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Punishment for Rape in Islamic Law
Dr Azman Mohd Noor
Assistant Professor Department of Fiqh and Usul al-Fiqh International Islamic University Malaysia
In Islam, rape is considered to be a serious sexual crime. Since it consists of forcible sexual intercourse, most of the classical jurists called it zina bi al-ikrah, that is, forcible unlawful sexual intercourse. The question arises as to whether rape is part of zina or an isolated crime.
This paper focuses on the notion of rape, including a definition of this crime, its punishments, and a comparison between rape and zina in Islamic jurisprudence.
Many controversial issues have arisen recently pertaining to rape, ranging from the actual definition of rape, its classification, adjudication, and punishment, and ending with the compensation that is to be paid to the rape victim(s).
To a layman, rape has always been associated with zina in the sense that both crimes involve sexual intercourse; this perception is in fact not quite right.
To make things more confusing, some modern Islamic Courts in the Muslim world today too, have posited rape to zina in which the victim could be liable for slanderous accusation (qadhf) if she fails to produce four male eyewitnesses to support her indictment.
Modern as well as classical scholars of the past have thoroughly studied the issues, based on Islamic sources, and have arrived at the standard of proof required to convict a rapist. Since rape is a serious crime, this research explores the most appropriate punishment for the rapist based on the opinions and arguments of classical and modern Muslim jurisprudents from various schools of law.
Definition of Rape in Islamic Law
Rape is translated in Arabic as ightisab or zina bi al-ikrah, which literally can be translated back to English as forcible unlawful sexual intercourse. The word ightisab, or its root ghasb literally means usurpation, illegal seizure, coercion, ravishing, violation, and rape.
According to Ibn Manzur, both ightasaba and ghasaba are interchangeable in Arabic when used to mean rape. He quotes a hadith that includes the phrase annahu ghasabaha nafsaha to illustrate this meaning. He argues that ightasaba is used metaphorically because it refers to the usurpation of one's property.
The terms ghasaba and ightasaba have been used by traditional jurists to express the meaning of sexual assault
The jurists also use a direct conclusive legal meaning of rape, that is, al-ikrah 'ala al-zina=adultery.
Before defining rape in Islamic Law, it is necessary to investigate the juristic definition of zina or illegal sexual intercourse, because most jurists take it into account as part of the definition. Knowing the legal meaning of zina is crucial since a conviction is based on what constitutes the crime.
That is why the Prophet said to Ma'iz al-Aslami, who had confessed that he had committed zina, 'You might have kissed or touched her'.
Such actions are not considered to be the constituents of zina. However, Ma'iz denied them all. Then the Prophet asked him: 'Hal nakattaha=Did you penetrate her?
That is the most understandable word for sexual intercourse.
5 In the same hadith as narrated by Abu Hurayra, the Prophet asked Ma'iz: 'Was the penetration like the stick entering the kohl jar or the rope entering the well?'
He said: 'Yes'. The Prophet asked Ma'iz another question:
Do you know what zina is?' He answered: 'Yes, I do, and I committed an unlawful act which a husband and wife do lawfully'.
In this hadith, the Prophet emphasised the criteria that must be fulfilled for the action to be classified as zina=adultery. The detailed reports of this event, as well as other hadiths are the main reference for jurists when formulating the legal definitions of zina and rape.
The Hanafites define zina as 'unlawful vaginal intercourse with a living woman who is not a right-hand possession (milk al-yamin), not in the quasi-ownership of the man or not freely married or quasi-married in an Islamic state'.6 The legal meaning of zina=adultery has been defined by the Malikites,7 Shafi'ites8 and Hanbalites9 as the unlawful and mutually consensual vaginal or anal intercourse between a man who is sane and who has reached the age of puberty (bulgh) and a woman who is not in his ownership.
The legal definition of zina is significant when defining rape, as most jurists hold that rape is committing zina by force. For instance, al-Shafi'i regards rape as forcing a woman to commit zina against her will.10 According to the Hanafites, illegal intercourse is considered rape when there is no consent and no deliberate action from the victim.11 In Malik's view, rape refers to any kind of unlawful sexual intercourse (zina) by usurpation and without consent.
This includes instances when the condition of the victims prevents them from expressing their resistance, such as insanity, sleep or being underaged.12 The Hanbalites, similar to the Malikites, take into account any kind of force used as a denial of consent from the victim.
They even consider the threat of starvation or suffering the cold of winter to be regarded as against one's will.13 From these juristic opinions, rape can be defined in Islamic law as forcible illegal sexual intercourse by a man with a woman who is not legally married to him, without her free will and consent.14
Considering illegal sexual intercourse (zina=adultery) as part of rape reveals the criminal conceptual elements in which the purpose of rape is to have sexual excitement and pleasure regardless of the means and extent of the force used.15
Differences between Rape and Zina (Adultery)
Although rape is known as (zina bi al-ikrah) it is different from zina=adultery itself because rape is a physical assault which necessarily causes bodily harm. While the victim is trying to resist her aggressor, the rapist will use whatever force he needs to fulfil his intention, and this may even include killing the victim.
When the victim is raped, the intercourse is painful, whereas it is an enjoyable experience for the participants in fornication. Rape is also psychologically destructive, because the victim will usually suffer from severe trauma for a long time.
Therefore, the victim of rape is not regarded as an adulterer. However, those who indulge in zina=adultery are willing participants and so there is no victim. Rape is a violation of honour.
The woman participating in fornication is willing to lose her honour (or virginity in the case of a virgin) and to allow the man to ruin her chastity and reputation. Zina=adultery is regarded as a violation of the right of Allah, whereas rape is regarded as the violation of not only the rights of Allah but also those of a human being.
It should be noted that proving the rights of Allah is much more difficult than proving the rights of human beings, as these rights can be more easily restored when violated.
The Punishment for A Convicted Rapist
The penalty for a convicted rapist has been considered to be the same as for the had=punishment of zina=adultery, the had=punishment of Hirabah= organized crime or to come under the category of ta'zir.
The Punishment for Adultery (hadd of zina)
Ibn Rushd observes that most scholars agree with applying the hadd penalty for zina=adultery to a convicted rapist.16
This means that the convict will receive a similar punishment for the offence of zina=adultery, that is, being stoned to death for the married (Muhsan), or receiving 100 strokes of the whip and deportation for the unmarried (Ghair-Muhsan).17
They base their argument on a hadith of 'Abd al-Jabbar Ibn Wa'il which reports a rape case at the time of the Prophet. The victim was excused while the convicted person who had forcible illegal intercourse with her was sentenced to being stoned to death.18
However, they disagree on the second part of the penalty, i.e. whether the convicted rapist had to pay a dowry besides being sentenced to the hadd penalty. The majority of the jurists, including Malik, Shafi'i, the Hanbalites and Laith ibn Sa'ad take the stance of punishing him with both the hadd and sadaq= dowry.19
The same opinion is reported by 'Ali ibn Abi Talib, Ibn Mas'ud, Sulaiman Ibn Yasar, Rabi'ah and 'Ati'.20 Malik generalises the verdict to cover an insane woman and also an unconscious sleeping woman.
His argument is based on the fact that rape involves the right of Allah and the right of an individual and these must be dealt with separately. Both respectively deserve different treatment, as is the ruling in the case of stealing.21
The Malikites make no difference between a victim who is a virgin and one who is not in terms of receiving dowry compensation.22 They support the notion of imposing a dowry in addition to the hadd penalty with the Hadith:
If any woman gets married without the permission of her wali (guardian), the marriage is nullified. If the man consummates the marriage with her, he is obliged to pay her the dowry for the legitimising of the sexual relation. If there is a conflict, the sultan, i.e., authority, is the wali for those who have no wali.23
In another hadith, the Prophet decreed that the husband has to pay the dowry for an invalid marriage when the woman has not completed her 'iddah'.24
This Hadith indicates that the action of 'legalising' sexual intercourse itself is the concerned issue which leads to imposing a dowry.25
The Shafi'ites support the idea of imposing a dowry based on the analogy (qiyas) that a rape is similar to an invalid marriage (nikah fasid) where if there had been consummation, the husband has to pay the fair mahr. Likewise, the perpetrator is considered to be liable for redemption ('aman) in a rape case because of the consummation (intercourse). 26
Besides a fair dowry, the Shafi'ites impose arsh/diya=compensation if the man has caused injury to the hymen of virginity. This is because infringing the property of others, which is similar to destroying the property or food of others, must be recompensed. Ibn Qudamah opposes this opinion arguing that the dowry itself entails all sorts of compensation.
According to him, a virgin victim must be given a higher compensation than a widow because of her virginity. This extra payment is part of that arsh.27 According Ibn Qudamah, the criminal has to pay diya if the victim becomes pregnant and dies while delivering the child because this had been caused by the violence of the rapist.28
Abu Hanifah, Thauri and Ibn Shubrumah hold the opinion that a rapist is liable for the hadd penalty only, and not for the dowry=sadaq. They argue that when the right of Allah meets the right of individuals, the right of Allah prevails. They also argued that sadaq= dowry is not a price for sexual pleasure, but it is meant for ritual purposes.
Therefore, there should be no sadaq= dowry for the illegal intercourse.29 However, Abu Hanifah asserts that if a man has intercourse with a free woman by force and she dies because of the violence, he must pay diya besides being liable for the hadd penalty.30
These three base their argument on the very same hadith of 'Abd al-Jabbar Ibn Wa'il which clarifies that no dowry was charged on the man.31
According to the version recorded by al-Tirmidhi's and al-Nasa'i, it is clearly mentioned that there was no monetary penalty (sadaq/ equivalent of a dowry. It is worth mentioning that this occasion was the only case that occurred at the time of the Prophet in which the criminal was married, and after comparing several texts,
it is safe to say that the punishment was the hadd penalty of being stoned to death. Another interesting fact about this incident is the fact that it was not accompanied by violence and physical attack.
Hadd of Hirabah as a penalty for rape the modern tendency in punishing rape is to consider rape as hirabah which requires the penalty of hadd al-hirabah.
Thus, the rapist will be categorised as an outlaw and as a person who is dangerous for the peace and security of society. This group of people and their punishment is mentioned in the following verse:
The recompense of those who wage war against Allah and His messenger and do mischief in the land is only that they shall be killed or crucified, or their hands and their feet be cut off on opposites sides or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter (Al-Quran 5:33).
Among the modern authors who support this opinion are Sheikh Muhammad Ali al-Hanooti,32 Asifa al-Qureshi,33 Muhammad Shahh_t al-Jundi,34 Muhammad Tayyib al-Najjar and Muhammad Salim al-'Awwa.35
The Religious Council of Egypt (Dar al-Ifta al-Misriyyah) has issued a fatwa that the crime of a violent attack which involves forcible sexual intercourse is an act of Hirabah.36
They support this opinion by making reference to some traditional jurists. Al-Tabari, for example interprets al-fasad as causing mischief and chaos on the earth by whatever means of violence including usurping the property and honour of others.37
The Malikites regard hirabah as an act of aggressive assault although it does not involve taking valuables.38 Some of them, like Ibn 'Arabi, clarify that the infringement of honour ie rape is more serious than the taking of property.39
Their argument is that rape has such elements of assaults as some jurists include rape as part of the crime. It is inevitable that rape has the elements of physical assault similar to hirabah which is regarded as fasad or mischief and causing trouble.
There are elements of hirabah in some rape cases, like using force, frightening, usurpation and torture.
Asifa says:
This cursory review of traditional Islamic Syari'ah shows that the crime of rape is not a subcategory of zina, but rather a separate crime of violence under Hirabah. This classification is logical because the taking is of the victim's property (the rape victim's sexual autonomy) by force.
In Islam, sexual autonomy and pleasure is a fundamental right of both women and men.40
Some jurists prefer to classify rape as a hirabah crime for reasons of prosecution. According to Asifa zina requires a high standard of proof. Hirabah does not require four witnesses to prove the offence, unlike zina.
Circumstantial evidence and expert testimony, also, presumably form the evidence used to prosecute such crimes. In addition to using eyewitness testimony, medical data, and expert testimony, a modern hirabah prosecution of rape would likely take advantage of modern technological advances such as forensic and DNA testing.
Finally, the classification of rape as hirabah promotes the principle of honouring a woman's dignity, as is established in the Quranic verses on zina. Rape as Hirabah is a separate violent crime which uses sexual intercourse as a weapon.
