For nearly a century, chlorine has been used to disinfect drinking water. The use of chlorine in water started when John Snow used to purify the cholera-causing water of the Broad Street Pump, in London. After seeing that chlorine curbed deaths from cholera, Great Britain started chlorinating their public drinking water. Then chlorination began in New Jersey, and after that it was soon used throughout the United States. Measuring the benefits and risks, it’s clear that the advantages of adding chlorine to drinking water outweigh the potential dangers. Scientific research also shows that the benefits of chlorinated water are more than the risks from THM’s and other by-products (Health Canada, 2004).

There continue to be many people in developing countries who do not have access to clean water. In some parts of the world, people collect water from available sources and store it in containers without treatment and further protection from contamination (Sobsey, Handzal & Venczel, 2003).

Sobsey, Handzal & Venczel (2003) conducted an experiment to see the effects of chlorine when added to a container with contaminated water. These experiments were conducted in Bangladesh and Bolivia. Community families were divided into two groups: intervention (household water chlorination and storage in special container) and control (no intervention). The results in Bangladesh were: in the intervention households, only 12.9% of the containers were E.coli positive; in the control households, 55.2% of containers were E.coli positive. The results were equally stark in Bolivia: only 33.7% of intervention households were contaminated by E.coli, whereas 93.8% of control households were contaminated.

There was also a decrease in the diarrhoeal illness in the experimental findings for samples in both countries’ households where the water was treated with chlorine. During the eight-month trial period, the mean diarrhea incidence rates of children younger than five years old in Bangladesh was 20.8 episodes/1000 days in the intervention group and 24.3 episodes/1000 days in the control group. In Bolivia, where the experiment lasted for six months, the mean diarrhea episodes/person for all age groups was 0.21 for the intervention group 0.38 for the control group. 43% of all cases of diarrhea were preventable by the intervention (Sobsey et al., 2003).

The study noted other successes. In some countries, like Saudi Arabia, chlorine was used in household tanks, which resulted in a 48% reduction of diarrhea; and in India, chlorine was used in earthenware, which resulted in a decrease of cholera cases, from 17% to 7.3%. (Sobsey et al., 2003).

In another study, Coulliette, Enger, Weir & Rose (2013), evaluated the effect of chlorinated HaloPure beads on the reduction of bacterial pathogens with concurrent sewage contamination. They estimated the risk reduction of waterborne typhoid fever and cholera within a hypothetical community of 1000 people treating their water with the chlorinated HaloPure beads. Seeded well water resulted in log10 reductions of 5.44 for S. Typhi and 6.07 for V. cholera (Coulliette et al., 2013). In well water with 10% sewage and seeded bacteria, the log10 reductions were 6.06 for S. Typhi and 7.78 for V. cholera (Coulliette et al., 2013). If an individual drinks from the contaminated water that was taken from the water source that had fecal material leaked into it, the risk of disease according to the Monte Carlo analysis would be a median of 0.21 for typhoid fever and a median of 0.11 for cholera (Coulliette et al., 2013). If that same water was treated, then the result would be: median of 4.1*10^-7 for typhoid and a median of 3.5*10^-9 for cholera (Coulliette et al., 2013).

These are important results: in developing counties, diarrhea is one of the greatest health issues. Arnold & Colford JR. (2007) conducted a systematic review of all studies that measured diarrheal health impacts in children and the impact on water quality of point-of-use chlorine drinking water treatment. Of the 10 studies that were analysed, nine of them showed a reduction of diarrhea in children. Across the 10 studies, the intervention led to an 80% reduction in the proportion of stored water samples with detectable E. coli (Arnold & Colford JR, 2007).

Water chlorination has been a very useful strategy for treating contaminated water for years. Currently, chlorination is the only method that disinfects the pathogens from the point of treatment to the point of consumption. As the scientific research above indicates, the benefits of chlorinating water supplies, particularly in the developing part of the world, is essential for disease prevention and reduction. Water is an essential element for life, and clean water is what keeps us alive. Although chlorine in large doses can be harmful for our health, it can also be a lifesaver. Nothing on earth is created without reason. Chlorine has obviously been created to directly benefit humanity.

References

• Arnold, B. F., & Colford JR., J. M. (2007). Treating water with chlorine at point-of-use to improve water quality and reduce child diarrhoea in developing countries: A systemic review and meta-analysis.The American Society of Tropical Medicine and Hygiene, 76 (2), 354-364.
• Coulliette, A. D., Enger, K. S., Weir, M. H., & Rose, J. B. (2013). Risk reduction assessment of waterborne Salmonella and Vibrio by a chlorine contact disinfectant point-of-use device.International journal of hygiene and environmental health,216(3), 355-361.
• Sobsey, M. D., Handzel, T., & Venczel, L. (2003). Chlorination and safe storage of household drinking water in developing countries to reduce waterborne disease.Water science and technology : a journal of the International Association on Water Pollution Research, 47 (3), 221-228.
• It’s Your Health – Drinking Water Chlorination [Health Canada, 2004]. (n.d.). Retrieved June 5, 2013, from http://www.hc-sc.gc.ca/hl-vs/iyh-vsv/environ/chlor-eng.php

What makes this event unique compared to other attempts at bringing people together to celebrate our heritages, our cultures, and our languages? For me it is the spirit of the philosophical rationale underpinning the organizers of the event: the Horizon Educational Trust, the Gauteng Provincial Department of Arts, Culture and Recreation of South Africa, the South African-Turkish Business Association, and the Turquoise Harmony Institute. What do they share in common that helps them to run a festival of diversity?

First, the festival is deeply focused on the “the diamonds” of the show: namely, the youth, who are students from a range of Turkish schools across the globe who came to showcase their experiences of dialogue, sharing the riches of their own cultures while embracing the opportunities for self-growth, discovery, and development as they learned to speak a common language of respect and value. Yes, there were the perfunctory speeches from dignitaries and sponsors. Yes, the organizers emphasized the role of Turkey offering not just bilateral South Africa-Turkey relations, but also access into the worlds where Turkish conceptions were sowing seeds across the international community. Yes, there was a nod to providing awards to the Mandela family in recognition of his contribution to world peace. But these speeches did not dominate the program; it was clear that the unexpressed agenda of the organizers was directed not towards scoring political points or grandstanding. The event was an opportunity to learn from others through appreciating difference and viewing “others” not as potential threats, a waging of supremacist ideological battles, or the harmful promotion of political factions. We, as the audience, were spectators of a new world in gestation.

The simplicity and genuineness of the hosts came through on multiple levels, but especially in how they promoted the view that cultural dialogues are easily communicated beyond linguistic specifics. The universal languages of arts, music, and dance speak volumes. The festival program directors marked each individual presentation with an evocative introduction translating the songs they rendered and offering connection with the message of the colors of a rainbow world, enriched by our diversity. Whist they hinted at the countries of origin of the performers, they were careful not to set any one up as “exotic others” against some normative hegemony, or in a competitive ascendancy. Each performance was afforded a dignity in its own right and the young stars rose spectacularly to the occasion with confidence and committed expertise. They exuded that this was a festival, not a competition; a celebration of dialogue of selves, not egoistic performances.

