International Women’s Day.

Islamic scholar Abbas Husain, director of the Teachers Development Centre, fended off a volley of questions on women’s status in Islam on Monday, International Women’s Day.

Invited as a guest speaker by the Working Women Group of the Aga Khan University Hospital, Husain spoke on reading the Quran to interpret its hidden meanings. The seminar was held at the Aga Khan University Hospital and the auditorium was packed with teachers and students.

Reading can be taken in four senses. “We may read the text, read between the lines, read the writing on the wall or make out the character (of a person, book, and work of art) by interpreting the signs,” he said. “Then there is something called mis-reading the facts, which affect women’s rights. Can a patriarchal interpretation of the Quran be considered the will of God? I think it needs a lot of debate and more importantly, such a text needs to be read before it can be understood.”

Husain said at present, the right to interpret the Quran was restricted to just maulvis and the rest of the public gets their information through them, a fact he called “blatantly unjust”.

A woman from the audience wanted to know that if God is so kind to women, which Allah is indeed, then why did God not choose a female prophet? Prophets had to suffer severe opposition and resistance and God did not want women to go through that. Women were given, on the other hand, the miraculous ability to give birth — which makes them stronger than anyone else, he added.

Seeing that his reply did not go down well with all the females in the crowd, he gave an example. He narrated when a saint, Rabia Al Basri was asked the same question. “The women were really angry that no female prophet has ever been selected. Rabia al Basri replied that it is because there has not been a female Firaun or Namrood either.”

A student from the audience asked the scholar why he (the student) was allowed to study  abroad but his family insisted his sister needed a mehram (male guardian) to go with her.  “Is this really necessary?” he asked.

Although he was not terribly articulate in his answer, Husain did say that the school of thought that believes women need mehram everywhere they go is “ignorant about the role of women in Islam”.

Elaborating further, he said that those who think that women should not drive or paint or express themselves in any way because these activities are ‘bidah’ (innovations) are simply misreading facts. “Islam is a religion of Fitrat and it allows self-expression. How can it not allow people to express themselves?”

Another woman wanted to know how it was possible to ‘read between the lines’ the fact that a testimony given by two women equals to that given by one man. “Isn’t it clear we are considered dumb?”

Giving an example from Surah-e-Baqra, verse 282, he explained that the concept of two women is simple and was not to demean women’s judgement in particular. “If two women are witness to a crime, the second woman is just a companion or an assistant, so that if one of them errs the other is there to remind or correct her.”

Concluding the question-and-answer session, Husain said that he sees no reason why Pakistan cannot change.

With the current mode of communication, for instance Facebook and Twitter, already bringing in revolutions around the world, he added that Pakistan is not and cannot be far behind. “We are ready to bring in a wave of change and the first and foremost war should be against demented beliefs and customs.”

Published in The Express Tribune, March 9^th, 2011.

Male and Female Brains

Summary of Lecture for Women's Forum West Annual Meeting,
San Francisco, California 2003

Sex differences and the brain. What does it matter, you say? I think it does. Through such knowledge we will eventually be better able to understand the basis for behaviors that many now perceive as entirely rooted in social custom or familial history. From that understanding, we will gain the acceptance, patience, and respect so vital to all human endeavor.

Interestingly, people who see a human brain for the first time often ask, "Is it male or female?" Yet, for many millennia no one, even scientists, thought about sex-related differences and similarities in the human brain. A brain was just a brain. Now hardly a year goes by that we don't read authoritative studies showing these differences. I was taken aback just a few months ago when, at a Ph.D. examination dealing with Magnetic Resonance Imaging of human brains, the student reported having pooled the data from both sexes. Even if the intent was not to explore male-female differences, one can hardly expect to make accurate interpretations from such mixed data.

Obviously, no single factor accounts for the gender-related differences we are finding. We are slowly, one by one, unraveling the various integrative factors involved in this mystery. A basic question being asked is whether the differences between male and female brains outweigh the similarities or vice versa. Some researchers report finding more differences within the sexes than between the sexes. Please understand that the objective of my talk is not to discuss whether the brain of one sex is superior to the brain of the other but to explore the significance of the differences we are discovering in the brains of males and females. As you might imagine, to conduct these studies, we need brain samples so that we can make our comparisons. So far, no live human beings, males or females, have been willing to give us their brain tissue to use in our experiments. But all is not lost: The rat brain, oddly enough, has the basic components and major structures in its little pecan-size brain that we humans have in our large cantaloupe-size brain. In general terms, what we have learned about the anatomy of the rat brain has later been replicated by studies in higher mammals including humans. What is particularly important, of course, is that using the laboratory rat allows us to control many variables--the sex, the age, the living conditions, the diet, the water intake, the environment, and so forth, thus assuring clear comparisons.

