In the bustling streets of Abuja, Nigeria, students from different religious and ethnic backgrounds study side by side at Nigerian Tulip International Colleges. In Mindanao, the Philippines, dialogue centers bring together Christian and Muslim communities that have historically been divided by conflict. In Bosnia-Herzegovina, educational institutions serve as bridges between Croats, Serbs, and Bosniaks still healing from the wounds of war.

These initiatives stem from the Hizmet Movement—a global civil society network inspired by Turkish Islamic scholar Fethullah Gülen that emphasizes education, dialogue, and service to humanity. Operating through grassroots volunteers rather than centralized control, Hizmet has established schools, dialogue centers, and humanitarian organizations worldwide since the 1990s.

What connects these seemingly diverse initiatives across the globe? They all exemplify what the Hizmet Movement calls “peace islands”—spaces where cooperation flourishes despite historical tensions. But there’s something even more remarkable: these peace-building efforts embody sophisticated scientific principles that mathematicians have been studying for decades through a field called game theory—principles that become strikingly clear when we examine how cooperation actually works in practice.

The mathematics of cooperation

Game theory might sound abstract, but it addresses one of humanity’s most pressing questions: Why do people sometimes cooperate for mutual benefit, while other times they compete destructively? Despite the term “game,” this field analyzes the most serious of human interactions. The field emerged in the 1940s when mathematician John von Neumann began studying strategic interactions, particularly during the tense early years of the nuclear age when miscalculated decisions could have catastrophic consequences.

The most famous illustration of this challenge is the “Prisoner’s Dilemma.” Imagine two prisoners held in separate cells, unable to communicate, each facing a choice: cooperate by staying silent, or defect by confessing and hoping for leniency. If both stay silent, both receive light sentences. If both confess, both face harsh punishment. But if one confesses while the other stays silent, the confessor goes free while the silent partner suffers the worst outcome.

The dilemma captures a fundamental tension: while mutual cooperation yields the best collective result, each individual faces a tempting incentive to defect. This same dynamic appears everywhere—from arms races between nations to environmental agreements, from business negotiations to community conflicts.

The breakthrough came in the 1980s when political scientist Robert Axelrod organized computer tournaments to discover which strategies work best in repeated interactions. The winning approach was surprisingly simple: “Tit-for-Tat,” submitted by mathematician Anatol Rapoport —a strategy where you cooperate on the first move, then simply copy whatever your opponent did in the previous round. This strategy had four key characteristics that Axelrod identified as crucial for sustained cooperation:

• Nice: Start by cooperating and never attack first.
• Forgiving: Return to cooperation when the other party cooperates.
• Retaliatory: Respond proportionally when others defect.
• Clear: Maintain predictable patterns that others can understand.

These scientific insights about cooperation aren’t merely academic curiosities. They provide a powerful lens for understanding why some peace-building efforts succeed while others fail.

Islamic values and cooperation principles

Given the fact that Hizmet Movement emerged in a Muslim context and inspired by an Islamic scholar, it is important to see how Islamic values naturally align with Hizmet’s approach and these scientifically validated cooperation principles. The movement draws inspiration from concepts deeply rooted in Islamic tradition:

• Sulh (reconciliation) emphasizes voluntary agreement, dialogue, and mutual acceptance. It reflects the “nice” principle by avoiding hostility and prioritizing harmony in human relationships. Islamic tradition consistently highlights the value of resolving tensions through patience and negotiation, encouraging communities to seek understanding and peaceful settlement rather than confrontation.
• Islah (reform and reconciliation) focuses on repairing relationships through constructive engagement, embodying both forgiveness and the long-term thinking essential for sustained cooperation.
• Hikmah (wisdom) involves selecting the right response at the right time—a nuanced, context-sensitive approach that outperforms rigid strategies.
• Qisas (retaliation in kind) underlines justice through proportional response, ensuring that the consequence matches the offense without excess.
• Afw (forgiveness) highlights the moral choice to pardon rather than retaliate, reflecting Islam’s encouragement of mercy as a higher virtue. Qur’anic guidance praises those who forgive, framing forgiveness as a path to inner strength and social harmony.

The Qur’anic principle “Let them pardon and overlook. Would you not love for God to forgive you? God is Forgiving and Merciful.” (Qur’an 24:22) perfectly balances proportional response with a preference for forgiveness – remarkably similar to the “generous Tit-for-Tat” strategies that game theorists discovered work best in environments where misunderstandings occur.

“Peace islands” in action

The “peace islands” concept translates these theoretical insights into practical reality. In Nigeria, for instance, the UFUK Dialogue Initiative annually honors contributions to peace with awards recognizing prominent religious leaders who understand that dialogue transcends sectarian boundaries.

International events, such as “Countering Violent Extremism through Love and Tolerance” organized by UFUK and Nigeria’s Institute for Peace and Conflict Resolution demonstrate how peace islands function as structured environments that reduce the risks of defection while increasing incentives for cooperation.

