for one-to-one classes so it is more difficult to record and show progress to the student.

Gangs younger and more violent

2008-12-20T17:43:00.001+03:00

Gang members are getting younger and are quicker to turn to lethal violence to settle "trivial" scores, a police chief has said.
Commander Sue Akers, head of organised crime in the Metropolitan Police's Specialist Crime Directorate, told the Guardian: "We're seeing young kids killing other young kids."

"We've seen 14 and 15-year-olds being killed over what seems the most trivial slights or just a glance. In the past, they would use violence over something like enforcing debts but now it's over this 'respect' issue, the smallest insult."
She said officers were also seeing girl gangs emerging and women being used to carry weapons for male gang members.
More work was needed to give gang members an alternative to a life of crime, she told the newspaper.

"You can carry on with a stick, but you need a carrot at the end of the day. It takes time and investment. We need to get really, really focused on the very young."
She said the gangs were no longer split along racial lines and membership was now based on territory.

Chaotic Somalia's gruesome reality - 17 Dec 07

2008-12-16T14:02:00.000+03:00

Somalia: Living in a failed state

2008-12-16T13:54:00.000+03:00

Somalia the Forgotten Warn 29 April 08 Pt. 1

2008-12-16T13:52:00.001+03:00

Shameless England Parliment Ignoring The Genocide in Somalia

2008-12-16T13:49:00.000+03:00

George Galloway British Parliment Somalia

2008-12-16T13:47:00.000+03:00

Abdul Malik - Challenges Muslim Youth Face in Society Part 1

2008-12-16T12:19:00.000+03:00

Lesson One

2008-12-09T16:21:00.014+03:00

Golflinks Dawah Programme is a new programme which aims at giving islamic guidance to the youths of our society.

The lessons are held every week in the community centre on Fridays 6- 8 pm.

Program

Discussion- 30min
Break- 15min (free refreshments)
Lesson- 1hr
Question & Answers -15mins

Lesson Details

Lesson Number: One
Date: Friday 5 December 2008
Attendance: 15
Age: 12 -16

Disscussion

What are the sins youth usually commit?

(their exact words):

Swearing at everybody
Getting to close to girls (usually starts from high school)
Stealing – and sometimes things they don’t need.
Carrying knives
Joining Gangs
Drugs - usually after fifteen
Lying
Vandalism
Disrespecting elders, e.i Parents, elder brothers/sister.

Reasons for stealing.

for the fun of it,
to earn respect,
to showoff infront of girls,
so others don’t think he is a geek.

Highlight of the Lesson:

The lecturer named some of the sins listed by the youth and explained; all need to repent from sins committed. He explained the definition of repentance.

The lecturer then told them a story of a man that was traveling in the desert carrying his food and water on the camel. The man took a nap under the shade of the tree. But when he woke up he realized that he has lost his camel. He searched everywhere for his camel and eventually loses hope. He lies under the same tree in thirst and hunger waiting for death to over take him. All of a sudden he opens his eyes and finds his camel standing infront of him.

The lecturer then asked the students; how happy do you think this man is?

They shouted: "really, really happy".

The lecturer said that Allah is happier than this man when one of us repents from a sin.

He explained, that Allah does not need our worship or repentence, but he cares about us and does not want to punish us for our sins.

The lecturer was referring to the following hadith.

The Messenger of Allah (Peace and Blessings be Upon Him) said: "Verily, Allah is more pleased with the repentance of His slave than a person who has his camel in a waterless desert carrying his provision of food and drink and it is lost. He, having lost all hopes (to get that back), lies down in shade and is disappointed about his camel; when all of a sudden he finds that camel standing before him. He takes hold of its reins and then out of boundless joy blurts out: 'O Allah, You are my slave and I am Your Rubb'.He commits this mistake out of extreme joy".

[Al-Bukhari and Muslim].

The Hadith in Video

The lecturer emphasised on how many of us forget how Allah would be pleased with us if we repent from our sins.

The lecturer said that he told his brother this hadith and his brother said:

“I always used to think if I change and become a better person my parents and family in large would be pleased with me, but it totally slipped my mind that Allah would be happy with me also, and even to a greater extent.”

Questions & Answers

Question: How do we repent, what do we have to do?

Answer:

It is necessary to repent from every sin. There are three things you must do in order for Allah to accept your repentance:

1- To stop committing the sin.
2- To feel sorry and guilt for committing it.
3- To decide not to commit it again.

If you don't do all of the above Allah will not accepted your repentance.

But if the sin involves a human's right, it requires a fourth condition, i.e., to absolve onself from such right. If it is a property, he should return it to its rightful owner. If it is slandering or backbiting, one should ask the pardon of the offended.

That is the end of the first lesson.

Until then see you next friday (inshallah).

Salaamu Alaykum

Reports of youth bus crime soar

2008-12-09T15:23:00.000+03:00

Reported youth crime on buses has shot up by 55% since the introduction of free bus travel for under 16-year-olds.

There were 5,701 reports in the year since the scheme went live in September 2005 compared with 3,666 in the previous year, official figures show

Substance use by young offenders

2008-12-09T15:19:00.000+03:00

click on the title ....... PDF file

Youth crime plan targets families

2008-12-09T15:10:00.000+03:00

Ministers have confirmed plans for more targeting of 110,000 "problematic" families in a bid to cut youth crime.

The £100m Youth Crime Action Plan says more parenting orders should be handed out with Asbos.

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Jail for youths 'a last resort'

2008-12-09T15:08:00.000+03:00

Youngsters would not face prosecution for minor crimes and anti-social behaviour under a new Liberal Democrat crime strategy for England.

The party said custody for youngsters should be a "last resort" as it was expensive and ineffective.

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Child custody numbers 'too high'

2008-12-09T15:05:00.000+03:00

An increasing number of children have been locked up in England and Wales over the past decade, according to the charity Barnardo's.

There was a five-fold surge in the use of custody for 10 to 14-year-olds from 1996-2006, said the charity.

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UK society 'condemning' children

2008-12-09T15:02:00.001+03:00

More than half the population believe UK children behave like animals, a survey has suggested.

Half of the 2,021 adults interviewed by YouGov also felt children were increasingly a danger to others.

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Are we negative about our children?

2008-12-09T15:01:00.001+03:00

As charity Barnardo's prepares to launch an advertising campaign warning that society is demonising children, BBC social policy correspondent Kim Catcheside considers the growing gap between young and old in UK society.

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MIDDLE CLASS GIRLS ‘SHOPLIFTING’

2008-12-09T14:53:00.000+03:00

By Camilla Tominey

TEENAGE girls are being pressured into shoplifting by a need for alcohol and drugs – traditionally the main influences on boys.
And for the fifth year running girls are leading boys in the shoplifting statistics – often stealing from stores “just for the buzz”.

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Bullying

2008-12-09T14:46:00.001+03:00

Key child protection statistics (December 2007)

31% of children experienced bullying by their peers during childhood, a further 7% were discriminated against and 14% were made to feel different or 'like an outsider'. 43% experienced at least one of these things during childhood.

Cawson, P. et al. (2000) Child maltreatment in the United Kingdom: a study of the prevalence of child abuse and neglect. London: NSPCC. p.26.

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Don't devalue youth work!

2008-12-08T14:53:00.001+03:00

Debate about youth crime is relevant, welcomed and encouraging but we are missing the fact that “youth work” is more than what happens when the youth club opens.

Do youth clubs help stop crime?

2008-12-08T14:35:00.000+03:00

A youth club in every neighbourhood to tackle teenage delinquency is the latest government pledge. But do they really stop young people getting into trouble?

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Youth centre run by sex offender

2008-12-08T14:29:00.001+03:00

Gloucestershire child protection experts are to inform youth groups using a residential centre that its manager is a child sex offender.

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£400,000 Somali centre is under threat

2008-12-08T13:35:00.001+03:00

Jul 30 2008 By Sarika Sharma, Uxbridge Gazette
Muslims are battling to save a mosque which could face closure after planning permission was rejected.

