Dr Rabia Malik is the chair of City Circle, a grassroots network of young Muslim professionals. She holds a doctorate in Social Psychology and is a practicing Systemic Psychotherapist in London.

My experience of British Muslim activism in the university and community scene has caused me to observe that the diversity of Muslim demographics is not usually reflected in our various campaigns. In a world where conflict and oppression and the fight to end them are constant features in our lives, campaigns related to the Middle East are always much more prominent and prioritised.

Palestine, for example, has an especially undying place in all our hearts. It is the home of the third holiest site, where our Muslim brothers and sisters suffer relentlessly under Israeli aggression. It is therefore a campaign that I have been and continue to be wholeheartedly a part of. I have determinedly picketed, demonstrated, occupied lecture theatres, signed and promoted petitions and delivered speeches in protest of the suffering in the region.

However, the question arises – do we not feel that we are neglecting some countries while almost exclusively focussing on others? According to sacred teachings, the Muslims are one body and the suffering of one part should be felt by all; nevertheless, Bosnia, Kosovo, Chechnya, Somalia… all came and went quite briefly.  More ‘obscure’ communities such as the Chinese Uyghur continue to suffer with little recognition or response.

There is of course the position that British Muslims should be most concerned about those causes where Britain or Europe is an actor or influencing factor. However, we tend to ignore the many less reported but nevertheless critical ways in which we are actually engaged or able to influence a host of world situations.  Enquiry is also needed into the curious hierarchy of ummah priorities that is beginning to emerge in the politics of British Muslim identity and identification; there are those identification-causes which prove our Britishness, others enable modish identification with much admired struggles. While some are termed ‘Islamic’ there are those that are only humanitarian – deserving our pity, charity and inevitable condescension.

It has further been observed that somehow Arab causes are seen as ‘Islamic concerns’ whereas others are seen as more regional matters, and those wanting to address them through collective Muslim platforms here, are often viewed as far too parochial! We must in all conscience avoid the unjustifiable turning of our backs to little profiled, but in many ways equally critical issues, particularly when we are sometimes the only port of call in the West for their support.

Clearly, the scale and diversity of issues around the world that confront us may induce crisis fatigue or a feeling of being simply overwhelmed. To avoid this, our thinkers and organisations need to provide better direction as to serious, constructive long term activity and assignment of community resources. A part of this must be a much more balanced and considered response with regard to how and which issues are given priority and organised attention by the Muslim communities in the UK.

For example, the last 18 months has witnessed the very worrying exacerbation of conflict and instability in Pakistan and Bangladesh, documented by Amnesty International amongst others. Yet the almost nonexistent response – from both the British South Asian and the British Muslim community – is quite remarkable. These two countries alone account for almost a quarter (24%) of the total ummah; and the majority of British Muslims in fact originate ethnically from there. I believe it certainly is time that we carry out very possible and perhaps preventative work for human, faith and political rights in such countries as well. It is important that leaders from all communities join hands to signal that these are a worthy ummah concern; just as we all do stand together for every Middle Eastern crisis.

As far as protecting people from suffering and oppression goes, the Muslim duty is to humanity. Over the past years the older generation of activists, through their natural engagement with their homelands throughout the world, usually ensured that many different world issues were given the necessary prominence in the UK context. In the coming years, we must now wait and see whether the younger generation of activists and leaders can begin to delineate possible and actual spheres of influence and engagement in relation to the whole body of the ummah and beyond. It is my hope that this new decade will see a new broadening of horizons.

L Amatullah completed her undergraduate degree at the University of London where she is currently engaged in postgraduate study. She has led and been actively involved in charitable work and human rights campaigns, both on and off campus, for several years.

The past decade has seen a marked change in legislation for all those agencies concerned with the welfare of young people.  The tragic death of Victoria Climbié on the 25^th of February 2000, described as an entirely preventable tragedy at least twelve times by Lord Laming, was a particular turning point. Some of the highlighted factors contributing towards the ‘opportunities missed’ were: low standards of professional practice; accountability at various levels; lack of inter and intra-agency information sharing; and poor managerial support for front line workers. As a policy response, the Labour government published a Green Paper ‘Every Child Matters’ (ECM) in September 2003 for consultation, which subsequently prompted an unprecedented debate about the services for children, young people and families. The Government then published ECM; Next Steps and passed the Children Act 2004 providing the ‘backbone’ for reform focusing on needs and ECM; Change for Children was published in November 2004.