The focus in a hirabah prosecution would be the accused rapist, his intent and physical actions, rather than just guessing the consent of the rape victim, which, as we have seen, is likely to happen if rape is classified as a type of zina. In addition, there is no consideration of marital status in the case of hadd of hirabah.41
This opinion with all of its good sides, can be rebutted by the fact that it is considered ta'wil (excessive interpretation). It is not right to include every single crime as part of Hirabah, as this is a misinterpretation of the original textual meaning. The result will not be regarded as a valid Shariah rule, but rather as a personal legal opinion.
This is a dangerous trend since people will regard any simple mistake as Hirabah. The issue can be more troublesome if a corrupt authority uses this trend as a means of punishing. To illustrate this, tyrant rulers.
For example, might take it to their advantage in criminalising and regulating laws to punish any opponent especially when it comes to expressing views and personal rights.42
One can argue, that if rape was to be classified as hirabah, then what would happen if there was rape without violence and usurpation? Will it still be considered as hirabah?
Also, one can argue whether extending the meaning of hirabah is in line with the commandment of the Lawgiver (Allah)?
Why does He provide different punishments for stealing, zina and defamation instead of the Hirabah penalty as each of these criminal acts can lead to violence?
Rape should not be categorised as Hirabah because of its different nature and criminal conceptualisation. Although it can be considered as ifsad fi al-'ard which constitutes hirabah, it does not make sense to widen the scope of hirabah to include every crime.
This is because hirabah has its own scope and definition. Furthermore, it is not right to say that punishment for adultery is more severe than hirabah without looking at its strict procedure.
In addition, the penalty for an unmarried adulterer is 100 strokes and not the death penalty, whereas under hirabah, the death penalty could be passed regardless of the criminal's marital status.
In addition, the offenders of hirabah=organised crimes are not labelled as waging war against Allah and His messenger.43 It is noteworthy that the concept of Hirabah is to punish the criminal based on the severity of the crimes committed. The criminal could be killed if he kills, and be crucified; if he takes property, his right hand must be amputated; if he frightens, he should be exiled.
This is applicable in crimes involving rape and homicide, rape and robbery, or an attempted rape.44 In Islamic discourse, the word for brigandage is muharaba, which means to contest, to disobey, or to fight. By itself, the word is value neutral. It does not necessarily connote something illegal or immoral.45
What is clearly defined by the jurists is armed robbery and frightening. A criminal is considered to be committing hirabah=organised crimes when he trespasses, kills or takes valuables. Any extra offences will make him vulnerable to other penalties.
Rape as Ta'zir Some modern researchers consider rape as a ta'zir offence.46 This is because any offences which have not been prescribed in the authentic sources are categorised as ta'zir crimes.47 Some conclude that rape deserves a ta'zir penalty when a conviction is reached as a result of circumstantial evidence.
Such as marks of violence on the genitals, marks of violence on the body of the victim or accused, the presence of semen or bloodstains on the body or clothes of the victim or accused, or a medical report, all of which are sufficient for ta'zir only.48
The penalty of a rapist differs based on the consequences and circumstances of the way the crime was committed. It is punishable in some circumstances by the hadd of zina as well as in some circumstances by the hadd of Hirabah and it is also complemented by ta'zir.
The penalty of rape is very severe, but it must be based on conclusive and definitive evidence as well as scrupulous inspection of mitigating and aggravating reasons. The Islamic Court should be given greater jurisdiction to decide on the penalty. The jurists' opinion of imposing the zina penalty reflects the severity of the crime.
This type of penalty is chosen on the grounds that a sentence for hadd crimes is mandatory and the same for all offenders. The problem of disparity will not arise in sentencing. Capital punishment for a rapist is also justifiable based on the principle of siyasah shar'iyyah.
The ruler should regulate the most effective penal system in order to combat the crime even by imposing the death penalty. The majority of jurists also opine that financial compensation, i.e., a dowry, should also be paid to the victim.
Besides, other related injuries and fatalities associated with rape must be recompensed accordingly. Trauma, homicide, and other consequences could be evaluated based on the idea of jiraÍ (crimes particularly of physical attacks against individuals which cause bodily injuries).
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(34) Muhammad Tayyib al-Najjar, al-Ahram Newspaper, Egypt, 26 January 1985. (35) Muhammad Salim al-Awwa, al-Ahram newspaper, Egypt, 7 March 1992.
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1 Muhammad ibn Abi Bakr ibn Abd al-Qadir al-Razi, Persian Hanafite jurist and lexicograper (d 659 AH/1261 CE), al-Sihah, Mahmud Kathir (ed), (Beirut: Maktabat Lubnan al-Nashirun, 1996), at p 199; Harith Sulaiman Faruqi, Faruqi's Law Dictionary: Arabic-English (Beirut: Librairie du Liban, 1983) at p 246; Wehr, Hans (1909), A Dictionary of Modern Written Arabic, Cowan, JM (ed), (Ithaca, NY: Spoken Languages Services, 1960), at p 675.
2 Muhammad ibn Mukram Manzur al-Ifriqi Egyptian lexicographer (d 711 AH/1311 CE), Lisan al-'Arab, (Beirut: Dar Sadir, 1956), Vol 1 at p 634; Ahmad ibn MuÍammad 'Ali al-Muqri al-Fayyumi Egyptian Arabic lexicographer (d 770 ah/1368 CE), al-MisbaÍ al-munir, (Beirut: al-Maktaba al-Ilmiyya) Vol 2 at p 770. Both authors were eminent medieval Egyptian Arabic lexicographers.
3 MÉlik for example, uses the term ghasaba in his book al-Mudawana al-kubra, when he discusses rape and its punishment. See al-Mudawwana al-kubra, Malik ibn Anas (Cairo: Matba'at al-Sa'ada, 1905), Vol 16, at pp 213 and 361; In his book al-Mughni, Ibn Qudama (a famous medieval Syrian Hanbalite scholar) also uses the term ghasb when discussing the invalidation of fasting.
Among the cases is that of a woman who has been raped (ghasabaha rajulun). According to him, the ruling was that her fast had been invalidated and she had to make up that day. See, Abu MuÍammad 'Abd Allah Ibn Qudama al-Maqdisi (d 620 AH/1223 CE), al-Mughni (Beirut: DÉr al-Fikr, 1405 AH), Vol 3, at pp 27-28. Ibn QudÉma was born in al-Quds, Palestine in 541 AH/1146 CE. His other works al-Muqni', 'umdat al-fiqh, al-KÉfi fi al-fiqh and Rawdat al-nÉzir. See al-Zirikli al-A'lÉm, Vol 4 at p 67.
4 Ibn Qudama, al-Mughni, Vol 10 at pp 158-159; Mansur ibn Yunus ibn Idris al-Bahuti, Egyptian Hanbalite jurist (d 1051 AH/1642 CE), Kashshaf al-qina', HilÉl Musailahi (ed), (Beirut: Dar al-Fikr, 1412 AH), Vol 6 at p 79; Shams al-Din Muhammad ibn Ahmad al-Sarakhsi, a prominent Uzbek Hanafite jurists (d 483 AH/1090 CE), al-Mabsut, (Beirut: Dar al-Ma'arif, I406 AH), Vol 24 at p 88; 'Ala' al-Din Abu al-Hasan 'Ali ibn Sulaiman al-Kasani, a medieval eminent Hanafite jurist from Samarqand, (d 587 AH/1191 CE), al-Insif, Muhammad H'mid al-Faqi (ed), (Beirut: Dar Ihya' al-Turath al-'Arabi), Vol 10, at p 182.
5 Al-Albani, Da'if Abu Dawud, hadith No 4428.
6 Al-Kasani, Bada'I' al-sana'i', Vol 7 at p 33. 'Right-hand possession' is an idiomatic expression meaning 'slave'.
7 Malik, al-Mudawwana al-kubra, Vol 4 at p 40; Abu al-Walid MuÍammad ibn Ahmad Ibn Rushd The Distinguished Jurist's Primer (Bidayat al-mujtahid), translated by Imran Ahsan Khan Nyazee, (Reading: Centre for Muslim Contribution to Civilization, 1996), Vol 2 at p 520.
8 Al-Suyuti, al-Ashbah wa al-naza'ir at p 458.
9 Mansur ibn Yunus ibn Idris al-Bahuti (d 1051 AH/1642 CE), SharÍ muntaha al-iradat (Madina: al-Maktaba al-Salafiyya, nd), Vol 3 at p 342.
10 MuÍammad ibn Idris al-Shafi'i (d 204 AH/820 CE), al-'Umm (Cairo: Dar al-Shaab, 1321 AH), Vol 3, at p 230; Ibrahim ibn 'Ali ibn Yusuf Abu IsÍak al-Shirazi Persian Shafi'ite jurist (d 977 AH/1570 CE), al-Muhadhdhab fi fiqh al-Imam al-Shafi'i, Zakariya 'Umayrat (ed) (Beirut: Dar al-Fikr, 1995), Vol 2, at p 242.
11 MuÍammad Amin ibn 'Umar ibn 'Abidin (1252 AH/1836 CE), Hashiat radd al-mukhtar (Beirut: Dar al-Fikr, 1387 AH), Vol 4 at p 30. Ibn 'Abidin was a well-known pre-modern Hanafite jurist born in Damascus in 1198 AH/1784 CE. His other work is Majmu'at al-Rasa'il. See al-Zirikli, al-A'lam, Vol 6 at p 42.
12 Malik ibn Anas al-Mudawwana al-kubra, Vol 4 at p 401; MuÍammad ibn 'Abd al-RaÍman al-Maghribi al-Hattab (d 953 AH/1546 CE), Mawahib al-jalil, 2nd Ed (Beirut: Dar-al-Fikr, 1398 AH), Vol 6 at p 294. Al-Hattab was a famous Malikite jurist born in Mecca in 902 AH/1496 CE.
13 Al-Bahuti, Kashshaf al-qina', Vol 6 at p 97.
14 The modern definition of rape according to some Muslim authorities seems to derive from the opinions of those traditional jurists. In Pakistan, s 6 of the Enforcement of Hudood Ordinance (VII of 1979) provides the definition and punishment of rape or what is termed as zina bi al-jabr (forcible illegal sexual intercourse).
It states: 'A person is said to commit zina bi al- jabr, ie rape, if he or she has sexual intercourse with a woman or man, as the case may be, to whom he or she is not validly married, in any of the following circumstances, namely against the will of the victim; without the consent of the victim; with the consent of the victim when the consent has been obtained by putting the victim in fear of death or of hurt, or with the consent of the victim who gave consent in the belief that the offender is a person to whom she is validly married'.
15 It is strongly asserted that rape is sexually motivated, besides it being a form of power and social control. See for example Thornhill, Randy and Palmer, Craig T, A Natural History of Rape: Biological Bases of Sexual Coercion (Massachusetts: Massachusetts Institute of Technology, 2000) at p 183.
16 Ibn Rushd, Bidayat al-Mujtahid, Vol 2 at p 324.
17 Pakistan's Offence of zina (Enforcement of Hudood) Ordinace (VII of 1979) provides the definition and punishment of rape or what is termed as zina bil jabr (zina by force). Section 6 provides the punishment for those guilty of rape in the sub-s 3: if he or she is a 'muÍsan' to be stoned to death at a public place; or if she or he is not 'muÍsan' to be punished with whipping numbering one hundred stripes, at a public place, and with such other punishment, including the sentence of death, as the court may deem fit having regard to the circumstances of the case.
18 See Muhammad Abd al-Rahman ibn Abd al-Rahim al-Mubarakfuri Tuhfat al-Ahwazi bi sharh jami al-Tarmidzi, Beirut: Dar al-Kutub al-Ilmiyyah 1990, Vol 5, at p 13. See also Muhammad Nasir al-Din Al-Albani, Irwa al-Ghalil fi Takhrij Ahadith Manar al-Sabil, Beirut: Maktab Islami, 1985, hadith No 2588, according to him, the hadith is weak (dhaif), AÍmad Ibn al-Husain Ibn 'Ali al-Baihaqi al-Sunan al-Kubra, Vol 8 at p 235.
19 al-Shafi'i, al-Umm, Vol 3 at p 230. Malik Ibn Anas, al-Mudawwanah al-Kubra, Vol 4 at p 401; Ibrahim ibn Muhammad ibn Muflih al-Mubdi', Beirut: al-Maktab al-Islami, 1400H, Vol 9 at p 72. Ibn Rushd, Bidayat al-Mujtahid, Vol 2 at p 324.
20 Malik Ibn Anas, al-Mudawwanah al-Kubra, Vol 4 at p 401. Ibn FarÍun, Tabsirat al-AÍkam, Vol 2 at p 256. Ibn Jazy, al-Qawanin al-Fiqhiyyah, at p 285.
21 Malik Ibn Anas, Ibid.
22 Al-Maghrabi, Muhammad ibn Abdul Rahman, Mawahib al-jalil, Beirut, Dar-al-Fikr, 1398H (2nd Ed), Vol 3, at p 518.
23 al-Albani, Irwa al-Ghalil, no 1944; the hadith has been verified to be saÍiÍ (authentic).
24 al-Albani, ibid, No 2124. The hadith has been verified as saÍiÍ (authentic).
25 Ibn Qudamah, al-Mughni, Vol 7 at p 209.
26 Al-Shirazi, al-Muhazzab, Vol 2 at p 62.
27 Ibn Qudamah, al-Mughna, Vol 7 at p 209.
28 Abu Muhammad Abdullah ibn Qudamah, Zuhair al-Shawis, al-Kafi fi fiqh Ibn Hanbal, Beirut: al-Maktab al-Islami, 1988 Vol 4 at p 61.
30 al-Kasani, Badai' al-Sana'i', Vol 7 at p 61. Ibn abidin, Rad al-Mukhtar, Vol 4 at p 30.
31 AÍmad Ibn al-Husain Ibn 'Ali al-Baihaqi, al-Sunan al-Kubra, Vol 8 at p 235.
32 http//: www.Islamonline.com on 5 July 2000.
33 Asifa Qureishi, Her Honour: An Islamic Critique of the Rape Provisions in Pakistan's Ordinance on Zina, Kuala Lumpur, Islamic Book Trust, 2002 at p 21.
34 Muhammad Shahhat al-Jundi, Jarimat Ightis_b al-in_th fi al-Fiqh al-Islami muqaran bi al-qanun al-wad'i at p 268.
35 Muhammad Tayyib al-Najjar, al-Ahram Newspaper, 26 January 1985; Muhammad Salim al-Awwa, al-Ahram newspaper, 7 March 1992; Shamsuddin, Ashraf Tawfiq, al-Himayah al-Jinsiyyah li al-Haq fi siyanat al-'Ird fi al-Shari'ah al-Islamiyyah wa al-Qanun al-Wad'i, Faculty of Law, Cairo University, 1995 at p 210.
36 Statement of Dar Ifta No 276, 1985. See Shamsuddin, ibid, at p 210.
37 al-Tabari, Jami'al-Bayan, Vol 10 at p 257.
38 Khalil ibn Ishak Mukhtasar Khalil, Vol 7 at p 104. al-Dasuki, Muhammad Arfah, Hashiat al-Dasuki 'ala al-SharÍ al-Kabir, Vol 4 at p 309. 39 Ibn al-'Arabi, AÍkim al-Quran, Vol 8 at p 594. 40 Asifa Qureishi, Her Honour at p 19.
41 Asifa Qureshi, Her Honour at p 19.
42 Dr 'Abdul 'Aziz MuÍammad MuÍsin 'Jarimat al-Íirabah and wa 'uqubatuha fi al-Shari'ah al-Islamiyyah wa al-Qanun al-Jina'i', PhD thesis at the Faculty of Law, Cairo University 1983 at p 67-80. See Shamsudin Ashraf, al-Himayat al-Jina'iyyah at p 214.
43 Shamsuddin Ashraf, ibid, at p 217.
44 A statement made by al-Nawawi in Minhaj al-Talibin, 'If punishments are pure the right of Allah accumulate, the lightest to be endured by the convict will be executed first, followed by the lighter and so on'. See al-Sharbina,, Vol 4 at p 185.
45 Abou el Fadl Rebellion and Violence in Islamic Law, Cambridge University Press, UK 2001 at p 32.
46 Nagaty Sanad the Theory of Crime and Criminal Responsibility in Islamic Law, Office of the International Criminal Justice, University of Illinois, Chicago, 1991 at p 64.
47 Ibn Nujaim, al-Ashbah wa al-Naza'ir at p 188.
48 Anwarullah, Principles of Evidence in Islam at p 118.
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The robots are coming! That's the finding of a new report that suggests most of us believe that there will be a robot in every UK home.
Coplin, an ex-Microsoft's Chief Envisioning Officer, looked to identify the current relationship between humans and robots, how people expect to benefit from a life with robots and what needs to be done to ensure this opportunity is realised.


