Australian Islamist Monitor

Islam Under Scrutiny

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LFOA Review - An Alternative Resource for Teachers

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PREAMBLE – an argument for balance

Teaching children, moulding their minds, preparing them to take their place in a forward-looking, multi-cultural Australia, is a sacred trust and duty. It is because we believe that Australian teachers, in the main, adhere to that notion of “sacred trust” and truly desire to bring education to our children, not indoctrination or mindless adherence to ideology, that we are providing teachers with an alternative viewpoint to that presented by “Learning from One Another” Bringing Muslim Perspectives into Australian Schools”.

Opposing Islamisation in contemporary Australia is fraught with peril. Accusations of racism, xenophobia - and worse - accompany any attempt to address the vexing questions posed by Muslim immigration. It is nonsensical to deny such questions exist in the society at large and it does no benefit to any growing child not to be made aware of the full extent of the issues.
Our culture fears neither introspection nor critical exposure of new concepts. It is one of our great strengths and one which must be passed on to future generations via education.

We challenge teachers to look beyond the stereotyping and hysteria and view our alternative resource as a valid tool, capable of providing the essential “alternative viewpoint”. Teachers will see that our research is meticulous and our knowledge of Islam comprehensive. We would ask Teachers to maintain an open mind and to allow ideas to enter the classroom that, while they may be controversial in a Politically Correct environment, are none-the-less true and verifiable.

Teachers need to ask themselves some very important questions and consider the points below:

  1. What mandate exists which allows Islam to be forced into the classroom in a secular general education system, while the religions and perspectives of others are ignored or even insulted by this Islamic book?
  2. From what quarter, and by what authority, has it been decided this instruction is useful, necessary or warranted? It is our firm belief that there was no community driven demand for such a book; it springs solely from a politicised Islamist agenda.
  3. What community consultation was entered into, to decide on the need for such a book or the suitability of what is offered?
  4. No Baha’i, Buddhist, Christian, Hindu, Shinto, Sikh, Taoist or Wiccan viewpoints are allowed such privilege, yet this book insults their beliefs and overtly portrays such beliefs as vulgar, pagan, apostate and in animosity to Muslim beliefs. Can this be defended?
  5. It is our assertion that this text-book exists for Islamic Da’wa (proselytizing), not any apparent educative purpose. The author, Eeqbal Hassim is a Singaporean Muslim. This book serves that purpose only.
  6. Muslims cannot criticise Islam. The words of Mohamed are seen as sacrosanct, beyond discussion or interpretation, only to be obeyed. The words of Mohamed are seen as perfect for all time. In keeping with that ideal, the two  authors of this book (Muslim or not)  present a rosy, false and limited view of Islam. Why do they have the right to inflict their view of Islam on all others, particularly gullible, trusting and easily ‘moulded’ children?
  7. While the supposed intention is that students will be “learning from one another”, the reality is that all non-Muslim Australian students are being told what to think about Islam without any alternative view being presented and with no avenue available to critique or disagree.
  8. What textbook exists in our system which exposes Muslim children to mainstream, secular thought? How can Muslim children learn of our society and fit into it when they are being encouraged to reject all those secular values, which is exactly what this textbook encourages and was designed to do?
  9. Are Muslim children well-served by maintaining the illusion that Islam has no critics?
  10. By what authority are the teachers of Australia being conscripted as agents of Islamic propaganda and to act as reality agents for the Islamisation of Australia?
  11. What would be the ramifications of refusing to teach from this text-book - for you, the Teacher?


PROBLEMS WITH CULTURAL ASSIMILATION

What can be tolerated?

In Melbourne in 2009 a Islamicly-dressed child, in company with a niqab-clad female, marched through the city streets carrying a sign which read:

“Jews haven’t learn (sic) they need [swastika symbol] more than before”.

  • In the last few years quite a few Australian Muslim men have been arrested for terrorism related offences, others for rape where racial and other abusive terms were used against their victims.
  • A report by a Muslim women’s group shows that early marriage, polygamy, violence, restrictions on movement and denial of inheritance rights were practised against Muslim females in Australia and while these and other acts complied with Islamic Law, they were contrary to Australian law.
  • Our hospitals increasingly host girls suffering the severe results of clitoridectomy (supported by Mohammad and Islamic law).
  • Clerics in well-known Mosques have publicly endorsed beating wives.
  • Muslims demand sharia, special school uniforms and practices to suit them only, separate washrooms and prayer rooms, halal food, a separate financial system and so on ie religious apartheid.

There is clear evidence that Muslims have difficulty becoming part of Australia’s culture.
A multitude of similar instances, clearly showing problems of this nature, abound in our society. Indeed Islam demands that its adherents keep separate from and do not follow the practices of the infidel.
Just such a notion is actually contained in the author’s introduction.

