It was finally the weekend! After my long mathematics presentation, I came home to watch my favorite tv show, Person of Interest, to de-stress. Surprisingly, the episode was about the most famous mathematical constant, pi (π) which is equal to the ratio of a circle’s circumference to its diameter, commonly approximated as 3.14159. Mr. Finch (the main character) was acting as a substitute teacher and wrote on the chalkboard 3.1415926535. Then he asked the students, “What does this mean?” I answered the question in my mind, thinking, “If I have a bicycle tire with a diameter of 1, then one full revolution of the bicycle tire would travel the distance pi.” However, in the show, nobody answered. Then Mr. Finch answered the question himself, saying:

Person of Interest, Season 2 Episode 11 “2 Pi R”

“Pi, the ratio of the circumference of a circle to its diameter — 3.1415926535 — is just the beginning. It keeps going forever without ever repeating, which means that contained within this string of decimals is every other number; your birth date, the combination to your locker, your social security number, etc. It’s all in there somewhere. And if you convert these decimals into letters you would have every word that ever existed in every possible combination; the first syllable you spoke as a baby, the name of your latest crush, your entire life story from beginning to end, and everything we ever say or do. All of the world’s infinite possibilities rest within this one simple circle. Now what will you do with that information; what it’s good for? Well, that would be up to you…”

Although that scene was actually inaccurate, I loved it. This scene is beautiful because most teachers in the world struggle to be as good and as interesting of a teacher as Mr. Finch is here. His knowledge about the subject expands the discussion beyond the textbooks and keeps the students focused throughout the lecture.

Wikipedia, gif, “Pi Unrolled”

We have all been taught that pi is the ratio of a circle’s circumference to its diameter.

Unfortunately, this is wrong because mathematicians have not proved that pi has the characteristic of “normality” yet. In other words, mathematicians are not sure if pi contains all the finitely long permutations of digits from 0 to 9. They are not sure if every digit continues to be used after a certain amount of time or an unlimited number of times in pi’s decimal representation. Nobody knows what we will find in the digits of pi if we keep going. For instance, when we check the first billion digits of pi, we see that the digit 7 occurs almost 100 million times. This makes pi a nice random number generator. However, after some points, pi may not contain the digit 7 and might instead have a non-repeating number with just two or three digits such as 010203112233000111222333…

For instance, after the first 761 digits of pi, there is a famous mathematical coincidence where six nines occur in a row which is called the Feynman point.

Twitter, Feynman’s Library, “Feynman Point in Pi”

But we are sure that the digits of pi keep going on forever and in a random order. This makes pi interesting because the value of pi is finite; however, its decimal value is infinitely long. This is not a contradiction. Pi is a constant number because it is the ratio of the circumference of a circle and its diameter, which are finite values. Still, we need an approximate value for pi.

In 1768, Johann Lambert proved that the value of pi is an irrational number and it cannot be written as a rational simple fraction. 22/7 is a commonly used approximation but does not contain all of the digits of pi. This is because irrational numbers cannot be written as a ratio of two numbers, such as , because they continue on to infinity and do not follow a pattern. In 1882, Ferdinand Lindemann proved that pi is a transcendental number because it is not algebraic; it is not a non-constant polynomial equation with rational coefficients (“Transcendental number”, Wikipedia).

We can safely say that pi is transcendental because the mathematician Yasumasa Kanada found that the first trillion digits of pi appear to be statistically random. If you check the table below, you see that the event of each digit occurring is independent, and the probability of it is one-tenth of the time (“Kanada Laboratory,” Super Computing)

After many years, Emma Haruko Iwao found 34.1 trillion digits of pi in 2019. It took 121 days for Haruko and his computer, because calculating pi requires a lot of power, even for a computer. You can picture it in your mind like this; if you were to print a billion decimal values of Pi in normal sized, ordinary font, it would stretch from New York to Kansas.

However, 34.1 trillion digits is still not enough to prove whether pi is normal or not (“Pi in the Sky, Google Cloud Blog). Supercomputers are still crunching the numbers. If you check the graph below, you will see the number of known digits of pi, by year, since 250 B.C.

FiveThirtyEight, Graph, “Even After 31 Trillion Digits, We’re Still No Closer To The End Of Pi”

Going back to Mr. Finch, we see that he is not 100% wrong. We can find our birthdays in pi easily. If you go to mypiday.com and type your birthday, it will give you the decimal place in pi. For example, my birthday occurs at the 675,097th decimal place.

If pi is a normal number, then we can say that our whole destiny is encoded in pi. The pictures we are going to take in the future, will be in pi because there are binary numbers behind images. All digital products are in pi. Even this article has been in pi for thousands of years. Furthermore, the DNA of every creature is in pi. Mr. Finch was actually right.

There is an interesting and artistic way to show the randomness of pi. Some scientists might be happy with their tedious scatter plots, but there are some artists who use colors for data visualization to communicate with the public. Martin Krzywinski is one such artist, who found beauty and artistry in the randomness of Pi. He took the digits of pi and gave each digit a different color. For instance, he gave 3 the color orange, 1 as red, 4 as yellow, and so on. Then he made a beautiful poster. And if you look at it carefully, you do not see any particular pattern to the colors.

Science Art by Martin Krzywinski

Should we stop working on pi? Or should we continue looking for a better approximation? Is assuming pi as equal to 3.14 good enough? Or is it enough to use 40 digits of pi to find the circumference of the Milky Way galaxy to an error less than the size of a proton (JPL NASA)? Are the first 152 digits enough to find the circumference of the observable universe at 93 billion light-years (WIRED)? There are hundreds of mathematicians who have been trying to figure out more digits of pi for years. It is like trying to get to the moon and then to the next planet, and so on…

But why? Why do mathematicians bother calculating any more digits? Why aren’t 34.1 trillion digits of pi enough? Is it because pi lurks in every circle?

The logical reason seems cryptic: is it because pi is a beautiful source to generate random numbers? Or is it that countries can show off their technology to other countries, because calculating trillions of digits of pi requires a very powerful computer? For instance, in the Star Trek episode “Wolf in the Fold,” Spock foils the evil computer by commanding it to “compute to last digit of the value of pi.” So asking a computer to compute pi is called “a stress test” and may make it crash.

On the other hand, we humans are just weird. Staying at home and drinking tea is a beautiful activity, but when we get bored, we try to climb the highest of mountains, befriend a tiger, or try to memorize the digits of pi, like Chao Lu, who correctly memorized the first 67,890 digits of pi. We will keep doing these things because we like to understand the world around us.