After all the excitement around the announcement of Cotton & Flax tea towels being carried by CB2, I was floored when one of my favorite home decor companies, West Elm, got in touch, asking to carry a selection of my wares as part of their West Elm Local collection. It's been an incredible experience working with these giants in the world of home decor, and I am beyond excited that corporations are showing an interest in promoting smaller companies and the beautiful work of local makers.
For a limited time, you can now find Cotton & Flax pillows and tea towels at West Elm stores in LA and San Diego! Take a peek at the local makers included in each store, West Elm posted roundups of the LA Local and San Diego Local collections on their blog. If you spot my wares in store, or if you buy one of the pieces to add to your home, tag me on Instagram or Twitter!
Living with your significant other can provide all sorts of decorating challenges. For my boyfriend and I, that's meant finding a way to display his many collections, while also finding space on the wall for the various art pieces I've collected over the years.
While I don't consider myself very girly (I'm pretty sure I don't own any pink clothing…), it has been tricky for us to compromise between decor that leans towards the masculine or feminine. Even for couples who have similar taste in decor, it seems that there is always something contentious about decorating your home together.
As a couple, we can agree on a few things: we prefer clean lines and neutral colors. I put together a little collection of items that I think we'd both love to incorporate into our own living room.
*The best part of this collection? Everything was made in the USA! Except for that little ceramic planter, that's from Belgium, but I loved it too much not to include it. You could certainly find a unique ceramic piece that's similar on Etsy!