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10 Tips to Strengthen Families

2008-12-04T15:28:00.004+03:00

Source: Click on the title for a direct link....

By Robin McClure, About.com

Just like with any relationship, building a positive relationship between parent and child is one that requires work and effort to make it strong and successful. Parenting is a tough job, and maintaining close relationships and open communications helps to ensure parents and their children stay connected through all ages of their upbringing. Here are 10 simple tips for enhancing the bond between parent and child.

1.Say I Love You

Tell your child you love him every day -- no matter his age. Even on trying days or after a parent-child disagreement, when you don't exactly "like your child" at that moment, it is more important than ever to express your love. A simple "I love you" goes a long way toward developing and then strengthening a relationship.2.

2.Teach Your Faith

Teach your child about your faith and beliefs. Tell him what you believe and why. Allow time for your child to ask questions and answer them honestly. Reinforce those teachings often.

3. Establish A Special Name Or Code Word

Create a special name for your child that is positive and special or a secret code word that you can use between each other. Use the name as a simple reinforcement of your love. The code word can be established to have special meaning between your child and you that only you two understand. This code word can even be used to extract a child from an uncomfortable situation (such as a sleepover that is not going well) without causing undue embarrassment to the child.

4. Develop And Maintain A Special Bedtime Ritual

For younger children, reading a favorite bedtime book or telling stories is a ritual that will be remembered most likely throughout their life. Older children should not be neglected either. Once children start reading, have them read a page, chapter, or short book to you. Even most teenagers still enjoy the ritual of being told goodnight in a special way by a parent--even if they don't act like it!

5. Let Your Children Help You

Parents sometimes inadvertently miss out on opportunities to forge closer relationships by not allowing their child to help them with various tasks and chores. Unloading groceries after going to the store is a good example of something that children of most ages can and should assist with. Choosing which shoes look better with your dress lets a child know you value her opinion. Of course, if you ask, be prepared to accept and live with the choice made!

6. Play With Your Children

The key is to really play with your children. Play with dolls, ball, make believe, checkers, sing songs, or whatever is fun and interesting. It doesn't matter what you play, just enjoy each other! Let kids see your silly side. Older kids enjoy cards, chess, computer games, while younger ones will have fun playing about anything...as long as it involves you!

7. Eat Meals As A Family

You've heard this before, and it really is important! Eating together sets the stage for conversation and sharing. Turn the TV off, and don't rush through a meal. When schedules permit, really talk and enjoy one another. It can become a quality time most remembered by young and old alike.8. Seek Out One-On-One Opportunities Often
Some parents have special nights or "standing dates" with their children to create that one-on-one opportunity. Whether it is a walk around the neighborhood, a special trip to a playground, or just a movie night with just the two of you, it is important to celebrate each child individually. Although it is more of a challenge the more children in a family, it is really achievable! Think creatively and the opportunities created will be ones that you remember in the future.

9. Respect Their Choices

You don't have to like their mismatched shirt and shorts or love how a child has placed pictures in his room. However, it is important to respect those choices. Children reach out for independence at a young age, and parents can help to foster those decision-making skills by being supportive and even looking the other way on occasion. After all, it really is okay if a child goes to daycare with a striped green shirt and pink shorts.

10. Make Them A Priority In Your Life

Your children need to know that you believe they are a priority in your life. Children can observe excessive stress and notice when they feel you are not paying them attention. Sometimes, part of being a parent is not worrying about the small stuff and enjoying your children. They grow up so fast, and every day is special. Take advantage of your precious time together while you have it!

Young offenders 'are being forced to convert to Islam'

2008-12-04T01:02:00.000+03:00

Young offenders 'are being forced to convert to Islam'

By Nigel Morris, Home Affairs Correspondent
Friday, 11 November 2005

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Staff have warned that gangs at a troubled young offenders' institution are forcing inmates to convert to Islam, prison inspectors have reported.

They also criticised the health care of mentally ill young people at Feltham young offenders' institution in west London, where a white inmate with a personality disorder killed an Asian teenager with whom he was sharing a cell. Zahid Mubarek, 19, was beaten to death by Robert Stewart, who was known to be racist psychopath, five years ago.

Although Anne Owers, the Chief Inspector of Prisons, said race relations were improving at the centre, she raised serious concerns about the level of intimidation faced by inmates. She said "bullying was related to gangs and faith allegiances'', adding: "There was ongoing concern among some staff that a small minority of young people were being coerced into joining the Muslim faith.''

Andrew Cross, Feltham's governor, said he was working with chaplains and imams to combat forced conversions and extremism. The inspectors also criticised the use of force by officers, reporting that ethnic minority inmates were more concerned about safety than their white counterparts.

Ms Owers said Feltham still needed more external support to ensure it provided a "stable environment'' for inmates and called for improvements to the care of inmates with mental health problems.

She also complained about general standards of health care, with one young inmate being forced to wait six weeks for treatment to an injured finger which eventually became untreatable.

Phil Wheatley, director general of the Prison Service, said: "Feltham is a difficult establishment which manages some of the most disturbed and challenging young offenders in the country. Many suffer from mental illness and are abusers of hard drugs.

"In addition to this, Feltham has been under a considerable degree of public scrutiny and outside pressures for much of the past five years.

"Despite these considerable challenges Feltham is, without doubt, an improving prison that has made great progress in recent years.''

A judicial inquiry is under way into Mr Mubarek's death. The findings are due to be released next year.

Young offenders still suffer violence

2008-12-04T00:52:00.000+03:00

Young offenders at one of Britain's toughest institutions still fear bullying and violence, more than a year after a damning inspection, says a report.

Youth justice: How it works

2008-12-04T00:45:00.000+03:00

Tackling youth offending has been at the heart of the government's criminal justice reforms since it first came to power in 1997.

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Somalis in the UK: Experiencing Ramadan Across Time and Space

2008-12-04T00:19:00.002+03:00

By Zahrah Awaleh

Freelance Writer -- UK

The countdown is on. In the month of Sha`ban in London, England, the Somali community is calculating the number of days till Ramadan. Sha`ban is the last chance to make up previous Ramadan fasts, so timing is key. Families are busy gathering food and drink supplies such as dates, bottled water, cartons of juice, kilos of rice and pasta.

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The Single Mother Phenomenon

2008-12-04T00:08:00.001+03:00

The Somali Crisis in Canada:
The Single Mother Phenomenon

by Ladan Affi
http://caafi.tripod.com/culture1.html

Traditionally Canada has welcomed immigrants and refugees from around the world, particularly those of European heritage. Although the percentage of immigrants to Canada has remained relatively steady since World War II, their cultural backgrounds have not. Figures published by Statistics Canada reveal that the ethnic diversity of new Canadian has increased dramatically during the past decade.

Further, within the last few decades the composition of immigrants has changed dramatically, from approximately 80 percent from countries with European heritage to almost three-quarters from Asia, Africa, Latin America, and the Caribbean. Almost half of Canadian immigration now comes from Asia. Between 1971 and 1986 the number of Canadian who had been born in Africa, Asia and Latin America grew by 340 percent.

Recently, there has been an increase of immigrants and refugee claimants from African countries such as Somalia, Ethiopia, Eriterea and the Sudan. Within 5 years, the Somali population in Ontario has increased by 613 percent. There are no 70,000 Somalis living in Canada, 13,00 of whom live in Ottawa.

Somalis first entered Canada in 1988 after the destruction of Northern Somalia, and in larger numbers in 1991, after the outbreak of civil war in the southern part of the country. The majority of refugees originally arrived in the United States and, after long and harsh examinations, received refugee status in Canada. It is estimated that the majority of Somali women in Canada are single mothers. The focus of this paper will encompass the problems that Somali single mothers face in the process of adapting to life in Canada. Major emphasis will be given to the immigration process, employment, systematic barriers and family disintegration in Canada.

"The growing Somali community is considered to be one of the most disadvantaged among the visible and ethnic minorities In many cases, women fled Somalia with false passports and could only bring the number of children stated on these passports. The financial issue of the cost to bring the children to Canada was also used as a factor to decide which children to bring. The decision of who would depart and who would stay is a most difficult one since there are mother who leave young children behind in the hopes of sponsoring them, once they become permanent residents. This process however, on average, takes over one year and sometimes longer.