To appreciate the work we do, let me take a moment to give you some fundamentals of the brain's anatomy. In the embryo our nervous system starts as a simple tube, the head end forming the brain and the remainder forming the spinal cord. The brain is divided into three parts: the hind brain, midbrain and forebrain. Our interest is primarily in the forebrain, which expands tremendously over the course of its development to form about 85% of our total brain, called the cerebral hemispheres. These two large hemispheres are familiar to anyone who has seen a picture of the brain The outer layers of the cerebral hemispheres are called the cerebral cortex. (Cortex means bark.) With the use of a light microscope we can easily measure the thickness of this cortex in the rat because it is smooth and does not have folds as do more highly evolved brains.

Factors affecting cortical thickness are the main interest in our gender studies because the cerebral cortex is the most highly evolved part of the brain and deals with higher cognitive processing. The cerebral cortex, like other parts of the brain, consists of nerve cells with branches and functional connections called synapses; glial cells, the metabolic and structural support cells for the nerve cells; and blood vessels. Cortical thickness is a key factor; it gives us an overall indication of what is happening collectively to these structures within the cortex.

Table 1

Statistical significance of differences between right and left cerebral cortical thickness in male and female rats ( S=statistically significant; NS=nonstatistically significant)

					Cortical Areas
	Age (days)	N	Frontal		Parietal			Occipital
			10	4	3	2	18	17	18A
	6	13	S	S	S	NS	S	S	S
	14	17	S	S	S	NS	S	S	S
Males	20	15	S	S	S	NS	S	S	NS
	90	15	NS	S	S	NS	NS	S	NS
	185	15	S	NS	S	S	S	S	S
	400	15	S	NS	S	S	S	S	NS
	900	8	NS	NS	NS	NS	NS	NS	NS
All Ss R>L
	7	15	NS	NS	NS	NS	NS	NS	NS
	14	15	NS	NS	NS	NS	NS	NS	NS
Females	21	15	NS	NS	S#	NS	NS	NS	NS
	90	19	NS	NS	NS	NS	NS	NS	NS
	180	11	NS	NS	NS	NS	NS	NS	NS
	390	17	NS	NS	S#	NS	NS	NS	NS
S#=L>R

The cortical areas sampled are seen in Figure 1. As the name implies, the frontal area is in the front of the brain, the parietal is in the middle and the occipital is at the back of the hemisphere. In very simple terms, the frontal area deals with motor behavior and planning for action, the parietal area with general sensory functions, and the occipital cortex with visual functions.

By measuring the thickness in the frontal, parietal and occipital cortex in our experimental rats, we can begin to assemble important information and to ask such questions as:

1. Are there sex-related differences in the growth of the cerebral cortex at birth? The female cortex shows some areas are more highly developed than others at birth compared to the male. Her motor cortex (frontal) shows the highest development with her sensory cortex (parietal) next and visual cortex (occipital) least developed. In the male brain, the motor, sensory and visual cortical all show a similar degree of development at birth; differences in growth rates appear soon after birth.

2. Is the thickness of the right and left cerebral cortex different between male and female animals? The answer is decidedly "yes" as revealed by a glance at Table 1. "N" shows the number of brains sampled in each age group from shortly after birth to well into adulthood and for males into very old age. "S" means there is a statistically significant difference between the cortical thickness in the right and left hemispheres. "NS" means there is no statistically significant difference between the thickness in the hemispheres.

In the female brain,we observe no statistically significant differences in cortical thickness between the right and left hemispheres from birth well into adulthood. We found nonsignificant differences in 41 of the 43 regions measured; in other words, in 95% of the cases she displays a symmetrical cortex

It has been commonly stated that the female cortex is symmetrical and the male cortex is asymmetrical. Turning again to Table 1, this time to assess the development of the male cortex, we find that the hemispheric thickness differences from birth to old age are definitely not as consistent as in the female brain. In fact, in the male cortex the right hemisphere is significantly thicker than the left in 31 of the 49 regions measured. In other words, in 60% of the cases, the cortex of the male rat brain is significantly asymmetric.