We are inevitably connected to the past, and pi is a thread that’s gone through all of human history. That’s why we can say that as long as there are people, there’s always going to be somebody who wonders what’s next. And I assure you that somewhere in the world there is a mathematician or scientist using pi for something important, because pi is still the mysterious constant of nature.

Finding Pi

The previous statement is utterly true: there has always been someone who works on pi. Math is as old as civilization. Pi has been studied by the human race for almost 4000 years. When the last mammoths were going extinct, people were studying Pi. As far as we know, Archimedes was one of the first humans who calculated pi. He was most likely helping wheel makers. But how did he estimate the value of pi?

Firstly, he saw that all polygons are a circle. According to Archimedes, if you keep increasing the number of the sides of a polygon, you get closer to the perfect circle. In other words, a pentagon is more circle than a square, but a hexagon is more circle than a pentagon, and so on… Thus, more than two thousand years ago, he defined a circle as a regular polygon with an extremely large number of sides.

His definition is useful because measuring a curved surface was hard to do accurately. He found a way to find the circumference of a circle. First, he drew a square with its corners touching the perimeter of a circle and found the perimeter of the inscribed square. Secondly, he drew another square with its sides also touching the perimeter of the circle and found the perimeter of the circumscribed square. He came to the conclusion that the circumference of the circle had to lie somewhere between the value of those two perimeters of squares.

Using this method, however, the difference between those two values was pretty big. So, he drew pentagons to see the upper and lower bounds of the circumference of the circle. This gave him a smaller range of bounds. He kept increasing the number of faces of the polygon that he was drawing inside and outside the circle. Each time he did this, his estimation was getting more accurate. Archimedes got up to a 96 sided regular polygon [called an enneacontahexagon] until he grew exhausted. The lower and upper bound that he found were 3.1408 and 3.1429. Thus, he calculated π to two decimal places.

Archimedes’ method needed improvement because his life span was not going to be long enough to find the other digits of pi by hand. Mathematicians needed to discover more efficient formulas and new techniques.

Before they could do this, they needed to discover algebra. Its discovery by the great mathematicians inspired a whole new way of looking at the world.

The next great jump in calculating pi was the invention of calculus. After that, mathematicians started working on infinite series. An infinite series is an expression with numbers added together until infinity; sometimes these infinite series converge to a particular value.

There are many methods available now to calculate pi. Gottfried Leibniz found pi in infinity. James Gregory was working on one of the astonishing infinite series for the inverse tangent function below. He added infinitely many small numbers together and found pi.

He put x = 1 into the inverse-tangent series. He showed us the further we go, the closer to the estimation of pi we get. However, in order to get 10 digits of pi, we need to write about 5 billion fractions.

After that, another great mathematician, Leonhard Euler – who officially adopted the Greek letter “π” as a symbol to represent the value – found a more efficient equation for pi, when he was only 28. The symbol became iconic. Euler’s Pi equation calculates an infinite sum. The Basel Problem was named after him.

Euler also used pi to write another beautiful equation, Euler’s Identity.

Thanks to the Indian mathematician Ramanujan’s obsession with pi, we have many new formulas to find pi. When he arrived at Cambridge from India, he brought with him a notebook in which there were 400 pages of formulas to find pi.

After the invention of mechanical computers, mathematicians used Leibniz’s, Euler’s, and Ramanujan’s infinite series to calculate a trillion decimal digits of pi (Stanford Cryptography Group). Without a supercomputer, finding this many digits of pi would be difficult. For example, the mathematician William Shanks managed to calculate the first 707 digits of pi by hand but unfortunately, he had made a mistake after the 527th place.

Pi is everywhere

Children start learning about pi when they are in 7th grade and use it until they graduate from college. Even after that, most people use pi again when their children go to school. Pi appears everywhere in the universe. It is literally woven into our universe: the orbits of planets, electromagnetic waves, rivers, the colors of auroras, the structure of DNA, the Great Pyramid of Giza… If a scientist wants to describe the structure of the universe or find the relationship between planets, he/she definitely needs to use pi: anything involving a circle or a sphere is about pi. Circles appear throughout the natural world, whether they’re a soap bubble or the moon in the night sky.

 A Gif showing the clever play on the letters “pi”

Sinuosity of rivers

Pi has a direct relationship with rivers. But how? To figure this out, we need to measure the length of a river in two different ways. Assume that we know the starting and ending point of the river. First, we need the actual length to see how bendy the river is. In other words, the distance that you need to swim from the beginning point to the ending point. This whole length will be “L”. Second, we need to find a straight length. In other words, this time we need to fly from the beginning to the end. And this direct route will be a lowercase “l”. Now we can write the formula for the sinuosity by dividing L by l. The sinuosity is a ratio and measures how bendy the river is.

What is important here is there’s no limit to how high sinuosity can be. Rivers can be really bendy. However, Hans-Henrik Stølum proved that theaverage sinuosity of rivers around the world is pi. If you find the sinuosity of all the rivers and take the average sinuosity of them, you should get pi (Meandering River).

There is another interesting fact about sinuosity. Rivers can be very bendy at some points. But suddenly, those rivers become straight and make the sinuosity around pi. So, it is hard to find the sinuosity of a river equal to 7 because of fluid dynamics. Mathematicians found the highest sinuosity to be around 3.5 and the lowest sinuosity around 2.7.

At the extremely bendy point, rivers cut off after the bend point and make a shortcut to become straight again. This phenomenon is known as an oxbow lake, which controls the sinuosity of rivers. This keeps the sinuosity of a river around Pi.

Pi in Space

There is a mathematical order inherent in our universe. For instance, to understand our solar system, we need pi. We know that our planet moves in front of its host star. And the light comes from host stars. To talk about that light, we need to know how big the host star is. In other words, we need the surface area of the host star. The formula for the surface area of a sphere is 4πr², with r being the star’s radius. The size of a planet also helps scientists to guess whether it is habitable or not.

Another good example to show the relationship between pi and the universe is electrostatic force, which is the force between two electric charges. An electron exerts a force in all directions and forms a sphere field. Electrons also interact with each other on an electric field. To figure out that interaction, we need to find the surface area of spheres, where again pi comes up.

There is also a connection between pi and gravity. If you have had a chance to see Einstein’s field equations, you might notice that pi is there also:

The formula above calculates how objects with a large mass, such as stars and galaxies, can curve space and time with their gravity. Einstein said that, just like a ball sitting on a bedsheet, any form of momentum and energy can also curve space-time around it. In words, the formula is saying:

Gravity = 8 x π x Energy & Momentum

Lastly, if you take the square root of Earth’s gravity, you almost get pi.