Clearly Muslims need special assistance in learning to live in a tolerant, diverse, free western society where many of the attitudes, practices and laws of Islam are repulsive and unacceptable to us, and which conflict with the attitudes and practices of our society. Furthermore, not a few of these practices are frequently against our laws. We would contend that these issues are far more a priority for our schools than reinforcing the Islamic mindset.

While others may have problems adjusting and find conflicts with Australian culture, the problems seem severe for Muslims and only Muslims demand their ‘perspectives’ be forced onto others.

To us this would seem to indicate a dire need for a text-book teaching Muslims how to live in our Australian culture, not how non-Muslims can facilitate these problematic Islamic practices and cultural expressions. Where is the book giving Muslims OUR perspectives?

Is it intended that they merely learn of us by osmosis?

The textbook being promoted is nothing more than a text requiring students to accept Islamic religious and gender apartheid and promoting a view of the superior position of Islam, unquestioningly. It segregates students into Muslim and non-Muslim, potentially creating resentment as only Islam is promoted and Muslims are treated as special. This can only lead, in our opinion, to a fracturing of both the school community and wider society.


SENSITIVITY TOWARDS THE OTHER

Many children in our schools have come from backgrounds where either they or their parents escaped Islamic violence and persecution. Others are the offspring of apostates from Islam who, even in Australia, fear death for their apostasy. Others will have family or friends still living under Islamic rule and may have fears for their safety.

There should also be a vehicle allowing ALL students to hear the perspectives of those who have escaped from Islamic oppression or whose families have suffered under Islam in various ways and those who have had to leave their homeland or have family or friends still living under Islamic persecution.

The contemporary world is awash with evidence of Islamic hostility, intransigence and demand. No Australian is unaware of the acts of terror and brutality perpetuated by followers of Islam. It can hardly be expected that our children are unaware.

There is ample evidence of trauma having been inflicted on our children by events such as the World Trade Centre attack – 9/11 – the London Underground bombings, the Madrid bombings, the Beslan massacre and the Bali bombings, to name a few.
Anecdotal evidence abounds of children being intimidated by Muslim garb and attitude.

That Islam has a case to answer is beyond doubt, but we reject out of hand any suggestion that the answer lies in teaching our children how to be Muslim!

This textbook will add to their trauma by propagandising them, ignoring their concerns, de-legitimising their experience and knowledge of Islam.

We contend it is not serving any student’s benefit for our schools to be involved in silencing those critical of Islam by rendering alternative views unacceptable which, we further contend, would result from any promotion of this one-sided view of Islam.

If our schools insist on compelling teachers to teach ‘Islam’, via textbooks such as this, then it is the school’s and the teacher’s duty to act as an unbiased presenter of alternative views. This book is one view only of Islam and should not be taken as the only view. We contend that it is demonstrably pro-Islamic, biased and myopic. That the source of the problem (Islam) is being endorsed as the source of alleviating it is a nonsense which scales the heights of Politically Correct idiocy and must be rejected outright.

The school system has a duty to present views which critique Islam.

It also has a duty to accurately quote Islamic text, something which the authors fail to do; e.g Koran 49.13 presented at the beginning of the book is only partially quoted and should read :

“O mankind, we have created you from a male and a female, and made you into tribes, that you may know one another. Verily the most honourable of you with Allah is that (believer) who has At-Taqwa. Verily Allah is all – knowing, well acquainted.”

In other words, pious Muslims or believers in Allah are superior and they must know themselves as separate.


OF SIGNIFICANT IMPORTANCE TO TEACHERS IS THE FOLLOWING:

Not only will the sanitised view provided anger some Muslims, it is contrary to the knowledgeable views expressed by ex-Muslims and those critical of Islam’s text, laws and the life of Mohammad. In other words, it does not convey the entire Islamic world’s beliefs and is, therefore, perilous in the extreme, as it can so readily bring any teacher into dispute with radical Islamists. It is quite clear that many Muslim “clerics”, etc, take offence at non-Muslims promoting sanitised forms of Islam. Furthermore, it is a precept of sharia law that “infidels” may not discuss islam.

This text-book can potentially place student and teacher in harms way.


THE FOREWORD


The Foreword of the school text book “Learning From One Another” Bringing Muslim Perspectives into Australian Schools” begins with the following words,

“Our teachers are training the leaders of tomorrow. This is a weighty responsibility, one that deserves the respect and support of every Australian. This resource has been developed with that objective in mind. It is a unique educational tool, offering Australian teachers some very practical ideas to ensure the continued engagement of Muslim pupils in a rich and rewarding educational process.”