Third, the rate of divorce among Somali couples is incredibly high. The confilicts which arise are mainly due to the redefinition of traditional cultural roles between women and men and the stress of trying to cope in a foreign country. For example, women raise a family without the help of their husbands, yet it is the men who expect to be treated with respect and exert authority as heads of households as they once had in Somalia. These men are expecting to be obeyed without contributing very much to the well-being of the family.

In Somalia, men did not help their wives with household chores and caring for their children because there are many relatives helping them instead. In Canada, however, this kind of support from relatives does not exist, yet Somali men fail to understand that.

The result is an extremely high divorce rate. Marital break-ups are also often the result of there being no mechanism in Canada similar to the one in Somalia of mediation in the event of marital conflicts. Conflicts which might lead to divorce are often solved in Somalia, therefore saving the marriage. Another factor is lack of knowledge of Canadian law. For example, one Somali woman who was angry with her husband called the police but had no intention of charging him with anything. She had just wanted to teach him a lesson. She did not anticipate that the police would adopt harsh measures.

One of the most immediate issues that these women face on their arrival to Canada is the immigration process. First, women have to retain their own lawyer, attend numerous interviews with authorities, write a coherent statement regarding why she should be considered a refugee and convince an immigration officer and the Immigration and Refugee Board of Canada that she has a legitimate claim. When making a refugee claim in Canada, the claimant has to remember exact dates and times of when events occurred. This is extremely difficult for Somalis who have a tendency not to put emphasis on how far they traveled from one city to another, or the date of when the left. This often leads to their claim being rejected due to inconsistencies or for lack of facts. Throughout this long process the claimant is living with the uncertainty of what will happen to them and at the same time beginning the stressful process of appealing the negative decision. Women who have been raped or sexually assaulted are faced with yet a further barrier. Somali women are not likely to mention the rape or assault in the context of their claim or hearing. Yet without this information, the claim may be rejected. Women under such circumstance are forced to reveal the violations or choose to remain silent about what has happened to them, out of fear of being ostracized or blamed for the abuse within their community.

Canada introduced, in March 1993, gender guidelines which are intended to take such factors of the abuses women refugee claimants suffer into account. Unfortunately, the stigma of making a claim based on rape or sexual abuse in Somali society is so great that few Somali women have used the guidelines, although some would no doubt qualify. Another obstacle was created by the new immigration law, Bill C-16, which was implemented in February 1993. This Bill requires that claimants, even after being found to be convention refugees by the Immigration and Refugee Board, are still compelled by Immigration Canada to have documentation predating their entrance into Canada, in order to prove their identity. "Our primary concern is not to enter a situation where we are landing people and we don't know who they are." say Jim May, Chief of Immigrant and Visitor Operations. Since identify documents were not widely used in Somalia and since Somali women were less likely to own one, as they likely did not drive or work where documentation was needed, they might have no documents. This requirement directly affects women more than men because men often do have access to such documents. Also, refugees are usually fleeing dangerous situations and war conditions. Under these conditions, there is no available system to apply for documentation proving their identity. However, this is a reality that immigration official fail to acknowledge. Refugees with their proper paperwork and documentation are rare.

Some Somali women have had their claim rejected on the basis that they could live in safe areas, inhabited by their children's clan. Although the clan system is strong in Somalia, many clans are at war and no area can be considered safe. Refugee women also face sexism from Immigration and Refugee Board officers as was the case of a Somali woman whom the Immigration officer referred to as "my dear lad," and also described her as "little lady." Such language is clearly sexist and patronizing. Some immigration officers ever refer to Somali women's dress styles, conforming to Islamic Shari'ah, as outdated and backward. This type of attitude may influence how a woman's claim is decided.

Canada is no longer "a nation in which single-wage earners predominant," single mothers feel the pressure more than two-parent families. Due to the fact that many Somali women are in a situation where they are the only adult in their family living in Canada, there are certain responsibilities that she alone must fulfill such as supporting family members back home by sending money, and trying to sponsor other family members into Canada. Sponsorship has been made somewhat more difficult under Canada's recently restricted immigration which only allows sponsorship of spouses and children under 19 years of age. Parents and grandparents, minor age siblings, and adopted and orphaned children can be sponsored only if the sponsor is working. The Somali women are thus forced, due to "economic pressures, to take any jobs. Theses jobs, however are usually low-paying and result in having to accept two or three part-time jobs in order to meet the minimum requirement for earned income set by immigration.

"Immigrant women experience extreme difficulty finding decent employment at every level of the Canadian labor force" and Somali women tend to face the addition hardships of "cultural and language barriers (Somali and Muslim) and discrimination (Black, female and Muslim). "The visibility of Somali women in terms of dress and behavior has major implications for both employment opportunities and access to services. The majority of Canadian employer inevitably ask for Canadian educational experience and are not likely to acknowledge previous work and "most immigrant women into jobs well below their overall skills and almost always below their potential." Women also lack work experience as they might not have worked in their home country.

Due to all these barriers, the majority of Somali women are employed in some form of domestic work because there is minimum language requirement and such "unskilled" jobs are available in greater numbers to women. Once women enter these menial jobs it is difficult, if not impossible, to escape this employment ghettos.

Since the lack of English or French language skills is often not considered a problem with such low-paying jobs, they do not have opportunities to improve their language skills at work. Women therefore remain ineligible for occupational training or upgrading. On the job, these women have few opportunities to learn the official languages because work is done in isolation. The long hours and the exhausting nature of the work also make it extremely difficult for women to attend evening or weekend language classes. They are "caught in a self-perpetuating trap, which makes them vulnerable to exploitation."

Due to the breakdown of the traditional support systems available in Somalia, abusive relationships among married couples as well as between parents and children is increasing in the Somali community. There are increasing incidents of violence within Somali families, "where stress may be high and where abused family members do not know their rights and/or sources of help." Marital conflict which sometimes becomes abusive, aside from being the result of power inequities in society between men and women, can also be attributed to several other factors. First, the political conflicts in Somalia are often transferred to Canada. The effects of this conflicts are magnified, especially if the husband and wife are from different clans. This manifests itself in the form of who to send money to; should it be her clan or his/her family or his/or should they spend it on their own needs?<

Second, a large percentage of Somali men are unemployed due to the current recession and lack of recognition from employers of previous work experience as well as education. Somali women, on the other hand, are willing to take dead-end, low paying jobs in order to support their family in Canada and abroad. This creates a role reversal as women become financially independent of their husbands. This results in men feeling alienated, useless, angry and frustrated, eventually, reaching a point where their frustrations are taken out on their wives and children. This leads many Somali women to look to the police for protection for themselves and their families.

There are also a large number of children who speak either English or French and have figured out how to use the system to their benefit and are also in many cases abusing their mothers. Somali children tend to believe that "they are deprived of the freedoms that Canadian children enjoy." This leads the children to threaten to call the police or the Children's Aid Society (CAS) and report abuse unless they get their way in the family. Police and CAS intervention is the nightmare of most Somali single mothers in Canada, as many who have had contact with such agencies have had their children taken away from them

All of the above are only a fraction of the problems faced by Somali single mothers. Housing has also been identified as a major issue. Families on welfare are asked to provide the name of a co-signer who has an income of $50,000 or over. This criteria cannot be met by many Somali single mothers and they have no option but to enter shelters in order to qualify for subsidized housing from the Ottawa-Carleton Regional Housing Authority. This, in turn, has led to an influx of Somalis into certain areas of the city. Due to the increasing intolerance in Canada towards newcomers and towards the Somali community specifically, there has been an increase in conflict between Somalis and white Canadian who have stereotyped Somalis as abusing the social assistance system. This conflict has manifested itself to the point where Somalis are increasingly facing individual and systematic racist which has made their integration much more difficult. In many cases, Somalis have been physically attacked and injured.

