“Never Again”… in the same country?

Last week marked the 20th year anniversary of the Srebrenica genocide. World leaders, mainstream media and “International Community” continued, and no doubt will continue, with their rhetoric of “never again” to a substantial level whilst continuing to condone and remain silent regarding the oppression of many Muslims within their own countries or supporting the oppression of Muslims abroad.

Just this week, on Saturday 19th July, Babar Ahmad was released. A man who for many years was detained without trial. Extradited, stripped and placed in solitary confinement for trumped up “terrorist” charges with his only escape from this awful ordeal being a plea bargain. Judge Janet Hall who accepted his plea noted:

“There was never any aid given by these defendants to effectuate a plot. By plot, I mean a terrorist plot … Neither of these two defendants were interested in what is commonly known as terrorism … It appears to me that he [Babar] is a generous, thoughtful person who is funny and honest. He is well liked and humane and empathetic…This is a good person who does not and will not seek in the future to harm other people.”

Yet, he did not return to a Britain of compassion, humanity and justice. Rather a Britain which continues its never ending “War on terror” narrative with misleading, irresponsible and sensationalist articles such as “Terrorist slips back into UK after release from US jail”. This is a narrative which has seen not only the death of many innocent civilians in Afghanistan and Iraq but also military expenditure spent on bombing civilians in Syria and Libya.

What is more, on Wednesday 8th July, the evening prior to the one year commemoration of the  latest massacre unleashed by Netenyahu in Gaza, the BBC with its ever “objective” journalism once again released a documentary entitled “Children of the Gaza War” withstanding fair historical, political or social context with regards to the Palestinian plight – especially the effect this has had specifically on Palestinian children. During a recent film showing as part of Manchester Srebrenica Memorial Week 2015, “A Cry to the Grave” was aired, ironically also released by the BBC, one section of the film in particular stood out: blood, limbs and the haunting sound of Bosnian Muslims wailing depicted some of the aftermath Bosnian Muslims suffered at the hands of the Republika Srpska (Bosnian Serb) militia.  This was followed immediately by a scene featuring Bosnian Serbs mourning their dead. A local Bosnian Muslim who very narrowly escaped the onslaught carried out by the Republika Srpska (Bosnian Serb) militia took issue with this “objectivity” with the repetition of “They are not Muslim. But they are not Muslim?!” Although there were Bosnian Serb deaths, to depict their suffering as relatively equal to Bosnian Muslims echoes of similar partial BBC journalism we observe today of how Israelis are alleged to suffer just as gravely as Palestinians. The victim is in the same boat as the oppressor apparently.  A shameful continuation of a shameful legacy for the BBC.

However, the BBC cannot solely be blamed as they are funded by the government. On Monday 6th July during a Civic event in Westminster Abbey, David Cameron recently stressed words of “Never again can we allow this kind of thing to happen” whilst Pro-Palestinian campaigners demonstrating outside the infamous Elbit weapons factory in Shenstone were at the receiving end of severe police brutality and arrested for taking a stand against arms being manufactured and sold to massacring maniacs such as Netanyahu. David Cameron who pledged to “continue funding initiatives which remember Srebrenica” has recently passed the CTS bill which effectively legally mandates public figures such as doctors and teachers to spy on Muslims in the hope of curbing them from becoming “terrorists”. This suspicion and othering is exactly what led Serb nationalists to commit grave human rights abuses including genocide, physical, mental and sexual abuse towards Bosnian Muslims. Bosnian Muslims were “dangerous” Bosnian Serb nationalists alluded; “we will take our revenge from the Turks” Ratko Mladić, former Bosnian Serb military leader and perpertrator of war crimes, is famously quoted to have said.