  • BASIC ASSUMPTIONS

1. That there is a need for Australians to understand Islam at all.

The false premise underlying this assumption is that Islam is a player of some significance and warrants exclusive treatment because of its “significance”. The fact is that Muslims make up less that 1.8% of the population and Muslim school children in our various secular State Education systems compromise approximately 2.8% - hardly a significant number. However, it is quite obvious to even the most jaded observer that Islam demands attention, and this is played out in our media on an almost daily basis.
This textbook is a demand for recognition in one further area of Australian society – the secular education system. This is a “right” denied all other religions.

2. The assumption that there is some “call” for a better understanding of Islam from the majority community.

There is no community-driven “call” for teaching Islam in our secular schools; in fact, the “call” is a one-way street of demand. The following citation has relevance because the author is also from Melbourne University, the home of the National Centre of Excellence for Islamic Studies, the author of this text book:

“The necessity for establishing independent Islamic schools in Australia arose after many members of the Islamic community questioned the extent to which the religious needs of Muslim children were being met in the Australian education system. Australian schools are usually described as 'free, secular and compulsory' and there is little provision for religious education (Donohoue Clyne, 1998:281). In contrast, Islamic education, one which endorses good morals, helps children maintain their cultural identity, including their mother tongue language and religious practice, is a major concern for many Muslim parents. (Donohoue Clyne ,2000; Hartley & Mass, 1987). (source)

This is the more unpalatable truth: Islam finds the conduct of the Australian education system offensive and immoral and will not allow “their children” to be polluted by it.

This desire to “purify” Australian schools has come about, in part, from the closer scrutiny that has befallen “Islamic Schools” across Australia since 2000, where cases of inappropriate teaching, fundamentalist teaching, misuse and misappropriation of funds and even outright jihad training has been detected, leading to many Islamic schools being closed or reprimanded and placed under very strict scrutiny.

Many proposed Islamic Madrassas, Colleges and Schools have met with hostility in the community and rejection at Local Council planning level, leading to this new direction – the co-opting and “purifying” of State Schools. Unable to build their own, they want ours. To do this with good “Islamic conscience”, the schools must teach Islamic principals and uphold Mohamedan edicts, especially those which tell the child he/she is superior – “the best of people”, to quote Mohamed.

  • INFERRED BUT NOT STATED:
  1. At present, Australian teachers DO NOT take the “weighty” responsibility seriously enough – they require “teaching” by Muslims in how best to carry out the task.
  2. Not supporting this textbook and its premises in toto, means you are an inferior teacher/parent, who does not “respect” his/her child’s education.
  3. The “otherness” of Muslim students, who must have special attention in order to “engage them” . As Australians, attendance at school should be sufficient to “engage them”, as it is for all other students who require no special treatment or who are, indeed, not allowed any such special category status.
  4. Muslim pupils are not assimilated into either the mainstream education system or general society. Why else would they need a special text book to be developed for them? Whose responsibility is this integration, if not the Muslim parent?
  5. Muslim students require special category status.
  6. “(T)o ensure the continued engagement of Muslim pupils” can be construed as a warning of separation and intransigence unless certain conditions are met.
  7. “Our teachers” in the text – in juxtaposition with “Muslim pupils” - tacitly infers that “Our teachers” must be of some hybridized Judeo-Christian, post-Enlightenment, Anglo-European, secular sensibilities, background and training. Whatever alignment, “Our teachers” are very evidently not fit, at present alignment, to teach Muslim pupils. Furthermore, our students are not fit for Muslim pupils to interact with. It further, tacitly, infers that these values are not acceptable and that the Muslim pupils require a completely different set of principles on which relationship will be based.
  8. We are repeatedly told that “Muslim” does not denote a race or ethnicity but adherence to a religion. Therefore, this insistence on a “Muslim sensitivity” textbook is merely religious proselytizing masquerading under a false façade. As such, it is illegal, as is proselytising for any religion in Australian school curricula. The reference to “Muslim” has no connotation other than religious, or it is redundant. If not “religious”, and therefore requiring sensitivity on those grounds, the “Muslim” is no more entitled to attention than the Hindu, Sikh or Buddhist.

We certainly concur with the idea that educating our children is a weighty responsibility. It could not be more vital that our children gain education free from the machinations of indoctrinators and ideologists – this is why we have a secular system of education in Australia.

It is because of this importance that we resist the attempts made in this text book to indoctrinate our children.

A forensic dissection of the book shows that many overtly manipulative techniques have been employed.

  • The “desired result” relies heavily on peer pressure and group dynamics and by manipulating the desire of children for acceptance of said “group”, to not be seen as “bigoted” or, simply, “not nice, not friendly”. In other words, it is brainwashing by intimidation, bullying.
  • There is NO ROOM for discussion and NO PLACE for disagreement.
  • The structure of the exercises within the book does not allow for critique or questioning; they only provide “positive outcome” realisations, never rejection or deferral.
  • Some of the “exercises” involve students in overt Islamic religious practice without explanation or divulgence of the ramifications.