The movement’s approach embodies game theory’s key findings about scaling cooperation:

• Repeated interactions: Educational institutions provide ongoing contact that builds trust over time, rather than one-off events that rarely create lasting change.
• Multi-level engagement: Peace islands simultaneously engage grassroots communities, civil society organizations, and opinion leaders, creating reinforcing networks that raise the cost of defection.
• Clear norms: Structured activities and shared values establish predictable frameworks for interaction.
• Local adaptation: Each peace island adapts to its cultural context while maintaining core cooperative principles.

The network effect

Perhaps most remarkably, the Hizmet Movement shows how local cooperation can expand into a global network. Game theorists have found that many social systems exhibit “small-world” properties: tightly knit local communities that are nonetheless connected through short pathways, allowing cooperation and information to spread quickly. This is the same principle illustrated by the famous “six degrees of separation” idea, which shows how surprisingly few intermediaries can link distant individuals.

Hizmet’s model (locally organized volunteer groups connected loosely across continents) fits this pattern. With a presence in over 150 countries, its decentralized structure closely reflects this optimal small-world architecture.

Local dialogue centers maintain deep community roots while sharing resources and lessons through transnational networks. This combination allows trust-building mechanisms to remain intact while enabling cross-context learning.

In the Philippines, Hizmet-inspired schools are recognized for their world-standard science and mathematics education, creating spaces where dialogue emerges naturally from shared academic achievement. Ambassador David Shinn’s comprehensive study Hizmet in Africa documents similar patterns across the continent, where educational networks of ninety-five schools combine with social, humanitarian, and interfaith activities to create sustainable cooperation infrastructure.

When science meets spirituality

The convergence between game theory and Islamic peace-building values offers profound insights for contemporary challenges. While purely secular approaches to cooperation may struggle when short-term incentives favor defection, values-based motivation provides the ethical anchor necessary for sustained commitment.

Game theory shows us that cooperation isn’t just morally desirable—it’s often strategically optimal. But Islamic teachings add crucial depth by embedding cooperation within a framework of ultimate meaning.

This integration addresses a fundamental challenge in peace-building: how to maintain cooperative behavior when immediate benefits aren’t apparent. Religious commitment provides what game theorists call “shadow of the future”—concern for long-term consequences that enables short-term sacrifice for greater good.

Lessons for our time

The scientific validation of Hizmet’s peace-building approach offers hope in an era often characterized by polarization and conflict. The evidence shows that small-scale initiatives, when strategically designed and ethically grounded, can generate ripple effects leading to broader transformation.

Game theory reveals that successful cooperation requires more than good intentions—it demands strategic sophistication. The most effective approaches combine niceness with firmness, forgiveness with accountability, and clarity with adaptability. These aren’t contradictory requirements but complementary elements of robust cooperation systems.

For individuals seeking to contribute to peace, the research suggests several practical principles:

• Begin with cooperative gestures, but maintain clear boundaries
• Respond to cooperation with increased trust, but address defection proportionally
• Make your commitments predictable and your values transparent
• Think in terms of repeated interactions rather than single encounters
• Connect local initiatives to broader networks for sustainable impact

Perhaps most importantly, the convergence of game theory and Islamic values demonstrates that science and spirituality need not conflict in addressing humanity’s challenges. Instead, they can reinforce each other in powerful ways—scientific insights providing strategic clarity while spiritual foundations supplying motivational depth.

The path forward

As we face complex global challenges requiring unprecedented cooperation—from ethnic and religious tensions to territorial disputes to ideological conflicts—the lessons from peace islands become increasingly relevant. The Hizmet Movement’s experience demonstrates that civil society actors, guided by both strategic wisdom and ethical values, can build cooperation infrastructure capable of addressing large-scale problems.

The mathematical elegance of game theory and the spiritual depth of Islamic peace-building traditions point toward the same conclusion: sustainable peace requires patient cultivation of trust, strategic thinking about cooperation, and unwavering commitment to human dignity.

In a world where “strongmen” often dominate headlines, the quiet work of building bridges may seem insignificant. But science tells us otherwise. Like the butterfly effect in complex systems, small acts of strategic cooperation can generate transformative change across vast networks.

The peace islands scattered across more than 150 countries offer more than hope—they provide a scientifically grounded, spiritually anchored model for human cooperation. In understanding their success, we glimpse possibilities for addressing even our most intractable conflicts.

As the Qur’an reminds us, “O mankind! We created you from a male and a female and made you into nations and tribes that you may know each other” (49:13). Game theory shows us how to make that knowing not just possible, but strategically beneficial for all. In that convergence lies a path toward the peace our world desperately needs. The science is clear: peace is not just an ideal—it’s a strategic necessity that benefits everyone.