Notably, the program was also consciously planned to bring different performers onto the same stage in simultaneous coupled or multiple-group renditions, showing that it is not uniqueness alone that is to be valued, but one’s ability to stand alongside, and in concert with, other perspectives and points of view. We saw Romanian and Georgian songstresses hold back-to-back performances with South African backing vocals. We were mesmerized by a heartfelt Whitney Houston song, “I Am Nothing Without You” performed by an Australian teenager wearing traditional Islamic dress. We witnessed the choral singing of Turkish and South African songs by enthusiastic students on a full stage. A duo of a lanky African American and a suave South African Durbanite executed a spirited “Stand By Me” performance. An elegant impersonation of Adele’s “Someone Like You” by a Catholic girl from the Philippines sent shivers down one spine and brought tears to most eyes:

I wish nothing but the best for you…

The penetrating, almost operative gusto of “Je t’aime” by a pint-sized French lass celebrated the wonderful potential young people possess. Mozambican sisters, and Netherlander siblings, and Madagascar soloist performers continued to show the spirit of the festival by singing in Portuguese, Dutch, and Turkish. Audience members fervently waved randomly distributed miniature flags from all participating countries. Each member of the audience was randomly assigned arbitrary custodianship of these nationalistic symbols. The “We are the World” popular mantra brought all solo performers alongside the whole starry cast in a memorable display of togetherness. A South African dance group exhibited their pot pourri of traditional Turkish folkdances. Local variations of kwaito music and gumboot dancers culminated in a costumed celebration of all performers: North, South, East, and West in a rousing reinterpretation of the Southern anthem, Shoholoza. A tribute from the whole student group to both Mahatma Gandhi (in Gurathi) and Nelson Mandela (in isiXhosa) demonstrated the lessons of these international icons of harmony and commitment to social justice, through quiet, yet powerful engagement and dialogue. The celebratory pictures of their historical lives, presented in a back-to-back sequence, were a tribute by themselves. What a collage of possibilities peppered with the spice of smiles!

The music genres spanned both traditional and modern forms. It was quite evident that the star performers (ranging in age from early to late teens) were selected as exemplars of exceptional artistry. Each performance was reinforced by graphic slides depicting scenes from the performers’ home countries. Natural fauna and flora, cultural and architectural monuments, and significant people or groups formed the worldwide educational tour via the panoramic backdrop visuals. Some graphics told visual stories of evolving forms and features of the worldwide community. The program saw the presentation of singers performing their own and other cultural languages. They adapted costume styles from different settings outside their home countries. The kaleidoscope that emerged was a festival of variety: where people of different groups exchanged dress styles, languages, and dance choreographs to communicate the possibility for the dialogical space that a new cultural movement can embrace.

South Africans are perhaps skeptical of this kind of multicultural celebration due to apartheid. In such a form of cultural celebration, different cultures are placed alongside each other as enclaved entities, highlighting the “boundaries” of one’s beliefs, a celebration of otherness. Such divergence produced a “multi-cultural” endeavor that promoted a political hierarchy of perspectives which took on racialized proportions with disastrous effects.

In present times however, many proponents of the “new era” of cultural affirmation in post-apartheid South Africa see cultural celebration as an attempt to assert a new regime of hierarchies with one cultural form replacing the previously powerful forms. This is also more often associated with the representations of political power which silence those who differ from the majority perspective, the new master narrative, or dominant worldview. How different is this from multi-cultural apartheid?

By contrast, the Turkish school movement inspired by the international Hizmet philosophy of “service to humanity” is characterized by a worldview that celebrates the interdependent common ground across all cultural expressions. Their outward manifestations may differ, but cultural representations highlight the similitude of our humanity, and our quest for dialogue, love, and tolerance. This is embodied by the writings and teachings of a key founder of the Hizmet Movement: Fethullah Gülen. In this version of “inter-culturalism,” the attempt is to develop individuals who are conscious of their own self and their heritage, but not in service of a protectionist or preservationist agenda. From this firm position of self-strength, one is able to reach out to the world of others. We see in others, too, our agenda for our common quests. Our reaching out is a service to realizing peace and harmony – which is a goal sorely needed in a war-torn, politicized and ideologized world, which often uses religious beliefs as rallying points for promoting hostility, supremacy, and divergence. Sometimes these separatist agendas are disguised econometric plots, too! Cultural affirmation is not a hearkening to a fossilized past, but a recognition that our habits and routines can mutate and extend through dialogue and exchange; our borders can be more inviting and more welcoming.

A third kind of cultural engagement is “juxta-culturalism” which merely tolerates different groups walking alongside each other, never interconnecting. This is sadly the lived experiences of many who pursue only a narcissist nationalistic myopic agenda, seeing only the boundaries of geography and politics as the border of their selfhood. This produces expressions of xenophobia which does not recognize the inherent commonality of all human beings. We are all created equal in the eyes of God. Our nationalist identity is only a man-made demarcation, dividing one set of people from another. It is more commonplace that many individuals in our modern global society, live outside the borders within which their forefathers were born. We may draw our cultural roots from one geographic space, but live in another context altogether.

Human history has been replete with stories of crossing borders, migrations due to the ravages of political, economic, or natural disasters. Not all of these journeys are tales of joy. More likely, the fragile settled communities interpret the visiting migrant culture as undercutting the nationalistic goals of their society. Open hostility is unfortunately sanctioned as the appropriate response to keep the outsiders from penetrating our “safe world.” So, which version of cultural affirmation did the festival of language and culture promote?

I think that a version of “trans-disciplinary culturalism” emerged as the young stars of the show interacted to generate a positive energy of harmony by crossing over to the other side. Their own past matters; they remained rooted on their own river banks. But they were confident enough to swim across to the other side. The young performers were firmly grounded in the here and now of the present 21^st century, with all its influences: technology, media, and new musical and art forms, which they transported across the global village. And they dared us to dream of the possibility of building a new, shared cultural world. Their message was simple: we are simultaneously of the past, in the present, and eager to create the future. This movement across time and space, culture and geography, history and identity, are not threatening but enriching.

One of my lasting impressions was the emotional image of students embracing each other at the end of the show: this was the world in dialogue with each other. They had made a connection with those around them that would live on in their lives for many years. They will become the ambassadors of the new world order. The official festival song reverberates:

I saw a luminous future in my dream one night.
Lights were silent pouring down everywhere.
It was like a harmoniously working clock.
Dark nights had gone away.
A new world!
A new world!
They were building a new world.
Everywhere sparkled like the skies.
They were building a new world.

After the ceremony, I chatted with a young 12 year-old Albanian youth to congratulate him on his commanding and welcoming stage performance. He simply smiled broadly.

“No English. Me speak no English.” He smiled and held my hand, clutching his Albanian costume in one hand, his proud flag in another, and his infectious energy pouring out. Despite his lack of English skills, he was able to communicate via his open-hearted spirit.