Have you visited night club or discotheque? Some of night club interior rooms are designed in colorful style with colorful lamp everywhere. This colorful atmosphere can make people there become more excite for spending time until morning come. This colorful lamp make people feel energetic. The right atmosphere for enjoying time. We can bring this night club or discotheque atmosphere into our home by choosing acrylic coffee table with lamp inside this table. Our guests will enjoy drinking coffee in funky time, just like seem in discotheque. It's very unique. Now, we will first learn  how to make a lighted acrylic coffee table.
Acrylic is material that it's easy to be formed in various shape. It's less price than glass and it's less mild. Acrylic is widely used as modern interior element. We can find this material using on exhibition stand interior. There are two types of acrylic: clear and blurry type. If we want more artistic style, blurry type is better. We can put lamp under this acrylic and it will glow. Clear type is good if we have purpose for showing other stuffs under this acrylic. Coffee table from acrylic material is great idea for making funky atmosphere when drinking coffee. First step about how to make a lighted acrylic coffee table  is by installing the right lamp inside this table.
For creating night club or discotheque atmosphere, we can choose LED lamp. It's perfect for creating funky theme for this coffee table. LED lamp with white color is conventional choice. If we want our room atmosphere become more exciting, choose LED lamp in attractive color, such as blue, red, green, yellow or purple. Blue is for creating calm and relax effect, green for relax and healing effect, red for exciting effect and purple for waking up creativity ability. Don't forget to choose blurry type for this acrylic. Our lamp inside this table will be looked amazing. Choosing the right acrylic type and lighting color are the most essential aspect on how to make a lighted acrylic coffee table concept.
We can complete lighted acrylic coffee table with LED acrylic glass. This is glass for drinking coffee. Inside bottom part, there is small colorful LED lamp inside this glass. It's very funky. We can also add art furnishing articles from resin with LED lamp inside this stuff. When night come, this lighted acrylic coffee table with LED acrylic glass and LED art furnishing articles will be amazing sight.