More than just a focus on child protection, ECM’s reformist approach is to bring about changes at all levels for children’s services, ensuring that children and young people achieve five outcomes: Being Healthy, Staying Safe, Enjoying and Achieving, Making a Positive Contribution and Achieving Economic Well-being.

Whilst the focus of ECM is from birth to age 19, Youth Matters; Next Steps (2006), is the policy document that applies the ECM principles, particularly aimed at improving outcomes for ‘youth’ (13-19 year olds), proposing to give them “somewhere to go, something to do and someone to talk to”.

Ruth Kelly, in her forward of the policy document (Youth Matters 2006), states on the aims of ‘Youth Matters’:  ‘We are set on delivering a radical reshaping of universal services for teenagers – with targeted support for those who need it most’ and ‘…we want young people to be actively involved in their communities, influencing decision-making and democratic processes, and leading action to change communities for the better.’ ‘…I want every teenager to flourish and succeed – and receive services and support tailored to their needs. Youth Matters builds on the progress we have made in recent years but we have to step up a gear. I believe that the plan in this document will do that but they require imagination and leadership, and a shared vision, from everyone working with young people.’

Is there enough targeted support for young Muslims to reverse the sense of alienation and discrimination felt or should they continue to be seen through the lens of the ‘Prevent’ agenda? With the discourse of young Muslims being apparently drawn into violent extremism gaining momentum, we are in danger of polarising one of the largest young ethnic minority communities within mainland UK further by seeing them as inherently deviant first and then young.

In the coming decade several key questions need to be addressed. How can we ensure that young Muslims are actively involved in decision-making processes that would shape future provision? What kind of leadership should we be looking for in attempting to address the mundane issues that Muslim youth face?

What are some of the key processes needed and what important discussions do we need to be having with government and within our communities to ensure that every Muslim child does matter?

Should young Muslims not have the right to equal access and have somewhere to go, something to do and someone to talk to?

Does every Muslim child matter?

Tafazal Mohammad has over a decade of experience in the youth and community work field. He is Managing Director of Muslim Youth Skills [MYS]. MYS is an organisation that provides training and consultancy to equip individuals and organisations who work with young people and community groups to be competent and confident about their work.

As a British-Born, Egyptian-raised young female, I have always been interested in knowing more and more about the UK.  I was looking forward to living in the UK one day and engaging with British society to enrich my cultural knowledge and socialise with people from diverse backgrounds and ethnicities.

But when I came to Britain a couple of years ago, many changes occurred to the image I had in my mind. I was shocked from the media’s run-of-the-mill stories about Muslims being violent, extremist, and backward and of Muslim women being oppressed, subjugated and helpless. I was disappointed to find that the negative stereotypes propagated by hard-liners had somehow succeeded in shaping the public opinion of some of the British people against Muslims.

Being overwhelmed by these feelings, I stayed passive for some time believing that the image of Muslims will never change and any efforts that I make would be worthless and unwelcomed.

After a while, however, an inner voice taunted me saying “If you want to be a good Muslim, you shouldn’t just get annoyed from everything and be a nitpicker, you have to be a positive person and stand up for yourself and what you believe in. This is the only way for you to show people around you the good side of a true Muslim.”

To cut a long story short, my attitude changed dramatically over a very short period of time and I became eager to do my best to take even a minimal part in improving the image of Muslims; to be a more active participant within my community. I felt that we, as Muslims, have to start working on ourselves first in order to reach the ultimate goal.

I do believe that everyone has a circle of influence; friends, neighbours, relatives, colleagues, or an even wider influence than these. Whether you have limited access to people or not, you can have a massive influence on those around you by doing very simple but good and commendable efforts.

