‘Letters Of Discontent’ By Mubarik Ali in Dawn

Throughout the Muslim rule in the subcontinent, from the Sultanate period to the Mughal rule, the views of the ulema contradicted those of the rulers. Despite state policies being in contradiction to religion according to the ulema, the rulers did not permit them to interfere with the state.

During Akbar’s rule, the ulema disapproved of his policy of sulh-i-kul or peace with all. When Mullah Mohammed Yazdi issued a fatwa, several disgruntled nobles and the ulema rebelled against Akbar who dealt with it in a diplomatic manner. He cancelled the maddad-i-ma’ash jagirs belonging to the ulema, only to reallocate them after interviewing the ulema and confirming their loyalty. He also appointed bureaucrats to supervise their conduct, so that in case of misconduct they could be reprimanded. He then continued with his policy undeterred.

During the reign of Jahangir, a religious scholar, Ahmad Sirhindi (d. 1624) wanted to convince Jahangir to change Akbar’s policy towards non-Muslims. He tried to influence the nobles to help fulfil his ambitions and wrote letters to them, expressing his fanatical ideas.

In a letter to Shaikh Farid, a devout Muslim who had supported Jahangir’s succession to the throne against his eldest son Khusrau, Sirhindi wrote that Islam was in critical condition, and insisted that as a man of faith, it was Shaikh Farid’s responsibility to take action to revive the glory of Islam. In the same letter he expressed his pleasure on the assassination of Guru Arjan Dev, the fifth Sikh Guru, regarding it an admirable step. He further explained that the government should adopt a policy to humiliate Hindus and that the imposition of jizya rightly kept the infidels in a state of subordination. According to Sirhindi, this was the right time to convince the emperor to eliminate un-Islamic practices which had become a part of the Muslim culture and to eliminate the influence of the infidels. He appealed to Shaikh Farid to play a role in reviving the purity of Islam. If no action was taken and idolatry continued to flourish, the emperor and his nobles would be responsible for damaging the cause of Islam by not creating a consciousness about sharia among the Muslims. Click Link for full article;

http://www.dawn.com/news/1035127/past-present-letters-of-discontent

Posted By F. Sheikh

‘Political Aspects of Full Employment’ by Michal Kalecki published 1943

This article was mentioned by Paul Krugman in his column in NYT today. It is worth reading to understand how full employment can be achieved, how interest rates fluctuation works and why Big Businesses like to keep the un-employment high. The article is relevant even today.( F. Sheikh)

1.  A solid majority of economists is now of the opinion that, even in a capitalist system, full employment may be secured by a government spending programme, provided there is in existence adequate plan to employ all existing labour power, and provided adequate supplies of necessary foreign raw-materials may be obtained in exchange for exports.

If the government undertakes public investment (e.g. builds schools, hospitals, and highways) or subsidizes mass consumption (by family allowances, reduction of indirect taxation, or subsidies to keep down the prices of necessities), and if, moreover, this expenditure is financed by borrowing and not by taxation (which could affect adversely private investment and consumption), the effective demand for goods and services may be increased up to a point where full employment is achieved.  Such government expenditure increases employment, be it noted, not only directly but indirectly as well, since the higher incomes caused by it result in a secondary increase in demand for consumer and investment goods.

2.  It may be asked where the public will get the money to lend to the government if they do not curtail their investment and consumption.  To understand this process it is best, I think, to imagine for a moment that the government pays its suppliers in government securities.  The suppliers will, in general, not retain these securities but put them into circulation while buying other goods and services, and so on, until finally these securities will reach persons or firms which retain them as interest-yielding assets.  In any period of time the total increase in government securities in the possession (transitory or final) of persons and firms will be equal to the goods and services sold to the government.  Thus what the economy lends to the government are goods and services whose production is ‘financed’ by government securities.  In reality the government pays for the services, not in securities, but in cash, but it simultaneously issues securities and so drains the cash off; and this is equivalent to the imaginary process described above.

What happens, however, if the public is unwilling to absorb all the increase in government securities?  It will offer them finally to banks to get cash (notes or deposits) in exchange.  If the banks accept these offers, the rate of interest will be maintained.  If not, the prices of securities will fall, which means a rise in the rate of interest, and this will encourage the public to hold more securities in relation to deposits.  It follows that the rate of interest depends on banking policy, in particular on that of the central bank.  If this policy aims at maintaining the rate of interest at a certain level, that may be easily achieved, however large the amount of government borrowing.  Such was and is the position in the present war.  In spite of astronomical budget deficits, the rate of interest has shown no rise since the beginning of 1940.