The Australian pupil is being presented with an Islam-centric and dogmatic viewpoint with no method of rebuttal available to them.
This “text book” is NOT an aid to education, nor an invitation to “harmony” or other multi-cultural totems. It is, baldy and clearly, coercive propaganda and overt manipulation of still-forming minds.


“Learning from One Another” Bringing Muslim Perspectives into Australian Schools”

Part A – Islam and Muslims in the classroom

“Part A” of this textbook consists of lessons and exercises in the fields of English, Science, Maths, History, Geography, Arts, Health and PE, Economics and business and it also has a section titled “Cross-curricular perspectives: values education, civics and citizenship, global education and religious education”.

All areas touched upon here rely heavily on subtle proselytizing elements which occasionally become less subtle and emerge as strident and overt.

In some instances the authors make concerted efforts to undermine traditional Australian understandings on these matters and to replace them with direct Islamic compliance.

I have selected various elements I think worthy of note and indicate them by line number, for ease of location.
Firstly, however, a few thoughts on the Introduction to Part A.
(Quotes in red)

“Part A focuses on incorporating Islam content (sic) and Muslim perspectives in all curriculum areas. It also identifies issues and content in each subject area that may be challenging for teachers when working with Muslim students.”

Of course, designed for just that purpose, the book would do no less. However, a teacher would do well to question whether Islam has anything to offer EVERY CURRICULUM AREA?

Is Islam such a paragon of learning that its reach encompasses every aspect of life?

Considering that Islam bans music, what can Islam have to say, of positive nature, to musical education in our schools?

Bach, Beethoven, Handel to be precluded so some may feel “included”? How does a ban equal inclusion?

The assertion begs the question, why would a Muslim parent even consider a secular state education for their child, if Islam has such a different view on everything?

What evidence is there that Islam does, in fact, have valid contributions to make to every area and what is the authority behind the assertions?

Teachers should note:

  • That the authors cite no recognized authority; provide no evidentiary validation or citation of expert findings/research in support of their assertions or claims. They remain mere opinion of people with a very obvious agenda.
  • Some of their assertions, for example, those that deal with “the Afghan cameleers” avoid the starker realities entirely. To whit, that some of these men perpetrated the first violent acts of jihad on Australian soil.
  • Who has verified these “perspectives” and decided they represent Islam, and not a general, secular world view?
  • What is it that makes a concept Islamic?
  • Further, which Islamic “authority” has verified these “perspectives” and given them the imprimatur of representing ALL Islamic perspectives? The Grand Mufti of Australia?
  • Are these views merely those of the sect to which Eeqbal Hassim belongs?
  • Are these views compliant with both Sunni and Shi’a?
  • Are they agreed upon by the Hanafi, Shafi, Maliki and Hanbali sects?
  • Do these views find resonance in Wahhabi Islam?
  • Is the teacher in danger of offending a Muslim? All Muslims? Or just some?

Of further note:
  Teachers would do well to question the impartiality of the authors.

The authors state that learning such a curriculum “… is beneficial for all Australian students” but do not expound on what those benefits may be, beyond this,
“… acknowledges the beliefs of muslim students”.

It is our contention that ALL that is acknowledged is the “otherness” of Muslims and, by implication – the use of this text book – the inferior habits, customs and beliefs of non-muslims.

The very act of using this text-book, in other words, validates the assertions of Muslims, that they are better and have a right to inflict their values onto Australian students.

Purportedly designed to advance “diversity”, it is our opinion that this book will enforce Islamic apartheid and, by default, assert Islam and Muslims as superior, requiring “special category status”.

It must be noted – no other belief system – Hindu, Sikh, Shinto, Ba’hai,, Buddhist, Zoraoastran or Christian is allowed such carte blanche proselytizing.

The teacher needs to ask him/herself – what is YOUR commitment to secularism in our education system? Is this book assisting?


1. English – Introduction (Commences on page 6)

(p.6 - line 4) Muslims comprise nearly a third of the world’s population….

  • This is a non sequitur; its inclusion is propaganda reinforcement and self-justification on moot premises.
  • What of the “minorities” in Australian classrooms from the “two thirds” who are NOT Muslim? Are they not more deserving of representation, given the numeric argument?

“Proficiency in English is an essential skill for muslim students….. the influence of the muslim world has amplified as is clear from the amount of media coverage on issues relating to islam and muslims.
(p.6 - Line 9) Despite this trend, most texts used in Australian English classrooms still have a Western or European perspective.”