As for me, I started with the first most accessible circle to me which was my non-Muslim neighbours and acquaintances. I began having friendly get-to-know-you chats with them, giving them presents on many occasions, welcoming them after they return from holidays with a big smile and a home-made cake. Though these things may look trivial, no one can imagine how huge their impact is. Once you build good relationships with non-Muslim British people, they owe you much respect and appreciation and most of all, they judge you based on who you are and how you behave; always keeping in mind that you are a ‘Muslim’.

The next step for me was to engage in a wider community so I volunteered at a British charitable organisation that promotes diversity, inclusion and equality for all children. I translate children’s books into the Arabic language to help Arab children who have just moved to the UK to not feel isolated in nurseries and at school if they don’t understand English well. They can have both English and Arabic versions of the stories to gain a better understanding and more interaction with their colleagues and teachers.

In addition to this, every now and then, I like to initiate some online threads and write articles to communicate with non-Muslim British people and try to refute the negative arguments that target ‘all ’ Muslims using friendly discussions that are not based on a complicated or theological basis.

Well, to put it in a nutshell, I strongly believe that each single Muslim has to take part in changing the views against Islam by whatever means relevant to him/her. As an ordinary busy newcomer mum, I always doubted I could be able to do anything in this respect. However, I tried and will keep trying. There are many Muslims in the UK who have far much bigger circles of influence than mine and have the potential to be very effective. We don’t want the abhorrent views of extremist Muslims to take the platforms and drown the moderate views of the vast majority of Muslims.

In the coming years, the key elements for achieving this should be “communication” and “integration”. Isolating ourselves and refusing to mingle with non-Muslims does nothing but intensify the problem. What we have to aim for is to prove that moderate and productive Muslims exist and that they are active participants in social and civic life.

If this is accomplished, all Muslims will definitely not be tarred with the same brush. They will be judged by the content of their character and behaviour – not by the label of religion.

Amira Abozeid is a freelance editor and translator. She graduated from Cairo University attaining a degree in Political Science and, following this, an MBA Degree in Marketing. She worked as a news producer, editor and Business Studies instructor in Egypt and is currently based in the UK.

The international system will face new and evolving challenges over the coming decades, concerning not only issues such as terrorism and violent conflict, but more pertinently, the intersecting convergence of global ecological, energy and economic crises. It so happens that these phenomena will intensify in direct relation to Muslim-majority regions in the Middle East, Central and South Asia, and North Africa.

Existing trends, and their probable trajectories, look grim without urgent preventive and mitigating action. Climate change is already happening, and has generated droughts this year in some of the most prominent food-producing regions. This trend is set to accelerate over the coming decades.

The areas hit hardest by global warming will be the tropics and subtropics, encompassing about half the world’s population, including Africa, the southern United States, and much of India, China and South America. In these areas, higher temperatures will at first cause crops like corn, wheat and rice to grow faster, but over the longer-term reduce plant fertility and grain production. Scientists project that world crop yields will fall 20 to 40 percent. Climate change will also lead to water shortages potentially affecting up to 3.2 billion people.

Britain will be drastically affected. As noted by Lord Cameron of Dillington, a farmer and former head of the Countryside Agency, Britain faces a real danger of civil unrest if food supplies are endangered for as short as three days.

The danger will be exacerbated by the impact of hydrocarbon energy depletion and the global financial crisis. In 2006, according to the Energy Watch Group – an international network of parliamentarians and scientists based in Berlin – world oil production had already peaked, and will decline by half by 2030. The Group also argues that coal and natural gas are unlikely to be able to fill the supply gap in time. This will have a drastic impact on the ability of our societies to function, potentially leading to serious constraints on agricultural and industrial production, national electric grids, and transport infrastructure – unless viable alternative energy sources are brought on line at break-neck speed.

Peak oil was also a cause (but not the only one) of the financial crisis. Escalating mortgage defaults triggering the crash occurred in the context of rising inflationary pressures on food prices, transport costs, costs of production, and costs of living, which arose from rising oil prices linked to the underlying energy problem. Fatih Birol, chief economist at the International Energy Agency, warns that permanent oil supply constraints could “strangle” any potential economic recovery over the long-term. And a lack of cash could undermine the kind of infrastructure capacity-building needed for Britain to become resilient against these crises.