3.  It may be objected that government expenditure financed by borrowing will cause inflation.  To this it may be replied that the effective demand created by the government acts like any other increase in demand.  If labour, plants, and foreign raw materials are in ample supply, the increase in demand is met by an increase in production.  But if the point of full employment of resources is reached and effective demand continues to increase, prices will rise so as to equilibrate the demand for and the supply of goods and services.  (In the state of over-employment of resources such as we witness at present in the war economy, an inflationary rise in prices has been avoided only to the extent to which effective demand for consumer goods has been curtailed by rationing and direct taxation.)  It follows that if the government intervention aims at achieving full employment but stops short of increasing effective demand over the full employment mark, there is no need to be afraid of inflation.2

II

2.  The above is a very crude and incomplete statement of the economic doctrine of full employment.  But it is, I think, sufficient to acquaint the reader with the essence of the doctrine and so enable him to follow the subsequent discussion of the political problems involved in the achievement of full employment.

In should be first stated that, although most economists are now agreed that full employment may be achieved by government spending, this was by no means the case even in the recent past.  Among the opposers of this doctrine there were (and still are) prominent so-called ‘economic experts’ closely connected with banking and industry.  This suggests that there is a political background in the opposition to the full employment doctrine, even though the arguments advanced are economic.  That is not to say that people who advance them do not believe in their economics, poor though this is.  But obstinate ignorance is usually a manifestation of underlying political motives.

There are, however, even more direct indications that a first-class political issue is at stake here.  In the great depression in the 1930s, big business consistently opposed experiments for increasing employment by government spending in all countries, except Nazi Germany.  This was to be clearly seen in the USA (opposition to the New Deal), in France (the Blum experiment), and in Germany before Hitler.  The attitude is not easy to explain.  Clearly, higher output and employment benefit not only workers but entrepreneurs as well, because the latter’s profits rise.  And the policy of full employment outlined above does not encroach upon profits because it does not involve any additional taxation.  The entrepreneurs in the slump are longing for a boom; why do they not gladly accept the synthetic boom which the government is able to offer them?  It is this difficult and fascinating question with which we intend to deal in this article.

The reasons for the opposition of the ‘industrial leaders’ to full employment achieved by government spending may be subdivided into three categories: (i) dislike of government interference in the problem of employment as such; (ii) dislike of the direction of government spending (public investment and subsidizing consumption); (iii) dislike of the social and political changes resulting from the maintenance of full employment.  We shall examine each of these three categories of objections to the government expansion policy in detail.

2.  We shall deal first with the reluctance of the ‘captains of industry’ to accept government intervention in the matter of employment.  Every widening of state activity is looked upon by business with suspicion, but the creation of employment by government spending has a special aspect which makes the opposition particularly intense.  Under a laissez-faire system the level of employment depends to a great extent on the so-called state of confidence.  If this deteriorates, private investment declines, which results in a fall of output and employment (both directly and through the secondary effect of the fall in incomes upon consumption and investment).  This gives the capitalists a powerful indirect control over government policy: everything which may shake the state of confidence must be carefully avoided because it would cause an economic crisis.  But once the government learns the trick of increasing employment by its own purchases, this powerful controlling device loses its effectiveness.  Hence budget deficits necessary to carry out government intervention must be regarded as perilous.  The social function of the doctrine of ‘sound finance’ is to make the level of employment dependent on the state of confidence.

3.  The dislike of business leaders for a government spending policy grows even more acute when they come to consider the objects on which the money would be spent: public investment and subsidizing mass consumption.

The economic principles of government intervention require that public investment should be confined to objects which do not compete with the equipment of private business (e.g. hospitals, schools, highways).  Otherwise the profitability of private investment might be impaired, and the positive effect of public investment upon employment offset, by the negative effect of the decline in private investment.  This conception suits the businessmen very well.  But the scope for public investment of this type is rather narrow, and there is a danger that the government, in pursuing this policy, may eventually be tempted to nationalize transport or public utilities so as to gain a new sphere for investment.3

One might therefore expect business leaders and their experts to be more in favour of subsidising mass consumption (by means of family allowances, subsidies to keep down the prices of necessities, etc.) than of public investment; for by subsidizing consumption the government would not be embarking on any sort of enterprise.  In practice, however, this is not the case.  Indeed, subsidizing mass consumption is much more violently opposed by these experts than public investment.  For here a moral principle of the highest importance is at stake.  The fundamentals of capitalist ethics require that ‘you shall earn your bread in sweat’ — unless you happen to have private means. Click link for full article;

http://mrzine.monthlyreview.org/2010/kalecki220510.html

Is it harder to “come out” as an atheist if you’re black?

By Liam McLaughlin in New Statesman

Liam McLaughlin speaks to members of the London Black Atheists group about the consequences of their decision to turn their backs on religion.

When Clive Aruede’s twelve-year-old daughter asked him “What is science?” he couldn’t have known quite how much it would change his life. But when I meet him in a gloomy bar in Borough, Clive pinpoints this innocent question as the beginning of a long and arduous journey towards atheism.