  • This is a “trend” only in that people are flocking to Anglosphere nations – it is not a two-way street. Therefore, the onus on educators is to fully expose students to the entire gamut of “Anglo” culture – not Islamic. Reinforcing in Muslim students the cultural practices their parents left behind (for whatever reason) is NOT doing them a service, it is hindering them. Further, it provides no measurable EDUCATIONAL value to non-muslim students. Thus, any “value” in these exercises can only be ideological (and moot) – not the domain of state education.
  • English is the repository of the British, the Anglo-European culture. English is the language of Anglo-European history. To decry this is errant nonsense.
  • The vast majority of “islamic English” extant in the world today is religious or political propaganda. In fact, a heavy preponderance of “islamic English” perpetrates anti-Semitic, anti-Israeli hate speech or decries the moral inferiority of the non-Muslim. This is not suitable for our classrooms, at least when intended to paint Islam in a positive light, as a partner on equal footing, with common values. It is evident Islam holds many “values” that are not held in common with other peoples.
  • Our students have the right to question why and in what manner “the influence of the muslim world has amplified”.
  • The view – if presented by a student - that this “amplification” is due to terrorism and belligerence on the part of Islam must be validated and not suppressed in the name of political correctness.
  • I would suggest it is also the DUTY of a teacher to point out this dichotomy between “the religion of peace” premise being “taught” and the self-evident terrorism presented by contemporary Islam.
  • If a student points to events like the Bali bombings, or 9/11, as a legitimate indicator of this “amplified” presence, the entire classroom, Muslim students included, must be allowed to discuss and critique.

“Despite this trend, most texts …… still have a Western or European perspective.”

  • This reads as a complaint, as though Australian schools have a deliberate policy of excluding Islamic content. This argumentative device is a version of the “straw man” argumentative techniques of classic propagandists, intended to foster feelings of shame. This shame, of course, this culture-centric xenophobia, can be addressed by teaching Islam!
  • Where, precisely, would this position an Assyrian Christian child? A Malay Christian? A Hindu polytheist? A Laotian Animist? A Byelorussian Atheist?

(p.6 - Lines 10-11) “Incorporating Islamic content and Muslim perspectives into the English curriculum will benefit not only muslim but Non-muslim students, providing them with global perspectives and cross-cultural understanding”

  • In terms of assisting Muslim students to fit into Australian society as EQUAL PARTICIPANTS, exercises such as this textbook will not deliver an appropriate outcome. It can only lead to a sense of “otherness” in both Muslim and non-muslim.
  • In terms of benefit to non-muslim students it is hard to see how wasting inordinate amounts of classroom time doing “cultural apologetics” can aid our students.

“Sydney is Australia’s most multicultural city (closely followed by Melbourne), where four out of six people in some suburbs speak a language other than English at home (overall some 30 per cent of the population of Sydney doesn’t speak English at home). Sydney and Melbourne are home to around 65 per cent of all non-English speaking migrants, who together speak a total of some 240 foreign languages.

Many migrants predominantly use their mother tongue on a day-to-day basis and have only a smattering of English. Australia’s failure to train migrants in English is handicapping them in respect of economic, political and social life, and ghettos are emerging where Australian-born children don’t speak fluent English.” (extract from Living and Working in Australia)

It is our contention that Australia’s classrooms have far more urgent “English” obligations before them than  participating in apartheid -manufacturing, isolationist and supremacist-reinforcing islamification. The transmission of our culture and its language springs to mind!

(p.6 - Lines 10-11, Cont)

  • The implications in this sentence are that Australia – and Australian students – lack a proper global perspective and have poor cross-cultural understanding.
  • This flies in the face of Australia’s multi-cultural persona. Multi-cultural Australia is no longer a prospect, it is a fact. Our contemporary alignment is demonstrably multi-cultural. Some 240 languages are spoken here and we have people from 118 nations making up our culturally diverse and enriched society.
  • To imply we lack understanding is to accept the concept of Islamic hegemony. Thus, the notion that Islamic understanding is a necessary adjunct to the “global perspectives and cross-cultural understanding” of our students completely ignores the realities of Australia and is a thinly disguised insult.
  • We would suggest that quite the opposite is true – that muslims have been offered equality in our society - conditional on them assimilating to our mores – precisely because we have a far better developed set of global perspectives and cross-cultural understandings then anything on offer from islamic nations!
  • Muslim students need a text-book, to be sure; a text-book which explains the extraordinary differences between our society and that which they left. They need direct, hands-on instruction in freedom of thought and expression – THIS, and this only, is the appropriate position of our teachers.

(p.6 - Lines 12-17)

Specifically, the introduction of some Islamic content into English classes will:

  • Acknowledge the role that Islam and Muslims play historically, and in the world today.
  • Represent the interests of the rapidly growing Muslim population in Australia.
  • Help engage new Muslim migrants and refugees in learning the English language
  • Build relationships between Muslim and non-Muslim students.