In this context, both US and UK defence planners are increasingly concerned about the impact of these crises for Western security, particularly in the way they relate to Muslim-majority regions. Recent official strategic defence documents point to the centrality of violent inter-communal conflicts over food, water and energy resources around the world. In particular, they highlight projections of exponential population growth generating a “youth bulge” in Muslim-majority regions in the Middle East, Central Asia and North Africa – where the world’s most significant reserves of hydrocarbon energy and raw materials can be found. In the context of global systemic crises, this will create massive internal pressure on these societies, leading to massive shifts in migration patterns, intensifying the potential for insurgency and violent conflict, and increasing the propensity for geopolitical rivalry between the West, Russia and China (among others) over these regions.

Intelligence experts are also worried about domestic population politics, projecting significant Muslim population growth in the US, Britain and Western Europe. Tim Savage, division chief at the State Department’s Office of European Analysis, argues that Europe’s Muslim population is expected to double over the coming decades, while its non-Muslim population is projected to fall by at least 3.5 per cent. At worse, he suspects that by mid-century Muslims might outnumber non-Muslims not only in France, but throughout Western Europe. Given the danger of intensifying violent conflict for control of scarce resources in Muslim-majority regions, planners believe the population growth will increase the threat of “home-grown” Islamist terrorism.

These trends, and the plans they are provoking, are indeed grim. But they illustrate two key points – 1) the ongoing dismal failure of conventional policy approaches to transform the root structural causes of global systemic crises; and 2) the necessity and opportunity for British Muslims, along with their American and European counterparts, to address this failure with innovative new thinking, vision, strategy, and policy over the coming decades in addressing global crises and geopolitical challenges that will affect us all.

It is therefore essential for British Muslims to draw on the economic, ecological and socio-political insights of their spiritual and intellectual traditions to formulate a coherent indigenous discourse of progressive Islamic thought and values with which to critically engage UK policymaking institutions to elicit more just, harmonious and sustainable practices; as well as to empower Muslim communities with a sense of inclusion and constructive action that delegitimizes extremism while inspiring new strategies to generate positive social change for peoples of all faiths and non-faiths.

Dr Nafeez Mosaddeq Ahmed is a bestselling author and political analyst. His forthcoming book is The Crisis of Civilization: How Climate, Oil, Food, Finance, Terror, and Warfare will Change the World (Pluto, 2010). He is the Executive Director of the Institute for Policy Research & Development, and has authored four other books on terrorism and foreign policy, including most recently The London Bombings: An Independent Inquiry (Duckworth, 2006). He has a PhD in International Relations from the University of Sussex, where he has taught contemporary history and political theory.

Before I graduated I had not realised how unrealistic the education system was in preparing us for future work. I understood the purpose of school was to mould us into successful career people, however, I had not realised that a first class degree with honours wouldn’t get me anywhere in life –  especially with no experience.

In the three great university years of making amazing friends and learning psycho-social theories of human behaviour, people would often ask me, “so you’re a psychologist?” I would say, “yes”, they would ask, “can you tell what I’m thinking?”, I would reply, “erm…yes” they would inquire, “ what’s that?” and I would answer, “You my friend are thinking if I know what you’re thinking?’’

Yet on a serious note, I would pause and wonder why I don’t know. Why hasn’t my degree taught me valuable transferable skills that will help me make a difference in people’s lives? I’m paying for this degree after all; if I was so curious about Freud I would have just bought or borrowed a book.

However I realised it isn’t so much the education system that is the problem but the key issue lies with our community’s lack of experienced individuals to act as mentors for such young people and to prepare them for the future. Growing up, I did not have enough encouragement in what I wanted to be, because I was never really sure what I wanted – or what I was even good at – for that matter.

When I was young I would often ask my peers what they want to be when they grow up and a lot of them were not sure, and as I aged this attitude still seemed to have remained with students at university. We need to instill ambition in young people, because they are the ones who will grow up to make positive changes to the infrastructure of society.