References

• Axelrod, R. (1984). The Evolution of Cooperation. Basic Books.
• Gülen, M. F. (2004). Toward a global civilization of love and tolerance. The Light.
• Michel, T. (2013). Peace islands and positive action. In G. Barton, P. Weller, & I. Yilmaz (Eds.), The Muslim world and politics in transition (pp. 45-58). Bloomsbury Academic.
• Nowak, M., & Sigmund, K. (1993). A strategy of win-stay, lose-shift that outperforms tit-for-tat in the prisoner’s dilemma game. Nature, 364(6432), 56-58.
• The Qur’an (M. A. S. Abdel Haleem, Trans.). (2004). Oxford University Press.
• Rapoport, A., & Chammah, A. M. (1965). Prisoner’s dilemma: A study in conflict and cooperation. University of Michigan Press.
• Shinn, D. (2015). Hizmet in Africa: The Activities and Significance of the Gülen Movement. Blue Dome Press.
• (2023, December 23). This game theory problem will change the way you see the world [Video]. YouTube. https://www.youtube.com/watch?v=mScpHTIi-kM

I am an American Jewish leader who has devoted the last 20 years to strengthening Muslim-Jewish communication and cooperation in the U.S. and around the world. In that pursuit, I have interacted with inspirational leaders of the Hizmet movement in Washington, New York, Denver, Los Angeles and other cities. In all these places and more, I have had the privilege of organizing wonderful dialogue and service events with Hizmet, through its various branches including Rumi Forum, Peace Islands, and Pacifica; events that have served to enhance Muslim-Jewish relations in those cities. Rumi Forum is a close ally of JAMAAT (Jews and Muslims and Allies Acting Together), a grass roots interfaith body in the Washington area dedicated to voicing our shared support for pluralism, democracy and religious freedom and opposition to bigotry, and its superb representatives, Ibrahim Anli and Vedat Samur, have served fruitfully on our Board.

Even in difficult periods, such as the past year, when Muslim-Jewish relations have been buffeted by the terrible Israel-Gaza conflict, leaders of Hizmet around the U.S. have continued to strengthen ties of friendship and trust with the Jewish community. For them, there is no turning back from Gülen’s vision of interfaith harmony as an essential element of a peaceful and humane world. Based on my interactions with Hizmet leaders over two decades, I can only conclude that Fethullah Gülen was a great spiritual leader whose influence will continue to expand exponentially for decades and centuries to come through the beautiful movement he built. There can be no more precious legacy for the long run.

In the early decades of the twenty-first century, strong-men like Okonkwo, the tragic character in Nigerian author Chinua Achebe’s classic novel Things Fall Apart, appear to rule the world. From Russia to Turkey, from North Korea to the United States, men driven by fear and a need to demonstrate their masculinity through power control armies and nations. Okonkwo, Achebe tells us, was an athlete – a wrestler, a hard worker, rightly proud of his achievements – and yet he was also a man who treated people “with a heavy hand.” If you know the novel, and every literate person should, as it is truly one of the world’s classics, you know the story. Okonkwo breaks the Week of Peace by beating his young wife, Ojiugo. He cuts down with his machete his adopted son, Ikemefuna, whom he loved, because, Achebe tells us, Okonkwo “was afraid of being thought weak.” And then, when the British arrive with their “peaceful administration” (Achebe was a master of irony), Okonkwo responds first by killing one of the government messengers and then commits an offense against the Earth, tragically hanging himself from a tree. This “strong man” was driven by fear.

And strong men like Okonkwo do seem to rule the world. Yet I want to offer an alternative point of view, based in part on a recent trip to Nigeria. At almost the exact center of Things Fall Apart, Achebe has one of the wives of Okonkwo, Ekwefi, tell an old Igbo folktale that can highlight what happens when strong men rule. Every Nigerian child knows the story. It’s the story of how the tortoise got a cracked shell. The birds of the Earth were invited to a great feast by the people in the sky. There was a drought and famine on the Earth, and Tortoise was hungry. He heard about the feast for the birds and wanted to go along. So, Tortoise persuaded the birds to each give him a feather. Tortoise then made those feathers into two wings, so that he could go to the feast, and he flew with the birds to the banquet. On the way he told the birds that the people of the sky gave guests new names, and that his name was “All of You.” So, when the feast was served, Tortoise asked the people of the sky, “For whom is this great feast prepared?” And the people of the sky answered, “For all of you!” Tortoise then told the birds, “You remember that my name is All of You. The custom here is to serve the spokesman first and the others later. They will serve you when I have eaten.” Tortoise ate the choicest foods, leaving the birds only bones. The birds understandably grumbled. One by one, they then took their feathers back from Tortoise. He could not fly back to Earth. So, he asked Parrot to take a message to his wife, to put out all the soft things from their hut. Parrot agreed, but then when he returned to Earth, instead he told the wife of Tortoise to put out all the hard things, like the machetes and guns and even a cannon. When Tortoise fell, he landed on these hard things, and his shell cracked into many pieces. A very strong traditional doctor was nearby, allowing Tortoise’s wife to gather the pieces of his shell and glue them back together.