Pi Day

After so many years studying pi, people decided to organize an official celebration of pi on March 14th. Since 1988, people have celebrated this magical constant. Coincidentally, Albert Einstein was born on pi day – March 14, 1879. Einstein also published his theory of general relativity on pi day.

The Google logos for Pi Day.

Gasparetto (not his real name)[1] was a young Turkish medical student when he was arrested and imprisoned for eight months by Turkey’s government, merely for his connection to the Hizmet, a social movement inspired by Fethullah Gülen and Sufi thought, which Turkey’s President Erdoğan blamed for the July 15, 2016 coup attempt. While incarcerated, Gasparetto experienced a range of feelings—heightened spirituality and camaraderie with others, but also devastating emotional torture at the hands of prison guards. In prison, they had crammed 57 people into a room meant for 12, and so the inmates took turns sleeping and sharing beds. He was only given permission to leave his cell on four occasions over an eight-month period. He asked his family to bring National Geographic magazines to him so that he could see color photographs of the outside world. The worst part was that his mother, who suffers from bipolar disorder, was unable to manage her own medications at home because of the stress, and rapidly deteriorated during his absence. Sadly, as soon as Gasparetto was released, he knew he would soon likely be rearrested, and so he planned his escape from Turkey via the dangerous Evros River, known as the “refugee cemetery.”[2] Crossing the river on a flimsy inflatable boat, he was terrified he would drown in the rushing currents, as far too many had before him, or be thrown back into prison again by Turkish soldiers, before his boat reached Greece.

I met him in Greece during the summer of 2018, where I had travelled to interview other refugees of Erdoğan’s ongoing purge. According to Mehmet, a Hizmet representative there, approximately 800 Turkish refugee families are temporarily residing in Greece (the number fluctuates), hoping to gain asylum somewhere, anywhere, in Europe. At least 41,500 Turks have already reached Europe to seek refuge after the attempted coup, and many more are still desperately trying to reach safety and gain asylum there.[3]

Firdevs, a former teacher who crossed the river with her three children, told me that after arriving in Greece, she kissed the first tree she saw. She felt her burdens lifting, and that at that moment she could breathe for the first time in two years. “All Turkish refugees are thankful to the people of Greece,” Mehmet explained to me.

Due to its strategic location and (relative) hospitality as of June 2018, Greece houses approximately 60,000 refugees.[4] From January to September 2018 alone, over 23,000 refugees, most of them (72%) from Syria, Iraq (including Syrian and Iraqi Yazidis and Kurds), and Afghanistan, came to Greece by sea.[5] Others risked the treacherous Evros River—from January to May, 2018, 7,200 refugees survived the crossing to Greece.[6] When asylum seekers arrive, often exhausted, hungry, and thirsty, unfortunately many find conditions in the refugee camps less than ideal. Crowded, squalid, and dirty, the camps nonetheless offer refuge for those awaiting their asylum decisions. Residents have complained that living in the camps can be dangerous: there have been reports of physical and sexual assault, threats of violence, and a rise in mental health problems.[7]

One of the worst examples is the Moria Camp, on the island of Lesbos. It is supposed to house 2,000 refugees, but as of August, 2018, it houses four times that many, and sexual harassment and assault are commonplace.[8] It also reeks—there is one toilet for every seventy people. Some have lived there for over two years. Many, including children, are suicidal.[9] The same camp recently witnessed violence against Kurdish refugees by Arabs, in which over seventy Kurds were injured, at least ten left in critical condition, mirroring sectarian violence against Kurds in Syria and Iraq, at the hands of religious extremists.[10]

My 9-day trip was marred by several tragedies. The day before I arrived, fires in the region of East Attica, near Rafina, horrifyingly killed 99 people,[11] with 200 more being injured.[12] In two separate incidents around the duration of my stay seven Turkish refugees, including children, lost their lives drowning in the Evros trying to reach safety in Greece. For days one Turkish father, Murat Akcabay,[13] who had survived the trip while the rest of his family fell into the water after the boat hit a rock, prayed that one of his three sons, five year-old Mesut, who had been wearing a life vest when he fell off the boat, would still be alive. The bodies of his wife and two sons had already been recovered.[14] Sadly, during my trip, Mesut’s body was also found.

Despite the problems faced by the Turkish refugee community in Greece, which include trauma, financial difficulties, displacement, grief, depression, and an uncertain future, those I spoke with were deeply concerned with how to best help the Greek fire survivors and their families, in their new host country.

On a more positive note, six other Turkish refugees, one a 5-months pregnant woman, were rescued and brought to Greece after being stranded for four days without food or water on a tiny island between Turkey and Greece. Their boat sank and they made it to the island, where they slept on the muddy ground and survived by drinking river water. Another success story involved a young Turkish refugee who arrived on a boat, but his boat was pushed back towards Turkey by Greek officials (which happens on occasion). In an act of sheer desperation, he leapt off that boat into Greek waters, and to the cheers of spectators he too was rescued and brought into Greece by representatives of the UN High Committee for Refugees.

Despite the problems faced by the Turkish refugee community in Greece, which include trauma, financial difficulties, displacement, grief, depression, and an uncertain future, those I spoke with were deeply concerned with how to best help the Greek fire survivors and their families, in their new host country. They, along with the world, mourned with Greece. Another refugee, and former government official from Ankara, Çetin, explained: “The pain doesn’t differ. Language, ethnicity, religion, none of these are different. We suffered the same. When we see the pictures of the Greek babies [fire victims], we suffer just as we do when we see Turkish babies who sank in the Evros River.”

Humanitarian groups quickly began to raise funds for the survivors of the devastating fire. Help also came from an unlikely source: the Turkish refugee community. Historically, Greece and Turkey have been at odds. This has been fueled, in part, by Greek independence from the Ottoman Empire in 1832, a series of military conflicts including the Greco-Turkish war of 1912-1922, the Cyprus issue, and the current tensions between Turkey and Greece. Turkish jets have invaded Greek airspace on dozens of occasions this year alone, and the Turkish government has implied it might seek jurisdiction over islands in the Aegean occupied by Greeks.[15]

Despite that history, those refugees I interviewed were deeply grateful for the friendly welcome they received in Greece which, combined with Erdoğan’s brutal two-year purge, completely quashed any previously held feelings of Turkish superiority and/or xenophobia. Firdevs, a former teacher who crossed the river with her three children, told me that after arriving in Greece, she kissed the first tree she saw. She felt her burdens lifting, and that at that moment she could breathe for the first time in two years. “All Turkish refugees are thankful to the people of Greece,” Mehmet explained to me.