But there are positive instances in this pursual of experience. A family kindly gave me an opportunity to work with their two boys that suffer from autism, and it was only at that point that I realised what I truly was good at.  They taught me how to behave according to a special program and, through mentoring, also taught me the process of being a good ‘play therapist’. This method worked wonders with the boys. Had I myself had the opportunity to gain experience and encouragement from individuals in the community a little earlier on, I may have known what career I wanted to enter later in my life, which in  turn would open up a lot of avenues.

If so many of us Muslims are struggling in this respect and we have professional Muslim brothers and sisters in the community, let us lend a hand to the youth. Let us prepare them with workshops and networks so they are able to leave their education with the confidence and reassurance that they will succeed in securing a job.

Within the next ten years, as Muslims living in Britain, it is important that we establish more mentoring programs where young people in our community are able to interact and engage in more grassroots organisations. Thus they will benefit early on and will benefit the community through gaining hands-on transferable skills. The possibility of creating mentoring programs in the next ten years has been made possible today; I myself am currently part of a new mentoring initiative where young people in the Muslim community are given the chance to gain a wider understanding of the experiences of professionals in a one to one format. We lend our career experiences, guide them through their journey and offer advice ranging from education and career, to family life and social relationships.

However this is just the beginning. I feel we need more mentoring programs to motivate youth by taking the initiative to make a change, so that the next generations have access to much more work experience than what was available to me. Let us recapture the true essence of Islam and help our community.

I will leave you with this thought. “One great strong unselfish soul in every community could actually redeem the world’’- Elbert Hubbard.

Zahra Rammahi is a Psychology graduate from University of Surrey: Roehampton Institute. She is currently mentoring and working within the field of Autism. She hopes to further her studies in Psychology and pursue a career in research.

Addressing Disability in the Muslim Community: Now and in the Coming Decade

The 2001 Census revealed the group with the highest level of disability in the UK is in fact the Muslim Community, with almost a quarter of Muslim females (24 per cent) and one in five Muslim males (21 per cent) as having a self-declared disability. So why are we so reluctant to accept these situations and tackle them?

Having personally experienced first-hand the negative stigma associated with disability within Muslim communities, I have witnessed many who considered the belief that those who are disabled are either being punished by God, or their parents are being punished for unjust actions committed during their lifetime. Such attitudes not only divide the community and create a hierarchical system, by making some feel they are inferior to others and therefore not equally ‘loved’ by God, but also make those suffering with a disability hide themselves through the fear that they will not be accepted – not only by society, but within their place of worship. They feel ashamed to be who they are. It is these kinds of ideologies that skew our views on such circumstances, which are in essence a blessing.

Religion aside, whilst growing up, most of us have been told to accept people for who they are and treat each other equally. I feel this principle should be adopted by everyone, but even more so within a religion. Most people who have a religious affiliation consider it a haven, a place of unity and a place of belonging. This bond is usually strengthened when someone is suffering, be it mentally or physically. Many people look for an explanation or a helping hand; so where do they turn? Usually to a religion, where they look for inspiration or comfort, and perhaps some guidance. Why then should these people be shut down for something that is not within their control?

The Quran states:

[16:5] And He created the cattle for you; you have in them warm clothing and (many) advantages, and of them do you eat.

[16:6] And there is beauty in them for you when you drive them back (to home), and when you send them forth (to pasture).

There are some people who believe that we should hide disabilities as opposed to dealing with them. On one level, this can lead to the unfair of exclusion and seclusion of individuals due to their disabilities. On another level, this may even indicate to the promotion of euthanasia or abortion. The Quranic verses above illustrates Islam’s teaching of the sanctity and value of human life, such that God has created other creation in its service. Furthermore it emphasises the beauty behind creation, even on the level of basic cattle.

All human life is sacred and beautiful and each form of suffering has a benefit. Helping the disabled can be seen as a chance to promote cohesion. Accepting something that is percieved as not the ‘norm’ opens our minds and enables us to accept everything as a blessing from God. It is a chance for us to learn from one another. Seeing others suffer should consequently make us more grateful for what we have been blessed with.

Ibn Sina, a Muslim philosopher, talks about how Islam teaches us about self-realisation in the face of suffering. Certain challenges help us gain self awareness and allow us to appreciate genuine happiness. It separates us from the luxuries of this world and helps us value the true necessities. The real blessings from God.