I’ll return to this story near the end of this essay, but my main point in what follows is that despite all appearances to the contrary, I believe the era of the so-called strong man is coming to an end. It is not going to end easily, because when they feel threatened, such men react with displays of pride and force. But as Mohandas Gandhi and Desmond Tutu and other nonviolent peacebuilders learned, “when people decide they want to be free there is nothing that can stop them.” And strong men, too, can learn to change their ways. For as Jesus put it so clearly, when his disciple Peter reached for his machete, “Those who live by the sword, die by the sword.”

The way of the future, the alternative, is the way through what Muslims like Fethullah Gülen know as istishara, or mutual consultation. The way is through what political scientists know as democracy. The way is through what economists call social enterprise. The way is through what educators know as universal literacy. The way is through what biologists understand as cooperation. The way is through what theologians call trust. The way is what I call “deep peace.”

Among the most important books I have read in the past twenty years is a book by Harvard neuropsychologist Steven Pinker, The Better Angels of our Nature: Why Violence Has Declined. It’s a big book, and it deserves to be read critically. But Pinker’s main point is that statistically – and actually – we live in the most peaceful era of human history, ever. We experience today the longest life-expectancy, greatest creature comforts, least international warfare, lowest infant mortality rate, least food insecurity, and so on, of any era in human history. When we look at our lives objectively, compared to the lives of our ancestors even fifty years ago, life is good.

The world may seem like it’s controlled by so-called “strongmen,” but Jon Pahl believes faith, humility, and cooperation are set to bring about a new order of peace.

What has produced this peace, according to Pinker, is mutual consultation – the growth in democratic states, honest trading, and participation in international organizations like the UN. What Pinker fails to recognize is that the 20^th century also saw a dramatic resurgence of religion around the globe, especially in the global South. Pinker sees this resurgence of religion as an obstacle to peace. I see it as the single most important reason for expanding peace. Our faith traditions are the most profound causes of peace on the planet. Our religions, within their discrete domains, and increasingly across their domains through interreligious cooperation, generate deep peace.

Peace cannot be merely the absence of war. Although it is much to be desired, the absence of war is what I call “basic peace;” it is the bare minimum required of any government. Beyond that basic absence of violence, though, there is a peace that stems from the collective decisions that people make through our governments. I call this “policy peace.” Economic policies that fairly distribute resources produce peace. Policies that support the arts and sciences and education produce peace. But beyond basic peace and policy peace is “deep peace.” Deep peace is the inner courage to face one’s fears without violence. Deep peace is the calm confidence to trust another human being and to live and work together with them, no matter what.

Our religious traditions foster deep peace. That is why they have survived far longer than any nation. Our religious traditions, each in their own way, engage us in discourses and practices that foster the trust that makes cooperation possible. Across traditions, we learn to pray, fast, give thanks, dispense justice, and reconcile with our enemies. These practices build the trust that flows from deep peace and that leads to all the other kinds of peace. Our religions, in other words, foster the most crucial evolutionary survival mechanism: cooperation. They have power that no dictator can stop.

Along with this trust, our religious traditions build habits of humility. From our faith traditions, we learn that we do not stand at the center of the universe, able to control it. When we consider the God who created the universe, we learn to say, “Allahu Akbar.” When we consider the God who sent Jesus (pbuh) to live among us, we learn to say, “Lord, have mercy.” When we consider the God who lives in and through our ancestors and the Earth itself, we recognize how fragile we are, and we come to say, as Okonkwo put it in a moment of lucidity in Things Fall Apart, that “the world is large.” Deep peace stems from humility. And humility fosters trust like a cassava produces fufu flour.

It was this kind of “deep peace” that Nobel Laureate Leymah Gbowee drew upon in her work with the Christian and Muslim women of Liberia to end that nation’s long civil war. If you have seen the documentary film by Abigail Disney, Pray the Devil Back to Hell, or read Leymah Gbowee’s memoir, Mighty Be Our Powers: How Prayer, Sex, and Sisterhood Saved a Nation at War, you know what happened. Leymah Gbowee stood up one Sunday in Saint Peter’s Lutheran Church in Monrovia, and said, “Women, wake up! We have a voice! We want peace. No more war.” And that day a police sergeant and Muslim, Asatu Bah Kenneth, heard her, and then took the microphone. She pledged that just as Leymah Gbowee was going to organize the Christian women, she would organize the Muslim women. And then the Christian and the Muslim women got together. And when they got together, they consulted with each other, planned with each other, debated with each other, strategized with each other. And then they protested with each other. And at those protests they sang, and danced, and prayed: “We want peace. No more war.” And their prayer was answered.

Practically, peacebuilders like Leymah Gbowee engage what Fethullah Gülen has called istishara, mutual consultation. I am nearing completion on a biography of Mr. Gülen, or, as he is known to his students and followers, Hodjaefendi, honored teacher. Most of his life has been spent in prayer and preaching, not politics. He practices deep peace. But he has also inspired the global Hizmet movement. And that movement grew, and continues, through istishara.