text:
STM targeted by ransomware attack, online platforms down
CTVNewsMontreal.ca Staff
@CTVMontreal Contact
Published Tuesday, October 20, 2020 8:12AM EDT Last Updated Wednesday, October 21, 2020 11:36AM EDT
MONTREAL -- The technical problems Montreal's transit authority (STM) has been experiencing across its online platforms have turned out to be linked to a ransomware attack.
The agency said on Wednesday the attack occurred "despite the various defenses that are in place to deal with this type of event."
"It should be remembered that thanks to robust security devices, the bus and metro network service as well as the sales and collection equipment are operating normally," it added.
The STM announced it was experiencing issues on Tuesday, citing a computer virus before announcing that it had been a ransomware attack.
Service was and still is up and running across the bus and metro network, but accessing schedules and other information online may not be possible at the moment. Paratransit services have been impacted as well -- and only trips for medical purposes are being carried out at this time.
"The paratransit service, whose reservation platform is computerized, is having a greater impact," the agency said. "Travel for medical and work reasons will therefore be honoured as of October 21, for reservations made before 9:15 p.m. on October 18. In addition, no travel reservation or modification will be made."
"Our teams are working to restore the situation as soon as possible," the STM wrote on Twitter.
As for accessing scheduling information, the agency is suggesting for customers to use partner applications such as Transitapp and Chrono instead.
[Customer notice] ����⚠ The major IT outage affecting our systems is still in effect. Our teams are working hard to solve the issue.
For further information, consult our temporary webpage here ⏩ https://t.co/HWesicKaXo
https://t.co/7yJvVmRkEL
— STM - Prenons soin de nous. (@stminfo) October 20, 2020
Schwarzenegger advocates for vaccine with 'Terminator' quote
Is this the end of vaccine tourism in Florida?
World leaders react to Biden's inauguration

redpajama_set_name: RedPajamaCommonCrawl


text:
MERMAID Beach house values have soared to a record $1.5 million as cashed-up buyers wrestle to secure prime beachfront property.
Mermaid Beach house values hit a record $1.5 million
Aleisha Dawson
Mermaid Beach is the most expensive suburb to buy a house on the Gold Coast.
The latest CoreLogic data shows the median price for houses in Mermaid Beach rose to $1.562 million, a 9.1 per cent increase over 64 house sales in the past 12 months.
Mermaid Beach. Picture: Regi Varghese
It is the most expensive suburb on the Gold Coast and the fourth in Queensland — beaten only by Brisbane's Teneriffe, New Farm and Pallara — and the first time a Gold Coast suburb has broken the $1.5 million threshold.
The median house price on the Gold Coast is $640,000.
Luke Henderson, director at John Henderson Professionals Mermaid Beach, said demand was out-stripping supply, causing house prices to soar.
"We are seeing a lot of people who want to build their dream home here so we're also seeing a strong demand for properties that hold older houses," he said.
"There are several factors driving people (to Mermaid Beach). The low height limit is a key driver. We have a high owner-occupancy community and you have the redevelopment of the Nobbys restaurant and cafe strip."
Mermaid Beach Surf Club, Gold Coast. Picture: Regi Varghese
Kollosche Prestige Agents' Michael Kollosche, who this week sold a beachfront property for $11.6 million, shared a similar view.
"It would be anchored off the sales happening on the beachfront but the side streets of Mermaid have also been quite strong," Mr Kollosche said.
"It's getting very difficult to find shacks in those side streets for under $1.4 million."
He said the lack of stock was causing the market to "grow consistently".
BSKT Cafe at Mermaid Beach. Picture: Regi Varghese
The elite million-dollar club on the Gold Coast has increased considerably over the past five years.
Other suburbs clearing the $1 million median house value include Broadbeach Waters ($1.1 million), Bundall ($1.05 million), Clear Island Waters ($1.1 million), Paradise Point ($1.0425 million) and Surfers Paradise ($1.35 million)
Hot on their heels are Runaway Bay ($985,500), Coolangatta ($955,000), and Tallebudgera Valley ($945,000).
Cyclists along Hedges Ave, Mermaid Beach, Gold Coast. Picture: Regi Varghese
It comes as the Gold Coast's prestige market emerges as the star performer of 2018 with a flurry of multimillion-dollar sales wrapping up this month.
Experts are predicting the boom to continue with over 20 properties changing hands for at least $3 million each this year.
People enjoying a swim on the beach, Mermaid Beach. Picture: Regi Varghese
Real estate resolutions: Tips to help your home sell in…
Fashionistas' Byron pad fetches $3.3m
Housing market ideal for buyers to get into
Charming hinterland home a rare find
Penthouse hits market for the first time since it was…
House hunters dig deep at mega-auction
Last ditch attempt to buy pays off


OMG salad if you like protein salad, you should try this salad with grilled chicken. OMG salad is mix of arugula, red onion, olives, tomato, feta cheese, and grilled chicken. Arugula-if you want the healthy life you should eat arugula. Arugula is good protection against cancer, lowers cholesterol in the blood.
Grilled chicken-chicken is full of protein and low in fat, and low in sodium.
OMG salad is low-carb food.
Very good source of selenium, Vitamin B6 and niacin.


5%80°49°Partly cloudy with a high of 81 °F (27.2 °C). Winds S at 12 mph (19.3 kph).Night - Mostly cloudy. Winds S at 11 to 14 mph (17.7 to 22.5 kph). The overnight low will be 63 °F (17.2 °C).
85%75°62°Scattered thunderstorms today with a high of 75 °F (23.9 °C) and a low of 62 °F (16.7 °C). There is a 85% chance of precipitation.
85%69°56°Scattered thunderstorms today with a high of 69 °F (20.6 °C) and a low of 56 °F (13.3 °C). There is a 85% chance of precipitation.
70%77°60°Showers today with a high of 77 °F (25.0 °C) and a low of 60 °F (15.6 °C). There is a 70% chance of precipitation.
Today - Partly cloudy with a high of 81 °F (27.2 °C). Winds S at 12 mph (19.3 kph).
Tonight - Mostly cloudy. Winds S at 11 to 14 mph (17.7 to 22.5 kph). The overnight low will be 63 °F (17.2 °C).