The continuous suppression of historical, political and social facts, overtly and covertly, incites disunity amongst the average person in what is supposed to be a multicultural society, and in the case of Bosnia and Herzegovina led to heinous violence. When certain history is ellipsed, an indirect or direct form of subordination occurs as that group of people are not deemed as important to mention. Bosnian Serb nationalists until this day taunt survivors of the genocide with Ottoman or “Turk” related slurs. This disregards the centuries under Ottoman rule where the Serbian Orthodox community began settling and establishing multiple places of worship in cities like Sarajevo in the first instance. What is more, Muslims in Bosnia are reported to have settled there since the 10th and 11th centuries. Although there were some people who were Slav in origin who converted to Islam during Ottoman rule, there were significant waves of ethnic Muslims to Bosnia and Herzegovina including Muslim Albanians, the Pomaks and the Torbesh, also referred to as the Gorans. Likewise, Muslims have lived peacefully in Britain for more than a century but are now depicted as the greatest threat. This once again disregards Muslim history in Britain through figures such as John Nelson, Pasqua Rosee who is alleged to have brought coffee to Britain, Muhammad Asad, Abdullah Quilliam and many more.

The value of the words “never again” have long seemed to be nothing more than fanciful hyperbole. If Britain and its allies truly did honour these words, chemical weapons in the form of Sarin would not have been sold to Bashar al-Assad from six years prior to the Ghouta massacre. The British government and its allies would not pander to the Israeli lobby. Their foreign exploits with the United States of America would cease. For many, particularly in the Global South, “never again” appears to signify nothing more than “never again” for the same people. Or “never again” in the same geographical location. What national and international leaders fund in one country seems to be what they destroy in another, how else would these actors be relieved of accountability? Mladić stroked the heads of innocent Bosnian Muslim children and the world sighed a temporary breath of relief. When the cameras stopped rolling, he began slaughtering them again, not only does propaganda sell, it “wins” wars.

The UN of course is reported to be just as culpable with leaked evidence obtained by renowned journalist, Florence Hartmann.  This is in addition to last week’s delay in classifying the Srebrenica genocide as a genocide in the UN Security Council, thus once again failing Bosnian Muslims and bringing to question what use the UN actually serves the average person who has been at the brunt of these atrocities. It is worth also noting that the Hague has forbidden acclaimed interpreter and survivor Hasan Nuhanovic from appearing in the tribunal, thus raising alarms for justice campaigners of where cries for “free speech” and “Western values” happen to be in this case. This is all while the Rohyinga continue to be massacred, as do the people of CAR, the people of Iraq, the people of Palestine, the people of Syria, the people of Yemen and sadly the list continues.

This “othering” of Muslims within and without Bosnia has led many justice seekers to conclude that they do not expect the UN and its members to recognise the liberation of various independence movements, yet through the commemoration of the dead and in the remembrance of the living, national and international leaders will continue to be exposed for their complicity and their hypocrisy. In their remembrance, justice campaigners aim to continue opposing national and international selectivity and subjectivity. In their remembrance, they will never let national and international leaders forget.

Ramadan, the month of victory

Ramadan, the month of mercy, the Holy Qur’an and victory is once against upon us. I was fortunate enough to attend a Ramadan seminar held by Alhuda Courses with Shaykh Waseem Ahmad this year. As some of you have requested, I will share some of the theological and spiritual points made during the seminar. I hope it is a beneficial and useful read.

Background to Ramadan

Ramadan is the ninth month in the Islamic Calendar and the only mentioned by name in the Holy Qur’an -  a reminder of the sanctity and value of this month over other months. In a hadith, the Prophet ﷺ states: 

“Rajab is Allah’s month, Sha’aban my month and Ramadan the month of my Ummah”.

Other ahadith outline: “The Fast it for Me and I am its reward” [Hadith Qudsi – Muslim]

“Fasting and Qur’an will intercede for the slave on the Day of Judgement. Fasting will say: ‘My Lord, I stopped him from food and pleasures by day so grant me intercession for him.’ The Qur’an will say: ‘I stopped him from sleep by night so grant me intercession for him. He said, They will both be given intercession.” [Musnad Imam Ahmad]

In this month, many blessings occurred, the first and foremost being the revelation of the Holy Qur’an in its entirety, the revelation commencing, the Prophet ﷺ was instructed to announce his Prophethood, the Muslims defeated the Quraysh in the Battle of Badr and several years later, the Muslims reclaimed Makkah Sharif.