I saw the results in Nigeria. Despite pressure from the so-called “strong men” of the Turkish government, the work of people committed to deep peace in Nigeria, begun with a single school in 1998, continues. Seventeen different Hizmet agencies operate schools, dialogue programs, and a hospital. All feature some of the best facilities in the country. I visited the Nigerian Tulip International Schools in Abuja, Lagos, and Kaduna, and Nigerian Nile University and Nizamiye Hospital in Abuja. They are thriving in their missions to promote literacy and health through compassion and trust. And they are growing through the joint efforts, the mutual consultation, between people of Turkish and Nigerian descent.

It may seem, then, that in this age of ruthless weak men – for that is what they are – that we are all like tortoise, divided into many fragments and tribes. But there is another tortoise tale worth recalling, which may be as ancient as that told among the Igbo. It is one of Aesop’s Fables.

There once was a speedy hare who bragged about how fast he could run. Tired of hearing him boast, Slow and Steady, the tortoise, challenged him to a race. All the animals in the forest gathered to watch.

Hare ran down the road for a while and then and paused to rest. He looked back at Slow and Steady and cried out, “How do you expect to win this race when you are walking along at your slow, slow pace?”

Hare stretched himself out alongside the road and fell asleep, thinking, “There is plenty of time to relax.”

Slow and Steady walked and walked. He never, ever stopped until he came to the finish line.

The animals who were watching cheered so loudly for Tortoise, they woke up Hare.

Hare stretched and yawned and began to run again, but it was too late. Tortoise was over the line.

After that, Hare always reminded himself, “Don’t brag about your lightning pace, for Slow and Steady won the race!”

It is my conviction – rooted in my faith as a Christian and in my awareness of global trends as a social scientist – that despite superficial evidence to the contrary, the age of so-called strong and greedy men who are in fact fearful and short-thinking men is coming to an end. Slow and steady integrity will win the race.

Some would have you believe that these muscles are useless, or a simple quirk of human development. But in studies, ear muscles were found to contain spindle shaped fibers. There’s a wisdom behind this: spindle shaped muscles are resistant to long term contraction and relaxation. This is because when all the muscles stimulated by the facial nerve contract, the outer ear muscles also work with them. Most people assume that the auricula muscles do not contract and relax. However, when the facial muscles contract and relax, the outer ear muscles do so, too. Thus, spindle shaped muscles that are capable of extensive contraction and relaxation are required for the activities of the external ear. Calcium ions make these muscles so resistant to moving.

A strong connection

The auricula connects to the temporal bone at the side of the skull via muscles, ligaments, and skin. It is attached to the skull with five surrounding ligaments and three external auricula muscles.

The six muscles that bind the crumpled shaped cartilage frame to one another are called inner muscles. The outer muscles, which connect the external ear to the head, are specifically created to form a strong and functional ear. The curvy elastic cartilage section (Figure 2) is tightly connected to the skull via skin and ligaments.

Many animals also have moving external ears. For instance, a dog moves its ears towards the direction of a sound and pays closer attention. A dog’s ear is perfectly shaped for this task, just as the human outer ear is perfectly shaped with special curves and folds to channel sounds to the eardrum and to generate a balanced vibration in a cone-form structure.

Muscles protect the outer ear

The outer ear is a cartilage tissue of 0.5–1 mm thickness. It has a specific folded, curvy shape. When its anatomic structure is observed, three sets of folds follow each other. In addition to collecting sounds, the outer ear also has to detect the direction and location of these sounds. These outer ear muscles have a duty to gather sounds, sense their directions, and yet not become deformed.

The protection of the cartilage folds is mostly based on the contraction force of the outer muscles of the ear, working together with the inner muscles. In a study, the relationship of m. transversus and m. obliquus, as the inner auricula muscles are called, with the outer ear cartilaginous folds was evaluated. Individuals with post-natal flatness on the first groove of the outer ear were the subjects of this study. The cause of the flatness on the first upper groove (the scapha) was determined to be the lack of the m. transversus and m. obliquus muscles at birth. Hence it is understood that the contraction of all muscles are necessary for the morphology and protection of these folds. Prenatal events such as muscle weakness, abnormal attachment, and muscle deficiency were seen as inhibiting factors for outer ear folds.

A twelve year old girl had a flat upper ear (stahl ear) without folds. In this ear type, there is no third projection (scapha) on the upper groove. This projection can give a pointy look to the ear (some would describe it as a “Mr. Spock” look). She underwent surgery to eliminate this flat shape. During the operation, an anomaly was noticed at the location of the m.obliquus auruculare muscle. It was discovered that when this muscle fails to attach to its position prenatally, it causes ear deformities. The surgery then made a small incision on the cartilage to move the muscle to its normal location. After three years, an improved look was achieved. 1

Muscles provide balance

Three muscles located on the outer ear, named m. auricularis posterior, anterior, and superior balance the pulling force of the inner muscles that cause the outer ear’s folds.

Usually there are no serious problems in most of the birth related outer ear anomalies (malformations or deformations). Malformations stemming from prenatally ingested drugs or genetic code mistakes occur between the 5th and the 9th week of pregnancy.