A poll done in 1993 by Maclean's, one of the leading magazines in Canada, revealed that there is increasing intolerance toward newcomers and found that "34% [of those interviewed] said that immigrants should be encouraged to "blend with larger society." Another previous poll done by Maclean's in 1990 indicated that "40% of the respondents... said that new immigrants should be encouraged to maintain their distinct culture and ways." These are contradictory messages and most likely reflect the confused state of what multiculturalism means to Canadians.

Recently, the Somali community has faced increasing, systematic racism in the media and government, and from the general public. Many Somalis have been charged with collecting multiple claims for welfare in order to send money to their warlords of choice. Even though these allegations have been shown to be false, the Somali community continues to face the repercussions of such false reporting.

Despite these difficulties, the Somali community in Ottawa-Carleton has organized to assist their members. Several programs have been implemented to make life easier for community members. Some community health centers such as the Calington Community Health Centre and the Sandy Hill Community Health Centre have hired Somali workers to do outreach and counsel Somali single mothers and the Somali community in general. Canrlington Community Health Centre, for example, has a Somali women's program where the women get together, decide upon the topics to be discussed as well as who to invite as speakers. They have also attempted to recreate the support mechanism that they had in Somalia and have empowered themselves by finding out how the Canadian system works and how it can benefit them. Other governmental agencies including the three levels of government as well as non-governmental organizations have hired Somalis to render the services accessible and available.

Numerous heritage schools where the Somali language and culture is taught have also emerged in the area. Women get together on weekends to teach each other skills and exchange ideas. There are also increasing numbers of Somali religious elders who now do counseling in a way similar to that done in Somalia. During ramadan, the holy month of fasting, Somali women organize locations to break the fast together and share prayers. During holidays such as Eid Al Fitr, women organize camps and picnics for the community to come together.

Somali women have not only tried to improve life in Canada for themselves but have had a positive impact on other refugees and immigrants in Canada. In 1991, a group of Somali women in Toronto who were part of a support group being offered by the Canadian Centre for Victims of Torture and facilitated by Fadumo Dirie, decided that one of their immediate needs was access to government housing which was not available to refugee claimants. The women did research, collected support from other agencies and members of the provincial parliament and then launched a lawsuits against the Housing Authority stating that they were being discriminated against. This has led to the law being changed to make all refugee claimants eligible for subsidized housing.

As the Somali community continues to face many problems in Canada, Somali women, as the majority of the adult population, will continue to play a major role in solving the above-stated problems. While Somalis have been victims of racism due to their vocal resistance to being discriminated against, they have become scape-goats in the media, which makes them vulnerable to even worse racism and discrimination. The Somali experience in places such as Ottawa has played a significant role in policy changes which have benefited newcomers as a whole and which can be used as a model for organizing Somali communities in other parts of Canada.

Bibliography

Adan, Zeinab, "Somali Refugee Women in Canada" INSCAN, Vol. 6. No.2/3 Ottawa: November 1992.

Boyd, Monica, "Immigrant Women in Canada: Profiles and Policies." Research Division, Immigration Canada and Status of Women Canada. Ottawa, March 1987.

Cairns, Alan C., "Charter Vs Federalism:The Dilemma of Constitutional Reform." Montreal: McGill-Queens University Press, 1992.

Ethnocultural Data Base, Policy Services Branch, Ministry of Citizens, Ethnic

Hanafi, Ahmed, "Family Problems" INSCAN, Vol.7 No.2, Ottawa, November 1993.

McGowan, Sharon, "Immigrant Women in Canada: A Resource Handbook for Action."Vancouver, B.C.:Tasks Force on Immigrant Women, July 1982.

Wood, Nancy, "Immigration: A Reluctant Welcome" Maclean's Vol. 105, no.101, Ottawa, January 4, 1993

Divorce is on, marriage is off

2008-12-03T19:04:00.001+03:00

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“I know that I am 25 years old. But what is the point of marrying if I am going to be divorced,” said Zamzam apprehensively, “I rather remain single instead of becoming a single mother with children tugging at my hum”

“Why will you become a single mother?” interrupted a worried voice which was coming from the other end of the telephone line.

“Men are failing to be proper husbands,” Zamzam retorted anxiously.

“Marriage is a like a prize draw, you do not know what you will get,” the voice replied comfortingly.

“Grandma, tell that to my three friends. They were all married and divorced. Here, in London, unlike Somalia, marriage has been turned into revolving-door relationship,” said Zamzam in a state of hopelessness and with an apathetic voice.

“You know, in our culture, a great value is placed on women to bear children,” the voice responded quickly.

“What is the point of creating a dysfunctional family?” enquired Zamzam despondently.

Zamzam’s worry shows marriage, the oldest human institution, is under threat. Britain has the highest divorce rate in Europe and the problem of the dysfunctional family is a serious matter. According to the Office for National Statistics, in 2006, nearly 2500 couples divorced weekly, despite the increasing number of couples cohabiting.

Marriage breakdown is changing the social structure. Divorce is on, marriage is off. Lasting marriage is shrinking, brief marriage is swelling. Female-headed households are in, father-led families are out. Being single mother is normal; having a husband at hand is a bonus. Lonely fathers and overwhelmed mothers are everywhere, traditional families are nowhere. Step-fathers are growing, fathers are diminishing.

It seems that there is a higher divorce rate among the Somali community in Britain than the wider society although there are no divorce statistics available that endeavour to capture Somali divorcing couples. A report commissioned by the Government Office for London in 2003, noted, “The number of Somali single parent households is in some boroughs significantly higher than the national average.” Another report commissioned by the Information Centre about Asylum and Refugees in 2004 also observed the community’s higher divorce rate.

The soaring divorce rate is having a negative effect on the Somali community in Britain. Hawa Mohamed, a Somali researcher, has recently published a study which looked at the causes and dimensions of marriage breakdown. Some of her findings are in line with previous findings; some are thought provoking while others advance our understanding of the causes of marriage breakdown.

The study found financial pressure to be a major contributor of family breakdown. Finance puts pressure on any relationship and if the income of the household is low, financial worries put extreme pressure on the household’s relationships. The financial independence of women and men’s failings to be breadwinners upset the traditional financial arrangements. Being a breadwinner entails certain privileges but when a husband is no longer the financial source of the family, his status is no longer guaranteed. Dr Anthony Olden, of London’s Thames Valley University, says: ‘Women find that they now control the family finances because social welfare payments are channelled through them. This alters the relationship between them and their partners, particularly if the man is out of work’. Although the study established a correlation between women’s financial independence and increasing family breakdown it is not clear if those who split up are financially better off than when they were together. When a household with one low income splits into two, is the household better off or worse off financially?

According to the study, khat is one of the leading factors for family breakdown. Khat is a natural stimulant from the Catha edulis plant chewed by Somalis. Chewing khat produces a mild euphoria that is less potent than cocaine or amphetamine. But to get to a feeling of bliss, a person needs to spend many hours chewing khat and that effects the person’s health, wealth, working hours, family and social relationships. Since a husband who chews khat cannot make himself available for household chores, his share goes to the wife and that compounds her work. Furthermore Khat claims part of the family’s income and time. Khat can cause sexual impotence.

The paper drew attention to men’s inability to change as another element that plays a part of marriage breakdown. Somali women have changed and adapted the new environment while men are still in denial about their status and role. Women argue that men make no effort to understand the new environment and seek refuge chewing khat. Men make a counterargument by saying that women surrender their own identities and try to impersonate all the customs and attitudes of British women.

The report noted how the empowerment of women is creating social change. The enhanced social position of women is evident by the replacements of two words: “Abti” with “Adeer” and “Habaryar” with “Eedo”. In English, the word ‘uncle’ means the brother of one's father or mother while ‘aunt’ means the sister of one's father or mother. In Somali, there are four words instead of two – two from the father’s side: ‘Adeer’, paternal uncle, and ‘Eedo’, paternal aunt. Two words from the mother’s side: ‘Abti’, maternal uncle and ‘Habaryar’, maternal aunt. In Somalia, children use mainly the words Adeer and Eedo when speaking with adults and that shows the dominant position of the father within the family. But in Britain, Somali children use the words Abti and Habaryar and that indicates the influential position of the mother within the household.