Another Muslim philosopher, Ghazali teaches in his book, ‘The Ninety Nine Names’, that suffering contains inherent goodness. He claims that although suffering is evil, the broader picture proposes goodness. To illustrate his claim, he highlights that ‘The certain amputation of a hand is an evident evil, yet within it lies an ample good: the health of the body. If one were to forego the amputation of the hand, the body would perish as a result – a worse evil still.’ (Ibid) Here, God did not intend evil for the sake of evil but because there is some good in it.

In 10 years I would like to see these view points strongly enforced within Islamic Centres. I would like to see us as individuals deviate from views of how disabilities are allegedly punishments from God and, rather, adopt a more understanding and tolerant attitude, which can then be reflected upon society. Moreover, I feel there is a profound need to facilitate the mobility access that the disabled may require as well as the efficiency of communication within centres. For example, easing Mosque entrances by creating more ramps can enable uncomplicated wheelchair access and endorsing the need for a greater number of sign language interpreters to translate lectures and Friday sermons can go a long way.

In order to achieve this however, there is the need for more Imams and lecturers to address the taboo topic of disability. To rectify any misconceptions of Islam’s view on disability, true teachings regarding disability should be taught, as well as advocating the crucial need and rewards of charity work. How charity is not just about giving spare change to a bucket collector we see at a train station, but can take many forms, such as merely listening to one talk about a disability they may or may not have, must be highlighted.

I feel that once there is understanding and acceptance within society, everything else will rationally follow. People will naturally help the disabled and give them the support they greatly need and deserve. There will be stronger unity and deeper diversity.

We have seen the world through our own eyes. Let us now look at the world through the eyes of the disabled.

Samihah Dharamsi is currently studying Law at the University of Warwick. She is a member of the MCB Youth Committee as Regional Representative for South London and Coordinator of the MCB Youth Committee Disabilities Campaign.

How student participation has affected the way we engage with medical issues in developing countries

The developing world is as fascinating as it is horrifying in the context of its medical issues. Prior to the past decade, individual elective terms, and the occasional voluntary placements abroad more or less made up the contact medical students, and indeed other students in Britain, would have with the developing world. However, there has recently been a shift in student attitudes. Medical issues in developing countries have been brought into sharp focus within the student body, and this is all down to students actively seeking to participate and raise awareness of potent medical problems in those countries which desperately need aid.

Student-led societies are a force of nature. Where some are apathetic, others are created for the sole purpose of making a difference, however small, and indeed are successful in their aim. Such global organisations as International Medical Corps (IMC) and Medecins Sans Frontiers have found solace in the fact that their work is appealing to and drawing in the student body – university branches of these organisations have sprouted up all over Britain. This student participation has proved invaluable in some aspects. Take the International Medical Corps as an example; they do not spend money on publicity in favour of reserving funds for their aid work, and as such it is difficult to communicate their cause to the masses. King’s College London are pioneers in that they have the first student representative group for IMC in the UK. This has allowed the organisation to reach a new, dynamic audience, who are willing to learn and get involved.

Student participation has also led to the creation of non-profit organisations, independent of universities, which arguably are more impressive with their show of innovation and autonomous attitude.  Organisations suchas the Student Iraqi Medical Association, as part of their raison d’etre, seek to engage medical students in this country by acting as a forum for health issues in war torn Iraq. Individual shows of support are also notable; students are acting as a forum to spread the often shocking reality of medical situations in developing countries.

Medical volunteerism abroad raises issues of its own. An elective is not an option for every student, and not all will have the funds to partake in projects abroad. Student participation, however, has served a crucial purpose; it is presenting the concept of providing aid with regard to such issues as far more accessible. In the process, it has potentiated that sense of urgency to initiate change so necessary amongst those of us fortunate enough to be from developed areas such as Britain. A heightened awareness of health care inequities, both domestic and international, is no longer limited to medical professionals. As we enter a new decade, there is hope that students will continue to foster this activist attitude, and translate their keen and refreshing interest in such humanitarian matters as global healthcare to both their fellow students, and to the public at large. A decade on, perhaps student participation will have manifested itself as a direct and indispensable form of aid. And perhaps it will have inspired everyone to engage, and educate themselves, with matters of such global concern. Education is, after all, the most powerful initiator there is.