“Acknowledge the role that Islam and Muslims play historically, and in the world today.”

Teachers note, the authors provide NO EXAMPLES. The “impact” is in the assertion, thus elevating Islam without evidence. It is an assertion that requires evidence, citation and authentication. That the authors do not do this is a failing and indicates the record of such achievement may be scant and highly questionable.

“Represent the interests of the rapidly growing Muslim population in Australia.”

We would assert this is the only objective and the only outcome. It is hard to see any advantage to non-Muslim students, who must participate in what is quite evidently an Islamic self-aggrandizing exercise. This is propaganda, not education.

“Help engage new Muslim migrants and refugees in learning the English language”

The plethora of available texts, from classic literature to mundane “realia” that is available to teachers is sufficient to teach any level of communicative English. Language is more than vocal utterances; it is the conveyance of an entire cultural and historical understanding. It is the repository of ‘the people of the language’, in this case, the Anglo-Celtic, Anglo-European peoples. Islam has always set itself at odds with that culture and, as such, is not in a position to add to the body of experience that makes up ‘being and speaking English’. It is not a helpful classroom dynamic having non-speakers injecting their own cultural paradigm onto the curriculum, especially when the student comes from a background that is tangentially at odds with the target language.

“Build relationships between Muslim and non-Muslim students.”

It is hard to imagine any other set of exercises better designed to achieve precisely the opposite! This positioning of Muslim students as special and superior can only result in a fracturing of classrooms and the creation of a hostile environment – unless the teacher is determined to undermine any non-Muslim student’s value system and cultural expression.


ISSUES TO LOOK OUT FOR: (Commencing at p.6 - line 19)

Despite its importance in the curriculum, some Muslim students and/or their parents may be sensitive about a particular content studied in the English classroom. The moral and religious aspects of some texts may be disputed by Muslims. While most will take no issue, some will express their concerns.

For instance, in Australian schools, particularly in the secondary level, there are many student texts that contain reference to:

  • Sex (including sexual exploration among adolescents, extra-marital sex, sexual promiscuity and sexual orientation.
  • Drug use (even if it is not condoned by the text)
  • Music (refer to the ARTS section in Part A for an explanation of Muslim sensitivities towards music mmorality and crime
  • Non-Islamic religious celebrations (especially Easter and Christmas)
  •  Other celebrations (such as birthdays and parties, which some Muslims do not condone, believing that Muslims should not follow the ways of non-Muslims.
  • Religious bias (particularly when information about Islam and/or Muslims is misrepresented or one-sided).

“Sex (including sexual exploration among adolescents, extra-marital sex, sexual promiscuity and sexual orientation.”

Teachers will be aware of the decades of deliberation, community consultation and research that have gone into formulating a sex education curriculum in our schools. The treatment of sexuality is on a par with those efforts. This area is extremely contentious and full of implications for the well-being of all students; suffice it to say that the Islamic ‘fatwah’ against sex education flies in the face of all Australian secular curricula.

NOTE: Further on in this section, when recommending “suitable texts” to convey a Muslim perspective, the authors recommend a book by Khaled Hosseni, “A Thousand Splendid Suns”. The authors state the following.

“… deal(s) with issues, including rape and displacement, which may be confronting….”

Education in appropriate sexual behaviour would go a long way towards stopping rape and providing understanding of its abhorrence. This is provided by our curriculum, but Muslims seem to oppose it.

“Drug use (even if it is not condoned by the text)”

The Islamic world is awash with drug abuse, drug dealing and drug manufacture. It is nonsense to decry discussing it, especially when the implication is that “Muslims don’t have this problem, non-Muslims do”. The Muslim community has a manifest drug-related problem.

“Music (refer to the ARTS section in Part A for an explanation of Muslim sensitivities towards music”

Music is integral in our society and has formed an enormous part of the “vocabulary” that is conveyed by English. To censor this is errant nonsense and, really, needs little comment. To insist on non-participation, or the cessation of music appreciation for all students (as has happened) is to engage in religious intolerance of monumental proportions. It would also open any compliant school up to anti-discrimination legal action by any parent who objected.

Any such move is counter-educational, depriving non-Muslims students of one of the most enriching activities a school can provide. To limit it in any way is to bow down to the religious dogma of a minority.

“Non-Islamic religious celebrations (especially Easter and Christmas)”

This issue has been canvassed at great length in society, to the extent where we feel it correct to state that banning these expressions CANNOT add, in any way, shape or form, to “social inclusion…. (or) good intercultural and interfaith understanding”, as is the authors stated intention. It is religious bigotry and religious apartheid, pure and simple, and demonstrates an arrogance that is breathtaking in its boldness. No Australian teacher should consider meeting these demands.