What a festival of cultures and languages! Not essentialized, but harmonized. It was an expression of joyous humanity.

And there we found our God.

But now I think: was he from Albania or Afghanistan? Why do I not know these countries and their foreign flags? But does it matter?

His heart sparkled.

Reflections on the “13^th International Festival of Languages and Culture”
www.iflc.co.za
“Colours of the world”
18 March 2015
Nelson Mandela Theatre, Braaamfontein, Johannesburg

Michael Anthony Samuel is a professor of education at the University of KwaZulu-Natal, School of Education, Durban, South Africa.

She began to question religious thought under the influence of philosophy she studied when she was eighteen. She searched for answers but failed to convince herself. Since her grandmother taught her to be “honest” all the time, she decided to end her connection with the church, stating, “I do not have the faith and I still continue to go to church; this is not right.”

One day, in the library of the Sorbonne University, she encountered a half page text describing the views of Rumi written by Dr. Muhammad Iqbal. She grew confused after reading the article. Either Rumi or the Greek philosophy which she had been reading up until that time was correct. She looked for publications regarding Rumi to investigate the matter comprehensively. But she failed to find any record related to the topic in the entire library. She read Muhammad Iqbal’s book called The Reconstruction of Religious Thought in Islam in English, expecting she could reach the opinions of Rumi through him. She found many answers to her questions in this book. She became a Muslim in 1954, as a result of this enlightenment, and changed her name to Hawwa.

Hawwa was very impressed with the collections of Rumi, accepting him as a guide. She translated almost all of his and Iqbal’s works into French. She worked ten years to translate Rumi’s magnum opus the Mathnawi. She became the reason for many French intellectuals to discover and grow closer to Islam by her translations, radio speeches, and lectures. She made many visits to Turkey and attended Rumi programs.

In a live broadcast, Ms Hawwa gave the following long answer to questions such as, “Why did you choose Islam? What have you found in Rumi? Why Turkey and not another Islamic country?”

The Western media happens to have launched an attack against the religion of Islam. When you listen to French or German televisions and radios, you would hear awful statements regarding the Islamic religion. You would hear that Islam is about violence, jihad, fanaticism, etc. Despite these continuous attacks, there are scores of people in Western countries adopting Islam. I know many people who have accepted Islam in France, England, Germany, and Spain.

According to the data I have obtained from French authorities, many of the converts are intellectual people. They were seeking something and they found what they were searching and longing for in Islam. It is because their interpretations on creation and existence were not addressing these feelings anymore and also materialism disappointed them completely.

I have discovered a very different Islam than the one taught at the school or university, or depicted on newspapers and televisions. I am proud to say that the work of Rumi I last translated took ten years. This is an extraordinary book. In my opinion, the West was thirsty for spirituality. I also think this is very significant for our era. I go to Konya every year and love it there since it is the town of Rumi. I feel as if I am from Konya when I am there. I also love Turkey very much; since it represents my acquaintance with Islam, I am very happy there and I feel like a Turk. I found a religion in the Mathnawi that rejects radical religious ways, strict rulings, fanaticism, and conservative approaches; a religion which is entirely sincere, tolerant, and suitable to my beliefs.

The need for spirituality in our time is not satisfied. But I also do not think that humans can quench this by withdrawing from social life. In addition, scientific developments have demonstrated such an amazing universe. What is extraordinary of Rumi (which is not my reason for adopting Islam) is his projection and this impresses people, especially a young generation who has a passion for science. Consider that Rumi tells, ‘If you split an atom, you will find a solar system.’ He speaks of planets orbiting inside and outside of us, but also warns us to be careful. Since when these atoms open their mouths, they can eject a fire that can destroy the whole world. As seen, he talks about the dangers of the atomic bomb in the thirteenth century. It mentions the presence of nine planets, whereas modern science only proved this in the 1930s. Previously, seven planets were believed to exist. Number eight was found by a French researcher in the 1840s, and the ninth was discovered by an American scientist in 1930. However, Rumi already knew that there were nine planets back in his era. While the sun was believed to orbit earth in the West, Rumi tells that earth, like other planets, is a small planet that revolves around the sun. He also mentions other extraordinary things.

I often receive frequent phone calls, usually from intellectuals, even professors, authors, and journalists, and they tell me that, ‘Do you know Madam, I have accepted Islam and this was possible via Rumi.’

I now have translated all of his books including, ‘Majales-e Sab’a (Seven Sessions), Fihi Ma Fihi (In It What’s in It).’ The most important one is the Mathnawi. I am truly happy. Furthermore, I think that the time is very suitable for the publication of such works. This is because our world is being devastated by wars, conflicts, hatred, and aggression. However, Rumi’s works are full of love, peace, and tolerance, which are essential messages for today. True Islam is a universal religion with a perfect message of tolerance. The teachings of the prophets before Prophet Muhammad, peace be upon him, are accepted as valid. Therefore, Islam provides satisfying answers to people seeking clearer, universal and general answers compared to their own religions. Yet I am repeating once more that conversions are totally different from each other. For instance, I know people who adopted Islam suddenly. These people experienced something, saw something, and joined Islam. Some people like me, however, adopted Islam after doing many investigations, passing through many stages, completing PhD work on Islamic philosophy, but the goal as a result is the same. Spain was Muslim for 800 years; right next to it was France, and Spain was decidedly more advanced, intellectual, and civilized than France and the rest of Northern Europe.

I only assess the situation with a Western point of view and I do not mention either Turkey or Arabia. I am talking about the West. I am talking about such a tolerance in Spain, where ministers were Jewish, doctors were Christian, and Caliphs were Muslim. In this country governed by Muslims, business was advancing much faster than other countries. This was a great threat to Christian countries, kingdoms, and the Papacy. As you know, in order to get rid of something disturbing, it must be put down. The West did that. It started imperialism wars by putting down Islam. They expanded their propaganda and misinformation campaigns against Islam. For example if you ask someone in the street, ‘What do you think of Buddhism?’ They would answer, ‘I do not know,’ but when it is about, ‘the religion of Islam,’ they would reply with phrases such as, ‘Ah, yes, marrying four women, keeping them at home, having a tent.’ As you see, there is a type of partial lack of information present, there are clichés found on televisions and in newspapers; concrete symbols exist and all of these distort Islam entirely.

Today Islam is not known very well and people have gotten completely inaccurate ideas. Unfortunately, I think that these arise from failing to generate the necessary image about Islam by Muslim countries. In addition, the misinformation planted as the result of the wars of imperialism contributed to this. Unfortunately there are fractions observed among Muslim countries and this hinders the solutions needed for this and many other issues. Muslims have the same Book, the Prophet and his tradition, culture, and the Qur’anic language, which is Arabic. Yet these countries fight frequently and do not pay attention to this common heritage. In my opinion, the main reason for Westerners not to accept Islam is the lack of unity among Muslims. In fact, this is a separate issue. Islam as a religion should not be adopted through political and social reasons, but through the point of views and paradigms that it brings to the Creator, life, humans, and the universe.

