Genesis Model United Nations

Conference 2015
Organisation of Islamic Cooperation

Agenda Guide for the Simulation of the

Council of Foreign Ministers

Dear Delegates
It will be our privilege to welcome you to the simulation of Council of Foreign Ministers,
Organisation of Islamic Cooperation (OIC) at Genesis MUN 2015. In this background guide
we will explore some key concepts which will help us in understanding our agenda in depth.
Muslim communities in non-OIC states exist in various forms such as a minority. They face
discrimination, intolerance and even violence due to their beliefs, cultural or religious
practices. Thus it is important for us to understand the ideas of minority rights, religious
discrimination etc.

In this guide we will not focus on aspects such as Rules of Procedure, About the council/
organisation, country specific case studies, Suggested tips for research, resource material for
further research etc. The resources for the same have already been uploaded on the council
website - genesismunoic.weebly.com. Hence, you are requested to also visit, explore, analyse
the content on the website. Feel free to contact us for further doubts or queries.
Warm Regards
Executive Board
OIC, Genesis MUN 2015

AGENDA

Safeguarding the Rights of Muslim Communities in Non-OIC

Member States
An introduction to the concept of Minorities & Rights
It is always believed that protection of basic individual rights would be sufficient to
accommodate minorities. And indeed the importance of individual civil and political rights in
protecting minorities cannot be underestimated. Freedom of association, religion, speech,
mobility, and political organisation enable individuals to form and maintain groups and
associations, to adapt these groups to changing circumstances, and to promote their views and
interests to the wider population. However, it is increasingly accepted that these common
rights of citizenship are not sufficient to accommodate all forms of diversity. In some cases,
certain collective or group-differentiated rights are also required. Examples of collective
rights include right of children, women, religious minorities etc.
In many modern nation-states, all its citizens are provided with a common pool of rights.
However, it is often observed that in practice of these rights many gaps tend to exist between
majority and minority communities. The situation becomes even more complex when a
minority emerges out of immigration to nation-state, and where the issue of citizenship and
rights itself becomes complex. In practice, there is usually an assertion over interpretations
of rights or hierarchy of rights by a majority over minority which largely forms the crux of
the issue.
For example, if we look at two rights such as freedom of religion and freedom of speech and
expression, they often come in conflict with each other in practice. Even though the attacks
on the French Magazine were condemnable, the cartoons by the magazine could still be
deemed derogatory or blasphemous by the minority community belonging to a particular
religion. Here, the ideas of tolerance, limitation on freedom of speech and acceptance of
practices of different faith became an issue even when France provides equal rights to all its
citizens.

Understanding specifically the 'Problem' of Muslim Minorities

It is not difficult to see why Muslims who live as a minority in non-Muslim countries like
India or Israel are seen by them as a problem. The reasons are relatively simple. Wherever
Muslims live as minorities they increasingly face problems of discrimination. These are
partly due to historical and political factors, partly due to the media, which have confirmed
for many that Muslims are violent, unreliable and prone to anarchy. There is another reason.
Most non-Muslim countries in which Muslims live have an image of themselves as plural,
tolerant, secular and modern societies. Muslims somehow challenge this image. They
apparently provoke the worst aspects of the state. In the main, instead of solving the problems
of the Muslims in a manner that would be mutually beneficial, the state tends to ignore or
minimize them. In the former state of Yugoslavia the Serbs went one step further with their
Muslim minority. They systematically killed them and drove them from their homes in
Bosnia. The world called it 'ethnic cleansing' and did nothing. Bosnia was added to the list of
recent Muslim losses. What offends Muslims living in a country as the minority community?
What is the Muslim 'problem'? There are two or three things that Muslims are most sensitive
about. The most important is religion. Muslims would like to be able to visit their mosques
and say their prayers peacefully without interruption, without being beaten up, without being
picked up for interrogation. They would also like privacy in their homes where they can lead
their lives as Muslims. They would like dignity and honour for their families - in particular,
for the elderly, the women and the children. They don't like police or paramilitary forces to
burst into their homes and humiliate their families, as seen in the case of many western
counter-terrorism measures or by armed forced of India in the disputed state of Jammu &
Kashmir. They would like some control over their lives, some perpetuation of their own
customs and values, the construction and maintenance of mosques which are the focus of
social and cultural life, the capacity to read the Qur'an and the chance to live as Muslims and
by Muslim traditions. These include family laws, inheritance, religious holidays and religious
festivals. When these are threatened, Muslims are threatened; confusion and anger ensue.
It is not difficult for non-Muslim rulers to concede these facilities to Muslims; when they
have been conceded, Muslims have lived harmoniously. History confirms this. It is the
modern state that creates the problem. Because the modern state is so centralized and because
it often lacks imagination in dealing with its minorities, Muslims are constantly under
pressure. Merely wishing for the minimum, Muslims are seen as people who demand
separation and indeed secession.
There is a cultural problem also for Muslims living as a minority. Non-Muslim tourists
visiting Muslim holy places cause offence by eating there and loitering, playing loud music
on their radios. Islamic culture, adab, is directly challenged. In some cases there is a direct
physical threat to these holy places, such as the demolition of Babar's mosque in Ayodhya,
India. The inevitable religious clashes cost lives. There is also the more sinister danger of