With the data in Table 1, we now need to state more accurately that parts of the male cortex are asymmetrical and parts are not. Two consistent findings in the male rat brain were the following: (1) area 2 in the parietal cortex showed nonsignificant findings or symmetry from birth to 90 days of age; differences in cortical thickness were seen only after 90 days of age. (2) In the 900-day-old male rats, all areas of the cortex showed nonsignificant differences between the hemispheres. At this very old age, the male cortex appeared similar to that of the female cortex in terms of its symmetry.

One obvious question to ask when we assess our findings in the female brain is: What role do the sex steroid play in establishing cortical thickness ? As we would expect, in those animals with ovaries, there is no significant difference in the thickness of the hemispheres, but in those without ovaries, two areas of the occipital cortex show significant differences in thickness between the right and left hemispheres. It seems that the visual cortex in female animals without ovarian hormones is more like that of the normal male cortex. (Though not shown, in our 800 day old females, we also found this pattern was similar in the occipital cortex.)

In summary, the female animal, with or without ovaries, shows no significant difference in the thickness of her right and left cerebral cortices except in part of the visual cortex where those without ovaries develop right dominance. Other researchers have reported that two major connecting fiber tracts between the two hemispheres are larger in females than in males, a finding that supports the notion that the female exhibits symmetrical cortical patterns. What might be the advantage of such symmetry in cortical morphology?

For the female animal, the main functions in life are to bear, protect and raise her offspring. These roles challenge her to go in many directions, both geographical and conceptual, something that may be more accessible and readily achieved with a symmetrical brain. We might conjecture that the trend to right dominance in the older brain of the female without ovarian hormones suggests a shift to the more visual focus demanded of the male.

Now we need to ask the same question we asked of the female brain: What role do sex steroid hormones play in determining cortical thickness patterns in the male? In rats without testes some cerebral cortical areas show significant differences and some do not. Of interest to me is that areas 17 and 18a dealing with visual processing in both males and females devoid of sex steroid hormones showed statistically significant differences between the right and left hemispheres. Area 17 in the male also showed statistically significant differences in the cortical thickness of the right and left hemispheres among animals with circulating sex hormones, but area 18 a did not

In summary, the male cerebral cortex displays both symmetrical and nonsymmetrical right/left patterns in cortical thickness with the nonsymmetrical pattern being slightly more anatomically frequent (60%). and in turn suggesting functionally more frequent. What might be the advantage of having some cortical areas asymmetrical in the male? In general, male behavior involves finding and defending his territory and finding his female, all rather focused functions, possibly benefiting from an asymmetrical cortex.

Another consideration is the similarity between male and female; in these studies, the question is in what areas do males and females have the same right/left pattern, whether symmetrical or nonsymmetrical? In area 10 (motor behavior and planning for action) at 90 days of age both are nonsymmetrical; in area 2 (general sensory functions) from birth to 90 days of age both are nonsymmetrical; in area 18A (visual functions) from 20-21 to 90 days of age both are nonsymmetrical. In area 3 (general sensory functions) at 2-21 days of age both are symmetrical and at 400-390 days of age both are symmetrical.

Needless to say, these data further emphasize the necessity of considering the numerous variables that contribute to anatomical and in turn physiological development generally and specifically to the growth of the cerebral cortex. Furthermore, wresting meaning from the multiplicity of similarities and differences between male and female brains presents a considerable challenge in the decades ahead, but a challenge that those of us who dedicate our professional lives to such research anticipate with relish.

The interfaith dialogue

IN our pluralist, globalized world, inter-religion, inter-culture and inter-civilization dialogue has become very crucial.

There are serious misconceptions about communities other than our own; not only this, there are serious misconceptions about other sects in the same religious community.

Thus even intra-faith dialogue becomes necessary. The whole world has become multicultural and it is all the more necessary in a democratic system to get to know and understand one another. In a democracy, all citizens, whatever their culture, religion or ethnicity, enjoy equal rights and misconceptions about the ‘other’ come in the way of respecting that other’s equal rights. In a democratic, pluralist society, the three ‘Ds’ become necessary, i.e. democracy, diversity and dialogue.