In order to describe Islam as is, it is essential to read Rumi, Ibn Arabi, and briefly, the works of all the great Islamic thinkers. People get very surprised. The other day, I went to the doctor; they are very educated people. His wife, who called me in the evening, asked me ‘what are you doing now?’ I told her that I had just completed the translation of the Mathnawi. She asked what that was. I then told her that the Mathnawi mentions nuclear break down, the atomic bomb. They did not believe. As you see, people do not know the main reason of scientific developments in the middle ages.

The first medical school was established by Arabs in France. The greatest doctor of the era was in Spain. There were many successful scientists who were very ahead of their times, but nobody is aware of this. While I was doing my doctorate on Islamic philosophy at the Sorbonne University, I discovered Islam, but while studying at the university before starting my doctorate on Rumi, nobody taught us about Muslim thinkers. They were teaching German, English, Latin, and Greek philosophers.

There is a long way to go, so much to do. Now there are intellectuals who love and embrace Islam. These people should announce what lies at the essence of Islam to the world.

In her will, written to her spiritual stepson, Prof. Dr. Abdullah Ozturk, Ms Hawwa asked to be buried near the tomb of Rumi, in Konya. After she walked to the horizon of her soul on July 24, 1999, Dr. Ozturk went to great efforts to fulfill this will and she was buried at the Ucler Graveyard, near the tomb of Rumi, on December 17, 2008, exactly the time of “Seb-i Arus” the wedding day, as Rumi described death.

Margaret Johnson is taking us to Mina, the tent city where Muslim pilgrims stay during the Hajj. Her memoirs is a personal one, as every memoir is, but one in which millions of pilgrims will pleasantly remember the many life-changing moments from their own experience of transformation, revival, meaning, companionship, servanthood, and mercy in the face of physical difficulties that come along with travel and camping with a large family of several million faithful.

As science unfolds many unknowns to us, we witness a universe that is intricately united across seemingly unrelated phenomena. This fact is so vividly displayed in the articles “The Sun and Its Distinctive Position” and “Why Is Cancer a Complex System” that one cannot help but be filled with awe and appreciation for all the blessings-a great majority of which we are unaware of-that make our lives possible.

Dorothy C. Buck celebrates the legacy of a pioneer in interfaith dialogue: Louis Massignon. The renowned French Catholic scholar of Islam and the Islamic world, Massignon died fifty years ago on October 31. Buck’s biographical essay narrates the story of a courageous man who dedicated his life and research to interfaith dialogue and particularly to the relationship of the three Abrahamic faith traditions, Judaism, Christianity and Islam.

Believing, Belonging, Behaving and Becoming are the four B’s of religion according to Douglas Golding, for whom these B’s give “a new formal structure for discussing religious belief and practice intelligently, just as there are formal structures which help us make sense of physics or chemistry or biology or economics or sociology, or any of the natural or social sciences.” Golding further says, “At a time when the patterns of religious adherence are changing, due both to immigration and conversion, it is more important than ever for us to understand what other people believe.”

We had a successful conference titled “Peacebuilding through Education” in New York in September. We are now moving on to our next event in Lahore, Pakistan: “Ideal Human and Ideal Society in the Thoughts of M. Fethullah Gülen,” a conference which will take place on November 21, at the University of the Punjab. Academics from different countries will join their Pakistani colleagues to discuss on their encounter with Fethullah Gülen’s thought and action in their respective countries and how the education movement he inspired is helping shape their future generations.

Turkey is currently the sixth largest market for electricity in Europe and this demand for energy has made Turkey one of the fastest growing global markets for fuel. The expected energy demand for Turkey by 2020 is expected to be 570 GWh (giga watts per hour) (Demirbas 2005, 615). Today, Turkey pays approximately $50 billion a year to other countries for their high quality oil, gas and coal. If nothing is done to develop alternative sources of energy, it is expected that the cost to import fuel from other countries will cost Turkey a staggering $100 billion in 2020. Fortunately, in 2005, Turkey passed a Renewable Energy Law to bring the country more in line with European Union regulations and standards to meet the growing electricity demand and to diversify sources of energy.

Wind power

Turkey could potentially meet all its total energy needs solely from the use of wind energy. The most attractive sites for wind energy utilization and generation are the Marmara, South East Anatolian and Aegean regions. The first wind energy farm was established in Izmir, Turkey in February 1998 with a 1.5 MW capacity (Hepbasli and Ozgener, 2004). On the other hand, the U.S. started harvesting wind power 17 years before Turkey. We need to keep in mind that the U.S. is on a grand scale when compared to Turkey. It is interesting to see the trends for the usage of wind energy between these two countries. The current electricity production from wind for Turkey is about 433 MW (Megawatts) as compared to 35,000 MW for U.S. While Turkey is targeting to achieve a quarter of its potential, 20,000 MW by 2020, the U.S. is intending to reach 90% of its potential and reach 10×108 MW (Table 1) by 2020.

Table 1: Wind power: Turkey and U.S.

Solar power

In terms of the potential of solar power, both Turkey and the U.S. are amongst the most propitious countries in the world by having a range of 175- 200 watts per square meter per day (David Wheeler, Global Developments for Future Blog, comment posted on February 19, 2008).

The most advantageous region in Turkey for the harvesting of solar energy is its Southwest due to its geographic location in the Mediterranean. It is quite common to come across solar panels on top of the roofs in Southwestern Turkey. Photovoltaic (PV) systems are currently limited in use in Turkey but they are on the rise. In Silifke, located south central Anatolia (about 200 km away from Adana), a PV system is currently being used to power irrigation pumps. In order to encourage investors to invest their money into the development of solar power in Turkey the government subsidies need be increased and include the current 5.5 euro-cents/KWh feed-in-tariff.

The most common places where you would see heavy solar power usage for everything from day and night lighting to heating the pool in Turkey are in Eco-homes (left), and Solar cities (right).

Source: http://www.qurbaa.com/images/eko-evleri.jpg

Source: www.solartek.com.tr/tr/index.asp?ID=34

*The hot water heating system installations cover about 10 Million m2 surface.

What is interesting to note is that currently Turkey is amongst the top five countries in the world in the amount of solar power used to heat their water.

Hydropower

According to the Idaho National Laboratory, approximately 6,000 MWs is the gross power potential of U.S. hydropower, of which only about 16 percent can be developed with economical feasibility. About 76 percent of this potential has already been developed, and the remaining portion is to be developed by 2020. On the other hand, Turkey has a somewhat different scenario where the gross hydropower potential is 435 MW, of which only 29% is economical feasible for development and only 35% of that potential has been developed to this date (Yuksek et al. 2007).

After Turkey declared its support for the Kyoto Protocol, it has given a big push for renewable sources of energy, especially wind and hydropower. With the required regulations passed after Kyoto, and with the more recent Copenhagen Accord, Turkey has adapted rigorous development plans for its hydropower potential. The total number of current hydropower projects is over 350, and it is estimated that Turkey can meet up to 46% of the energy demand in 2020 from hydropower resources (Yuksek et al. 2007).