IMG_1626, originally uploaded by jahansell.
Jenny, I've never understood the rules of American Football, but one think is for sure: I really like your photo, you managed to capture fantastic colors. I'm just a begginer in photography matters, but that's not an impediment to recognize an great photo. Loved it.
Lol! Carlos beat me to it! Us Euros, to us US 'football' is not only a mystery, it's a joke. Yeah, it's been explained, yeah, UK Channel 4 hit on the idea of bringing live coverage of it for some years & it became passingly popular among a certain sub-tribe within the Yoof sports sub-culture. But we are never going to warm to it, just as this bizarre sport's aficionados will never take to REAL FOOTBALL that the rest of the world understands and is addicted to. Did you get an close-ups of these dressed-to-kill titans?


text:
Home Financial Services Fines CySEC fines CIF Goldenburg Group Ltd €170.000
CySEC fines CIF Goldenburg Group Ltd €170.000
Fines May 3, 2019 —by Valentina Kirilova 0
Cyprus regulator CySEC has just announced that it has decided to impose a total administrative fine of €170.000 to CIF Goldenburg Group Ltd.
The reason for the fine is noncompliance with provisions of The Investment Services and Activities and Regulated Markets Law of 2007, as was in force ('the L.144(Ι)/2007'), and of Directive DI 144-2007-02 of 2012 for the Professional Competence of Investment Firms and the Natural Persons Employed by Them.
The administrative fine imposed on Goldenburg Group Ltd is broken down as follows:
€30.000 for violation of section 28(1) of L.144(Ι)/2007 as the Company failed to comply at all times with the authorisation and operating condition laid down in section 18(2)(d) of L.144(Ι)/2007.
€50.000 for violation of section 28(1) of L.144(Ι)/2007 as the Company failed to comply at all times with the authorisation and operating condition laid down in section 18(2)(g) of L.144(Ι)/2007.
€40.000 for violation of section 36(1) of L.144(Ι)/2007.
€40.000 for violation of section 36(1)(a) of L.144(Ι)/2007 and of paragraph 6(2) of the Directive.
€5.000 for violation of section 40(2) of L.144(Ι)/2007.
€5.000 for violation of section 76(5) of L.144(Ι)/2007
The official announcement can be seen here.
CySEC fines
Cyprus regulator
Goldenburg Group Ltd
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CySEC fines Bluehouse Investment Advisors Ltd €30.000
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CySEC fines individual €10.000 for fraud
CySEC fines Bluehouse Investment Advisors Ltd €30.000…FinesThe Cyprus Securities and Exchange Commission (CySEC) has informed the public that it has decided to impose an administrative fine of €30.000 to the…
NSSC fines FPE Trading $165,000FinesThe Nova Scotia Securities Commission announced earlier today that it has ordered Jean-Smaille Germeil and FPE Trading to pay an administrative penal…


Byrnes Downs Sign. Courtesy of Special Collections at the College of Charleston.
On Jan. 15, 1948, fifteen women assembled to form the Byrnes Downs Garden Club. According to the Club's constitution, their mission was to "improve and beautify our community, to coordinate and stimulate interest in gardening, and to aid in the protection of our wild flowers and birds." They started by installing street signs and lights, selling and planting trees, and clearing a vacant lot.
Byrnes Downs Yearbook Cover. Courtesy of Special Collections at the College of Charleston.
This scrapbook documents the history, projects, and activities of the Byrnes Downs Garden Club from 1948 to 1953 and contains photographs, newspaper clippings, typed histories, yearbooks, programs and awards.


Here at Beijing Eye office, we just received the newly published annual New York edition of Le Book. We are happy to be listed in this great creative source book. You can find us under production houses.
See you all again at the next New York connections!


text:
Q: Using Cesium Unity in WPF Application I'm trying to develop a 3D globe application by using Cesium's Unity version.
Since am a newbie at both Unity and Cesium, I could not figure it out how to implement it. Then I asked chat-gpt to how, in order to have an insight. The following piece of code had been provided by chat-gpt.
My question is, would it work? If so, how could I find the required packages or assemblies to import them into my project.
XAML:
<Window x:Class="WpfApp1.MainWindow"
    xmlns="http://schemas.microsoft.com/winfx/2006/xaml/presentation"
    xmlns:x="http://schemas.microsoft.com/winfx/2006/xaml"
    xmlns:wf="clr-namespace:System.Windows.Forms;assembly=System.Windows.Forms"
    xmlns:cu="clr-namespace:Cesium.Unity.Wpf;assembly=Cesium.Unity.Wpf"
    Title="MainWindow" Height="450" Width="800">
<Grid>
    <WindowsFormsHost>
        <wf:Panel x:Name="cesiumPanel" Dock="Fill">
            <cu:CesiumControl x:Name="cesiumControl" Dock="Fill" />
        </wf:Panel>
    </WindowsFormsHost>
</Grid>

C# Code:
using System.Windows;
using Cesium.Unity.Wpf;
using UnityEngine;

namespace WpfApp1
{
    public partial class MainWindow : Window
    {
        public MainWindow()
        {
            InitializeComponent();

            // Initialize Cesium Unity
        CesiumInitializer.Initialize();

        // Configure Cesium Unity
        var cesiumViewer = cesiumControl.CesiumViewer;
        cesiumViewer.Camera.Viewport = new Rect(0, 0, 1, 1);
        cesiumViewer.Camera.Fov = 60;
        cesiumViewer.Camera.Near = 0.1;
        cesiumViewer.Camera.Far = 10000000;
        cesiumViewer.Scene.SkyBox.Show = false;
        cesiumViewer.Scene.Globe.Show = true;
        cesiumViewer.Scene.Globe.ImageryLayers.AddImageryProvider(new BingMapsImageryProvider
        {
            MapStyle = BingMapsStyle.AerialWithLabels
        });

        // Create a sample entity
        var entity = new Cesium.Entity
        {
            Position = new Cesium.Cartesian3(0, 0, 0),
            Ellipsoid = new Cesium.Ellipsoid(500000.0, 500000.0, 500000.0),
            Name = "Sample Entity",
            Show = true
        };

        // Add the entity to the scene
        cesiumViewer.Scene.Primitives.Add(new Cesium.Primitive
        {
            GeometryInstances =
            {
                new Cesium.GeometryInstance
                {
                    Geometry = new Cesium.EllipsoidGeometry
                    {
                        Radii = entity.Ellipsoid.Radii,
                        VertexFormat = Cesium.VertexFormat.PositionAndNormal
                    },
                    ModelMatrix = Cesium.Matrix4.Translation(entity.Position),
                    Attributes = new Cesium.GeometryAttributes
                    {
                        Normal = new Cesium.GeometryAttribute
                        {
                            ComponentDatatype = Cesium.ComponentDatatype.Float,
                            ComponentsPerAttribute = 3,
                            Values = new[]
                            {
                                0.0f, 0.0f, 1.0f,
                                0.0f, 0.0f, 1.0f,
                                0.0f, 0.0f, 1.0f,
                                0.0f, 0.0f, 1.0f
                            }
                        }
                    },
                }
            }
        });
    }
}

}

redpajama_set_name: RedPajamaStackExchange


East Dorset Carers Group meets on the last Wednesday of each month from 7:00 – 9:00pm. For further information, contact Susan Reeves also on the above number.
Pioneering and fast-growing mental health charity Dorset Mind educates, challenges stigma and inequality, and promotes recovery by empowering individuals of all ages to develop resilience. Dorset Mind delivers talking therapy support groups, counselling and an accredited one-to-one befriending service that helps people regain confidence and social skills. The charity also provides mental health programmes for schools and youth groups called 'Dorset Mind Your Head' that supports young people, parents and teachers. Dorset Mind's game-changing workplace training programme, 'Dorset Mind Works', helps employers support employees, shape culture and benefit profitability. At Dorset Mind's foundation are 140 dedicated volunteers who offer their time for free. Join their movement.
A support service offered to people who are experiencing mental health difficulties, their relatives and carers covering Bridport and locality. For further information, contact Pauline Sparkes, Services Manager.
Employment Services: Oasis Kiosk, Borough Gardens, Dorchester – Information on all services for CMHT (Community Mental Health Team), CRP (Community Resource Team) or Self Referrals and Confidence for Work Course.
Consultation and Representation – of lived experience of mental health problems and local mental health services.
Wellbeing and Recovery Partnership – peer representatives and specialists work in partnership with statutory colleagues and mental health professionals, to change the culture of mental health services and transform experience.
WorkWise – employment support coordination, helping people with and towards employment.
Peer Support Groups – mutual support and shared experience.
Information, advice and support about Obsessive Compulsive Disorder. Contact 07837179760 for further information (mobile manned by Action Group Members).
Richmond Fellowship Poole provides recovery focused groups' and one to one support for mental health Service Users throughout the area of Poole. The groups vary from allotments, conservation work to Wellbeing & Recovery courses, however the range of activities are led by the needs and wishes of the current Service Users.
This service is available to adults over the age of 18 who are currently under a Community Mental Health Team within the Poole area. The service operates five days a week in various locations in and around the local area supporting Service Users and their Carers.
Referrals must be through a Mental Health Service.
Meets: 2nd Wednesday of each month between 7.00pm – 9.00pm.
3 Mental Health Workers as well as volunteers providing social support, either one-to-one community support or support at home. A Volunteer Support Group, Sunday Lunch Club, and Service User Group are all supported and facilitated by Rethink. Other services include: a Men–Only Swimming Group, a Sports Group, and Conservation Group.


text:
L'Île-Saint-Denis is een gemeente in het Franse departement Seine-Saint-Denis (regio Île-de-France) en telt 6810 inwoners (1999). De plaats maakt deel uit van het arrondissement Saint-Denis.

Geografie
De oppervlakte van L'Île-Saint-Denis bedraagt 1,8 km², de bevolkingsdichtheid is 3783,3 inwoners per km².

Demografie
Onderstaande figuur toont het verloop van het inwonertal (bron: INSEE-tellingen).