Zeynep, a divorced mother and former cook, confirmed that her refugee experience created greater empathy for others outside of those groups of people with whom she used to most identify. She said, “Before this [purge in Turkey], when we heard a refugee ship had sunk in the Aegean Sea, of course we were sorry. But we never thought that each person died had a family, children; we never humanized them, one by one. We used to just think about Turkey, what we could do for Turkey, but after this experience, we see what we can do for humanity.”

My 9-day trip was marred by several tragedies. The day before I arrived, fires in the region of East Attica, near Rafina, horrifyingly killed 99 people, with 200 more being injured. Seven Turkish refugees, including children, lost their lives drowning in the Evros trying to reach safety in Greece.

Similarly, Yesma, a former teacher, argued that being a refugee also made her more empathetic towards other refugees. She stated, “In our country we had Syrian refugees and we should have done more for them. We didn’t help them enough.” She also crossed the Evros with her family, and told me that eerily, she was able to feel the spirits of those who had drowned in it, but were never found.

Accompanying Mehmet, Gasparetto, and several other refugees with medical backgrounds, I toured the neighborhoods affected by the fire. They wanted to offer aid through their Hizmet-affiliated organization, Time to Help. In one of over at least 1,000 homes gutted by the fire, a burnt television sat askance on the living room floor, surrounded by charred furniture and debris. A brass teapot sat unscathed on a charred, round antique table. I was told that thankfully, the elderly resident of that home survived, carried out by her son.

Mehmet, who had organized the small group composed of two refugee doctors and one nurse, purchased water and paper goods to donate to Rafina’s city hall. We met with Ms. Vasiliki Beka, the Mayor’s Advisor, and Mehmet began by telling her that they were there simply to help, and that on behalf of Time to Help they could bring more doctors or whatever else was needed. He offered to organize a blood drive, paint homes, bring medicines, or provide victims’ families with financial aid. Ms. Beka graciously responded that they did not need more basic items such as clothes, food, or medicine, but rather volunteers to help clear the area of burnt wood, and of course, funds. Seemingly touched by the offers of assistance, she said that receiving global offers of support restored her faith in humanity. Exhausted, but smiling, she added: “There is more that brings us together than that which separates us.” Afterwards, the group visited a young woman in the hospital, who was badly burned on her arms and legs, and gave her mother funds to help her daughter with her medical bills.

Refugees commonly suffer from feelings of humiliation and societal uselessness because of their dependence on aid organizations, especially when they are unemployed.[16] I noticed that being able to provide help to fire victims raised the spirits of the Turkish refugees I met in Greece; indeed, Mehmet much preferred to think about ways to help the Greek victims rather than about his own refugee status, or the fact that the rest of his family still remained in Turkey. Thankfully, Gasparetto was able to reach Germany, where he hopes to continue his medical studies after learning German. While he still struggles with depression and his traumatic memories, he is one of the more fortunate. While those that fled the brutal purge in Turkey have a long road in front of them, their horrible experiences have not yet caused them to lose their humanity. In fact, being able to perform even small acts of kindness helps them move forward.

The pain doesn’t differ. Language, ethnicity, religion, none of these are different. We suffered the same. When we see the pictures of the Greek babies [fire victims], we suffer just as we do when we see Turkish babies who sank in the Evros River.

Let’s conclude this story with the words of a refugee. Ahsen, a 33-year-old psychological consultant and mother of two, listened to the stories of purge victims in Turkey before becoming a refugee herself. Her hair turned white from the stress of listening to the painful stories of others. Her Kurdish husband, a psychiatrist, cried when I interviewed him, telling me he heard stories that were so terrible he couldn’t tell them to anyone. Before fleeing Turkey via the Evros, Ahsen told her seven-year-old daughter that they were playing a game of “Survivor.” Surprised with her daughter’s adult-like demeanor during the voyage, Ahsen recalled that after reaching Greece the girl calmly asked her who had won the game. Ahsen conveyed what she had learned from the harrowing ordeal: “Passing through the Evros taught us about other people. We had heard about the refugee experiences from Afghans and Syrians, but we hadn’t experienced it [ourselves]. Also, when we came here we found that Greek people are very kind, polite, believe in humanity, and offer us respect and understanding. They also help us, which is very important. [If granted asylum], we will go and carry out more service (Hizmet) in the countries we visit. I’m sorry I left my friends in Turkey, but I learned there is a great need here as well. A new life is beginning for all of us.”

[1] All names of Turkish refugees have been changed, for their safety.

[2] Deniz Zengin, “Turkish Refugees Crossing Evros River,” Politurco, August 2, 2018.

[3] Ibid.

[4] “Greece,” UNHCR, June, 2018.

[5] “Sea Arrivals Dashboard: Greece,” UNHCR, September, 2018.

[6] Leo Dobbs, “Fewer refugees arriving in Greece’s Evros region, but problems remain,” UNHCR, June 12, 2018.

[7] “UNHCR urges action to ease conditions on Greek islands,” UNHCR, September 8, 2017.

[8] Catrin Nye and Leo Sands, “UN urges Greece to act as Moria refugee camp reaches ‘boiling point,’” BBC Victoria Derbyshire Program, August 31, 2018.

[9] Ibid.

[10] Helbast Shekhani, “Ten Syrian Kurds in critical condition after attack at refugee camp in Greece,” Kurdistan 24, May 26, 2018.

[11] “Attica’s Devastating Wildfire Death Toll Rises to 99,” Greek News, September 12, 2018.

[12] Bill Hutchinson, “Death toll from fires in Greece climbs to 91 as investigation points toward arson,” ABC News, July 29, 2018.

[13] His real name.

[14] Tasos Kokkinidis, “Turkish Father Makes Emotional Plea for Family Missing in Greek River,” Greek Reporter, July 20, 2018.

[15] Yannis Babaoulias, “Greece and Turkey Are Inching Toward War,” Foreign Policy, April 18, 2018.

[16] Constanze Quosh, Liyam Eloul, and Rawan Ajlani, “Mental health of refugees and displaced persons in Syria and surrounding countries: a systematic review,” Intervention Volume 11 (3) (November 2013).

Environmental destruction is wreaking havoc on treasured resources, like the Ganges River, but it’s also striking closer to home, in our local communities.