The study found how lack of support puts an extra load on spouses. Not knowing how to access social provisions available in the local area and not having close relative nearby deprive families of the extra help be it financial, moral or practical that all families need.

Gender role is a highly contested issue. In Somalia, the role of women and men is clearly defined. Women have monopoly on household chores. In Britain, household tasks are negotiated. According to the research, Somali women do not want to maintain the exclusive right of undertaking household chores and want Somali men to participate. Men are reluctant to do family duties such as cooking and cleaning and women consider that a raw deal. When this becomes a thorny issue, it affects the dynamics of the relationship and confrontation ensues.

Religion is another element that the study found to be a crucial factor. The study noted how the community considers the increasing marriage breakdown as a result of families not practising Islamic teachings. Endurance and fortitude are important qualities for families and Islamic teachings underline their importance when one faces hardship and suffering. One is also expected to remain the same character in the midst of pain but that quality is in short supply nowadays.

Other factors that lead to marriage breakdown are the amount of time men spend talking about politics outside their homes and the money families send back to their families in Somalia and how the absence of effective communication is putting barriers between spouses. Lack of communication whether it is expressing emotional needs or dealing with day-to-day activities causes misunderstanding and resentment. .

The study touched on several socioeconomic factors that lead to marriage breakdown. However, it seems the study has focused on what happens after marriages are formed and has not explored how well-prepared men and women are to become husbands and wives. Marriage is about rights and responsibilities and if partners are not clear about their expected duties before taking the vows, their relationship will probably become a bumping one if it does not breakdown completely. Furthermore, the paper has investigated how men’s habits affect their relationships but failed to look into if women have habits that affect their relationships. The research also did not mention the effects of genital mutilation and whether psychosexual problems contribute to marriage breakdown.

'Not housekeepers any more': Somali women of the diaspora

2008-12-03T18:54:00.001+03:00

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Not housekeepers any more': Somali women of the diaspora
Harun Hassan

Somali people in Britain have escaped war to endure exile. Now, they face a new challenge: while the women explore their independence, the men hold fast to their idea of Islamic tradition. 7 - 11 - 2002

She dresses like Carol Vorderman, idolises Oprah Winfrey and, although she grew up in a male-dominated society where a man’s word is law, she likes to be seen as a feminist.

Following the collapse of her four-year marriage, Amina Shakur lives in temporary accommodation in west London with her two young children, Maymuun, five, and Mustaf, three. After a nightmare year in Russia, Finland and Norway, the 29-year-old refugee from Somalia arrived in the United Kingdom, her preferred destination, on March 1996. The main reason for her coming to the UK was to marry her long-term sweetheart, Mohamed Ali, who had arrived five months earlier.

A sumptuous Western-style Somali wedding in London On 7 April 1996, four weeks after landing in the UK, they married in a small, colourful ceremony at which guests, friends and relatives were entertained by dancers and musicians.

‘We were both enthusiastic about the prospect of building a family,’ recalls Shakur. The future looked bright. They knew each other intimately, although the relationship between Muslims precludes sex before marriage. For Shakur was marrying a man she had met at high school, when she was 16 years old. She was in Form Three and he was in Form Four at the 21 October Secondary School in Somalia, named after the day dictator Mohamed Siyad Barre took power in 1969.

When Barre was toppled in January 1991, Shakur and Ali fled the country. They separated, and their only point of contact was through Shakur’s sister in London. They used to call her in order to keep in touch with each other. So marrying in London was special for Shakur and Ali. They were joining an estimated 100,000 Somalis living in the UK.

Things fall apart

It was after the birth of their first child that Shakur started feeling that things were not going according to plan, though Ali had no idea that anything was wrong. She admits that she had always wanted to rear her family in the European way. Like most Somali women in the UK, Shakur’s name is registered for state benefit and housing allowance. She wanted to study, to work if possible, to socialise and join in with the new culture. Ali, a devoutly religious man, felt differently. Like most other Somali men, he firmly believed that women should remain at home, provide meals and raise the children.

By July 2000, their relationship was damaged irreparably. After an argument over sharing the housework – a major point of contention between husbands and wives of the diaspora – Ali allegedly hit Shakur in the face. It was the third time he had physically assaulted her, and she wasted no time in dialling an emergency number.

Like many other Somali families with troubled relationships, divorce became the only solution. On the Christmas night of the same year, Ali officially pronounced the third and final procedure in Islamic law and divorced Shakur.

Somali marriage breakdowns first became frequent in the early 1990s when thousands of Somalis fled the civil strife and political upheaval in their country. Back in Somalia, the commitment to marriage was so strong that divorce was practically unheard of. But migrants to Europe found that the new culture meant that they faced rigorous challenges. Marriage became less valuable.

In a survey conducted for this article, 78 Somalis of different sexes and ages, both married and single, were asked to give their views on the main causes of marriage breakdowns within the UK’s Somali community.
Family counselling for the Somali community in London The new culture was not supportive of traditional marriage customs, the interviewees felt. External cultural influences were the main reason given for marriage break-ups (76%). The rest of the interviewees (34%) blamed the economic independence of the diaspora women.

28% blamed khat, a green narcotic leaf widely chewed by the Somalis. Khat was illegal in Somalia from 1983 until 1991 when the regime that banned it was overthrown. In the UK, where it can be purchased legally, it is widely believed that the substance causes financial hardship and sexual impotence.

Interestingly, nearly half (46%) said Somali marriages in the diaspora were simply not strongly rooted in a committed relationship. When asked what the most common reasons for getting married were, 53% considered love as the starting point, while a staggering 44% said that Somalis in the diaspora married for financial reasons.

As to who was to blame, women or men, interviewees split on gender lines: 70% of the women blamed men’s failure to adapt to the new environment; 74% of the men blamed either the host culture, or the women for adapting to it.

Women’s financial independence

‘This does not mean everybody is forgetting our history,’ insists Ahmed Mohamed Wasuge, a linguistics professor from the former Somali Faculty of Languages, who is now a refugee in London. But he admits that the situation is worrying. He has been trying to mediate between troubled Somali couples. ‘Of the twenty families I have intervened in, only nine are still married.’ He sees the root of the problem as lying in the fact that Somali women are refusing to respect their tradition and religion. ‘A man feels guilty when he cannot pay the bill, and our women see this as a victory over men.’ He himself is married for the fourth time, and has six children.

In his report on Somali refugees in London, Dr Anthony Olden, of London’s Thames Valley University, agrees that the balance of power between husbands and wives within Somali families of the diaspora has changed. ‘Women find that they now control the family finances because social welfare payments are channelled through them. This alters the relationship between them and their partners, particularly if the man is out of work,’ he concludes in his report.

But according to Professor Wasuge, the largest source of income in contention between spouses falls outside the welfare system. Most Somali women living in Europe benefit from an interest-free loan system. Shalongo, as it is known in Somali, involves large sums of money, managed centrally, which circulate within a fixed number of women. The Shalongo can raise between £5,000 and £12,000 annually for a woman who needs it – depending on how much is invested. This sum has to be repaid in instalments over an agreed period of no less than a year.

Women and children account for the highest number of Somalis who migrate to the UK. Men often opt to stay, either to look after properties left behind, or to fight along side their clansmen, politically or militarily. Many such women either divorce their husbands immediately on arrival, in order to start a new life, or do so a few years later, when their applications for family reunion are turned down.

Towards a European way?

Qali Farayare is a mother of seven who divorced the father of six of her children in 1995 when he failed to join them in London. A year later, she married the father of her seventh child but split up after just eight months.The reason she gives for the break-up with her second husband exemplifies the way in which the host culture brings its influence to bear on a couple. ‘He refused to contribute to housework and the family income and was not the most wonderful person,’ Farayare claims. He also had a weakness for khat. ‘He chewed with other people and came home to sleep,’ she remarks. ‘He never spent time with me…a lot of single mothers would agree with me.’