Externe links

Gemeente in Seine-Saint-Denis

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Category: Religious persecution
Under Darkness
Rows of bodies of dead inmates fill the yard of Lager Nordhausen, a Gestapo concentration camp. This photo shows less than half of the bodies of the several hundred inmates who died of starvation or were shot by Gestapo men. Germany, April 12, 1945. Myers. (U.S. Army)
By konigludwig
They came without warning late one night in 1943 and took 7 year-old Rebekkah Dunst and her parents from their home. The next day my mother cried and cried. Her older brothers too. Rebekkah had been my mother's best friend. My grandmother wept bitterly for the Dunst family. They had been close neighbors, good friends, kind, decent and gentle people. They had done nothing wrong. Nothing.
My mother and her brothers were warned by my grandmother not to be seen crying for the Dunst family in public. In Nazi Germany, to show empathy for Jews, foreigners, the disabled, homosexuals, or anyone else who didn't represent the Nazi ideal of an ethnically pure and glorious Greater Germany revealed a moral weakness that was not to be tolerated nor excused. The slightest sign of nonconformity was dangerous. Germans were afraid. Everyone was afraid. Not just Jews.
My grandfather was a soldier in the German Wehrmacht. His family had lived in Germany since 1482. But that did not stop the Gestapo from ransacking my grandmother's house, a German soldier's home, on several occasions. My uncles were in the Hitler Youth but that did not matter either.
They were looking for letters from my grandfather's brother and sister, who had emigrated to Brazil when the Nazis first came to power in Germany. Even possessing a simple letter from someone whose loyalty to the Third Reich was suspect could be a death warrant.
And so here we are again. We have failed to learn the lessons of history. We have elected a president openly supported by Nazis and White Supremacists–a man who has refused to disavow their support–and who now finalizes plans to "relocate" millions of Hispanic immigrants and to forcibly register millions of Muslim-Americans. Suddenly, the American Right is no longer preoccupied with our constitutional guarantee of Freedom of Religion nor their abstract fears of imagined government concentration camps.
The majority of Germans didn't vote for Hitler. But now, like then, a great nation has lost its moral compass, and the long established relations of the civilized world have been suddenly swept in a single night into an abyss of pure darkness.
Ⓒ 2016 by konigludwig
Author konigludwigPosted on November 18, 2016 September 19, 2018 Categories Anti-semitism, Biography, Ethnic discrimination, Ethnic profiling, Genocide, History, Homophobia, Human rights, Immigration policy, Islam, Islamophobia, Judaism, Opinion/Editorial, Political commentary, Politics, Racism, Religious persecution, Sexual discrimination, Social commentary, U.S. history, World historyTags Donald Trump, evil, fear, hatred, ignorance, Nazism, white supremacy2 Comments on Under Darkness
This is racism.
Let's call this what it is.
Supporters of Republican presidential candidate Donald Trump react as they watch the election results during Trump's election night rally, Tuesday, Nov. 8, 2016, in New York. CREDIT: AP/John Locher
By Casey Quinlan
Donald Trump won the presidency last night. Many voters were stunned, after the media overwhelmingly predicted a Clinton win and Trump began to look desperate, sending a lawyer to Nevada to demand information about when a line ended for early voting. Now, Americans are looking back at the past few months and trying to understand what happened.
In the days before the election, the Washington Post published a piece entitled, "What is this election missing? Empathy for Trump voters." But a lot of people who have watched this election closely pointed out there has actually been a lot of outpouring of empathy for Trump voters.
Throughout the campaign, the media was on a perpetual quest to understand what attracted people to Trump's message. Journalists considered economic disadvantage as a major factor for why Trump voters felt unheard — and interpreted Trump's support as evidence that these people reject the establishment Republicans and Democrats who have left them behind.
That was the popular narrative for months. It appears that many members of the media wanted to consider anything but racism, as if it couldn't possibly that be so straightforward. But it really is.
America's demographics are changing, and they're changing quickly. By 2055, there will no longer be a single racial or ethnic majority in the United States and 14 percent of the country will be foreign born, according to the Pew Research Center. Forty-three percent of Millennials are people of color.
Let's be clear: This is scaring white voters. White people believe that they are more often the victims of racism than black people, according to a 2011 new study from researchers at Tufts University's School of Arts and Sciences and Harvard Business School. The research also found that white voters perceived social progress for people of color to be much swifter than it actually is.
The authors wrote, "These data are the first to demonstrate that not only do whites think more progress has been made toward equality than do blacks, but whites also now believe that this progress is linked to a new inequality — at their expense."
Author konigludwigPosted on November 10, 2016 December 6, 2016 Categories Anti-semitism, Ethnic discrimination, History, Human rights, Immigration, Islamophobia, LGBT rights, Misogyny, Opinion/Editorial, Political commentary, Politics, Psychohistory, Racism, Religious persecution, Sexual discrimination, Social commentary, U.S. historyTags American populism, bigotry, demographic shift, Donald Trump, hatemongering, white angstLeave a comment on This is racism.
Father of deceased Muslim soldier to Trump: "You've sacrificed nothing"
Khizr Khan, father of deceased Army Captain Humayun S. M. Khan, spoke Thursday at the 2016 Democratic National Convention in Philadelphia. Captain Khan was one of 14 American Muslims who died serving the United States in the decade after 9/11.
Author konigludwigPosted on July 30, 2016 Categories Ethnic discrimination, History, Human rights, Islamophobia, Opinion/Editorial, Political commentary, Politics, Religious persecution, Top stories, U.S. history, US NewsTags Democratic National Convention, Donald Trump, Hillary Clinton, Humayun S. M. Khan, Khizr KhanLeave a comment on Father of deceased Muslim soldier to Trump: "You've sacrificed nothing"
Malala Yousafzai slams Trump: His idea to ban Muslim immigration is 'full of hatred'
Malala Yousafzai (Facebook)
Nobel prize winner Malala Yousafzai condemned Donald Trump's views on Muslims on Tuesday, at a somber ceremony to remember the 134 children killed in a Taliban attack on a Pakistani school a year ago.
"Well, that's really tragic that you hear these comments which are full of hatred, full of this ideology of being discriminative towards others," Malala told AFP, in response to recent comments by the US Republican presidential candidate.
Trump has been heavily criticized for calling for a ban on all Muslims entering the United States after a Muslim husband and wife killed 14 people in a shooting rampage in California, an incident classified as a terrorist act.
The event was organized by peace prize winner Malala and her family, and two survivors of the attack, Ahmad Nawaz, 14, and Mohammed Ibrahim, 13, took part.
The massacre saw nine extremists scale the walls of an army-run school in the northwestern Pakistani city of Peshawar, lobbing grenades and opening fire on terrified children and teachers.
"There are these terrorist attacks happening, for example what happened in Paris or what happened in Peshawar a year ago," Malala said, referring to last month's Islamic State attack in Paris that killed 130 people.
Read more at The Raw Story
Author konigludwigPosted on December 16, 2015 December 16, 2015 Categories Education, Ethnic discrimination, Human rights, Immigration, Immigration policy, Islam, Islamophobia, Politics, Religious persecution, Terrorism, Top stories, World NewsTags bigotry, Donald Trump, Malala Yousafzai, Peshawar-Pakistan, talibanLeave a comment on Malala Yousafzai slams Trump: His idea to ban Muslim immigration is 'full of hatred'
Why Obama Should Stand Up to the Saudis
By Dana E. Abizaid
With much of the US press focused on the daily images of barbarity coming out the lands occupied by the Islamic State in Iraq and Syria (ISIS), the brutal practices of the real Islamic State, Saudi Arabia, receive scant attention. The reasons for this are as sickening as they are obvious: a major oil supplier to the West and a nation that casts itself as the mortal enemy of Shia Iran has been courted and coddled by the US since the end of WWII to keep domestic gas prices low.
The United States maintains a special relationship with the Saudi Dynasty that contradicts every ideal America stands for. Nobody should hold his breath waiting for the US media or government to finally and thoroughly expose the draconian policies of the desert kingdom, but President Obama does have the opportunity in one case to pressure the Saudis into granting amnesty to Ali-Mohammad al-Nimr and thereby earn a small part of his 2009 Nobel Peace Prize. In a recent interview with the Guardian, al-Nimr's mother pleaded that Obama has the power to "interfere and rescue my son."
The Saudi government convicted al-Nimr – 17 at the time – of possessing firearms while protesting for Shia rights in 2012. But it is clear that is not the only reason the young man is sentenced to be beheaded and crucified. His uncle is the prominent dissident Shia cleric Nimr al-Nimr who has also been sentenced to death for criticizing the Saudi State.
If the United States is ever to devise and implement an effective Middle East policy a reevaluation of its relationship with Saudi Arabia will be essential. Standing up for al-Nimr is vital in this regard. By pressuring the Saudis to pardon al-Nimr, Obama can win three immediate victories important to this reevaluation. First, he could portray himself as a seeker of justice in the spirit of his Nobel. Second, he could win some goodwill amongst those Shia the Saudis have repressed for generations. Lastly, his actions could open a dialogue in the US media that might educate the American public to crimes that are committed with its tacit support.
Since the US media and government rarely reprimand the Saudis, the American people have little understanding of the grave human rights abuses that take place daily in the kingdom. According to Amnesty International, the Saudis executed 102 people in the first six months of 2015. Death by sword beheading – often public – is the preferred punishment for adultery, homosexuality, and witchcraft (basically, not having radical Sunni Wahhabi beliefs). Children and the mentally handicapped do not escape the sword.
Read more at CounterPunch
Dana E. Abizaid teaches European History at the Istanbul International Community School.
Author konigludwigPosted on October 29, 2015 November 1, 2015 Categories Death penalty, Ethnic discrimination, Foreign affairs, Foreign policy, Free speech, Human rights, Middle East, Opinion/Editorial, Political commentary, Politics, Religious persecution, Saudi Arabia, Terrorism, Top stories, Torture, World NewsTags Ali Mohammed al-Nimr, capital punishment, ISIS, King Salman, President Barack Obama, radical Islam, Shia-Sunni conflictLeave a comment on Why Obama Should Stand Up to the Saudis
Matthew Barber Reports On the Crisis in Iraq's Kurdistan Region
By Matthew Barber in Syria Comment
The calm is slowly unraveling in Kurdistan, and a growing, pervasive anxiety is beginning to afflict us all.
We know that the fighting between the Kurdish Peshmerga forces and the Islamic State jihadis continues to develop and move from place to place, but we're never exactly sure what's happening, where the fighting is occurring, or who has the upper hand. News—both local and international—has proved highly unreliable since this crisis began on Sunday.
"When I visited Shariya on Monday, it looked like this." Photo: Matthew Barber/Syria Comment
By Wednesday, volunteers had registered over 63,000 displaced individuals (more had arrived and not registered). This was just one of several primary destinations for Sinjar's refugees. I was informed by local relief coordinators that the needs of the refugees were beginning to exceed what the KRG and NGOs were able to provide.
But when I returned yesterday, something unbelievable had happened. Shariya was almost a ghost town… as silent as the grave.
Photo: Matthew Barber/Syria Comment
I found a few lingering volunteers and asked, "What happened here?" They replied, "Everyone fled this morning—the refugees as well as the local population of Shariya. Of approximately 80,000 people living here yesterday, only a couple hundred remain."
This unbelievable second exodus is the result of a sense of panic that is washing across the Dohuk governorate. I had begun to sense it on Tuesday, while receiving panicked calls from Yazidis fleeing to Turkey. What initially prompted the stampede was the decision of many Yazidis in villages near Mosul—close to the further limit of Peshmerga-controlled territory—to leave and move northward, anticipating IS attacks in their area. Though IS hadn't broken through Kurdish lines and no Yazidi villages had been infiltrated, fighting was taking place (and continues until now) between the Peshmerga and IS near the Mosul Dam and along the "border" with Mosul, and many Yazidis in those locations became fearful that what had just taken place in Sinjar might transpire in their areas as well.
Witnessing the ethnic cleansing of Sinjar, and sensing that an intentional campaign of extermination was being directed against them, Yazidis no longer felt secure about Peshmerga defensive capabilities and decided not to take any chances.
As waves of people from the southernmost villages began to arrive in villages a little closer to Dohuk (including Shariya), rumors began to circulate that Kurdish defenses had already been breached. I witnessed what verged upon mass hysteria as the local residents of villages near Dohuk decided to flee to Turkey. Those with passports and visas left; others tried to go as far north as possible, if they knew people who would take them in.
Read more at Syria Comment
Author konigludwigPosted on August 9, 2014 Categories Asia, Ethnic discrimination, History, Human rights, Iraq, Military history, Religious persecution, Top stories, War crimes, World NewsTags ISIS, Islamic extremists, Kurdistan, Matthew BarberLeave a comment on Matthew Barber Reports On the Crisis in Iraq's Kurdistan Region
Fools of Fascism
(Image: Jared Rodriguez / Truthout)
By Manash Bhattacharjee
The most crucial thing to note about fascism is that it doesn't need thinking. That's why, be it in Germany or India, fascist thought failed to inspire or include any brilliant mind. The only brilliant thinkers during Hitler's regime were the suffering Jews and anti-fascist Germans. Barring Martin Heidegger's momentary mad folly, those whom Nazism could inspire were merely henchmen in thought and practice. In India, all that Savarkar and Golwalkar did was to define India as a nation as strictly as possible, borrowing Western intellectual sources, so that Muslims could have no claim over it. Thinking in reverse, having fixed your conclusions in advance, is the martyrdom of thinking.
Read more at Truthout
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Author konigludwigPosted on May 15, 2014 Categories Ethnic discrimination, Human rights, Literature, Opinion/Editorial, Poetry, Political commentary, Politics, Psychology, Religious persecutionTags fascism, Germany, India, Manash Bhattacharjee1 Comment on Fools of Fascism
Egypt: sentencing to death of more than 500 people is a 'grotesque' ruling
Relatives cry sitting outside the courthouse after hearing the verdict. © AFP/Getty Images
'This is the largest single batch of simultaneous death sentences we've seen … anywhere in the world'
Hassiba Hadj Sahraoui, Middle East & North Africa Director
Numbers are more than total death sentences in Egypt in last three years combined
The handing down of mass death sentences by a court in Egypt today has been condemned as a grotesque move by Amnesty International. According to state media reports in Egypt, in a single hearing this morning the Minya Criminal Court sentenced 529 supporters of former President Mohamed Morsi to be executed for their alleged role in violence following his ousting last July.
Amnesty International Middle East and North Africa Deputy Director Hassiba Hadj Sahraoui said:
"This is injustice writ large and these death sentences must be quashed. Imposing death sentences of this magnitude in a single case makes Egypt surpass most other countries' use of capital punishment in a year.
"This is the largest single batch of simultaneous death sentences we've seen in recent years, not just in Egypt but anywhere in the world.
"Egypt's courts are quick to punish Mohamed Morsi's supporters, but ignore gross human rights violations by the security forces.
"While thousands of Morsi's supporters languish in jail, there has not been an adequate investigation into the deaths of hundreds of protesters. Just one police officer is facing a prison sentence for the deaths of 37 detainees."
The Egyptian authorities do not release figures on death sentences and executions, despite repeated Amnesty requests. However, Amnesty knows that Egyptian courts handed down at least 109 death sentences in 2013. There were at least 91 death sentences in 2012, and at least 123 in 2011. The last known execution in Egypt was carried out in October 2011, when a man was hanged for the killing of six Coptic Christians and a Muslim police guard in a drive-by shooting in 2010.
via Amnesty International UK
Author konigludwigPosted on March 27, 2014 March 27, 2014 Categories Africa, Death penalty, Egypt, History, Human rights, Religious persecution, Top stories, World NewsTags Amnesty International, Mohamed Morsi, muslim brotherhoodLeave a comment on Egypt: sentencing to death of more than 500 people is a 'grotesque' ruling