actual history being changed and Muslim culture being depicted in official textbooks as
barbaric and worthless (as has happened in Spain). A discussion of Muslims as a minority is
important for several reasons. First, the populations we are discussing are large. Indeed,
Muslims who live as a minority constitute about a quarter of the total number of Muslims.
The problem is serious because it is ongoing and does not involve only one or two countries it is global. A list of countries in which Muslims live as a minority includes the USA, India,
Russia, the UK, France, Germany, Israel and Singapore. In India alone there are said to be
anywhere around 110 million Muslims. No religion in the world has so many people trapped
in an alien environment as the Muslims. Neither Christians nor Jews, nor Hindus, none of the
major world religions have such large numbers in so many countries dominated by people of
other religions.
The second reason is that the sharpest and most brutal political confrontation is taking place
in these societies. We learn of the most compelling stories of injustice and brutality as
Muslims struggle for self-dignity and identity. The images that are shown on television and
the reports in the press confirm for us the plight of the Muslims. And this trend has become
even worse post the 9/11 attacks on US soil, followed by the irresponsible portrayal by the
western media of Islam, rise of extremism in the name of Islam and harsh counter-terrorism
measures by the West. All of which turned into a phenomenon named Islamophobia, or hatred
of Islam and its followers.
Thirdly, because of the notion of the ummah (Under Islam, all Muslims are considered to be
part of a one large tribe or community), because of the manner of the suppression of these
groups. The struggle of the Kashmiris in South Asia and the Palestinians in the Middle East
draws in large Muslim populations outside the national borders. The geo-political situation
remains tense; indeed it can escalate to war at any time. It is well to recall that the major
powers in both areas have gone to war three or four times because of these Muslim
minorities. Finally, some Islamic ideas place Muslims and the non-Muslim majority on a
confrontation course. The Islamic ideas are notions of the ummah, which transcends national
borders, and the idea of jihad, struggle, the need to fight for a just and correct order. On the
other hand, these non-Muslim nations need to respond to security requirements and
geopolitical strategy. The Muslim minority is often caught in the crossfire.
There are agonizing dilemmas facing Muslims living as a minority in certain areas. In a
different time, in a previous age, Muslims persecuted by the majority could do one of two
things: they could pack up and leave, that is, exercise the right to adopt hijra, or they could
fight for their right, that is jihad. Today, because of the power, the highly centralized security
and administrative structures and the strongly manned borders of state, neither option is
really feasible. Besides, it would be difficult to exercise the option of hijra. As recent history
shows us, migrant communities do not settle down easily and merge; they take a long time to
do so. Any influx of large numbers of refugees causes all kinds of social and political
problems to the host community, however welcoming they may have been at first.

This leaves the option of jihad. That too is difficult in our age. A small deprived minority
cannot easily take on the power of the state, but it can try. The attempt to assert
independence, to fight for one's dignity and culture, explains what is going on in Kashmir and
Palestine. Here it must be noted that Jihad does not refer to any violent means to suppress,
kill or spread terror in the name of religion. Jihad literally means "struggle", and thus refers
to struggling for rights, dignity and acceptance in this context. Communication between the
government and these groups appears to have broken down. For Muslims the state is
represented by the brute force of soldier and policeman. The women in the area live in dread
of their honour and dignity being violated; young males are in the constant fear of being
picked up for interrogation and torture at any time on any flimsy pretext. For the elders there
appears to be no real alternative but to give free rein to the youth in their attempt to break
loose and create their own response to the world, whatever the costs. It is a dreadful choice,
full of pain and disruption. But when dialogue breaks down it appears to be the only one open
for the time being.
An important aspect of these movements is their direct involvement with the geo-politics of
the region. The Kashmir movement is seen in India as entirely a creation of Pakistan. This
perception is simplistic and disregards numerous factors: the notion of the ummah which
generates sympathy for Muslims wherever they are in trouble; the strong feelings of injustice
in Pakistan regarding the legality of the state of Kashmir and the manner it was incorporated
into India; the many Kashmiris who have settled in Pakistan; the failure of the central
government over the last decades to integrate these areas into the larger body of the nation.
All these factors militate against integration. There are also certain Muslims who out of
enthusiasm or ignorance or even mischief would make demands which not only clash with
the state but suggest its disintegration. These create problems for everyone concerned. For
instance Dr Kalim Siddiqui's call for a Muslim parliament created all kinds of doubts in
Britain in the early 1990s. Did Muslims want to create their own country in Britain? Did they
want independence? Were their threats of forcing an Islamic order on to Britain to be taken
seriously? Such questions obviously cause resentment and anger in the majority. This
reaction, when fed into the existing stereotypes about the minority, creates a sense of
contempt and revulsion against it. Muslims appear to be largely unaware of this aspect of
their relationship with the majority.