If there are no inner ear muscles present at birth, the outer ear stays saggy, soft, and in a loose position. In cases where the outer ear muscles are deficient at birth or are attached in the wrong places, due to the forward pull of the inner muscles, a specific look known as “flap-ears” appears. With surgery, a tip of a muscle taken from the back of the ear can be positioned towards the front in a corrective autoplasty. The earlier these operations are made, the better the results. 2,10

Furthermore, due to the pressures applied on the ear from incorrect prenatal postures, the outer ear can also lose its form (deformation anomalies). Apart from surgery, with special applications like casting, these deformations can be fixed within three months. 3

Veins in the ear muscles

Our ears turn red and purple in very chilly weather. The reason for the color change is the expansion of blood vessels in order to provide nourishment and warmth to the outer ear. These vessels are located inside the outer ear muscles. Due to the wise, meticulous placement of blood vessels inside these muscles, not only are the blood vessels protected, but nourishment to the outer ear is enabled. In addition, muscles provide warmth to the ear due to their constant activity.

Cooperation and communication

The muscles of the outer ear are connected to the center of the cardiovascular and nervous systems; they flex apart from the other muscles and organs of the face. Their operation is united. Their stimulation and reflex responses take place with the same nerve. They feed from the same artery and dump their blood to the same lymphoid and vein system. They are inseparable parts of a single entity. There have been many experiments completed on this subject.

For instance, during a facial stroke, when the facial muscles are paralyzed, the outer ear muscles are also seen to be paralyzed, as they are stimulated with the same nerve. If the stroke is permanent, single-sided loss of movement, hearing, and flattening of the outer ear curves are observed. 4,12

In another study, electrodes protruding behind the ears were placed among the projections of the mastoid bones. The reactions upon stimulation are found to be very intense in the ear muscles as compared to the earlobe. 5,9

In another study with 19 facial stroke (hemi-facial paralyses) patients, the reflex stimulation applied on the eye muscle (orbicularis oris) of the paralyzed side reached behind the back of the outer ear in everybody except for two patients. 6 In opposite situations, stimulation applied on the outer ear’s posterior muscles generated lateral eye movements. 7,11

The response of the outer auricula muscles to stimuli stems from the reflex center of the primary motor neuron. In patients who suffered a facial stroke after a surgical operation or a trauma, properties of the brain stem reflexes were observed after sound stimuli. Contractions were observed on the outer ear muscles upon application of sound stimuli over the eye. This is believed to happen via transmission of signals from the eye to the spinal cord. 8,11

We can see that every organ and every tissue in our body is created to serve a purpose. The absence of even the smallest organ or tissue means the termination of a function. Like so many other wisely created pieces, these ear muscles also carry out important roles. They are hardly “vestigial.”

Notes

1. Yotsuyanagi T, Nihei Y, Shinmyo Y, Sawada Y. Stahl’s ear caused by an abnormal intrinsic auricular muscle. Plastic and Reconstructive Surgery. 1999 Jan;103(1):171-4. http://www.ncbi.nlm.nih.gov/pubmed/9915179.

2. Karaaslan O, Sonmez E, Silistreli OK, Can M, Caliskan G, Bedir YK. Splitted posterior auricular muscle flap combined with traditional otoplasty. The Journal of Craniofacial Surgery. 2013 Jul;24(4):1350-2. doi: 10.1097/SCS.0b013e31828b6afc. http://www.ncbi.nlm.nih.gov/pubmed/23851805.

3. Porter CJ, Tan ST. Congenital auricular anomalies: topographic anatomy, embryology, classification, and treatment strategies. Plastic and Reconstructive Surgery. 2005 May;115(6):1701-12. http://www.ncbi.nlm.nih.gov/pubmed/15861078.

4. Cho HJ, Kim HY. Interesting sign of Bell’s palsy in an ear wiggler. Neurogical Sciences. 2009 Aug;30(4):345-7. doi: 10.1007/s10072-009-0096-9. Epub 2009 May 30. http://www.ncbi.nlm.nih.gov/pubmed/?term=%22+auriculares+muscles%22.

5. Matas CG, Neves IF, Carvalho FM, Leite RA. Post-auricular muscle reflex in the Middle Latency Evoked Auditory Response. Brazilian Journal of Otorhinolaryngology. 2009 Jul-Aug;75(4):579-85. http://www.ncbi.nlm.nih.gov/pubmed/19784429.

6. Kiziltan M, Sahin R, Uzun N, Kiziltan G. Hemifacial spasm and posterior auricular muscle. Electromyography and Clinical Neurophysiology. 2006 Sep;46(5):317-20. http://www.ncbi.nlm.nih.gov/pubmed/17059105.

7. O’Beirne GA, Patuzzi RB. Basic properties of the sound-evoked post-auricular muscle response (PAMR). Hearing Research. 1999 Dec;138(1-2):115-32. http://www.ncbi.nlm.nih.gov/pubmed/10575120.