The Ganges River flows majestically through the northern part of the Indian subcontinent. It is ancient, sacred to the millions of Hindus who rely on it for daily sustenance, and unfortunately, becoming increasingly polluted. The causes of this pollution are plentiful; however, one of the most obvious is the wave of industrialization that has swept through the country in recent years and has left factories near the river, most notably tanning factories, whose runoff mixes with the water of the Ganges and contributes to the various health problems of those who live near, drink from, and bathe in the river. The case of Ganges River pollution is one of the many highly visible examples of the effects of modern industry on the environment. Today, industry supplies much of the world with items that are essential to everyday life, but the “footprints” that industrial pollution leaves behind are harmful to the environment and to the lives of many.

The effects that industrial pollution has on health are numerous, well researched, and in many cases frightening. Chromium, a chemical that is emitted by tanneries that operate along the Ganges, is a likely carcinogen. The toxic fumes that many different types of factories emit can cause suffocation, and even contain particles that burrow into and damage the lungs.

As previously mentioned, those who live near the Ganges often suffer from adverse health that is the result of the river’s pollution. However, the adverse effects of industrial pollution are also present in a land that many often erroneously associate with universal equality and prosperity, and the freedom to live in a safe, sheltered environment. In the book Sacrifice Zones, environmental writer Steve Lerner catalogs the struggles of communities of poor and marginalized peoples in the United States living with the physical and emotional effects of industrial pollution. One story of a communal victory against the forces that dispense pollution is that of several neighborhoods in Ocala, Florida, that lay in the shadows of Royal Oak, a charcoal plant. The plant emitted dark soot that coated and would even sneak inside of homes, cars, gardens, and children’s toys, and wreaked havoc on the health of those who were forced to live near it. Despite this, Royal Oak continued to operate, until community activist Ruth Reed galvanized the formation of a grassroots organization that contacted local government leaders, collected evidence of pollution in the area, obtained a lawyer, and eventually, with enough lobbying, was able to have Royal Oak shut down.

The struggles of the communities in Ocala began after the Royal Oak plant was built in the late 1960s, and continued well into the earliest years of the twenty-first century. To spread the news about the pollution that was impairing their lives, citizens contacted the local news, both newspapers and television stations. They did not have the luxury of utilizing today’s internet to reach out for assistance beyond their communities, as is often done today when social justice is the issue. The way people use the internet to communicate with each other today is much more sophisticated than it was only a few years ago. The average user of one of today’s popular social media sites like Facebook and Twitter sees a myriad of posts written by individuals and organizations encouraging the public to donate money to a worthy cause, vote yes or no on a certain political issue, or to even keep an eye out for a missing loved one, and these posts are very effective. The internet and social media are dominated by young people, and because of this, young people today have an unprecedented amount of societal and political influence, influence that can be used to help quell pollution. If industrial pollution is to be combated, and if the destructive human footprint that is being left on the environment is to be reduced, children, who wield the power of using the internet to share information about their environment and the injustices done to it, must receive a much more comprehensive environmental education.

What constitutes a comprehensive environmental education is sure to vary wildly. However, one thing is certain – it must involve the development of communication and leadership skills among young people, skills that enable them to come together, collaborate, and develop new ideas to lessen the human footprint on the environment, and make the world a safer place to live in the future.

References

Basu, Arin. “The Health Effects of Industrial Pollution: A Primer.” www.infochangeindia.org. N.p., Nov. 2004. Web. Feb. 1.

G., Jasmine. “Problems and Solutions for the Ganges River.” Care2. N.p., 13 Sept. 2010. Web. 09 Feb. 2013.

“Ganges River – Problems.” Problems of the Ganges River. Bryant University, n.d. Web. 09 Feb. 2013. <http://web.bryant.edu/~langlois/ecology/gangesproblems.htm>.

Lerner, Steve. “Ocala, Florida: Community Blanketed by “Black Snow” from Neighboring Charcoal Factory.” Sacrifice Zones: The Front Lines of Toxic Chemical Exposure in the United States. Cambridge, MA: MIT, 2010. 19-40. Print.

The sun and the moon are by an exact calculation (of the All-Merciful) (55:5).
He has made the night for repose, and the sun and the moon a means for reckoning (the divisions of time). (6:96)
He it is Who has made the sun a radiant, illuminating light, and the moon a light reflected, and has determined for it stations, that you might know (how to compute) the number of the years and to measure (time). (10:5)
The number of the months, in God’s sight, is twelve, as determined and decreed by God on the day when He created the heavens and the earth (and set them moving in the present conditions). (9:36)
They ask you (O Messenger) about the new moons (because of the month of Ramadan). Say: “They are appointed times (markers) for the people (to determine time periods) and for the Pilgrimage.” (2:189)

The concept of time is not mentioned directly in the Qur’an. But there are numerous verses reporting a time period in which many words are repeatedly used to allude to it. “Age” (karn – plural: kurun), “month” (shahr), and “year” (sana, am, hijaj, and havlayn) are mentioned 20, 21, and 30 times respectively [1]. Regarding the concept of time, al-Taftazani says in his book Aqaidu’n Nasafi, “Time is used to describe things that have a beginning. Things that have a beginning depend on certain conditions. God is beyond all measurements and limitations” [2].

Islamic scholars divide time into two, “earthly-physical” and “spiritual-metaphysical,” and they describe current time as “psychological time,” “expanding time,” or “existential time.” According to Bediuzzaman Said Nursi, time is a mysterious coordinate that is in charge of regulating the material world and events. He describes biologic time as activity, growth, development, and speed: “However unmoving, constant, and static a clock outwardly appears, it is in a state of continuous movement in essence and inwardly. Likewise the world, which is a huge clock of the Divine Power, rolls or revolves unceasingly in continuous change and upheaval. Its two ‘hands’ of night and day show the passage of its seconds, and its ‘hands’ of years and centuries show the passage of its minutes and hours respectively. Time plunges the world into waves of decay and, leaving the past and future to non-existence, allows existence for the present only” (Twenty-Fifth Word, p. 455) [3].

From this conclusion of Bediuzzaman, we understand that different times are generated through perpetual flow of the heavenly bodies in space (moon, sun, planets and stars.) Bediuzzaman, in his evaluation of the metaphysical time, also states that all the existence in the universe, with their specific and suitable outfits obtained from the spiritual world, gains an image and flow in the river of time. He points to the fact that all beings continuously come from the future, arrive at current time for a rest, and join with the past, therefore allowing the formation of the time river: “What we call time, a mighty river flowing in creation, has a reality like everything else. Its reality is like the ink and pages of the writing of Power on the Tablet of Effacement and Reaffirmation. Only God knows the Unseen” (Tenth Letter, p. 59) [4]. Every moment of the reality of time is a stage of creation under the divine command of “Be, and it is” (Qur’an 2:117).