Farayare admits that external influences played a part in the deterioration of the relationship. ‘Men should learn how to cook, do the laundry and change the nappies,’ she says with a chuckle. Back home, Somali men would never have been required to share in the housework.

Fellow single mother Shakur agrees with Farayare: Somali men should accept the European way of life. ‘This is a husband and wife meeting their family duties,’ she says. ‘Men should cook, wash the dishes, and do the ironing if the wife seems to be busy on something else. This is nothing to be ashamed of.’

Shakur does not accept that the effect of the move to a new culture has pushed Somali men to the wall. ‘Somali men are known to rate themselves very highly and are mentally robust,’ she says. ‘They are using religion as a scapegoat when they say that women are abandoning Islam. This is the way this country is, and we should adapt to it,’ she concludes.

Ali disagrees with his ex-wife. Living with a woman is a tricky business these days, he thinks. ‘Most of them deviate from Islam, they abandon the Islamic doctrine – that is the stumbling block to every Somali family in Europe,’ he complains. ‘They feel in control, become westernised and are now sitting on us…they want the situation to remain like that.’

He himself comes from a deeply religious family. He has been raised to expect a hierarchy of respect within a family structure where everyone knows their role. ‘Don’t think I am a dictator. The Somali men in the diaspora make some mistakes. But I also think women constrain them to do so. Women always look for weaknesses in men.’

Western media role models

The truth of Ali’s claim is borne out by women such as Shakur, who exemplifies the so-called ‘westernised woman’. She idolises Oprah Winfrey and the way her talk shows address women’s issues. ‘You can call me a feminist,’ she said. A glance at her video cassette collection reveals that she also admires movies that possess a taste for love, romance and feminism. One example is Madonna's Innocence Lost – an intimate, rags to riches story, which testifies to the way in which sheer ambition can lift a charismatic woman to the pinnacle of the entertainment industry. The other movie, Sliver, involves a women (Sharon Stone) looking for excitement in her life after ending an unhappy marriage.

So does Shakur plan to remarry? ‘Any woman who wants to marry must learn enough about the man before getting hooked up. This is Europe and there is plenty of time. She can go out with him and give it a try. She can even ‘tempt him unlawfully’.

‘Women should avoid marrying men for money and looks. What is important is his intelligence and his behaviour in the family,’ she says. ‘As to whether I will marry again…no comment! But of course I need a man.’

Minneapolis Somali community facing dark web of murders

2008-12-03T18:28:00.001+03:00

They came to escape civil war, so why are they killing each other in the streets?
By Erin Carlyle
Published on November 10, 2008 at 4:32pm

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Somali American

2008-12-03T17:59:00.002+03:00

Somali American
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Somali American

Total population
150,000 (est.)

Regions with significant populations
Throughout the United States
Languages
Somali, American English
Religion
Sunni Islam
Related ethnic groups
Afar, Agaw, Amhara, Bilen, Jeberti, Oromo, Saho, Tigray and Tigre
Somali Americans are Americans that are originally from Somalia, or other countries with ethnic Somali populations.

The first Somalis to arrive in the United States came in the 1940s. They were seamen and New York was their destination. In the late '70's, more Somalis followed suit. However, it wasn't until the civil war broke out in Somalia in the 1990s that the majority of Somali Americans first arrived.

From Wikipedia, the free encyclopedia

The Somali American community is the seventh largest in the world behind those of Somalia, Ethiopia, Yemen, Kenya, Djibouti, the Middle East, the United Kingdom (see British Somalis) and Canada respectively.

The heaviest concentrations of Somali Americans live in the Twin Cities (Minneapolis and Saint Paul, Minnesota), followed by Washington, DC; Columbus, Ohio; New York City; Buffalo, New York; San Diego and San Francisco metro areas. The Twin Cities has the highest population of Somalis in North America.[1]

Arizona has seen Somali migration in recent years, mostly to Phoenix (especially the suburb of Glendale) and Tucson. The states with the most Somali Americans are Minnesota, followed by Ohio, California, Georgia, Washington, Texas, Massachusetts, Maryland, Virginia, Illinois, Colorado and Florida. In Minnesota it is possible to find Somalis in almost every small town, especially in South Minneapolis, St. Paul and Rochester. Although they are scattered throughout the United States of America in small numbers.

People
While the overwhelming majority of people arriving from Somalia to the United States are ethnic Somalis, a minority belong to other non-Somali ethnic groups such as the Bantu.

Most Somali Americans have managed to retain their culture and religion despite long-term residence in the United States. Somali Americans are doctors, professors, and hold other important positions in American society.

Somali American

2008-12-03T17:59:00.000+03:00

Somali London

2008-12-03T17:45:00.001+03:00

Somali London
The first Somalis in London were sailors living around the docks. When the Merchant Navy downsized, Somali ex-sailors found it difficult to obtain new jobs.

The 1960s and 1970s saw Somali wives and children arrive in London to join their husbands. The 1980s and 1990s brought an influx of refugees to London from Somalia, now a country torn apart by civil strife.

Somali society and the state are now considered to have completely broken down. There is no centralised state power.
David J. Griffiths 'Somali and Kurdish Refugees in London: New identities in the Diaspora'Somali sailors have worked on British ships since the 19th century when Somaliland, as it was then called, was under British rule.

Like other foreign sailors, they formed a transient population living around the docks. There was little intermarriage between Somali men and local women, as many of the men were working to support their families back home.

From World War II until the 1970s, a number of Somali seamen were employed by the British Merchant Navy.

A few Somali restaurants and night clubs operated in Tower Hamlets, but closed as the Merchant Navy declined, ending seafaring opportunities for Somalis.

During the 1960s and 1970s there was an influx of Somali wives and children joining their husbands in London. Unfortunately, many of these ex-sailors were unable to find new employment due to their lack of marketable skills.

Somalia became independent in 1960, but warring factions split the country during the 1980s. The Isaq clans of northern Somalia fled the regime of Siad Barre and the bombing of the cities of Hargeisa and Burao in 1988.

As war persisted during the 1990s, there was also an outflow of migrants from the south. Those who came London settled mostly in Tower Hamlets and areas further east, such as Newham. A Somali population has also grown up in Ealing.

Returning home is almost impossible, as Somalia currently has no central government and is still divided by civil war.

The largest population of Somalis outside Somalia itself lives in Britain. Many Somalis today are arriving in London from countries other than Somalia, to which they fled to escape the war.

There are around 70,000 Somalis resident in London. Somali society is traditionally based around membership of clans and most Somalis are Sunni Muslims.

Somali migrants arriving in London have faced a challenge to existing family structures. For example, many women have been widowed by the war, and bring up children alone. Women can also obtain social security payments, meaning they rely less on their male relatives to provide for them. However, this can lead to a loss of status for Somali men.

Owing to their status as asylum seekers or refugees, Somalis experience frequent discrimination, making it difficult for them to obtain employment. Most Somalis also face the challenge of learning English and of not having qualifications gained in Somalia recognised in the UK.

Another problem for the community is the use of khat, a shrub with stimulant qualities. Although chewing khat is a traditional social activity among Somali men, those who are unemployed or suffering from depression may overuse this substance, leading to dependence.

Strong Somalian clan identities, especially among older people, mean that there is no central organisation to represent the community as a whole. However, a number of associations, many founded by women, are beginning to take on this role.

Somali community in Finland

2008-12-03T17:38:00.001+03:00

Somalis in Finland are one of the largest ethnic minorities in Finland, and by far the largest group of people of non-European origin. Somali people started arriving in Finland in 1991, seeking status as political refugees. The first arrivals were university students from Soviet universities in the former Soviet Union (see Zahra Abdulla). Later, more refugees arrived directly from Somalia, many of them by a program of family unification.

Between 1990 and 1995 the number of Somali citizens in Finland jumped from 44 to 4,044. [1] In 2004 there were 4,689 Somali citizens, but an equal number may have received Finnish citizenship. In 2006 there were 8,990 Somali speakers in Finland.[2]

Somali diaspora

2008-12-03T17:33:00.003+03:00

The Somali civil war led to the Somali diaspora, where most of the best educated Somalis left for Northern Europe, The Middle East, and North America.