“Other celebrations (such as birthdays and parties, which some Muslims do not condone, believing that Muslims should not follow the ways of non-Muslims”

We would just note the patronizing and supremacist comment that ends this assertion :

“the ways of non-Muslims” is used in the pejorative. This is intolerance in action and is ugly – not aiding any understanding, it denies and denigrates.

“Religious bias (particularly when information about Islam and/or Muslims is misrepresented or one-sided).”

The reality of this demand is that only Muslims can pronounce on Islam. The authors wish to do away with critical thinking, research and impartial opinion. Muslim students, if they are to be completely Australian, must be exposed to criticism of their beliefs, in the knowledge that not all Australians agree with their tenets of faith. All other faiths are exposed to the same critical ability.

The teacher may find him/herself in the position of being found “unfit” to teach Islam and could be replaced by an approved Islamic teacher, thus opening the door for islamic religious instruction.

AS for “bias”, the student should be exposed to Islamic teaching, especially the Haddith of Mohamed, for object lessons in “bias”. (p.7 – Lines 1-2)

“While including such issues….. some Muslims will voice grievances due to their observation of an ideal code of morality and conduct found in the Islamic religious texts. For them, Islam is a complete way of living, governing all aspects of of spirituality, personal conduct and social regulation. This worldview promotes an ethical and legal approach to their faith, which might prompt devout Muslims to ask” What does islam say about such and such an issue?”

This statement is astonishing for its bald-faced assertions of superiority! In these lines is the sum of the argument against the text-book; the intransigence, the obdurate refusal to compromise, the xenophobic, supremacist assertions of elevated status and moral superiority.

Perhaps it might suffice here to merely say, if this is the situation a Muslim family faces, then a State secular education is not recommended for their child. And, let’s be frank, perhaps revisiting the decision to live in Australia, in light of what they have discovered about our society and its values, should also be encouraged.


SUGGESTED STRATEGIES AND CONTENT

The authors suggest “texts with Muslim perspectives and content about Islam” and go on to cite two books as acceptable in a primary setting:
The Red Camel – by Kirsty Murray
Does my head look big in this? – Randa Abdel-Fattah


Editor's Note:

You can download PDF version of this REVIEW form THIS LINK

Last Updated on Sunday, 05 September 2010 05:39  

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Islam Kills

History - Articles

Lest We Forget the Battle of Tours

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History - Violent Jihad

Australians celebrate and revere Anzac Day on April 25th each year in remembrance of our brave soldiers who fought in two great world wars to secure our freedom. Every Australian identifies with the slogan “lest we forget” and in services held around the country people reflect on the battles and men who died to secure our freedom. Yet across the world in France, there is one remarkable battle which helped form the Europe we know today and allowed the development of civilization based on Judeo Christian principles. This one famous battle has become known as the battle of Tours and effectively stopped the Muslim advance into Europe. After the death of Mohammed in 632AD, Muslim armies exploded out of the Arabian peninsula to conquer much of the Middle East, expanding across north Africa. From there they crossed into Spain in 711AD and eventually controlled much of al-Andalus by 715AD. It was the victory at Tours by Charles Martel that stemmed the tide and eventually the Muslim marauders were expelled from Spain in 1492 when the last outpost at Granada fell to King Ferdinand of Spain. 

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Shivaji’s Coronation Laudatory Landmark

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History - Infidels' Resistance

Chhatrapati Shivaji Maharaj was born, lived, fought and won battles against religious and social oppression in the 17th century Bharat or India. He was a shining star in the Indian firmament and is renowned as a champion of the downtrodden and depressed masses. He was and continues to be an icon for the classes and masses alike and is seen as a rallying point for peasants oppressed by foreign rulers, Pathans and Moghuls alike. Sexually exploited women found in Shivaji Raje a protector, a benefactor and flocked to his Hindavi Swaraj to find solace and feel liberated under his saffron flag. 

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Ransomer of Captives from the Muslims

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History - Tolerance Myths

Perhaps some readers might be interested to know that January 28 is considered a feast day among Catholics – actually 2 feast days are celebrated on the same day – one is of ST Thomas Aquinas, the great medieval theologian and philosopher who adapted Aristotle to the western Judeo-Christian worldview. . It is also the feast day of a lesser known person – St Peter Nolasco, the great ransomer of captives from the Muslims.

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Islamic Pirates

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History - Violent Jihad

Barbary Corsair
Somalian Islamic Pirates & Lessons from History
 
The dramatic rescue of the American cargo-ship captain Richard Phillips from the hands of Somalian Islamic pirates by the U.S. Navy—killing three pirates, holding him hostage at gun-point, through precision-targeting—warrants a review of the U.S. struggle with piracy and hostage-taking in North Africa, which ended two centuries ago.