The creation of things and events in the present cosmos is initiated in the quantum world by the union of each particle to the existence in a chain of countless contingencies. The state before a matter enters the visible, sensible form (macroscopic state) is described, by Bediuzzaman, as the “sphere of contingency,” i.e. the realm of creation, while modern science names it as the quantum world and reality which is composed by n number of micro states in which contingent realities overlap.

The tablets (phases) that host the characteristic contingencies of creation via the instant transition of phases and increasing number of microstates are described as “the Tablet of Effacement and Reaffirmation [Lawh Mahw wa Ithbat])” by Bediuzzaman:

[T]hrough the Manifest Record’s dictates (namely, Divine Destiny’s decree and instruction), Divine Power uses particles to create or write the chain of beings, each link of which is a sign in the creation of things, on the metaphorical page of time (the Tablet of Effacement and Reaffirmation). Thus particles move because of that writing’s vibration and motion, which occurs while beings pass from the Unseen world to the manifest (material) world, from Knowledge to Power. The Tablet of Effacement and Reaffirmation is a slate for writing and erasing, an ever-changing notebook of the fixed and constant Supreme Preserved Tablet, and this latter Tablet’s notebook in the sphere of contingencies, where all things are unceasing manifestations of life and death, existence and ephemerality. This is the reality of time. What we call time, a mighty river flowing in creation, has a reality like everything else. Its reality is like the ink and pages of the writing of Power on the Tablet of Effacement and Reaffirmation. (Tenth Letter, Risale-i Nur Collection, pp. 58-59) [4]

In the Islamic philosophy of existence, the universe is represented as a book; the space-time union is as the union of pen and ink. The nature of existence and phenomena are explained with these representations.

The Preserved Tablet

Mentioned several times in the Qur’an, the Preserved Tablet (Imamun Mubin) and Manifest Record (Kitabun Mubin) (these are considered by some to refer to the same thing), encompass the present world with all its details and fineness, and each particle with their original and true forms that circulate within the infinite sphere of contingency. The transmission of registered events and particles in this book of knowledge through the sphere of contingency to the world of particles takes place in the Tablet of Effacement and Reaffirmation, or the quantum world that can be likened to a scratch pad. Phase transformations – the intercrossing of possible scenarios and overlapping representative images – here are not the reality itself but a variable, transitional, possible micro state reflection of it. The transition of the originals in the Supreme Preserved Book from a state of possibility to a present form, as from the spiritual to the material world, from unknown to the known, require particles to transform from one state to another (tahawwulat-i zarrat). These transitions of phases (vibrations) on the edges of the visible, determined world (space) generate the phenomenon of time. In fact, time follows creation in space (kawn). All of the images and the formations that are called existence in the cosmos are determiners of space.

In other words, space is a cosmos which transforms continuously from non-existence to existence. This way the universe becomes like a scratch pad and always new manifestations occur in the time river that flows through it. “Now is the time, now is the moment” is a mystical expression of this truth, which, for Ibn Arabi, is composed of a constant moment (an-i daim) and the true reality of time corresponds with the moment of manifestations of Divine Names over existence [5]. According to him, with the extreme power of Divine singular oneness over multiple beings, the earth gets terminated via the hand of non-existence every moment, because the existence of a world means that the non-existence of it has become a “moment.” This way, the Manifest One (al-Zahir) imposes His manifestation first on the hidden, then the Immanent One (al-Batin) imposes His immanence on the manifest; therefore the world continuously get terminated and created. At this stage, the Almighty wraps the current moment of things and events under His names the First (al-Awwal) and the Last (al-Akhir) into the past and the future. Later, the Manifest takes the authority, followed by the Immanent, allowing creation renewed until the doomsday.

Time, within its own relative nature, is thus a complex manifestation of the Divine names the First and the Last, the Manifest and the Immanent through the vibrations and movements of particles. The measurement of time is carried out over the movement and speed of the particles and objects. According to Ibn Arabi again, the continual renewal of similarities determined over time happens in such a way that as one thing gets terminated another similar thing (fractal) begins to get created instantaneously [5]. While, for instance, the color white disappears in the form of continual phase transitions, another white that is similar but not the same gets created. If an opposite black were to be created upon termination of the white color, this would disrupt the nature of the things. Existence and creation get renewed together, within the mysterious flow of time and the formation of space, every instant: “Every (moment of every) day, He is in a new manifestation (with all His Attributes and Names as the Divine Being)” (Qur’an 55:29).

Behind the fact that images are temporary and truth is eternal, stands the question of what the mysterious works of time and the reality of the matter really are. Every particle being created in the smallest frame of time, and therefore generating time and eventually flowing in this river that it has caused bears a wisdom of a divine law intertwined with a fine secret, a purpose that reads a universal meaning, an integrity among the opposites, existence in non-existence, and purpose in what seems to be without a purpose. There is no absurdity or anything that is against wisdom emerging from these states that rise as a result of deceptive conflict and limited willpower that seem as transforming, deforming, and dispersing formations and visual images in the sphere of contingencies. The expression of Imam Ghazali; “Nothing is better than what comes out of the sphere of contingencies,” is a beautiful declaration of the perfect wisdom and integrity of continual creation of all things in the page of the time.

References

1. Canan, Ibrahim. 2009. Islam’da Zaman Tanzimi [Time Management in Islam] Izmir: Akademi Yay. Third edition. p. 38.
2. Goodman, L. A. 1997. “Time in Islam,” Asian Philosophy, 2:1, 17.
3. Nursi, Bediuzzaman Said. 2010. The Words: The Reconstruction of Islamic Belief and Thought. NJ: The Light, Inc.
4. Nursi, Bediuzzaman Said. 2007. The Letters: Epistles on Islamic Thought, Belief, and Life. NJ: The Light, Inc.
5. Ibn-i Arabi. The Universal Tree and the Four Birds – Treatise on Unification (al-Ittihad al-kawni). Translated by Angela Jaffray. Anqa Publishing in association with Muhyiddin Ibn ‘Arabi Society.

On the face of the Earth, mountain regions are defined as areas more than 1000 m in elevation. Although mountains cover only 27% of the total land area of the planet, the percentage of the world population who are dependant on the mountains is much larger. In terms of water dependency, about 70% of the population uses water originated in the mountains. This ratio becomes close to 100% in arid regions. Interestingly, the water towers of the world are generally located in the arid regions of the world. It is not unusual to see an arid lowland region with a big river crossing it. These regions are usually connected to a nearby mountain from which the river originated. The significance of the mountains is mentioned in the Bible as the following: “For the Lord is the great God, the great King above all gods. In his hand are the depths of the earth, and the mountain peaks belong to him. The sea is his, for he made it, and his hands formed the dry land” (Psalm 95:3-5).