United Kingdom and Europe

In Europe, the distribution of Somalis by country is hard to measure because Somali communities have grown so quickly in recent years. The 2001 UK census reported 43,691 Somalis, but recent estimates range between 95,000 and 250,000.[1] In the United Kingdom, London, Sheffield, Birmingham (Small Heath), Cardiff, Liverpool, Manchester, Leeds, and Leicester are home to the largest concentration of Somalis. There are also significant Somali communities in the Netherlands: 21,733 (2005)[citation needed]; Norway: 19,656 (2007)[2]; Denmark: 16,564 (2006)[citation needed]; Sweden: 18,342 (2006)[3]; and Finland: 7300 [4]. There is also a large Somali population in the area of Small Heath, Birmingham which has risen to the nickname of Somali Heath.

United States and Canada

In North America (in order of size), Toronto; Minneapolis; Columbus, Ohio; Washington, DC; Ottawa; Seattle; Atlanta; Buffalo, New York and San Diego have the largest Somali populations, although they are scattered throughout the continent in small numbers. [5]

Between 1992 and 2005, 64,439 persons born in Somalia were admitted to the United States as refugees, which was the vast majority of total emigration from Somalia during that period. Unlike the European figures, however, this statistic does not include US-born children. (Source: United States Citizenship and Immigration Services)[citation needed]

Middle East
Somalis represent one of the largest immigrant communities in the United Arab Emirates. Somali businesses line the streets of the Dubai city centre, Deira. Internet cafes, hotels, coffee shops, restaurants and import-export businesses are a testimony to the Somalis' entrepreneurial spirit. Star African Air is one of three Somali-owned airlines which have headquarters in Dubai rather than in Somalia.[6]

Somali Britons

2008-12-03T17:29:00.001+03:00

The United Kingdom, with 43,515[1] Somali-born residents in 2001, is home to the largest Somali community in Europe.

Somali nationals that were granted permanent settlement in the UK totaled 43,050 people during the period between 1992 and 2002. Although most Somalis in the UK are recent arrivals, there has been a Somali presence in Britain since the early 20th century.

Somalis are concentrated in the London, Sheffield, Liverpool, Cardiff, Birmingham, Manchester and Leicester areas. These communities have had large Somali communities for many decades.

The Sheffield Somali community is the second largest and one of the oldest in the United Kingdom, with Somalis having lived in Sheffield since the 1930s. However, most of the current population in Sheffield first began settling there in the 1980s due to unrest and drought in their homeland. Official estimates of the Somali community in Sheffield range from 3,000 to 12,000, but there are no official statistics.

Recently, other cities like Newcastle, Bristol, Glasgow, Edinburgh and Hull have also seen large numbers arrive.

The Somali community in Britain is the second largest community of Somalis in the Western World after Canada.

Somalis in Britain mainly own internet cafes throughout East London[clarification needed], where there is high population of Somalis living in the Mile End area of Tower Hamlets, where a mosque was created by the community called the Al Huda Mosque. Nearly all of the Somali immigrants had came to the United Kingdom to escape the Somali Civil War and the Ogaden War.

Khat — a growing concern in the UK

2008-12-03T01:07:00.001+03:00

The symposium on khat was organised by Peter Houghton, professor of pharmacognosy, King’s College, London, and took place at the college on 20 January

Considerable quantities of khat are now flown, almost daily, into the UK, where they are consumed by immigrants from Ethiopia and Somalia. Khat is the fresh, leafy twigs of Catha edulis, a plant originating from the horn of Africa. The leaves are chewed as a stimulant and are an important part of social life in Yemen, Ethiopia and Somalia. Khat contains a variety of chemical substances but its activity has been ascribed to compounds with chemical structure and pharmacology similar to the amphetamines, chiefly cathinone.

The Somali population in the UK is estimated to be as high as 90,000 and concerns over health and social problems associated with chewing khat have grown. Nasir Warfa, lecturer in transcultural psychiatry, Barts and the London, Queen Mary’s School of Medicine and Dentistry, described the use of khat among UK Somalis. Many users are refugees with complex personal and social problems. A survey in 1983 showed that khat increased concentration and loquacity while being chewed but decreased sexual performance and caused anorexia, constipation and insomnia. More recent surveys have shown that khat use is associated with depression but it is difficult to say whether this is due to khat or to the social circumstances of its users. Episodes of severe psychosis can occur in khat chewers but it is not known whether this is a case of cause and effect. Mr Warfa thinks that excessive chewing may cause a temporary psychosis but rarely severe depression.

Axel Klein, project leader, Drugscope, described a project funded by the Economic and Social Science Research Council to examine the supply, distribution and use of khat. Of particular interest is the tension between adverse factors (eg, strain on finances, family relationships and health) and the beneficial aspects of khat use in increasing the sense of community among Somalis in the UK and providing income for African khat growers.

Chemistry, pharmacology and toxicology

Geoff Kite, phytochemist, Royal Botanic Gardens, Kew, described recent studies on alkaloids called cathedulins, which were present in khat plants studied in proportions as high as 0.5 per cent. Cathedulins are more resistant to decomposition than cathinone. Muna Ismail, PhD student, King’s College, London, presented research showing that the cathedulins, as well as cathinone, were responsible for the ability of khat extracts to release dopamine from brain striatal tissue. This dopamine release is associated with a general stimulant effect.

Ken Broadley, professor of pharmacology, Welsh School of Pharmacy, Cardiff, gave a comprehensive account of the effects of cathinone on the central and peripheral nervous system — it releases noradrenaline from sympathetic neurones and dopamine and serotonin from the brain. Tolerance develops with repeated use.

Studies in the Yemen show that the incidence of acute myocardial infarctions was 49 per cent higher in khat chewers than in non-chewers. However, no studies have been carried out in the UK to see if there is a similar association and, clearly, this is work which should be done, Professor Broadly said.

Regular khat use is associated with a rise in arterial blood pressure and pulse rate and this corresponds to the levels of cathinone in the plasma, which peak about five hours after chewing commences. Abdulla Gunaid, professor of medicine, Sana’a University, Yemen, said that over 40 khat strains are grown and used in Yemen. High cathinone content is associated with cultivation at high altitudes and such plants are generally more valued. Plant material is often contaminated with pesticides and this complicates toxicology studies.

Effects on mental health

Eleni Palazidou, consultant psychiatrist, St Clements Hospital, East London Mental Health Trust, observed that khat was a major issue in her dealings with Somali patients. Many of the young, male Somalis Dr Palazidou sees are refugees, traumatised from their experiences of torture and displacement. They turn to khat chewing as a reaction against their experiences. Although khat caused some central nervous system stimulation, Dr Palazidou noted that memory function and decision-making speed were often impaired and patients became agitated and depressed. The initial stimulation was followed, after three hours, by a depressive stage and, in heavy khat users, there could be profound lassitude and possibly paranoia after chewing is stopped.

Dr Palazidou pointed out that there are no good epidemiological studies on whether or not khat use causes deterioration in mental health but it had been shown that only two out of 16 psychotic patients who used khat had a previous history of illness. Furthermore, psychosis reappeared if khat was used after a period of abstinence. The situation in London is complicated because many khat users also smoke heavily and have a high alcohol intake.

The position of the World Health Organization on whether khat causes dependence is that moderate but persistent psychological dependence with demonstrable craving occurs, but physical dependence is less easy to demonstrate.

Effects on the gastrointestinal tract

Iain Murray-Lyon, gastroenterologist, The London Clinic, London, shared his experiences of the effect of khat on the gastrointestinal tract and voiced concerns over the adverse effects of long-term use. Regular chewers have bad gingivitis and lose teeth but there appears to be no unusual incidence of oral cancer. There is, however, a high incidence of oesophageal cancers in Yemen compared with gastric cancer among khat users, although the situation is reversed in the UK. Khat increases the half-life for stomach emptying and gut transit time. There also seems to be a high incidence of chronic liver disease and reduction in urine flow in khat users but it is not known how much is due to khat and how much to contamination with pesticides.