Raiding trade-caravans and hostage-taking for extracting ransom in Islam was started by Prophet Muhammad. Having become powerful and secure after his relocation to Medina from Mecca in 622, Muhammad initiated Jihad or holy war in the form of raids of trade-caravans for earning livelihood for his community. In the first successful raid of a Meccan caravan at Nakhla in December 623, his brigands killed one of the attendants, took two of them captive, and acquired the caravan as “sacred” booty. The captives were ransomed to generate further revenue. Muhammad, later on, expanded this mode of Jihad to raiding non-Muslim communities around Arabia—for capturing their homes, properties and livestock, capturing their women and children as slaves often for ransoming and selling, and imposing extortional taxes—which sometimes involved mass-slaughter of the attacked victims.

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The Battle of Broken Hill

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Battle of Broken Hill Logo
 
The First Islamic Terrorist Attack on Australian Soil
 
On January 1, 1915 two Broken Hill men, both former camel drivers, armed themselves with rifles, an homemade flag bearing Islamic insignia and a large supply of ammunition and launched a surprise attack on the Picnic Train about 3 kilometres outside Broken Hill.

The train carried about 1200 Broken Hill residents to Silverton where a picnic to celebrate the new year was to take place.

The two Muslim men, Gool Mohamed originally a Pashtun tribesman from Afghanistan and Mullah Abdullah from what is known today as Pakistan, decided to wage jihad against Australian infidels after Australia and the Ottoman Empire officially joined the opposite sides in the WWI.

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Jihad Galore

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History - Tolerance Myths

Jihad Galore and the Toledo Whore

Battle of Higueruela

Alhambra - GazelleHow often in conversation with a Muslim, do they quote Spain as the crowning achievement of Islam, where Muslims, Jews and Christians lived in harmony for about 800 years?

And when you mention the killings and massacres, you are told that the Spanish Inquisition was much worse.
This is a misconception, since the Inquisition in Spain was responsible for only between 4,000 and 5,000 lives. [1]

Yet in 1066AD, in a single day, muslims murdered over 4,000 Jews because Vizier Joseph ibn Naghrela had risen to a position greater than them, and of course, this upset the Muslim sensitivities. [2]

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Arabs Hated The Quran

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History - Stolen Heritage

 
How the Arabs Hated The Quran
 
Old Quran

Wh y are you a Muslim?
Musli ms in general love to hear the above question because it has a simple and readymade answer in their minds besides it gives them the opp or t u nity to propagate their religion and talk proudly about Islam.

 

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Lepanto Anniversary

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History - Imperialism

Decisive Victory for the West

At this time of year, it is timely to remember one of the greatest victories of the west against the Islamic world. On the 7th October in 1571, Don Juan and the Holy League, led by Admiral Doria, defeated the larger Ottoman fleet in the Battle of Lepanto, saving Europe from the Turks and militant Islam. The Holy League was a coalition of different armies - of the Republic of Venice, the Papacy (under Pope Pius V), Spain (including Naples, Sicily and Sardinia), the Republic of Genoa, the Duchy of Savoy, the Knights Hospitaller and some others.

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Muslim Jerusalem

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History - Stolen Heritage

Jerusalem - Coat of ArmsWhy do Muslims insist that Jerusalem is their Holy City?
When Mohamed and his faithful followers moved from Mecca to Medina, they found themselves among three Jewish tribes/clans (BANU-L-NADIR, BANU KAINUKA and BANU KURAIZA)  which settled there some time after their expulsion from their homeland and also living there were  two Arab, pagan tribes.

Mohammed, who at this stage needed more followers, decided to win those tribes over and convert them to his newly invented religion.

Islam was yet not as fully developed as we know it today, and Mohammed was still having his sessions with Allah (the Medina period revelations).

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Killing of Banu Quraiza

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History - Imperialism

Did Prophet Muhammad order Killing Surrendered Jews of Banu Quraiza and Khaybar?  A historical Analysis

In the post 9/11 era of this modern-world, Islamists around the globe are busy with ‘damage control utopia’ in order to correct the image of religion Islam. We all know that the nucleus of Islam are: Quran, Hadiths (Sunnah) supported by Islamic histories and biographies recorded by various famous Islamic scholars and historians.

What Mecca?

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History - Early History

A great tragedy of the Islamic control of our universities and political correctness plus the fear of extreme violence if anyone dares question the roots and claims of Islam is ...that nobody dares question the roots and claims of Islam!!!  I want to stimulate interest and offer this summary of information on Mecca from (LINK) which discusses some problems with Muslim claims in a comparison of evidence supporting Islam/Christianity. 

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Yahweh or Hubal

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FlagThere is a very strongly entrenched view among majority of Westerners today that the three main monotheistic religions Judaism, Christianity and Islam share one common God and therefore despite the obvious differences, the core foundation of these three religions is the same. 

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