Lifestyles

One of the most important issues for environmental consciousness is energy efficiency. Saving energy is a way of life, not just a part of it.

The automobile has become an integral part of American life with vehicles outnumbering licensed drivers: 254 million cars and 194 million licensed drives. In Turkey the latest statistics showed that there are only 23 million licensed drivers as compared to the 16 million cars on the road. These statistics proves that people living in Turkey tend to more commonly use alternative means of travel, such as the public transportation system, rather than driving their own cars, especially in the larger cities such as Istanbul, Ankara, Izmir, Konya and Bursa. In Istanbul there are even designated lanes along the highway for buses. Although buses, subway, and streetcars are among the preferred ways of transportation since their network pretty much covers everywhere, however, the big cities are still experiencing heavy traffic on the streets due to passenger cars.

The good news is that in Turkey the vast majority of the fleet of taxis and buses have been converted to Liquefied Natural Gas (LNG) form, saving energy and money.

Environment awareness amongst the populace is also on the rise as well. Having young minds working on the cultural practices that need to be changed for a sustainable future requires both courage and time. To this end, Turkey has devoted the week of January 11th to raise the awareness for energy efficiency. Turkish schools celebrate this week by educating students from all ages in terms of matters governing energy and efficiency.

Rain water catchment systems, have always been part of the architectural design for buildings, however, the water collected from the roof was basically drained down to the garden and was not very practical. With the young generation raising awareness to not waste this precious resource, people have created better designs to capture and find a better use for the rain water.

Rain gutter designs are quite different in Turkey in comparison to the U.S. as well; instead of having them on the side of the curbs, they are designed as screens along the streets. Some cities have canals that bring melted snow and rain water to the middle of the city from the mountains in the vicinity. This water is then used for irrigation purposes.

According to the 2004 statistical figures of the Turkish Statistical Institute (TURKSTAT) 34 million tons of municipal waste and 17.5 million tons of industrial waste are produced in Turkey annually. The amount of wastes produced per person in Turkey reaches up to 1 kg (2.2 lbs) daily, of which 34% is food waste. This figure is very small in comparison to waste generation in the United States. The average waste generation in the U.S. is 3.5 kg (7 lbs) per person per day. It is believed that the cultural habits and practices of a people can affect the energy efficiency and minimize waste generation in their country. The practices in Turkey include but are not limited to using the produce when it is abundant and preserving it for later use either by drying fruits and vegetables, creating pastes (such as tomato paste), making marmalade and jams, as well as canning fruits and vegetables and pickling vegetables.

When it comes to our garbage, waste prevention – rather than waste management – is the best way to reduce environmental stress (Brown 2008, 7). It might come as a shock to some, but the most common drink in Turkey, black tea, is still today served in reusable glass cups (below). This differs in the U.S. where 16 billion paper cups are used for coffee on average in 2006, resulting in 253 million pounds of waste (Hillary Feldman, About My Planet Blog, comment posted on May 29, 2008). We need to adapt to thinking in terms of “Waste equals food” as Paul Bierman-Lytle, an architect working for the American engineering firm CH2M Hill, described the concept that waste from one system should provide food for another, whether an industrial system or an ecosystem.

Having said all the above, some of the highlights from Turkey’s future plans include the following: accelerating expansion in renewable sources of energy, aligning Turkey with the European Union regarding renewable sources of energy, using the Multilateral Clean Tech Fund – according to the World Bank, Turkey is the first to receive that fund in 2009 – reduce greenhouse gas emissions, subsidize investors and investments in renewable energy resources, reduce waste generation and improve waste recovery with the help of research and development on these issues.

As humans, although we might see ourselves losing the battle of “Saving the Earth” today, however, we still have the chance to turn things around before it is too late.

I believe if we all work hand in hand to raise global citizens, who can understand and value common humanity, we can get us to work together toward a sustainable future.

Fethiye Ozis is a Lecturer, Civil and Environmental Engineering Department at University of Southern California.

References

• – About My Planet Blog, http://www.aboutmyplanet.com/environment/paper-unsustainable/
• – Brown, Lester R. Plan B 3.0: Mobilizing to Save Civilization, W.W. Norton & Company
• – Center for Global Development Blog, http://blogs.cgdev.org/globaldevelopment
• – Demirbas, A. “Competition Potential of Wind Power Plants” Energy Sources, Part A: Recovery, Utilization, and Environmental Effects, Volume 27, Issue 7 May 2005, p 605 – 612.
• – DIE (State Statistics Institute). Statistics of Turkey in 2003. 2004. DIE. Turkey.
• – Hepbasli, A.; Ozgener, O. “A review on the development of wind energy in Turkey” Renewable and Sustainable Energy Reviews, Volume 8, Issue 3, June 2004, p 257-276.
• – Omer Yuksek, Murat Kankal, Murat Ihsan Komurcu, Hizir Onsoy, and Adem Akpinar. 2007. The Importance of Hydropower plants in Turkey’s Energy Planning.Paper presented at the international Congress on River Basin Management, March 22-24, in Antalya, Turkey
• – Turk Medya Adana, CNN Turk http://www.turkmedya.com/V1/Pg/detail/NewID/131268/CatID/6/CityName/Adana/ TownID/2/Header/gunes_enerjisi_tarimda_kullanildi.html

We remember Africa today with recent famines and drought, especially in Somalia, Ethiopia, and Kenya, worst in the last sixty years. If one is not watching only wild life documentaries, Africa is one large portion of the old world, home for diverse cultures, a continent rich with natural resources, and this last one has been the major reason why it has become a large battlefield for many centuries.

Nigeria is the most populous country of Africa (seventh in the world), with over 250 ethnicities, over 500 different languages spoken (one of the countries with highest linguistic diversity). Nevertheless, Nigeria has also been the stage for tribal warfare and strife, and bitter incidents of some recent bloodshed still linger in our memories. In this respect, the theme of the conference fits perfectly well in this country, where there are seventeen schools, a university, and a recently established dialogue foundation inspired by Fethullah Gülen.

What other forms of engagement can we offer other than education and dialogue for peaceful engagement? What can be a more lucrative investment for a peaceful future than the one made in education and dialogue? With awareness of this need and commitment to serving all humanity, regardless of race, color, religion, or nationality, growing numbers of volunteers of education and dialogue are establishing schools, hospitals, dialogue centers, and relief organizations all over the world. Humble but selfless efforts of these volunteers who are inspired from thinkers like Fethullah Gülen are now yielding fruits of dialogue in more than 130 countries where children of warring nations are educated side by side, members of different religions enjoy the same meal, and pray for a peaceful future.

The current issue of The Fountain offers essays reflecting this culture of coexistence. The lead article expounds on the unique qualities of being human, reminding us the “know thyself” principle of Socrates, for “the one who has perceived the secrets of his or her own self has also known God.”

