Islam teaches me to learn with
other people and other groups. For me, Islam represents unity, and not just
among Muslims. We have to be respectful, tolerant, and peaceful with others.
Lakum dinukum waliyadin means “To you be your way, and to me mine” (Qur’an
109:06). This verse promotes tolerance toward other religions and other
groups. All human beings are family, and
this is my understanding of the essence of Islamic teaching. -- Nurish Amanah
Photo: Nurish and Raquel
I have the pleasure and honor of introducing you
to one of my dear friends, Nurish Amanah. Nurish is an educator and student from
Java, Indonesia.
As I’ve mentioned before, the point of this
column isn’t just to highlight well-known figures in the Muslim community. It is
also to introduce you to women who are working for positive incremental change
within and beyond their communities – but whose efforts aren’t seen by the
mainstream media or general public.
This month’s feature is especially meaningful to me. Nurish is
someone whose resilience, deep love for God and dedication to improving the
human condition are humbling and inspiring. It is my personal belief that the
world is a better place for her presence in it – and that we will see many great
things from her work in the future. -- Raquel Evita
Saraswati
Raquel:
What does Kartini’s legacy mean for you as a young Indonesian
woman?
Nurish: Raden Ayu Kartini is the
most popular symbol of the emancipation of Indonesian women and a national
heroine.
Despite her enormous popularity
as a national heroine for women, there are historians in some circles who
question the legitimacy of her high ranking. They feel that Indonesia doesn’t
give as much recognition to other great women like Dewi Sartika, Sultanah Seri
Ratu Tajul, and others. Their complaint is specifically about race and
ethnicity. They believe that Kartini was declared a heroine for all women
because she was Javanese.
On Kartini Day, celebrated
annually on the 21st of April, the country celebrates the life and legacy of
Raden Ayu Kartini. For me, every woman of valour deserves to be called
“Kartini.”
Kartini is a symbol of women’s
emancipation, achievement and equality. Today’s Kartinis – Islam’s new Kartinis
– can be Javanese, Arabian, Chinese, American, African and
more.
Raquel:
You work on so many important issues – but I know that education is one of your
greatest passions. Can you tell me about how and why you decided to work on
alternative education?
Nurish: I have taught from the
kindergarten to university level. I have learned a lot about educational
development, particularly in the field of alternative education. Indonesia is
still considered part of the third world, and we are facing significant problems
in education. Kompas, a major Indonesian daily newspaper, reported in March of
2010 that over 5 million school-age children are currently not enrolled in
school. Most of these children are female.
Given the high numbers of
students either not able to attend school at all or to achieve higher levels of
education, it is important to me to do something constructive for them. I am
seeking to open an alternative school. It is a slow process, especially given my
commitment to doing so without dependence on traditional fundraising. I am
committed to funding much of the project myself. I work very hard, even selling
textiles in my village, to make honest, halal money.
Raquel:
Can you tell us more about your alternative education project? I know you have
made some progress already. What is your ultimate
goal?
Nurish: My friends and I founded
an organization called ABINITIO in 2008. We began work on an online magazine
with the goal of developing a successful small business, and hiring students who
need employment so that they can support themselves while getting an
education.
Once our business is
well-established, we will open a school for alternative education in a village
or rural area, where education is most difficult to obtain.
My ideas for our alternative
schooling program differ greatly from the education currently available in
government and traditional schools. I firmly disagree with the educational
system in public schools – the curriculum is unreasonably stressful and student
life is very difficult. Some teachers hit their students as a form of
punishment. I believe that is counter to the spirit of
education.
I believe in learning outside of
the classroom. By remaining isolated in the classroom, teachers can’t be fully
aware of students’ talents and potential. We will create outdoor learning
environments as well as media laboratories for students. Through these
alternative learning environments and a holistic approach to education – free of
violence and needless pressure, students will develop responsible relationships
with society and the environment. It is also my hope that with a more
student-centered approach like this, the school will graduate individuals who
are more compassionate and aware.
Raquel: One of our first
conversations was about women and the environment. Can you share with readers
some of the connections you’ve found between environmental damage in Indonesia
and the welfare of women?
Nurish: In our conversation, I
was referring to the case of the Sidoarjo mud flow.
(*Raquel’s note: Lapindo, an oil
and gas company, was drilling near the Sidoarjo mud volcano. The volcano
erupted, releasing enough mud to fill a dozen Olympic-sized swimming pools.
Despite controversy, the international community has come to an overwhelming
consensus that the volcano’s eruption is connected to Lapindo’s drilling
activities. The mud flow, currently contained by levees, still continues to
intermittently disrupts local highways and villages. There are concerns that the
volcano may erupt again in the future.)
Nurish: Upon learning of this
incident, I wrote a paper titled “The Death of Ethics,” in which I discussed
environmental ethics. The Sidoarjo incident was not a natural disaster, but an
environmental one caused by human beings. It destroyed thousands of hectares of
rice fields, homes, industries, mosques and more. Women and children suffered
the most from the devastation, and we are seeing that this is often the
case.
Raquel:
What are some other connections you see between women, the environment, and
industrialization?
Nurish: I think the issues of
industrialization and consumption are also women’s issues. Women’s lives are
often controlled by the cultural, social, religious and political demands on
them. For example, women are expected to be physically beautiful. To meet these
demands and to be accepted in the work force and social sphere, women need to
spend a lot on products and services to enhance their physical appearance.
Though it is the women consuming these products, they are actually being
controlled by the forces insisting that they be “consumed” for their bodies and
looks. In short and to be frank, women’s bodies are regularly assaulted by the
cosmetics, fashion and other industries.
Raquel: I
have enormous respect for you as a woman of faith. How does Islam inspire you to
create positive change?
Nurish: Islam teaches me to
learn with other people and other groups. For me, Islam represents unity, and
not just among Muslims. We have to be respectful, tolerant, and peaceful with
others. Lakum dinukum waliyadin means “To you be your way, and to me mine”
(Qur’an 109:06). This verse promotes tolerance toward other religions and other
groups. All human beings are family, and
this is my understanding of the essence of Islamic teaching.
Raquel: Do you have a Muslim
female heroine? Who is she, and why?
Nurish: Surely, I do. The first
one I must mention is my mother. It is because of her that I am here and that I
have survived – and her spirit is always with me. Her patience drives me to be a
better woman.
Secondly, I dearly admire Nawal
El Saadawi and her books inspire me. I don’t know her personally, but I like her
ideas. She is very amazing. Her book,
Woman at Point Zero, really inspires me.
Raquel Evita Saraswati is an American Muslim
activist and writer whose main interests are religion and human rights, conflict
resolution, women’s issues and democracy.
9:30 PM
Sultan Shahin
2 comments:
Sebenarnya, in the strictest sense, "lakum dinukum waliyadin" is supposed to be taken in the context of Muslims discussing/debating religion with non-Muslims. It doesn't actually say anything about being tolerant. Al-Kafirun was revealed in Mecca. Waktu tu orang Islam masih persecuted. So ironically, the surah is actually about Muslims demanding tolerance for their faith. I used to think this surah was about religious tolerance too. Can you think of any other surah even remotely relevant to tolerance of other religions?
"Lakum dinukum waliyadin" purpose is not to be used solely in debates. It's about being tolerant but not to the extent that you put your religion behind in the name of tolerance. For example muslims can't celebrate Christmas so we must leave them be to their religion matters.
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