Sarah Jawad is a medical student with the University of London, and is spending this year pursuing an intercalated BSc in Management at Imperial Business School. She has worked on several educational, cultural, and religious committees in the past, and has a great interest in history, writing and literature and films. She is currently a contributor to SIMA’s Prospect magazine.

Why Being a Student Activist Raises More Than A Little Suspicion

There is a thought that still manages to amaze me: almost a tonne of surplus equipment from King’s College London (KCL) crossed a ground breaking 5000 miles to reach Gaza. With the opening of the new decade – we broke the siege.

But the amazement in this case is a combination of good and bad. This time last month, it felt like a day of lost plans. As the snow fell thickly here in London and stranded everyone at home, my heart turned towards the messy ending of the road to Gaza. Needless to say, I was not relieved.

Being a student activist in my final semester before graduation certainly sealed my university life with a kiss. It was the first time that I was able to network with students from other disciplines and backgrounds, and channel my concerns productively. But as the members of Viva Palestina begin unravelling their stories after returning from Egypt in a fragmented fashion, following a lot of drama, violence and wasted money, I can’t help thinking – when has the push for humanitarian aid been such a strenuous and demonised effort?

Don’t get me wrong. There is much to rejoice about here. For KCL, it is the first time in their history that they actually recycled the thousands of pounds worth of surplus equipment rather than disposing it via the usual yearly contractors. They even bothered to give the project a name: Books and Equipment Recycling for International Aid (BERCIA). And for Viva Palestina, they had over 500 astoundingly dedicated volunteers and 198 vehicles of humanitarian aid pushing for the cause. I say astoundingly, because they have had to put up with the most ridiculous obstacles and police brutality imposed by the Egyptian government.

What is particularly concerning is that their ordeal was simply a continuation of the raised-eyebrow attitudes that were faced in Britain before their departure. I am delighted to have been part of the large team who worked diligently over the summer and the new term to collect and pack close to a ton of equipment, which left KCL on 26 November 2009. However, I spent the last day running around between campus security, who treated us little better than thiefs loading their own vans, and the Media and Public Relations officer, who questioned our every move. “You do realise this is something to be proud of?” I tried to remind him.

The response from news desks about the groundbreaking achievements wasn’t any more exciting: “Students bothering to send tonnes of aid to developing countries for the first time ever? That’s not really news, love.” Our most neutral of news articles struggled to get into internal and external magazines.

The BERCIA project emerged out of the university occupations which swept across the UK in January 2009. Awakening consciences is undoubtedly an ideal way to end the last decade. The occupations were led by students of various faiths and backgrounds to protest against the war in Gaza and our universities’ connections with such wars. More surprisingly perhaps, they created an innovative platform for discussion and were visited by hundreds of students a day. But again, the suspicion bubble grew ever larger. Even our official Students’ Union who were utterly oblivious to the work we had been doing on campus were called upon to check on us. I got a call once from an SU staff member asking me if I knew anything about an upcoming demonstration. “We need to prepare security,” she said.

But, to me, the truth of the matter was clearer than daylight – the authorities at KCL did not want their students to be anything more than dead bodies walking the corridors, especially when it came to Palestine. Drunken nights at the KCL bars and an occasional structured ‘rant week’ is what we seemed to be encouraged to stick to. After all, KCL is impartial and sponsors only ‘balanced debate’. (That’s of course why they awarded Israeli president, Shimon Peres, with an honorary doctorate just a month before the Gaza war).

Student activists are now unashamedly bracketed into a labelled box by some university bodies as loud, over-the-top and somewhat dodgy folk. The stand for justice has been an uphill struggle, beyond simply that of the humanitarian situation. If not for a few dedicated staff members, including the now-retired Vice Principal for Student Affairs, the BERCIA project would simply not have happened. The Viva Palestina convoy managed to get through Rafah crossing between Egypt and Gaza with three quarters of the equipment they were carrying. But far from being received with well-deserved warm wishes and congratulations, the Egyptian police forces welcomed them with tear gas and rocks.