“Different Approaches to Interpersonal Conflict” stresses on how vital it is to be familiar with “conflict-related behavioral tendencies” for it “might help in the development of strategies for interpersonal, intercultural conflict resolution or prevention.”

Also in this issue Dr. Kurucan explains Islam’s stance for issues like freedom of practicing and teaching one’s religion, and in what conditions Islam allows war, if it does, in cases of violation of this right.

•conquered and occupied two large Muslim countries (Afghanistan and Iraq)

•compelled a huge Muslim army to root out a terrorist sanctuary (Pakistan)

•deployed thousands of special forces to numerous Muslim countries (Yemen, Somalia, Sudan etc.)

•imprisoned hundreds of Muslims without recourse

•waged a massive war of ideas involving Muslim clerics to denounce violence and new institutions to bring Western norms to Muslim countries

•killed Osama bin Laden, the inspirational leader of Al Qaeda who carried out the 9/11 attacks.

Have these actions – which some have called, “World War IV” – made America safe?

In a narrow sense, America is safer and justice has been served. There has not been another attack on the scale of 9/11. Our defenses regarding immigration controls, airport security, and the disruption of potentially devastating domestic plots have all improved. This is the positive side of the ledger.

In a broader sense, however, America is not safe enough. Anti-American suicide terrorism rose rapidly around the world in the decade since September 11, 2001. In 2003, then Defense Secretary Donald Rumsfeld famously asked, “Are we capturing, killing or deterring and dissuading more terrorists every day than the madrasas and the radical clerics are recruiting, training and deploying against us?” As even a casual glance at the facts shows, the answer is a disappointing no. The negative side of the balance sheet is daunting.

September 11, 2001 was so devastating largely because it was a suicide attack in which 19 hijackers killed themselves in the course of killing 3,000 innocent people. So the key to tracking the threat is to focus on suicide terrorism, especially those inspired against Americans.

Look at the numbers. In 2000 – the year before 9/11 – there were 20 suicide attacks around the world and one – against the US Cole in Yemen – was anti-American inspired. By contrast, in 2010, there were well over 200 suicide attacks and about 90 percent were anti-American inspired – against US troops or those working with America – a ten-fold increase over the past decade.

Each month, there are more suicide terrorists trying to kill Americans and its allies in Afghanistan, Iraq, and other Muslim countries than in all the years before 2001 combined. Yes, these attacks are mostly (although not exclusively) focused on military and diplomatic targets. However, so too were the anti-American suicide attacks before 2001. It is important to remember that the 1995 and 1996 bombings of US troops in Saudi Arabia, the 1998 bombings of the US embassies in Kenya and Tanzania, and (as mentioned) bombing of the US Cole in Yemen in 2000 were the crucial dots that showed the threat was rising prior to 9/11. Today, such dots are occurring by the dozens every month.

American military policies have not stopped the rising wave of extremism in the Muslim world. The reason has not been lack of effort, lack of will among the American people, lack of bipartisan support for aggressive military policies, lack of funding, or lack of genuine patriotism.

No. American military policies are not failing for the standard excuses. Something else is creating the mismatch between America’s effort and the results.

What went wrong

America has been waging a long war against terrorism, but without much serious public debate about what is truly motivating terrorists to kill us. In the immediate aftermath of the 9/11 attack, this was perfectly understandable. If toppling the Taliban was necessary to take out Al Qaeda’s sanctuary in Afghanistan, so be it.

But, in an instant, there was also a great need to know, or perhaps better to say, to “understand” the events of that terrible day. A simple narrative was readily available and a powerful conventional wisdom began to exert its grip. Since the 9/11 hijackers were all Muslims, it was easy to presume that Islamic fundamentalism was the central motivating force driving the 19 hijackers to kill themselves in order to kill us. Within weeks after the attack, surveys of American attitudes show that this presumption was fast congealing into a hard reality in the public mind. Americans immediately wondered, “Why do they hate us?” and almost as immediately came to the conclusion that it was because of who we are, not what we do.

The narrative of Islamic fundamentalism did more than explain why America was attacked. It also pointed toward a simple, grand solution – one whose ambition only made it seem all the more worthy in light of the trauma of that terrible day. If Islamic fundamentalism was driving the threat and if its roots grew from the culture of the Arab world, then America had a clear mission: to transform Arab societies – with Western political institutions and social norms as the ultimate antidote to the virus of Islamic extremism.

The only problem: Islamic fundamentalism is not the main driver of suicide terrorism. What drives this phenomenon more than any other single factor is foreign military presence – which inspires wave after wave of individuals to join terrorist groups in order to carry out suicide attacks in the hope that these would end the foreign presence in their lands.

On September 11, 2001, the United States had deployed over 12,000 combat forces to countries on the Persian Gulf (5,000 in Saudi Arabia and 7,000 in other countries along the rim). We now know that these troops were the principle rallying cry of Osama bin Laden in his efforts to mobilize volunteers for suicide attacks against the United States and that the martyr videos of the 9/11 hijackers – their last video will testimonials – prominently justify their actions as in response to Western military control of the governments on the Arabian peninsula. Further, escalation of American combat forces in the region for the Iraq war directly fueled still further anti-American suicide terrorism.

Hence, the grand solution became the grand catalyst for more anti-American inspired suicide terrorism than ever before.

What we know

Vast new research on suicide terrorism has produced important new knowledge. Here is a summary of what we know:

•Occupation causes suicide terrorism

Over 95% of all suicide attacks are in response to foreign occupation

•The more occupation, the more suicide terrorism

As America has occupied two large Muslim countries, Afghanistan and Iraq with a total population of about 60 million, total suicide attacks worldwide have risen dramatically – from about 300 from 1980 to 2003 to 2000+ from 2004 to 2010. Further, 90% of all suicide attacks are now anti-American.

•Indirect occupation is the equivalent of direct occupation

The US compelled Pakistan to deploy 100,000 troops against the Taliban in the Federally Administered Tribal Areas and Pakistani suicide attacks escalated dramatically.

•Ending occupation can end suicide terrorism even without transforming Muslim countries

Since Israel withdrew its army from Lebanon in May 2000, there has not been a single Lebanese suicide attack. Since Israel withdrew from Gaza and large parts of the West Bank, Palestinian suicide attacks are down over 90%. Since America and its allies began withdrawing from Iraq, suicide attacks are also falling fast.

•Empowering local groups can reduce suicide terrorism

In Iraq, the surge’s apparent success was not the result of increased US military control of Anbar Province, but rather quite the reverse – the empowerment of Sunni tribal leaders for their own security, commonly called the Anbar Awakening.

•Taking power away from local groups can escalate suicide terrorism

In Afghanistan the ISAF’s expansion strategy, designed to exert more central government control over the Pashtun tribes in the Western and Southern provinces, caused a resurgence in the Taliban and an increase in the number of suicide attacks.

The tide is turning

The oxygen for America’s strategy is, fundamentally, how we understand the root cause of the terrorist threat we face. In recent years, the intellectual climate has begun to change. In January 2010, a Zogby poll found that 27% of Americans now believe that the “most important factor” motivating terrorists to attack the United States is that they “resent Western power and influence” compared to 33% who still think the main motive is “make Islam the world’s dominant religion.”