The phrase he uses is that he “came out”, which implies that he had been hiding ‘in the closet’ – that he felt the beliefs or lifestyle of an atheist would be seen as objectionable to wider society. But being an atheist in the UK is hardly controversial. In the 2011 Census around 14 million people – a quarter of the UK’s population – claimed to have ‘no religion’. But for Clive this didn’t matter, because Clive is black.

According to figures from Christian Research in their 2005 English Church Census, black people are much more likely to be religious than most other demographic groups. The census showed that though black people only made up around 2 per cent of the population at the time, they nonetheless accounted for 7 per cent of churchgoers nationwide, and 44 per cent of churchgoers in London. In fact, at the time his daughter asked him about science, Clive was included in these figures because he, too, was a practicing Christian – a Eucharistic Minister, no less.

Lola Tinubu also fell into this demographic, though she had already been questioning God and religion since she was young. “It started with the tribal culture,” she tells me. “I asked my father about his relationship with my mother because I didn’t understand the inequality, and he said ‘That’s what God wants’, so that bothered me.” But despite her growing doubts throughout her teenage years, she went along with the tide of belief. When she came from Nigeria to the UK, she even joined an Evangelical church and preached in public. She laughs about this, and supposes she did it mostly because she needed to feel a part of a community.

For both Clive and Lola, like many millions of other black people, belief in God was never a matter of choice – it was just a fact, like the sun or the sky. The Bible held all the answers to any question they could possibly ask, and church formed the backbone of their social life. They grew up attending church every Sunday – filling the rest of their time with Bible studies and prayer meetings. Neither ever had the space to ask why. Click link below for full article;

http://www.newstatesman.com/religion/2013/08/it-harder-come-out-atheist-if-youre-black

Posted By F. Sheikh

Some Ramadan Thoughts on the ‘Americanness’ of some American Muslim Organizations

By  in Alim

Our organizations only cry out for alliance with others over our own personal issues – Egypt, Syria and Turkey or shari’ah bans, not that which affects this society, our society at its core – justice, prejudice, voting rights, healthcare. Yet all of the apologists among us want other Americans to consider Muslims, American.”

Throughout the year, American Muslims have been asked to write to their legislative representatives over a host of issues – mostly relating to US involvement with Muslim governments, shari’ah law bans and incidents of masajid vandalism. American Muslims have protested in the streets of various cities over US involvement or lack of it in the Muslim world. All major organizations such as ISNA, ICNA, CAIR, CIOGC, MPAC and so on have all weighed in from their various perspectives. We of course have not gotten together to pray for Nelson Mandela, the killing in Senegal or the plight of the disappeared in Brazil or Argentina. We are silent.

Saturday evening, all day Sunday and all day Monday, I waited for some response to the verdict in the Trayvon Martin trial. I really did not care which side that response was on. I cared about a response, any response from these organizations that, claim Americanness regularly when their own self-interest are involved. Only CAIR voiced a feeble, ‘we will support an investigation…’ We did not discuss the case as it was unfolding on live TV. Even conversations about justice, evidence or lack of it, prejudice or lack of it were nowhere in our media.

The beginning of Ramadan did not quell listserve debates on the latest from Egypt, Syria or Turkey. We debated the ousting of Morsi, the continuing debacle in Syria and the ‘too little help, too late’ policy of the US. We even had prolonged, spirited debates on the meaning of the protests in Turkey. Most other Americans however, were busy with healthcare, immigration, voting rights and lastly, Trayvon Martin.

As Americans of various ethnicities and ages poured into the streets either to support or decry the verdict, Muslim Americans remain focused on Egypt, Syria and Turkey while living in America. Ramadan is a time for reflection and I am terribly sad to report that many American Muslims are not either Muslim in their sensibilities or American in their understandings of the need to stand up for justice or against injustice. There is little that has to do with this place of our sustenance that even moves us unless the issue is us. Our organizations only cry out for alliance with others over our own personal issues – Egypt, Syria and Turkey or shari’ah bans, not that which affects this society, our society at its core – justice, prejudice, voting rights, healthcare. Yet all of the apologists among us want other Americans to consider Muslims, American.

We could have vigorously discussed the merits of the case, the potential slippery slopes of either verdict. We could have discussed what this case means for the history of race relations in this country. We could have discussed the potential outcome of ‘stand your ground,’ what constitutes a ‘threat’ to which the response is lethal force, or the refusal of a police department to arrest a user of lethal force until facts could be obtained.

What are our various positions now that we have missed every opportunity to lead a discussion? Do we feel that in light of the facts, that there were prosecutors and defense attorneys, a judge, jury displays of evidence and a ruling that the system worked? Could the prosecutor have been more able? Was the defense convincing that Trayvon Martin caused his own death? How can we lead society in a rational discussion of ‘maslaha?’ Click link for full article;

http://www.alimprogram.com/articles/some-ramadan-thoughts-on-the-americanness-of-some-american-muslim-organizations/

Posted By F. Sheikh