Despite all these blessings that Allah SWT bestowed upon the Muslims, it did not come easy. Hadrat Jibrael AS (Angel Gabriel) reported to have held the Prophet ﷺ and asked him to recite on three occasions and only after the recitation of five verses did his mission begin. Not only would the Qur’an be reviewed during the last ten days of Ramadan each year thereafter, during the nearing of the death of the Prophet ﷺ, Hadrat Jibrael AS came during the last twenty days and reviewed the Qur’an twice.

In Surah al-Baqarah chapter 2 verse 185, Allah SWT says:

“Ramadan is the month in which the Qur’an was revealed, as guidance for mankind, with clear proofs of the guidance and the criterion”.

Another famous verse from Surah al-Baqarah states:

“O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil)”

In other words, as Shaykh Waseem mentioned, fasting is a manner in which to increase taqwa (piety) by safeguarding. For those who can control the desire to eat and drink, may well be able to control other worldly desires. Imam Zuhri once narrated a hadith (saying of the Prophet ﷺ) concerning a conversation between the nafs (self/ego) and Allah SWT. Allah SWT asked the nafs, “who am I?” to which the nafs responded, “who am I?” Allah SWT punished the nafs and placed it in the fire. After some years had passed, Allah SWT asked the nafs once again, “who am I?” the nafs once again responded, “who am I?” Allah SWT once again punished the nafs but this time placed it in freezing cold temperatures. After several years, the nafs was asked the same question and once again defied Allah SWT with its insolence. Allah SWT this time starved the nafs for a thousand years. After a thousand years had passed, Allah SWT once again asked “who am I?” to which the nafs responded, “You are Allah SWT, the Most Gracious, the Most Merciful”. 

Conditions which make fasting an obligation

As the underlying reasons of why we fast have been discussed, let us now observe Shaykh Waseem’s advice on what exactly fasting is, who needs to observe this practice, and how to make the most prior to, during and after Ramadan.

Fasting comes from the word sawm and siyam, lexically signifying refraining or abstaining from something until “the true dawn” or sabah al-sadiq e.g. from food, from futile speech, certain actions. Legally it pertains to abstaining during the day (from dawn to sunset) from fulfilling the desire of the stomach and carnal desires, whilst intending it for Allah Almighty).

As the celebrated Imam Ibn ‘Ata Illah RAH is famously quoted as saying in his Hikam:

“Among the signs of success at the end is the turning to Allah Ta’ala at the beginning. He who is illumined at the beginning is illumined at the end.”

Therefore, it is important to stress the importance of intention. The Fast is only valid if the intention is made during the night until the middle of the day (mid-point between dawn and sunset). This is valid for the month of Ramadan, vows to fast a specific day, nafl (voluntary prayer).

Your actions are according to intentions, therefore affirming your intention with both your mind and heart is beneficial for you and it reminds you of your intention.

Note, the intention is required prior to the true dawn period and the type of fast needs to be specified e.g. whether it is an unperformed Ramadan fast (qada), making up a ruined nafl fast (qada of nafl), when one is making a kaffarah fast and if one vows to fast on a non specified day.

A hadith narrated by Hadrat Abu Huraira RA states:

The Prophet ﷺ would congratulate his companions saying:

‘The month of Ramadan has come to you, it is a blessed month, Allah Almighty has prescribed its fasts upon you. In it the gates of Paradise are opened, the doors of Hell closed and the devils locked up. In it is a night better than a thousand months and whoever is deprived of its guidance is surely deprived.’

Shaykh Waseem encouraged attendees to ensure they are in the right frame of mind. This may include fasting on Monday’s and Thursday’s during Sha’ban, increasing in worship – especially at night and reading the Qur’an.

Some of the conditions which make fasting an obligation on somebody include, being a Muslim (affirmation of the tongue and more importantly in the heart), sane, mature/pre-pubescent, free from ill health, free from menstruation and postnatal bleeding (breastfeeding is optional), free of fear of death due to hunger and thirst and a resident. For those who fulfil these criteria, they are obligated to fast. For those who are in doubt, Shaykh Waseem mentioned that they may as long as the fast may not hinder one’s preservation of life. If it at a later date, they are able, they may make up the fast(s) outside of Ramadan. This is mentioned in Surah al-Baqarah (chapter 2, verse 184): “Then make it up on other days.” This is an obligation if one is physically able though this does not have to be a consecutive action. Though they may be made up at any point in one’s life, they should be made up as soon as possible. Particularly prior to next Ramadan. Should they not be made up this is classed as disliked in the Hanafi madhab, in the Shafi’i madhab one is required to give fidya (expiatory payment) alongside making up the fast(s) that have been missed.