American military policies are also changing. The United States started to draw down military forces from Iraq in 2008, has already removed 100,000 troops, and is on schedule to end its commitment of heavy combat forces there next year. Since their peak in 2007, suicide attacks in the country have fallen by over 80 percent and the country is more stable today than at any point since America conquered the country in 2003.

In Afghanistan, President Obama announced in July his plan to remove about a third of US forces from the country over the next year and to continue drawing down thereafter. If so, there is good reason to expect that suicide attacks will soon begin to decline significantly there as well.

Fortunately the US does not need to station large ground forces in either Iraq or Afghanistan to keep them from being a significant safe haven for Al Qaeda or any other anti-American terrorists. This can be achieved by a strategy called “Off-Shore Balancing” that relies on over-the-horizon air and naval forces and rapidly deployable ground forces, combined with empowering local groups to oppose the terrorist groups. No matter what happens in Afghanistan and Iraq, the US will maintain a significant air and naval presence in the Persian Gulf and Indian Ocean for many years, and those forces are well-suited to striking terrorist leaders and camps in conjunction with local militias – just as they did so successfully against the Taliban and Al Qaeda in 2001.

Above all, to truly move beyond the war on terror, it is important for scholars, policy intellectuals, government leaders, and the public at large to continue to educate themselves about the factors that lead to suicide attacks like 9/11. The more we know, the fewer mistakes and the better our policies – and the more we can all live our lives in peace.

Robert A. Pape is Professor and Director of the University of Chicago Project on Security and Terrorism and author of Cutting the Fuse: The Explosion of Global Suicide Terrorism and How to Stop It (2010).

“What would you do if you were told you had only 72 hours to live?” was the theme we announced in the last year’s essay contest. The winner of this contest is Joseph Salter, who participated from behind bars. Yes, this is true. He is the author of five unpublished novels he has written during his term in jail. Read what this talented author, who is serving jail-time for a period unknown to us, has to say about if he were told he only had three days remaining to live. We will continue to publish other interesting essays submitted for the contest in following issues. Each of them responds to this question – which is somewhat distressing for many – with unique content, revealing unaccomplished dreams, regrets, and thankfulness.

We would like your attention and participation as we announce a new initiative that our magazine is introducing: The Fountain Talks. Organized by The Fountain and other participating organizations, The Fountain Talks is the name for locally organized seminars in which we will discuss any of the essays published in our most recent issue or any of those themes we generally stress in our publication. The first of such events took place on February 20 in Ohio in cooperation with TASCO, which featured Dr. Nuh Aydin, who made a presentation on his book review published in the previous issue. The Fountain Talks will be held very soon in Singapore, Australia, Indonesia, and Malaysia in the form of a series of panels starting from March 29. TCC in New York will host Julie Ann Cunningham who will speak on her “Music of the Spheres” article (issue 76) March 31. Please contact your local representative for The Fountain to learn about the details.

The world hypertension statistics

Almost a quarter (26 percent) of the world’s adult population suffers from high blood pressure. It is estimated that this number will reach 29 percent by the year 2025. These average statistics based on the adult population of the world includes people of various age groups and from different countries. The risk of hypertension increases with age. While the figure for 20–29 year old males is 13 percent, it increases to 40 percent between the ages of 50–59, and reaches over 60 percent after the age of seventy. Although there are slight variations in women, many of the figures are almost the same (Figure 1).

These figures are quite striking; one out of every two people over the age of sixty suffers from high blood pressure. As for those in their seventies, the figures have already reached almost 70 percent and are expected to increase even further as this group ages. Many diseases in the adult population remain at 1–2 percent; therefore, these figures convey just how common and serious hypertension really is.

The regional distribution of hypertension figures

In contrast with the estimated numbers given above, the figures for hypertension in the different regions present significant variations. Statistically, the number of hypertension cases increases according to the welfare status of the society. In economically developed countries, 37 percent of the adult population has high blood pressure, which is a considerably elevated number in comparison with the world average of 26 percent. Furthermore, 70 percent of the males and 80 percent of the females over the age of seventy living in economically developed countries suffer from high blood pressure. However, in economically underdeveloped countries, the number of hypertension cases is very low.

The hypertension rates in China and India are well below the world averages, with males at 17 percent and females at just 14 percent (Figure 2). In some societies, for example in the Amazon’s catchment areas, the Yanomami Red-Indians, and tribes in the highlands of Papua New Guinea, few cases of hypertension can be found, and blood pressure among these groups does not tend to increase with age.

The reasons for the increase in hypertension

There is a genetic disposition to develop hypertension. The recent studies reveal that high calorie foods, a high level of salt intake, the lack of physical activity, and alcohol intake all play a significant role in the increase of hypertension. By examining these reasons alone, we clearly see how important the prohibition of alcohol is and the Prophet’s words of wisdom advising us to eat less bear on our lives and prosperity in both this world and the hereafter.

Excess of body fat (obesity)

Another recent health phenomenon is the huge increase in people suffering from obesity, mainly due to excessive eating and the lack of exercise. Studies related to disease outbreaks (epidemiological studies) show that obesity is clearly associated with hypertension. These studies also reveal a significant increase in people suffering from both obesity and hypertension. According to these studies, 78 percent of the male and 65 percent of the female cases of hypertension are connected to obesity. Similar studies carried out in various countries confirm that a large number of people with high blood pressure were overweight and that losing weight substantially reduced their blood pressure levels. In fact, the blood pressure in some was reduced by losing weight alone, without the need of any medication.

Many studies also evaluated the connection between obesity and hypertension by measuring the level of the leptin, the hormone that controls the appetite, in the body. High levels of leptin induce stimulation in the sympathetic nervous system and shrink the veins (causing an increase in blood pressure). Another reason for the increase in the activity of the sympathetic nervous system of overweight people is the rise in insulin levels, which in most people can be controlled by diet. Finally, the kidneys of overweight people retain greater levels of salt and water, which causes an increase in blood pressure. These conditions, which on many occasions can prove to be very serious, are in fact contrary to the intended physical state of human creation, as the Prophet Muhammad, peace be upon him, declared in these words of warning: “What I fear most for my followers is a large stomach, excessive sleep, idleness, and the lack of certainty (in faith).”

Excessive salt and alcohol

Evidence from both experiments on animals and clinical studies proves that the excessive intake of salt increases blood pressure. In animal experiments, a high intake of salt in the diet of rats showed a rise in blood pressure, which resulted in strokes. In another experiment, more than 0.50 ounces of salt was added to the diet of several chimpanzees for a period of twenty months. The studies showed an increase of 33 mmHg in the systolic blood pressure and 10 mmHg in the diastolic blood pressure, and when the salt was removed from the diet, the chimpanzees’ blood pressure returned to normal levels. Indeed, salt is an important nutrient for the human body. Sodium, potassium, and calcium salts are essential for all nerve cell activity, for muscle movement, and for the osmotic balance of body fluids. Medical science of today stresses the importance of natural foods, and bread, an important part of our diet, meets the body’s daily requirement of sodium. Thus adding salt to our food and exhausting the kidneys is not necessary.