Our drivers finally returned to London, but not without injury. “Everyone was injured,” he told us. More recently IUG university, our intended recipient, sent a ‘thank you’ letter to ourselves and to KCL. These achievements are truly remarkable and should not be underestimated. But what strikes me most today, is that in our liberal, civilised British society, student humanitarian efforts are not supported and not recognised. Instead, they go hidden and riddled with suspicion.

As we enter 2010 I continue to be overwhelmed by the passion and efforts of students at university, those who haven’t been drawn into the good old apathy they are often accused of. Their role in raising awareness and making a change, no matter how small, has been exemplary. I am hopeful. The coming ten years will bode well for the student scene. But as for the main university authorities, if there is not a change in their attitude, they will find themselves isolating those who bring the most energy and understanding to their campuses. I can only hope that in ten years’ time they will be replaced by the students of today.

Zainab Rahim attained a degree in English Literature and Language at King’s College London in July 2009. She has volunteered on various fundraising charity projects and was a Student/Graduate Coordinator on the BERCIA project.

Shiver, quiver, eyes open, memories scatter here and there,

Before me does my life appear – glimmer, flicker – reappear.

Tot I was, in Sana’a born, safe beneath the silhouette

Of this city ancient, holy, crown’d with countless minarets.

Fie! Image changes in a flash, sailing slacken ‘pon a boat,

Young boy, thro’ Dover’s straits, seeking Lady England’s coast.

Gaining, gaining, with each knot, charging to Aeneas’ Rome,

Docking ‘pon the sandy coast, England now do I call ‘home’.

Fie! Image changes in a flash, youth I stand now ‘midst a crowd,

Freedom, justice, truth and love – for Palestine we chant aloud.

Hope in mankind and ‘one’ race, hope in either have I none,

Anger, hatred do I feel – Lord tell me – what has this world done?

Glut of greed has drown’d a people, in Your name Lord do they turn,

Settle here and thieve there with that great lie – ‘right of return’.

Fie! Image changes in a flash, man I stand now ‘midst a crowd,

Outrage walks into our hearts, and shrieks her ire all around:

‘No more wars, no more wars’, chant one and all in unison,

Iraq does bleed, slowly-slow; ‘Justice’ chokes the child-Afghan.

Truth and untruth, just and unjust, each is now one and the same

In the civic prose which governs, each and every ‘just war’ claim.

‘All for peace’, speak the leaders, stood afoot some nameless grave,

Peace chokes, and spills her swan song, thro’ the gates of Abu Ghraib.

The native dead, a dripping corpse, who knows how much they number?

Thousands, millions – maybe more – Truth in oily wounds does slumber.

‘Obama! Obama!’ Do chant the Kenyans from their hut,

Fear and panic sweep the States, rumours of his phallus ‘cut’.

‘Obama! Obama!’ Did utter many, in refrain,

Arrives he now, man of moment, saviour ‘pon the grand world stage.

‘Change! Change!’ Spoke the saviour, deep into the hopeful night -

O what fools! See we not, ‘change’ is but skin-black / skin-white?

ENOUGH!

Arise do I from this horror; world of justice? – O I wish!

Fear not, hold your hearts, here come the godless socialists.

No longer do we hear the call – to tolerate and to trust -

In a common, human atom, shaping man from clay and dust.

The world is old, ‘age is wisdom’, so the soothsayer claims,

Fools we are thus, if this life be, but the same mistakes again.

‘Love thy neighbour’, ‘Turn thy cheek’, spoken now with hate and scorn,

Can we find a common ground, with ravag’d minds and hearts forlorn?

So the high, like the low, both must come and forge together,

Equal footing in a world, waiting … for a divine measure.

Sew distrust and sew fear, yet know that Time both stills and curves,

Sinners in this life shall be, the first to reap their just deserts.

Old and foolish man I speak – depart I hence with little hope,

Of things to come, of this race, of justice within man’s own scope.

Ahmed is a recent Classics graduate from King’s College London, who currently works in Social Policy. His poetry is influenced by the works of Lord Tennyson. He has a particular interest in the political realities of post-independence Africa.