Sources and further links for insights into the issue:

http://www.india-seminar.com/2014/664/664_christophe_jaffrelot.htm
http://muslimcanada.org/livingislam4.html
http://www.outlookindia.com/article/the-sense-of-a-community/281642

Topics to be considered with respect to Rights of Minorities

Recognition of Minority under the legal systems of various Non-OIC member
states.
Measures taken by a non-OIC member state to address political, social and cultural
needs of the Minority Muslims.
Focus on civil/political rights (Especially right to Freedom of Religion) of minorities,
especially in States which already have an official faith or religious policy other than
the prescriptions of Islam.
Preservation of cultural identity of minorities in their home (Non-OIC) states
Special emphasis on protection of rituals, practices, places of worships and noninterference in religious institutions and their assets.

Understanding Islamophobia and its Impact

Islamophobia can be defined as the "dread or hatred of Islam and therefore, to the fear and
dislike of all Muslims," stating that it also refers to the practice of discriminating against
Muslims by excluding them from the economic, social, and public life of the nation. It
includes the perception that Islam has no values in common with other cultures, is inferior to
the West and is a violent political ideology rather than a religion. A person who exhibits such
prejudice is an islamophobe. Islamophobia as a phenomenon has existed for a long duration
of time with in various contemporary as well as modern societies, but it had largely been a
hidden term until few unfortunate incidents of the 21st century. The situation of Islamophobia
took a turn for the worse in the aftermath of the 9/11 terrorist attacks in the US.
Discrimination and intolerance towards Muslims and defamation of Islam, particularly in
Europe and North America, reached alarming and unprecedented proportions. Distortion of
the image of Islam and smear campaigns to defame this faith as supportive of extremism
have been on the rise as Muslims are treated with suspicion and in many cases profiled as
potential terrorists. As a result, they became victims of various forms of discrimination,
stereotyping, and violation of their human rights.
There are many incidents related to Mosques that have been caused because of Islamophobia
and posed a challenge to not only the notions of secularity and freedom of religion of religion
of a community but also bring about various inadequacies while carrying out responsibilities
by various State machineries.
Some of these attacks and infringements on these Holy Places have been highlighted below:

Mosque Burns Down in London

A Mosque burned down in Britain in a suspected arson attack on June 5, 2013 admist
intensified fears of a backlash against Muslims after a British soldier was killed on a
London street.
Source: http://www.reuters.com/article/2013/06/05/us-britain-mosqueidUSBRE9541GG20130605

Milan Mosque To be Closed Down

For details: http://news.bbc.co.uk/2/hi/europe/7493756.stm

Acts of Vandalism against Muslim Prayer Hall

For details: http://europenews.dk/en/node/13298

Topics to be considered with respect to Islamophobia

Misrepresentation in media, especially post 9/11.
Myths and ill-conceived notions about the Islamic teachings.
Countering dissemination of extreme interpretation of the religion.
Evaluation of Counter-Terrorism strategies and their biased impact on Muslim
minority communities. Especially evaluating impacts on the Islamic charitable
institutions, dealing with practices of arbitrary detentions/arrests/executions or
ensuring rights such as right to a fair trial.
Special emphasis on practices in the Western Hemisphere

Regional issues to be considered

1. AFRICA
a. Possible assistance to Muslim Communities in Africa, especially in Least
Developed Countries.
b. Central African Republic Ongoing ethnic cleansing of Muslims by Christian
militias. Assessment of the mandated UN Peacekeeping Forces in the region and
possible recommendations. Other possible recommendations and follow-ups by
OIC at the UN, such as initiation of a fact-finding mission.
c. Destruction of Mosques and harassment of minorities in Angola.

2. ASIA
a. Muslims minority issue in Myanmar, especially in light of the recent RohingyaRefugee crisis.
b. Evaluation of reconciliation by the government of the southern Thailands
minority Muslim community.
c. Muslim Minority in India, especially in light of the recent spurt in extremist
movements forcing conversion through programmes such as Ghar Wapsi or
Home Coming. Also evaluating approach to address towards the impending
Babri Masjid issue.
d. Situation of Muslim Community in post civil war Sri-Lanka.

3. EUROPE
a. Situation of Turkish Muslim Minority in Western Thrace, Greece.
b. Issue of confiscation of Waqf property of the Muslim community in Bulgaria.
c. Situation Muslims in the Tatars Region of Crimea in light of the recent crisis in
Crimea.

Approaches which can be considered by the OIC

Enhancing engagement with other Islamic Institutions and Islamic Non-Governmental
agencies to reach-out to minorities in Non-OIC Member States.
Enhancement of engagement with home states to encourage protection of Muslim
minorities and bridging gaps in understandings.
Building creative approaches to integrate various stakeholders, such as country
specific conferences (eg. Washington Conference) or international level symposiums
in collaborations with other agencies such as the UN, EU etc.
Assessment of possibilities by individual OIC Member States, OIC General
Secretariat or OIC subsidiaries/affiliated agencies to counter the issues through
approaches such as effective Dawa missions (Missions to spread the message of the
Islam), improved information gathering, better coordination for pooling gathered data
etc.
Assessment and mitigation of allegations, counter-perspectives or counter-movements
against OIC and its member-states, such as those related to protection of rights of nonIslamic Minorities by OIC Member States.