When teaching multicultural counseling courses, I often get questions from White students about how they can leverage their White privilege to help change America's broken social system that privileges some while oppressing others. In addition to continuing to explore their own White racial identities, I encourage these students to initiate conversations with other White people in their lives about racial injustice. As more White individuals become aware of their White privilege and the racial injustice that exists in our country, greater degrees of systemic change are possible.
Counselors and counselors-in-training are uniquely equipped to facilitate these discussions, given their strong interpersonal skills and passion for advocacy. The goal of the conversation is to invite White individuals to engage in a dialogue about systemic privilege and oppression rather than become defensive. In an effort to assist White individuals who desire to initiate conversations with other White people about racial injustice, this article provides five possible points of discussion.
1) What characteristics do we attribute to race? Since the start of this country, we have fallen prey to an insidious scheme based on faulty logic: attributing characteristics and behaviors to race that have no rational correlation. We do it so frequently and so automatically that it often goes unrecognized. For example, if a Latino contractor does not complete his work satisfactorily, we are tempted to conclude, "Latino contractors cannot be trusted." We erroneously attribute personal work ethic to race. Or, if we are cut off in traffic by a Black woman, we somehow link her behavior to the fact that she is Black rather than to an isolated driving decision.
When we pause and reflect on what characteristics and behaviors we attribute to race, we may be surprised by what we find. Logically, we know that skin color, eye shape and hair texture have no correlation with an individual's morality, intelligence or trustworthiness — yet we have been socialized to make these associations. This is something that we need to unlearn.
Consider what would happen if someone watched a documentary about Charles Manson and concluded that he was a cult leader because he was White. We likely would explain that Manson's role as a cult leader was the result of myriad factors (psychological state, early childhood experiences, environment, etc.) and that his behavior cannot be attributed to his race. In the same way, we need to examine the correlations we make between a person's race and her or his personal characteristics or behaviors. How logical are these attributions?
2) Do we desire people of color to "act White"? Many White people are genuinely trying to learn how to be culturally competent, but sometimes they can get stuck in a particular mentality: "I enjoy diversity … just as long as people of color act/talk/think in ways that I am familiar with." Whether intentionally or unintentionally, we may encourage people of color to deemphasize their unique cultural identities to fit into the mold of White cultural norms. As a result, many people of color expend a lot of energy working to make White people feel comfortable around them (such as expressing only certain aspects of themselves while in the company of White individuals).
What is the cause of our desire for people of color to "act White"? It's likely that we feel more at ease with what is familiar to us. There is a certain way of being that we deem "normal," and it makes us comfortable when people behave accordingly. Therefore, the desire for people of color to "act White" is for our comfort.
Sadly, we rarely consider the discomfort that people of color face as they navigate White cultural norms every day. Often, their culturally diverse ways of being are not reflected back by those around them. As a result, people of color are forced to learn all the nuances of White cultural norms, whereas White individuals know very little about the cultural norms of other racial/ethnic groups.
What would it be like to let go of the strong grasp we have on our own cultural preferences and enter into the preferences of others (despite the unfamiliarity)? "Different" doesn't have to be synonymous with "negative"; different can be exciting, invigorating, enlightening. Can we create space for all people to be proud of their cultural identities and to express those identities in whatever ways they choose?
3) Do we acknowledge that multiple interpretations exist for past and current events? Education is an amazing gift, and the opportunity to learn is something we should never take for granted or outgrow. At the same time, we must acknowledge that the stories we've read and the accounts we've learned in school represent one perspective, one side of the story. Authors of textbooks and class curricula write from their own frames of reference — they are not neutral, blank slates who simply report the facts. These authors make interpretations, derive meaning and present information from their personal lenses. It is important to consider that authors from different cultural backgrounds may have different interpretations, derive different meanings and present information differently, simply due to their frame of reference.
Consider an example from history: the Pueblo Revolt of 1680. Depending on the perspective of the storyteller, this could have been a brutal uprising against the Spanish who were dedicated to bettering the community (Spanish as protagonists) or a liberating revolt in which oppressed Pueblo Native Americans took back the land that was rightfully theirs (Native Americans as protagonists). There are always multiple perspectives to every event, and it is important for us to consider differing viewpoints. Can we concede that what we think we know is only one perspective and that multiple, equally valid viewpoints exist?
4) Does defensiveness keep us from truly listening to people of color? It is important to consider what comes up for us when we hear people of color share their experiences of oppression. If our initial response is defensiveness, it is likely that our focus in that moment is off. Rather than focusing on the lived experience of the speaker, we are focused on what the information says about us. We are not attending to the oppression of our neighbors and how they feel; instead, we are attending to the impact of the information on our own sense of self.
One strategy that can help us maintain the proper focus is to listen with the goal of understanding rather than evaluating. Often when we listen, we are evaluating what we have just heard (Is this information right or wrong? Do I agree or disagree? What does this mean about me?) and simultaneously developing responses and counterpoints in our head. This process keeps the focus on us — our reactions, our beliefs and our assessment — and gets in the way of truly listening. There certainly are times when evaluation in conversation is necessary, but when people of color are sharing their experiences of oppression, it is more helpful to listen with the intent to understand, not to evaluate.
If we feel ourselves becoming defensive, we should do a quick mental check-in: "Am I evaluating what is being said and focusing on what it means about me?" If so, perhaps we should press pause and mentally switch our focus back to the speaker ("What was that like for her? How did she feel when it happened? How did this experience affect her life?"). When a person of color shares her or his experience, can we truly listen with the goal of understanding rather than evaluating?
5) We could do nothing about racial injustice, but do we want to? If we are honest, we all know that something is wrong with our social system. It is clear that people are treated differently as a result of their race. Consider two high school students (one White and one Black) who get caught with marijuana. Sadly, it is more likely that one of these students will be sent home with a warning (to a family who will "get him back on track"), while the other will be ushered into the criminal justice system. Or consider two identically qualified job applicants — one with the last name Jones and the other with the last name Hussain — who submit their résumés for an open position. Again, it is likely that one will get the interview because he seems like a "better fit," whereas the other will stay on the job market.
We know, just by looking at the world around us, that inequity exists and that things are unjust. We also know that we can go our whole lives without saying or doing anything about it. We can choose to live in silent disapproval and never challenge the status quo, but is that what we want? Saying and doing nothing despite evidence of racial injustice likely means that we are living in opposition to our values (e.g., equality, justice, respect for the innate worth of all human beings), which can lead to incongruence and cognitive dissonance.
Also, if we allow our unjust system to continue, we likely will never experience the true joy that comes from living in a diverse community and celebrating cultural differences. We will not have the opportunity to see the world from different perspectives or to feel the excitement of experiencing new cultural norms. We may never form deep, meaningful relationships with those from different racial/ethnic backgrounds or experience the gifts that come only through diverse friendships. If we remain silent, we may be living life, but are we living it to its fullest? Those with privilege have a responsibility to leverage their unearned advantages to combat injustice and oppression. What does that look like for us personally?
There are many more talking points to consider, but these might help start conversations with White people in our spheres of influence. Let's remember that as counselors, we have a unique set of interpersonal skills that can be extremely useful when facilitating conversations about racial injustice. We are primed to listen well, validate, and gently present alterative viewpoints. Perhaps we can all commit to using our skills to facilitate meaningful dialogue that could lead to lasting, systemic change.
Amanda L. Giordano is an assistant professor in the Department of Counseling and Human Development Services at the University of Georgia. Her research interests include addictions counseling, multiculturalism, and religious and spiritual issues in counseling. She is a licensed professional counselor and national certified counselor. Contact her at amanda.giordano@uga.edu.
According to The Guardian, in 2017, the number of people forced to flee their homes rose to a record high of 16.2 million. In recent years, individuals migrating from authoritarian countries has mainly been motivated by political instability. These countries are often structured in ways that allow the government to hold a majority of the power, while their citizens have restricted political freedoms.
Although there are many such countries, the failed coup attempt on July 15, 2016, in Turkey illustrates a worrisome example of deteriorating stability in a country that just a few years prior was being promoted as a model of democracy. The failed coup resulted in many academics, doctors, teachers and journalists becoming targets of persecution in their home country. Many of them fled to survive or to seek better lives, and in the process, they experienced extremely stressful events — e.g., losing their jobs, lost socioeconomic status — because of political oppression.
It is important to acknowledge the deep need these individuals have for freedom of thought and speech, especially knowing that they come out of a culture of silence and fear. As professional counselors, however, we have a natural tendency to avoid talking about political issues in our practices. We need to become aware that refugees who discuss these issues are not often looking to engage in a political debate; rather, they want to have their words and thoughts validated in a safe space.
Given that the lives of many refugees are complicated by the political turmoil in their home countries, avoiding political conversation with them in counseling would not seem to be genuine or authentic practice. In fact, allowing them to discuss how they have been affected by those political factors can offer a deeper understanding of their presenting problems.
As Elie Wiesel, the Romanian-born Jewish writer who eventually became a U.S. citizen, once stated, "Wherever men and women are persecuted because of their race, religion or political views, that place must — at that moment — become the center of the universe." Thus, as counselors, we should understand that these struggles are a significant part of refugees' lives and should be given the attention and respect they deserve.
While completing my internship at one of the largest public universities in the eastern part of Turkey, I encountered a client of Kurdish descent. In our first session, this client identified her issues with experiencing political oppression on campus and with being Kurdish in Turkey, especially given the oppressive political climate that continues even today.
My internship supervisor advised me to discontinue our session when this topic was broached, because at that time, it was considered unwise to discuss such political matters with a client in such an environment where some tension has always been apparent regarding Kurdish issues. Reflecting on this now, I realize that my supervisor was only trying to protect me. However, this was also the first time I began questioning the idea that discussing politics in session should be taboo.
As a counselor educator, I am now in a unique position to witness the power of practicing freedom of speech on campus here in the United States. As a professional counselor and educator who comes from Turkey, I am often invited to speak on topics such as diversity and counseling in Turkey, either through panel discussions or in classes.
Not so long ago, a colleague at Pittsburg State University in Kansas requested that I speak to a class about the political climate and turmoil in Turkey, in hopes that it would raise awareness about what has been occurring there. Once again, I was faced with the tension of engaging in a political discussion, but this time with future professionals. This created some inner conflict for me. Many academics in Turkey were dismissed from their jobs for injudicious reasons, such as suspicion of involvement in the coup, suspicion of association with a particular organization, or for being outspoken in criticizing the government. Yet, here I was, about to discuss these very matters in an academic setting.
As Elif Shafak, a Turkish-British novelist, once stated, "You do not have the luxury of being apolitical if you are from wobbly or wounded democracies." Although I usually discuss such political issues privately, I have come to realize how difficult it is not to share these matters with peers and students in academic settings. In my experiences, many Turkish refugees are very occupied with wanting to discuss previous and current political issues in their home country because of their deep and unmet need for freedom of thought and speech. This suggests to me that our counseling clients who have already experienced many stressful events because of political oppression need to be given a real opportunity to tell their stories in full without being judged.
In recent years, one of the main reasons that Turkish refugees have been coming to the U.S. is because of the political instability in Turkey. As I have been helping some of them personally and professionally, it has become evident to me that political factors are always the center of discussions. Because most of their presenting problems are a result of their stressful experiences with political oppression back home, it made me question once again whether counseling can provide that safe space for them to practice free speech, express their struggles and have their unique stories validated. How can discussing political issues be taboo when most of their problems come from political oppression?
As a graduate student in the clinical psychology program at Pittsburg State University, I have been taught on several occasions to avoid discussing political or religious beliefs in session when possible because this can lead to issues of bias and an inability to remain objective. However, in my class on diversity that is required by the program, I experienced another perspective. We were taught that if you are working with a client who is seeking services due to political or religious persecution, you need to be ready and willing to see from the client's viewpoint. This is especially true in the case of immigrants and refugees.
I was fortunate to be present for the class mentioned by Dr. Karayigit, and I learned a great deal from what he described in his discussion. It opened my eyes further to the possibility that clients I counsel may be experiencing similar distress, and I want to be as prepared as possible for those sessions.
In my current position as a case manager, I work with a diverse population. This often requires me to consider political or religious beliefs in terms of the reason the treatment has been sought and what I work on with a client. I have encountered political and religious beliefs both similar to and opposite from my own. This has not limited my ability to engage in discussions about either with my client, nor has it discouraged me from doing so. Rather, I consider it an opportunity to truly learn about my clients' stories and how these topics have impacted their lives.
I think the persecution and conflict that clients have experienced due to their political or religious beliefs should be factored in to treatment because these events are a significant part of their stories. It is important to recognize that our clients are human beings, which means that we have to be willing to explore the topics that matter most to them — regardless of our own beliefs.
In today's world, counseling requires an increasingly greater focus on immigrant populations. With refugees constituting an important part of this population, it is important to understand that their distress is often a result of their experiences with political oppression and a lack of freedom of expression.
Working as professional counselors in any capacity, we follow the ACA Code of Ethics, and we are expected to provide the best possible service to our clients. While we have an ethical responsibility to not impose our personal beliefs and values on our clients, we also need to create a safe atmosphere in which our clients can practice free speech and expression of their own beliefs and values. In that case, wouldn't dismissing the subject of politics in session — especially if it is a significant part of the client's story — be more harmful? Is it not exacerbating the hardship the client is already experiencing if the client is an immigrant or refugee?
That's why we believe that allowing clients to express their feelings and thoughts about political factors in a safe, judgment-free space is crucial to remaining authentic and genuine in the service we provide as counselors. To work with this population more effectively, it is important to understand that discussing political issues with these clients can have a positive impact in their lives.
Although the counseling profession puts a strong emphasis on multicultural awareness and competence, political factors are not typically discussed in counseling sessions. This might be because clients are unsure about the appropriateness of discussing political factors, especially if they are coming from a culture of silence and fear. That's why, when working with such clients, it is essential to understand their experiences with oppression.
Another barrier to the discussion of political factors is the counselor's lack of understanding and knowledge regarding the political stance in the client's home country. When counselors do not have enough information and understanding of different political structures as a whole, it will prevent them from entering the world of the client openly. Having or acquiring this basic understanding is a very important step in communicating with clients whose primary issues stem from a country's political state. If counselors can provide an atmosphere for clients to openly discuss their experiences, clients will be able to practice freedom of thought and expression. Having such an open dialogue will reinforce these clients' abilities to engage in freedom of expression.
Learn as much as you can about the basic political structure (e.g., totalitarian, authoritarian, democratic) of clients' home countries.
Become knowledgeable about the history of oppression in both your own country and your client's country. Where does your client fit within the political power structure? How is the client affected by his or her country's history of oppression?
Recognize and acknowledge the negative impact of political oppression on individuals (e.g., lost socioeconomic status).
Recognize your own political biases to manage any countertransference (e.g., What is your political hot button? How do you feel about refugees coming to your country?).
Be a role model by encouraging your clients to practice freedom of thought and expression (e.g., clinically relevant self-disclosure).
Cebrail Karayigit is an assistant professor in the Department of Psychology and Counseling at Pittsburg State University. He is currently teaching graduate and undergraduate psychology and counseling courses, and supervising practicum/internship students in the school counseling program. Contact him at ckarayigit@pittstate.edu.
Donna M. Nesbitt is a graduate student in the clinical psychology program at Pittsburg State University. She is currently working as a clinical case manager.


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