|
Praying in Pakistan has not been easy for Mesut Kacmaz, a Muslim teacher from Turkey.
Mesut Kacmaz, principal of a PakTurk school in a poor neighborhood of Karachi, and his wife, Meral, in their home.
He tried the mosque near his house, but it had Israeli and Danish flags painted on the floor for people to step on. The mosque near where he works warned him never to return wearing a tie. Pakistanis everywhere assume he is not Muslim because he has no beard.
“Kill, fight, shoot,†Mr. Kacmaz said. “This is a misinterpretation of Islam.â€
But that view is common in Pakistan, a frontier land for the future of Islam, where schools, nourished by Saudi and American money dating back to the 1980s, have spread Islamic radicalism through the poorest parts of society. With a literacy rate of just 50 percent and a public school system near collapse, the country is particularly vulnerable.
Mr. Kacmaz (pronounced KATCH-maz) is part of a group of Turkish educators who have come to this battleground with an entirely different vision of Islam. Theirs is moderate and flexible, comfortably coexisting with the West while remaining distinct from it. Like Muslim Peace Corps volunteers, they promote this approach in schools, which are now established in more than 80 countries, Muslim and Christian.
Their efforts are important in Pakistan, a nuclear power whose stability and whose vulnerability to fundamentalism have become main preoccupations of American foreign policy. Its tribal areas have become a refuge to the Taliban and Al Qaeda, and the battle against fundamentalism rests squarely on young people and the education they get.
At present, that education is extremely weak. The poorest Pakistanis cannot afford to send their children to public schools, which are free but require fees for books and uniforms. Some choose to send their children to madrasas, or religious schools, which, like aid organizations, offer free food and clothing. Many simply teach, but some have radical agendas. At the same time, a growing middle class is rejecting public schools, which are chaotic and poorly financed, and choosing from a new array of private schools.
The Turkish schools, which have expanded to seven cities in Pakistan since the first one opened a decade ago, cannot transform the country on their own. But they offer an alternative approach that could help reduce the influence of Islamic extremists.
They prescribe a strong Western curriculum, with courses, taught in English, from math and science to English literature and Shakespeare. They do not teach religion beyond the one class in Islamic studies that is required by the state. Unlike British-style private schools, however, they encourage Islam in their dormitories, where teachers set examples in lifestyle and prayer.
“Whatever the West has of science, let our kids have it,†said Erkam Aytav, a Turk who works in the new schools. “But let our kids have their religion as well.â€
That approach appeals to parents in Pakistan, who want their children to be capable of competing with the West without losing their identities to it. Allahdad Niazi, a retired Urdu professor in Quetta, a frontier town near the Afghan border, took his son out of an elite military school, because it was too authoritarian and did not sufficiently encourage Islam, and put him in the Turkish school, called PakTurk.
“Private schools can’t make our sons good Muslims,†Mr. Niazi said, sitting on the floor in a Quetta house. “Religious schools can’t give them modern education. PakTurk does both.â€
The model is the brainchild of a Turkish Islamic scholar, Fethullah Gulen. A preacher with millions of followers in Turkey, Mr. Gulen, 69, comes from a tradition of Sufism, an introspective, mystical strain of Islam. He has lived in exile in the United States since 2000, after getting in trouble with secular Turkish officials.
Mr. Gulen’s idea, Mr. Aytav said, is that “without science, religion turns to radicalism, and without religion, science is blind and brings the world to danger.â€
The schools are putting into practice a Turkish Sufi philosophy that took its most modern form during the last century, after Mustafa Kemal Ataturk, Turkey’s founder, crushed the Islamic caliphate in the 1920s. Islamic thinkers responded by trying to bring Western science into the faith they were trying to defend. In the 1950s, while Arab Islamic intellectuals like Sayyid Qutub were firmly rejecting the West, Turkish ones like Said Nursi were seeking ways to coexist with it.
In Karachi, a sprawling city that has had its own struggles with radicalism — the American reporter Daniel Pearl was killed here, and the famed Binori madrasa here is said to have sheltered Osama bin Laden — the two approaches compete daily.
The Turkish school is in a poor neighborhood in the south of the city where residents are mostly Pashtun, a strongly tribal ethnic group whose poorer fringes have been among the most susceptible to radicalism. Mr. Kacmaz, who became principal 10 months ago, ran into trouble almost as soon as he began. The locals were suspicious of the Turks, who, with their ties and clean-shaven faces, looked like math teachers from Middle America.
“They asked me several times, ‘Are they Muslim? Do they pray? Are they drinking at night?’ †said Ali Showkat, a vice principal of the school, who is Pakistani.
Sebnem Arsu contributed reporting from Karachi and Quetta in Pakistan and from Istanbul.
New York Times, May 4, 2008
http://wmimg.ny.publicus.com/apps/pbcsi.dll/bilde?Site=WM&Date=20080504&Category=ZNYT03&ArtNo=805040315&Ref=AR&Profile=1014
|