8. Kiziltan ME, Gündüz A, Sahin R. Auditory evoked blink reflex and posterior auricular muscle response: observations in patients with HFS and PFS. Journal of Electromyography and Kinesiology. 2010 Jun;20(3):508-12. doi: 10.1016/j.jelekin.2009.07.009. Epub 2009 Sep 19. http://www.ncbi.nlm.nih.gov/pubmed/19767218.

9. Bérzin F, Fortinguerra CR. EMG study of the anterior, superior and posterior auricular muscles in man. Annals of Anatomy. 1993 Apr;175(2):195-7. http://www.ncbi.nlm.nih.gov/pubmed/8489041.

10. Zerin M, Van Allen MI, Smith DW. Intrinsic auricular muscles and auricular form. Pediatrics. 1982 Jan; 69(1):91-3. http://www.ncbi.nlm.nih.gov/pubmed/7054769.

11. Lovell M, Sutton D, Lindeman RC. Muscle spindles in nonhuman primate extrinsic auricular muscles. The Anatomical Record. 1977 Nov;189(3):519-23. http://www.ncbi.nlm.nih.gov/pubmed/144446.

12. Iurkianets EA, Matiushkin DP. [Electrical activation of human external auricular muscles (at rest and during perception of acoustic signals)]. Bulletin of Experimental Biology and Medicine. 1973 Mar;75(3):16-9. http://www.ncbi.nlm.nih.gov/pubmed/4804634.

“Historic” was a word I often heard a number of Ghanaian dignitaries used to describe the international conference on “Love & Tolerance: Peaceful Co-Existence in Diversity” which took place in Accra, Ghana on April 30, 2015. Sponsored by the National Peace Council (Ghana), and the Ghana-Turkey Cooperation and Development Association (TUDEC), along with The Fountain Magazine, the conference was a cooperative venture between Ghanaians and Turks. Over 300 men and women were in attendance as both speakers and participants, many of whom were distinguished religious, governmental, academic, and business leaders from Ghana and other parts of West Africa, as well as from Turkey and the U.S. The conference was intellectually stimulating and deeply moving, on so many levels. But perhaps the most memorable moment for me–as someone involved in building bridges of understanding, mutual respect, and cooperation between Muslims and Catholic Christians–was when the beloved Archbishop of Accra, Palmer Buckle, eagerly approached the revered Chief Imam of Ghana, Shaykh Nuhu Sharbatu, embraced him and said to me: “This is my father! This is my dear spiritual father!”

As the conference title indicates, its general theme was “love and tolerance,” especially among people of different faiths. But one name that came up over and over again was that of M. Fethullah Gulen, the spiritual inspiration behind the global Muslim spiritual renewal and social reform movement known as Hizmet. More than a few of the speakers discussed various aspects of Mr. Gulen’s teachings on dialogue and on education as the key to personal and social development in an increasingly inter-cultural and interdependent world. Particularly memorable, for me, in this regard were the presentations of Shaykh Khalid Abubakar Aliyu of the Jama`a Nasril Islam of Kaduna, Nigeria, and Prof. Jon Pahl of the Lutheran School of Theology in Philadelphia. Shaykh Khalid spoke of the way in which Gülen’s thought and educational philosophy are implicitly calling for a “psychological revolution” whereby human beings unashamedly recognize and celebrate as their strongest qualities their capacity for altruism, service, and openness to personal transformation in their encounters with the other. For his part, Prof. Pahl presented two very thoughtful images: the first being the “iceberg of violence,” and the second being “the garden of peace.” Pahl divided each image into three distinct dimensions moving from the personal to deeply embedded social structures. He explained how the methodologies of the Hizmet movement attempt to create a three-tiered “peace garden” in an attempt to “melt” the three-tiered “iceberg of violence.”

The conference breaks were marked by the artistry of a highly-skilled traditional Turkish music ensemble which served to elevate the atmosphere of fellowship by adding a dimension of aesthetic beauty to the already engaging analyses offered by the speakers. In the final minutes of the gathering, the distinguished chairman, the Rev. Dr. Emmanuel Asante, invited the HON. ABDUL-RASHID HASSAN PELPUO—the Minister of State in the administration of President John Dramani Mahama – to the podium. The minister spoke of how intellectually engaging and personally moving he found “this historic conference” to be. He also made a point of congratulating the conference organizers and emphasizing the degree to which Flagstaff House (the Ghanaian presidential residence) “strongly supports” and endorses this conference and its aims.

Scott C. Alexander
Director, Catholic-Muslim Studies, Catholic Theological Union in Chicago

This past April has been a busy one for The Fountain staff. We have had gatherings with our contributors in several states in the US, including Mississippi, Alabama, Georgia, Florida, Texas, Connecticut, New York, New Jersey, and Pennsylvania. Travel is a great joy when merged with thoughtful discussions – this is at least what we believe at The Fountain. Discussions are a feast when you have participants, each a brilliant mind in their respective fields, and many of whom are faculty or PhD candidates. We are especially thankful to the Dialogue Institute in Jackson, Mississippi, for bringing together a very distinguished group of guests who eagerly shared their views and asked inquisitive questions.