Should the individual be unable to make the fast up due to health circumstances etc., they should give fidya which amounts to around half of a measure of wheat to somebody who meets the criteria of zakat (charity) i.e. eligible for charity, Muslim etc. Should the individual choose not to fast even though there is no valid reason as why they forfeited the past, they require expiation (kaffarah). The expiation is to free a slave; if that is not possible, to fast two consecutive months i.e. sixty days; and if that is too difficult, to feed sixty poor people (two meals). The broken fast must also be made up. Kaffarah should also be made should one have intended to fast prior to dawn but i) Intentionally ate or drank without an acceptable reason ii) Intentionally had sexual intercourse.

Situations which do not nullify the fast

The following are situations which do not nullify the fast; eating, drinking, or having marital relations forgetfully, wet dream (male of female), applying oil to the body or kohl to the eyes (even if it reaches the throat), cupping (hijamah), if a person backbites (the reward is lost), if one intends to break his fast but does not do so. Although whether our fasts are accepted is knowledge only Allah SWT has, if you do not do anything that invalidates the fast, outwardly your fast is complete. Shaykh Waseem also informed us of the hadith where the Prophet ﷺ advised a companion who ate out of forgetfulness, “complete your fast, Allah gave you that food and drink”. What is more, if we see somebody who is ill/elderly who eats out of forgetfulness it is advised we do not say anything to them. If however we view somebody who seems to be young and able, it is good to remind them gently before consuming another mouthful.

Other situations which do not nullify the fast include smoke entering the throat unintentionally, dust (of flour), a fly or the taste of medicine entering the throat. This is why it is best to not light bukhoor (woodchips soaked in fragranced oil), also. Moreover, if one awakens in a state of janabah (ritual impurity) or starts the fast whilst requiring a ghusl (ritual washing). Shaykh Waseem mentioned though legally, one may fast in this situation, it is not recommended and ghusl should be conducted before 12 noon. This ruling does not apply if this is other than marital relations i.e. menstruation or post-natal bleeding. Moreover, river water entering the opening of the ears or applying ear drops also does not hinder one’s fast, though if it entered the nose or mouth, the fast is invalidated.

Likewise, vomiting intentionally/unintentionally, even if it is a mouthful and some of the vomit goes back down the throat does not annul the fast. A mouthful is classed as something which cannot remain in your mouth. Swallowing food already in the mouth which is less than the size of a chick pea (happened to be there before the fast commenced) or chewing something like a sesame seed that comes from the outside of the mouth provided that the taste does not reach the throat does not rescind your fast either. However, if the food in your mouth is any larger in size than a chickpea, it would.

Intramuscular injections (i.e. outside of a cavity etc.) such as insulin shots, a dentist injecting your muscles/gums is also acceptable on the condition that the solution within the injection does not go down your throat.

Situations which nullify the fast

As we have discussed what Shaykh Waseem outlined does not nullify a fast, let us now examine what he explained does and should be avoided. One of the nullifiers is the start of menstruation/postnatal bleeding. In which case, the woman must make up her fast for that day, regardless of the time the discharge began. Others include; accidentally swallowing water used for gargling; Eating the pre-dawn meal believing it to be night but fajr has commenced or breaking the fast believing it to be maghrib but the sun has not yet set; Consuming anything that is not nutritious (sand, wood) and any particles deliberately inhaled through the nose. No penalty is applied for the above rulings, though the fast of the day does require making up.

What is more, though the application of attar (a fragrant essential oil) is permissible in the hanafi madhab, Imam Shafi’I RAH warned against the use of it in Ramadan.