All great rivers of the world originate in mountains. For example, the arid region of Central Asia is watered by the Tarek, Amu Darya, and Tarim Rivers. All of the big rivers of China and India originate in Tibet. Pakistan is dependant on the Indus River. Asia Minor and Northern Arabian Peninsula are supplied by Euphrates and Tigris Rivers while Northern Africa is supplied by Nile River. All Australian waters are supplied by rivers originating from eastern highlands, and Europe is supplied by the Po, Rhine, and Tiber Rivers, which originate in mountainous areas. This makes mountain water strategically important in these areas, and in fact, some countries prefer to keep their need of mountain water a secret!

Here it is worth discussing the global water cycle in order to understand the peculiar role of the mountains. All of the precipitation onto land comes from evaporation on land and oceans. A significant portion of the land precipitation goes back to seas and oceans via river discharge every year. And the main source of fresh water for humans and other living organisms comes from rivers. For low-land precipitation (as opposed to mountain precipitation) the discharge happens rather quickly, within weeks. Therefore, humans build dams in order keep the water for longer periods of time. Another longer term solution to keep more water on land is planting trees, which benefits not only humans but all other living creatures!

For mountains, the water cycle works quite differently. Since the mountains are in high elevations, precipitation starts early in the late fall and continues until the end of spring. The river discharge does not begin until early summer. Especially in arid regions, the low-land discharge mostly diminishes by early spring, and no predictions can be made as to how arid the coming summer will be. On the other hand, because of lower temperatures in the mountains, evaporation is also minimal, which makes them efficient natural storages. At the end of spring when the lowland precipitation starts to diminish, the mountain water discharge begins in a steady manner and continues during the entire summer season. When we look at the yearly usage of water even in a humid region like Europe, more than 50% of the water during the hottest and driest months of June and July is released from the Alps. This percentage is more than 95% in arid regions of the world, such as Mesopotamia and North Africa. The Holy Quran mentions the storage of bounties, including water, explicitly as the following: “There is not a thing but the stores (for its life and sustenance) are with Us, and We do not send it down except in due, determined measure. And we send the winds to fertilize; and so We send down water from the sky, and give it to you to drink; it is not you who are the keepers of its stores” (15/21-22).

Since lowland water discharge is mainly controlled by precipitation, it is also unpredictable and rather quick. This is particularly inconvenient for farmers who have to make business plans for the entire of the year ahead of time. The knowledge of yearly precipitation is vital for farmers to make reliable investments. In lowland areas, prediction of water distribution months in advance is very difficult, and almost impossible before it actually precipitates! (In fact, an area of geological sciences is devoted to forecasting precipitation. This is also important for preventing causalities in potential floods). On the other hand, mountain discharge offers stability during the year, which makes life much easier for farmers.

Mountains are generally seen in our distant horizons of our living areas with their magnificence and silence. They have many benefits that we may or may not be aware of. Indeed they are the water towers of the world.

H. Huseyin Erdem is an earth scientist living in the USA.

Note

1. More discussion on this topic may be found in The Risale-i Nur Collection (e.g., see The Words, 33rd Word) by Bediuzzaman Said Nursi.

References

1. Wiegandt, Ellen (Ed.), Mountains: Sources of Water, Sources of Knowledge, The Netherlands: Springer, 2009.
2. B. Messerli and J.D. Ives (Ed’s), Mountains of the World: A Global Priority, Parthenon Pub., 1997.

The Aral crisis is the best example of an ecological problem with serious social and economic consequences, directly or indirectly connected with all the states of Central Asia. The critical situation caused by the Aral Sea drying off was the result of agrarian economy tendency on the basis of irrigated agriculture development and volume growth of irrevocable water consumption for irrigation.

The Aral Sea was once the fourth biggest inland sea of the world, located between Kazakhstan and Uzbekistan (formerly in the Soviet Union). It moderated the inland climate for many centuries through water evaporation, which gave life to the surrounding deserts of Central Asia. The Aral Sea also was inhabited by more than one hundred fish species and supported productive fishing industries. Some fifty years ago the Aral Sea was surrounded by prosperous fishing towns like Moynaq.

The water area of Aral has periodically expanded and contracted in the course of history. These changes have affected the climate and the state of the region and led to important migrations in history. In spite of the massive glacier melting in the North and South Pole because of global warming, which would be expected to increase the level of inland waters, the Aral is rapidly losing its water. Because of poor environmental planning and the negligence of humans, the Aral Sea is now dying and according to the experts it will disappear in less than ten years.

The Aral Sea started to dry off in the early twentieth century. In 1918 Lenin decided that the only two water supplies of the Aral, the River Amu and the River Syr should be diverted for irrigation of the desert to increase land for agriculture. The idea was to boost agriculture, and this worked for a short period of time. The Soviets or Uzbekistan became the world’s largest exporter of cotton, which they referred to as white gold. The area of irrigated lands increased from 3 million hectares to 8 million. The population of the region increased from 7 million (1940) to 50 million (2000). At the initial stage of this project which seemed a brilliant idea at first sight, the irrigated land built up the economy of the Central Asian Soviet States and produced millions of jobs. Although, the result of the project was brief joy and success, the price of poor planning turned out to be by far too high.

First of all, the government had decided to grow cotton in a desert terrain. Cotton farming requires lots of water, which would not occur naturally in the desert. They also increased the production of other crops like water melons, cereal, and rice. Diverting the rivers cut the supply to the Aral Sea, and due to evaporation, it began to shrink. The first irrigation canals were initiated in the 1930s; however, these canals were poorly built, extremely inefficient, and wasted more than 50% of the water. Even today in Uzbekistan only 12% of canals are leakproof. The level of the sea has gone down constantly ever since; in the 1960s it became obvious that the sea level was falling; there was an average 20cm fall per year until the 1970s, when the fall became 50–60cm a year, and now it is 80–90cm a year. Especially in the period of 1960–1980 the diversion of water doubled, which reflected on cotton cropping as much as on the decreasing sea level.