Various clinical studies on humans have shown that excessive salt in the diet increases blood pressure levels. Salt has been used in the human diet for the past 8000 years, since the beginning of agriculture and animal farming. A human’s normal requirement of sodium is 8–10 mmol/per day. However, in economically developed countries, the daily sodium intake of most people has risen to 140–150 mmol per day (8–9 grams), almost 14–15 times more than the normal physiological requirement. In a study carried out on the subject, 10,000 blood pressure sufferers in 32 countries were closely monitored, and the results showed that as the salt intake was reduced, blood pressure levels dropped. In another study, 24 hour urine samples were analyzed, and here too, a low sodium diet showed a decline in blood pressure.

One of the many health risks of alcohol is its serious affect on blood pressure. Clinical studies have proved that the excessive intake of alcohol causes high blood pressure. The frequent cases of high blood pressure in societies of the former socialist countries and economically developed countries of the present are mainly connected to the excessive intake of alcohol.

As a result, the number of high blood pressure cases in the world has exceeded that of contagious diseases, and this is closely connected to our eating and drinking habits. If humans continue to excessively eat and drink as they are at the present, most people will be suffering from high blood pressure in the very near future.

Organized by Cairo University and Hira Magazine, the conference lasted three full days and featured many prominent social scientists, mainly from the Arab world: Dr. Ahmad El-Tayyeb, the rector of Al-Azhar University, Dr. Mohammad Emara (Egypt), Dr. Nadia Mostafa (Egypt), Dr. Ibrahim Elbayoumi Ghanem (Egypt), Dr. Abdel-Halim Oweis (Egypt), Tarek Albishri (Egypt), Dr. Ridwan Elsayed (Lebanon), Dr. Leonid Syukiyaynen (Russia), Dr. Samir Boudinar (Morocco), Dr. Fathi Malkawi (Jordan), Dr. Jill Carroll (USA), and Dr. Johann Hafner (Germany), to name a few. The grand hall of the Arab League headquarters was packed with an audience of 400 and more participants – seated or standing – from Egypt and neighboring countries. The huge roundtable in the middle of the hall hosted twenty scholars, either presenting a paper, observing or commenting on the topics. Aired live on the web, the conference explored islah, an Islamic concept that is often simply translated as “reform” in English but which in fact is loaded with a much deeper and wider frame of reference.

There was enormous media attention to the event: at least fifteen television networks and seventy-five reporters followed the conference and interviewed the participants. While dozens of requests to reserve seats had to be turned down, more than twenty-thousand viewers followed the event on the web. The conference drew an exceptional level of interest in the event, much higher than the average academic activity.

Throughout the conference there were occasional references to recent history, accompanied by expressions of regret or frustration. Yet, many scholars offered some insight with a vision of the future in line with the main theme, a focus on the nature of the Gulen Movement. They expressed their perception of the movement as a new and potentially wide field for research into islah. How have reform trends appeared in the Muslim world in the last half century? How do we interpret the spread of Gulen’s call and his movement on a global scale inside and outside Islamic countries? How has this movement succeeded in positively communicating with western elites with its scientific institutions, media and cultural entities in comparison to other reform movements? What are the prospects for future cooperation with this movement to take advantage of its successful experience in fighting problems and future challenges in the Muslim and the Arab world? How does this movement, which seems to act as a social movement organization rather than an NGO, develop successful relations with established systems in the countries where it works without conflict? These were the questions that were discussed on the floor.

Until recently, Turkish-Arab relations have been somewhat delicate. On both civil and official fronts over the last couple of years, firm steps have been taken by both sides to close the chasm that divided these nations; these are in fact nations that share many historical and cultural roots. This Turkish-Arab rapprochement is not an artificial one based on temporary mutual interests. The “problem-free” policy adopted by the Turkish government vis A vis neighboring countries should be appreciated in a number of ways. Without hands-on support from the grassroots level, however, such policies have little chance of success, if they are not doomed to complete failure, particularly in the context of the Middle East, where international interests are extremely complex.

The frustrations voiced by Arab scholars and politicians at this conference and elsewhere are to be expected in the context of the political and economic tensions that have lasted for decades in the region. There is no need to mention the international disputes which prevent the progress that has been long-awaited and desperately needed by millions. In this regard, this conference might serve as a new beginning, for participants strived to replace frustration and despair with hope and strong will and encouragement for islah. Despite some exposure to Gulen’s works and the literature produced about him, there is still much to be learned. First-hand experience and observation are certainly necessary, particularly to achieve an accurate analysis of a civil society movement that is as broad as the Gulen Movement and to understand what their contribution to the social reform and renewal of the Islamic world can be. Some of the testimonials expressed throughout the conference, specifically during the last panel, were of great use for many among the audience. The Salahaldin International School, which opened in Cairo only a few weeks ago, with its well-equipped campus and high standards of education, and which draws on worldwide experience, will become a visible testing-ground for those who are willing to explore this initiative. In the message Fethullah Gulen sent to the conference, he emphasized the importance of education and schools like Salahaldin in islah: “Education is pivotal in islah efforts, for it is directly linked to the human being in the person of the teacher and the student. A teacher who is dedicated to his or her mission in the spirit of worship can bring about a new human in his students, a new human who looks to the future filled with hope, whose heart beats with love and peace. Raising new generations is dependent on a precise revision of education. This revision requires educators to free themselves from sticking to working hours, which are limited and insufficient, and to work without pause in the consciousness that they are building new human beings with all their faculties.”

More than five hundred questions were handed in to the panels throughout the conference. Many inquirers asked how they could become a member of the movement. The speakers explained several times that this movement-which is frequently called the “Gulen” Movement for the lack of a more concise term-is not an organization in which you become a member by simply having your name listed. Nor is it a school in which you can enroll by paying a certain fee. “The Gulen movement is similar to a well-conducted symphony as its basic aim is to unite people and bring about solutions to their problems,” Pakinam El Sharkawy from Cairo University said. A professor of political science at Cairo University, El Sharkawy, the commentator on the sixth panel, said that the movement does not seek to defeat others but to bring people together and to remove prejudices between them: “The movement tries to respond to strong winds by creating a soft and soothing atmosphere.” Professor Jill Carroll from Houston, Texas, underscored a similar theme about the movement and praised its contributions to the main concern of our times, how we can coexist in peace and respect while preserving our differences.

Cairo is a place that everyone should visit at least once in a lifetime. This was my second time in eight years. And this time, I saw a great deal more than on my last visit. The conference offered a great deal to the hundreds who attended, and there was much that encouraged us to be more hopeful for the future. The new terminal at Cairo International Airport, which also opened recently like Salahaldin International School, now welcomes its guests with great confidence and arrival there promises a lot more than sightseeing.

Hakan Yesilova is a staff editor at The Fountain magazine.