The Dialogue Institute in Houston has been organizing roundtable discussions every Sunday in cooperation with The Fountain, and the “consumerism” theme we laid down in April reminded us of our personal and societal weaknesses as we are tempted to consume more and more, usually unnecessarily. In Pittsburgh, we visited a recently formed study group of Americans (hosted by Peace Islands) who pick an article, and read, discuss, and contemplate over it when each new issue comes out. And finally, we gladly enjoyed a faith-filled event titled “When Beauty Whispers to the Heart,” an interfaith conference organized in cooperation with Sacred Heart University in New Haven, Connecticut, and Peace Islands Institute.

Panels and one-on-one talks about the magazine and its ethos followed one after another, filling a whole month, all the way from the glacier covered Niagara Falls in Buffalo to the warm shores of Miami. We did not have to survive shark attacks and a volcanic eruption, as Walter Mitty of Life magazine did in the movie; but we at least had the same feeling of “drawing closer” when we conversed with our contributors and readers. These gatherings meant a lot to us, as we believe our contributors are among “those who will shape tomorrow with their ideas will be the guides of generations to come. The way they think and reason will redesign the world, and their messages will brighten the future” (quote from the Lead Article).

What you will find in this issue is another journey across an ocean of ideas, from the meaning of true liberty which “Laborers of Thought” of the future will aspire, to the psychology of morality and how we apply it in our everyday lives; from a dialogue of flowers to the artificial replacement of a failing heart. A book review on Thomas Jefferson’s Qur’an explains the nature of freedom to practice any faith in North America and how it has evolved since the founding fathers. This review is complemented by Donald Beechers’ “Hearts and Minds for a Country: Nation and Construction of Self Identity,” in which the author discusses the concept of nationalism in the context of Canada, which is by definition an immigrant nation.

The ways Christians and Muslims relate to each other in the 21st century will have a profound impact on both communities and the world. Clearly, global interdependence requires more than tolerance in the midst of diversity. Economic, ecological, and military dangers underscore the need for mutual understanding and cooperation across religious and cultural boundaries. Unfortunately, the large majority of Christians and Muslims tend to view the other through the lens of misinformation and stereotypes. This problem is made worse by the media’s tendency to focus on the most violent and sensational events.

Knowing very little about Islam, most Christians in the U.S. shape their views in response to stories about terrorists blowing up the World Trade Center, a zealot’s call for Holy War, hostage takers, or the sharp rhetoric of Louis Farrakhan. While these images are rooted in the behavior of small groups of Muslims, they are hardly representative of the more than one billion Muslims, the overwhelming majority of whom are horrified by violent extremism. Consider the following facts:

– Minister Farrakhan’s supporters represent less than 20% of the African-American Muslim community. Some Muslims consider this movement to be another religion. The large majority are following traditional Islamic teachings out of camera range.

– The largest Islamic country is not in the Middle East. It is Indonesia with more than 160 million Muslims. There are more than 100 million Muslims in each of the following countries: India, Pakistan, and Bangladesh. China has over 30 million Muslims, more than any Middle Eastern country except Egypt.

Why should Western Christians base their images of Islam on the behavior of extremist elements rather than the hundreds of millions of people who are not behaving violently?

Turn the image around and the problem comes into focus. Imagine that you are a Muslim living in Tunisia. You know very little about Christianity. But, you see and hear strange stories on the TV and radio: David Koresh and the Branch Davidians in Waco, TX; the scandals of Jim and Tammy Bakker; bombings by the IRA in Ireland; more than 20,000 documented cases of rape or murder of Bosnian Muslim women and children; or, a recent media frenzy over the group known as Heaven’s Gate. If your image of Christianity were shaped largely by media attention to these violent and sensational stories, how accurate would it be?

In addition to pragmatic needs for cooperation, the Bible challenges Christians to examine relationships with others: You shall not bear false witness against your neighbor (Exodus 20:16); Love your neighbor as yourself (Matthew 19:19); and If it is possible, so far as it depends on you live peaceably with everyone (Romans 12:18).

How is it possible to avoid bearing false witness against or to love one’s neighbor, or to live together in peace if we know so little about our neighbor? Even worse, how is it possible to live in faithfulness to these biblical imperatives when much of what we think we know is incorrect?

Most Christians and Muslims have similar views on God’s revelatory activity through Prophets. The Bible and the Qur’an convey similar things about angels and devils, the last judgment, heaven and hell. They also differ at crucial points, most notably the understandings about God’s activity in and through Jesus. The differences are real and profound.

For Christians, the similarities and differences with Muslims have important consequences for mission and witness, as well as for dialogue and cooperation on common concerns. However one approaches these concerns, the prospects for constructive encounter is linked directly to a better and more accurate understanding. Now, perhaps more than ever, people of faith and goodwill need to make concerted efforts toward such understanding. The road is not blocked, and there are ways to move forward.

A good place to begin is with study programs in churches and intentional dialogues with local Muslims. Such efforts can help to correct stereotypes and begin to put a human face on others with whom we share this increasingly fragile planet.