The loss of water exposed the salty sea bed in the Southern Aral. Dust storms spread salty soil into the irrigated areas. Farmers tried to fight against salt contamination by flushing the soil with large volumes of water, which makes its way back to the sea. In addition, farmers used high levels of pesticides and fertilizers to increase the efficiency of crop production. However, these chemicals leave traces of nitrogen and other salts in high amounts in the soil. By flushing the soil with water to reduce salt levels, pesticides and fertilizers were also washed out and further polluted the sea.

Even more unsettling is that the Soviet government knew that they would lose the Aral Sea; in 1968 an expert said “it is obvious to everyone that the evaporation of the Aral Sea is inevitable”; and they also knew that fishing would be hit but the sad fact is that the government saw the Aral as an “error of nature.” The consequences of cutting the Aral’s water supplies and the irrigation of the desert were the beginnings of serious ecological and social problems in the 1960s. The sea was lost to fishing and transportation. This business of “killing nature” has not only affected the people living in the immediate vicinity of the sea. They did lose their jobs and they had to restart their lives, but the whole environment was affected too. Loss of water caused an increase in the overall salinity of the sea. Besides that, the bed of the sea, which held toxic chemicals and pesticides, was now revealed. The local drinking water is hence contaminated. The Aral was once the habitat of more than 120 unique species; now it has only thirty-eight. Being a heat reservoir, it had a cooling effect on the environment, but now the temperature can go above 120 degrees, winters still being harsh. Poisonous dust and salt storms take their toll. Infant mortality, tuberculosis, cancer and lung disease are thirty times higher than normal levels because the water is contaminated by fertilizers, pesticides and salt.

Currently the sea has lost more than 60% of its surface area and more than 80% of its volume; as of 2004 the salinity is 45g/l, normal value being 10g/l. While shrinking, it has split into two lakes, the North and South Aral Seas, now 95 miles away from Moynaq, leaving vast areas of salty desert behind. A BBC reporter said, “What appears to be snow on the seabed is really salt. The winds blow this as far as the Himalayas. The children of Moynaq have made a playground out of the wrecks of ships which might have provided food and a future for them.” The drying out of the Aral may lead to even more serious consequences in future if measures are not taken soon. First, increased temperatures may lead to the degradation of mountain glaciers. This could be highly dangerous for the region because the glaciers feed the River Amu and River Syr, and they are the only remaining storage for the supply of fresh water and moisture. Second, the Aral’s sea bed emits massive amounts of salt and dust into the atmosphere. Polluted air is carried over the area by a powerful air stream. Traces of pesticides and salt from the Aral region are now found in the blood of penguins in Antarctica. Moreover, the pollution affects areas thousands of miles away, such as the glaciers of Greenland and the forests of Norway.

In 2003 Kazakhstan decided to make this split permanent by building a dam (Kokaral Dike) between the northern and southern parts. The restoration effort focuses on the Northern Aral which is small and less polluted. This seals the fate of the Southern Aral, and is synonymous with its vanishing. The northern water supply, the River Syr has been restored and diverted back into the sea. Although it will not be the same again for sure, planners think that fishing will be rescued and the North Aral Sea will stabilize the climate by smoothing out the high and low temperature extremes and increasing rainfall. The efforts have helped to lower the salinity level which has even allowed the reintroduction of fishing in this area. The result is surprisingly encouraging. There are other proposals like diverting the Volga, Ob, and Irtysh rivers but this would be very costly and could cause yet another catastrophe.

This story has everything in it. Humans who disregard the ecosystem takes the gift in nature for granted. As we can see, however, nature is not infinite and it is breakable. Hundreds of years may pass until the region completely recovers. The magnitude of the disaster is comparable in scope to those of Hiroshima and Nagasaki, and might be even worse. This is a great example of short-term greed and ill-guided economic moves disregarding the whole ecosystem and bringing consequences which have to be dealt with in the long run. In this particular case, there could have been other ways to avoid the damaging decision to cut the water supply of the lake fully, such as relying on a different type of crop which requires less water, or making more efficient use of water, and so on.

This disaster is a single example of the type of global catastrophe we might encounter again in the future. This being so it should be kept in mind when we think of our future. A lot of the damage humankind causes might still be avoided if we act firmly and quickly. This is not just necessary for our grandchildren or our children but even for our own generation since the consequences of ecological destruction are being seen more rapidly now. The widely known global warming cannot be belittled, and, as the Aral Sea example might have taught us, the consequences can be terrible. It is likely that more such unpredicted events will afflict us. Added to this, there are water pollution, deforestation, and the destruction of wet-lands. Every day we hear or read about these consequences of negligence and greed. But these geographical features are all in perfect harmony, and we cannot rudely and unthinkingly destroy them. As Lester Brown comments, “Previous generations have always been anxious about the future, but we are the first who decide if the Earth inherited by our children will be inhabited.”

Timur Ceylan is an expert engineer at AMD Technologies, San Francisco.

References

• National report: “On the environment state and use of natural resources in the Republic of Uzbekistan.” State Committee on Nature Protection of Uzbekistan. Tashkent, 1998.
• K.Isentaev. “Geological structure and perspectives of oil and gas reserves of the Aral Sea.” Workshop report. Almaty, 1997.
• Ministerial conference of Central Asia. “Assessment of the environment.” Aarhus, Denmark, 1998.
• J. Mahambetova. Non-government union. “Aral tenizi.” Aralsk, 1999.

Diana Eck, leader of Harvard University’s Pluralism Project, introduces readers to America’s new religious landscape of mosques, temples, and monasteries. Focusing mainly on the period after the passage of the 1965 Immigration and Naturalization Act, she calls this change very subtle and largely unnoticed.

She discusses the meaning of religious diversity and freedom. Basing herself on the Great Seal of the United States ”E pluribus unum (From Many, One) ” she asks: What is the measure of our manyness? What is the meaning of our oneness? Each religion and culture, she asserts, has its own way of addressing these questions.

For example, a Muslim imam referred to Qur’an 49:13 in the Chamber of the U.S. House of Representatives: Do you not know, O people, that I have made you into tribes and nations that you may know each other? Hinduism’s Rig Veda (I.64.46) says: Truth is One. People call it by many names.

The author defines pluralism as the dynamic process through which we engage with one another in and through our very deepest differences. Some of its manifestations are Nikes and Reeboks adorning shoe racks in gurdwaras, mosques, and temples; a Muslim Girl Scout who promises to serve Allah and my country; and consecration rituals at a Hindu temple using a mixture of sacred Ganges river water and regular Mississippi river water.

This well-written and thought-provoking book provides an historical context, describes legal battles and pivotal court cases, and addresses stereotypes, religiously motivated hate crimes, how some communities have welcomed religious pluralism, and appropriate models for engagement.