Diversity strengthens democracy and dialogue strengthens diversity. Many tend to think that uniformity is necessary for democracy. It is a mistaken notion. In fact, uniformity can lead to dictatorship, and diversity can become a powerful force to ward off dictatorship. So diversity and dialogue become important. Also, it is important in a democracy to accept the ‘other’ as the ‘other’ is; no one has the right to prescribe how the other should be, which many often do, especially for minorities, be they cultural or religious.

It is often demanded of religious and cultural minorities that they should become part of the ‘mainstream’ culture and not maintain their distinctive features. All minorities come under such pressure. And it is religious or cultural majorities who define for the rest what the ‘mainstream’ culture is. Often, cultural or religious majorities also become a political majority to enforce their writ on society, which is against the spirit of democracy.

One should not confuse a cultural or religious majority with a political majority. The two are different. It is sheer arrogance on the part of a religious and a cultural majority to equate its social norms with having a political majority and thus the right to impose such norms on all. This is happening even in western democracies where minorities are coming under severe pressure to conform to majority cultural norms.

It is through inter-religion and inter-culture dialogue that one can understand the distinctive features of the other’s religion or culture. The basic thing about such a dialogue is the capacity to listen to the other. Listening is much more important in dialogue than speaking. There should be a proper balance between speaking and listening otherwise we can never understand the other. Better if we minimise speaking and let the other speak. There is one more tendency in dialogue which tends to deprive the dialogue of its essence, i.e. to bring out the best features of one’s own tradition and point out the worst from that of the other. One should be very honest and objective in a dialogue. One should bring out critically the weaknesses of one’s own tradition and readily appreciate what is best in the other’s tradition.

The best way to appreciate the other is to be a participant-observer, which many Sufi saints were in the subcontinent by adopting the local culture and language. Thus they became closer to the masses and influenced them more than if they were to write in their native Persian or Arabic.

Furthermore, one should not only quote from the scriptures but also evaluate critically one’s historical practices. What is written in the scriptures is often quite different from historical practices. We often take the best from our scriptures and the worst from the other’s historical practices and then tend to ‘prove’ our superiority. It is downright dishonesty to make such comparisons. Scriptures should be compared with scriptures and historical practices should be compared with historical practices.

What the scriptures prescribe is ideal, but historical practices depend on various factors, like interpretation, pre-existing cultural traditions, selfish interests of practitioners and so on. For example, what is stated in the Quran about women’s rights was never practised in Islamic societies as these societies were patriarchal in structure and their cultural traditions could not accept gender equality and hence they found various ways of violating gender equality. Thus it would be unfair to blame gender oppression in Muslim societies on the Quran.

In all interfaith dialogue, the idea should be to understand the other rather than convert the other to one’s own point of view.

An interfaith dialogue should be carried out in the spirit of acceptance of the other rather than rejection. For this, it is necessary that both sides be well-versed in their respective traditions. Deep conviction is necessary in one’s own tradition before one is able to appreciate the conviction of the other.

However, this does not mean one should be rigid about one’s own position. Tolerance and respect for the other is the very basis of dialogue. One should not condemn the other even if one cannot accept the other’s point of view or practice. A good example is that of Mazhar Jan-i-Janan respecting the Hindu tradition of idol worshipping and its justification from the Hindus’ viewpoint, though he himself would not do so.

Intra-faith dialogue is also very important for the coexistence of various sects of the same religion, especially where majority and minority sects are concerned. There exist misgivings about one another’s beliefs and rituals, which can lead to rioting amongst adherents of the same faith but following different sects. In pre-independence days there were riots between Bohras and Sunni Muslims in Patan, India, when a Sunni boy went missing and it was said that he was slaughtered and his blood mixed with rice by Bohras, who ate it. It was on Jinnah’s intervention that the riots stopped and peace was established.

Rancho as a teacher
http://www.youtube.com/watch?v=hD8mytZHU8U&feature=share

Steps to creating an inclusive classroom
http://www.youtube.com/watch?feature=endscreen&NR=1&v=a5EuSNs9fT8

Inclusive Education
http://www.youtube.com/watch?v=N105TGmMkLk