Regulation

Khat has attracted the attention of the Home Office in the UK. There is some controversy over whether it should be made illegal but the general consensus at the symposium was that a ban would cause more problems than it would solve. Education of the Somali community and other users in the UK about the health risks, backed up by projects and policies to improve social conditions, would be a more constructive approach. Ways of using the plant more safely, without destroying an important cultural feature of some of the ethnic minorities in British society are needed.

Somali widow turns to khat trade

2008-12-03T01:01:00.001+03:00

Amina Haji Mumin's husband was killed by a stray bullet during inter-clan clashes in Somalia's capital, Mogadishu, five years ago.

Widow Amina Haji Mumin sells khat to support her five children

He was the sole breadwinner of the family and after his death, Ms Mumin was left without an income.

At first her relatives would help, providing food for her family, but after some time they stopped making payments.

As times became harder she started selling khat, a mild stimulant that is banned in many countries.

Gunfights and bandits

Ms Mumin, 35, uses most of what she earns from the trade to purchase food for her five children and pay rent.

She concedes that selling khat in Mogadishu is at times very dangerous and exhausting.

The demands of the trade also keep her away from her children, since she has to work long hours at her kiosk. Men spend all the money they get to purchase khat regardless of the needs of their children and wives - and the thought of this makes me feel guilty

Amina Haji Mumin

Most Khat traders in Mogadishu are women and many are widows.

Safety is a big concern, since most of their customers are rogue militiamen, most of whom are addicted to khat. Gunfights at the market have, on occasion, been caused by a row over the stimulant - especially when supplies are scarce.

A lot of khat sold at the market in Mogadishu is imported from Kenya.

On some occasions the women have lost their supplies and money to gunmen.

"Once they stole my khat and money," Ms Mumin said. "They threatened to kill me and my driver with pistols unless we gave them all we had and surrendered the minibus we drove in."

Market forces

When Islamists banned the sale and consumption of khat, whilst they ran Mogadishu during the second-half of last year, her life was shattered.

"I felt as if my whole life and that of my family had again been destroyed," she said.

But business went back to normal when government forces backed by Ethiopia ended the Islamists' rule.

PHOTO GALLERY

In pictures: Growing Khat

Trading in Khat is often a big gamble; sometimes profits are high, other times you lose out.

"Customers like their khat fresh and the latest batch to arrive from Kenya is always in great demand," Ms Mumin said.

"When you are selling stock flown in from the morning and other business men bring fresh supplies in the afternoon you lose out in the competition."

And with the interim government stepping into the trade, small-scale dealers such as Ms Mumin fear they may be thrown out of business if taxes are imposed.

Ms Mumin hopes to leave the khat trade. She feels guilty because she knows her business may have a negative impact on other families in Mogadishu.

"Men spend all the money they get to purchase khat regardless of the needs of their children and wives," she said.

"And the thought of this makes me feel guilty of what I do."

She also hopes to remarry, so she can devote more time to looking after her children.

source:BBC

Pressure grows against khat trade

2008-12-03T00:58:00.001+03:00

For decades, khat, or miraa as it is popularly known across East Africa, has been the lifeline for farmers in eastern Kenya, but pressure to convince them to abandon the trade is now mounting.

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Mental health fears over khat use

2008-12-03T00:56:00.001+03:00

There are fears that the stimulant khat is contributing to mental health problems within the UK's east African communities. Dil Neiyyar of the BBC's Asian Network reports.

In a courtyard, two men sitting on a bench are staring intensely at a pond.

The pair appear mesmerised by the gentle and repetitive splash of the water from a small fountain.

This walled oasis in London's East End is the Tower Hamlets branch of the mental health charity Mind.

In one of its many rooms, Abdi Rahman is playing pool with a friend.

He explains why he thinks the stimulant khat is responsible for the loss of his job and subsequent slide into mental illness.

"While I was working as a postman I got depressed and stressed, so I was admitted to hospital, and at the same time I was using khat as well, so they all added up and eventually I ended up mentally ill."

KHAT FACTS
Heavy use can lead to insomnia, high blood pressure, heart problems and impotence
Longer-term risk of developing mouth cancers
Can create feelings of anxiety and aggression, and cause paranoid and psychotic reactions
Can make pre-existing mental health problems worse
Source: www.talktofrank.com

Roukiya Omar is one of the workers whose job is to educate the community about the dangers of khat use and encourage people to stop chewing.

She believes the stimulant is moving away from its traditional use as a social pastime because of unemployment and social exclusion. She says it's a growing problem, particularly with women.

"[They are] resorting to khat to seek any comfort from the real problems they are having," she says.

"It's like with any addiction, when people can't handle life they just go and get a drink or go for drugs, so khat is becoming something like that."

About 15 minutes' walk from Mind is a building which was once home to Captain James Cook. Out of its dilapidated basement, Ahmed Abdillah runs a "khat house" where the plant can be bought and consumed.

When you do it 24 hours, chewing, you become like an alcoholic... I eat four pieces a day, and no problem for me

Ahmed Abdillah

Today there are three men sitting on the floor.

They all have a tell-tale vacant stare and their clothes have seen better days. One of the men describes how chewing khat can feel.

"It gives a little bit of a high but not as high as a drug or high as alcohol, it just makes you relaxed and comfortable and then you just enjoy yourself."

Ahmed, the owner of the khat house, has no reservations about selling the substance that he says isn't harmful if used in moderation.

"When you do it 24 hours, chewing, you become like an alcoholic... I eat four pieces a day, and no problem for me. When I eat, wake up in the morning, go to work - no problem."

Twice a week, Ahmed drives to Heathrow to pick up a fresh delivery.

Social lives

Around seven tonnes of khat is flown into Britain every week from Ethiopia, Kenya and Yemen and then sold in cities with large east African communities like London and Birmingham for about £4 a bunch.

The khat plant, Catha edulis, has been chewed by east Africans for hundreds of years and plays a large part in the social lives of both men and women.

A typical session might consist of consuming several bundles.

Cathinone and cathine are the main ingredients of the plant. Both are class C drugs in the UK, but the plant khat itself is not classified and can be bought openly in shops.

Khat is sold openly on the streets in places like Yemen

Cathinone is almost identical to amphetamines and it is this that creates a high. It's known to cause mental health problems like psychosis and depression.

At the Mile End Hospital in Tower Hamlets, consultant psychiatrist Dr Eleni Palazidou treats many people from the Somali, Yemeni and Ethiopian communities, and claims khat is a serious factor in many of these cases.

She says it exacerbates existing mental health problems but believes it can also directly trigger psychosis if used in excess. One of the main problems facing treatment of these effects is habitual usage.

"They may have a new episode triggered off by the use of khat or they may get better from an episode of illness and they chew khat and go back to square one," she says.

"It's difficult to effectively control their illness, because it stimulates those particular chemical systems in the brain that we are trying to control with the medication."

KHAT: LEGAL STATUS
Banned in the US and Canada
Banned in many European countries - Norway, Sweden, Denmark, Finland, Ireland, France, Germany, Switzerland - but not the UK

The Home Office says it is aware of the concerns surrounding the side-effects of khat but that it stands by the decision in 2005 not to classify it after it took advice from the Advisory Council on the Misuse of Drugs.

It reported that "the extent of khat use in the UK is relatively low" and that the evidence of harm resulting from khat use is "insufficient, relative to those drugs that are under control".

However, it continues to keep an eye on the matter, with plans to improve understanding of khat misuse and the impact on communities.

But that doesn't go far enough for the Conservative Party, which plans to ban the plant if it gets into power.

Tory spokesman for social cohesion, Baroness Sayeeda Warsi, believes that advice and education about khat is simply not enough to tackle the problem.

"When there are barriers to the equality of opportunity and when there are barriers to integration - like a drug which is disproportionately affecting a certain community - then it is the responsibility of government to deal with that.

"This government's not dealing with it and that's why we're setting a very clear direction as to what we in government will do."

source: click on title