On the other hand, tasting food for family, chewing food for a child and using a toothbrush are permitted as long as the food or aftertaste from the toothbrush is not swallowed. To avoid the latter, the employment of a miswak (cleaning twig from the Salvadora persica tree) is recommended and rewarding. These acts with the addition of kissing etc., gathering saliva and swallowing it along with doing anything that will make a person weaker such as cupping or acupuncture are disliked however.

Necessary to refrain from eating

The following outlines when it is necessary to refrain from eating; if a person breaks their fast it is wajib (necessary) to not eat in respect of the month of Ramadan; if a woman becomes free from menstrual or post-natal bleeding after fajr; if a boy matures; if a non-Muslim becomes a Muslim. The latter two however do not need to make up the fast for the day.

Recommended acts of fasting

Some of the recommended acts of fasting include the Pre-Dawn Meal (suhoor). In a hadith mentioned in Sahih Bukhari, the Prophet ﷺ is reported of saying:

“Observe Suhoor, for verily there is blessing in the Suhoor”.

In another hadith mentioned in the Musnad (collection) of Imam Ahmad states:

“Hadrat ‘Irbaadh bin Saariya (May Allah Almighty be pleased with him) narrates: ‘The Prophet ﷺ invited me to Suhoor in Ramadan by saying “Come! Join in the blessed meal.”

Other recommended acts include; to open the fast with haste after sunset; increase in the recitation of The Holy Qur’an; Be more generous; and use a miswaak (particularly after half the day has passed).

In another hadith mentioned in the Musnad of Imam Ahmad, the Prophet ﷺ states: “there are two joys for the fasting person, one at iftaar and one at meeting his Lord.” If in sha Allah you have met the criteria, besides contemplating and enjoining in the blessings of iftaar (dusk meal), know that the du’a (prayer) at the time of iftaar is one of high significance. Ibn Majah reports the Prophet ﷺ of saying “Verily at the time of iftaar the fasting person has a dua that is not rejected.”

Salatul Taraweeh

During a lecture once, one of our teachers reminded us that our prayers are like that of a spiritual tree, the fardh (obligatory) prayer is the trunk, the sunnah (tradition of the Prophet ﷺ) are the branches and the nawafil (voluntary) are the leaves/fruits. Though it is important to note that making up prayers one may have missed throughout their lives takes priority as Dr. Umar Faruq Abd-Allah recently highlighted, salatul taraweeh is considered to be Sunnah Mu’akadah (obligatory sunnah prayers) on both men and women in the hanafi madhab. Congregration is Sunnah Kifayah (compulsory duty for a group) (for men) and prayed after Isha (the night) prayer. Salatul taraweeh contains 20 units before the Witr prayer. It is also considered Sunnah Kifayah to finish the Qur’an once.

Conclusion, eid and beyond

Ramadan is amongst one of the most blessed opportunities Allah SWT grants us to hold a mirror up to ourselves. There may be times where we may not be that happy with what we see but half of solving a problem is the ability to identify it. Shaykh Waseem reminded us that the stomach is the centre of bodily powers and energies. It is from the stomach that we identify with weakness or strength, piety or disobedience, wickedness or righteousness. Excessive eating is an illness which instigates other illnesses which are harmful to our mind, body and soul. By controlling what we eat, what we speak of, what we see, what we listen to and what we think, we are less likely to become slaves of our self and closer to Allah SWT as a result. Ramadan is a time to reflect and by having more time to worship invites us to enjoin in reconnecting with the Qur’an, our Islamic studies, dhikr (remembrance of God) and salawat (prayers on the Prophet ﷺ). 

While we try our best to make the most of this month, it is also important to remember that Ramadan is not a race, rather a month which helps us build good habits that we may continue to uphold throughout the year. Our religion does not start and stop in Ramadan so even if it seems the only thing you have mastered in this month are your 5 daily prayers, reading the Qur’an (albeit a little), meeting family and friends, spending money on your family and relatives (fitrana) and observing modesty according to the sunnah, this is still a huge achievement and you should not deem it otherwise. As Shaykh Waseem reminded us, “you cannot erode a stone with one splash of water, rather, drip by drip may it erode over time, so too does it take time to be rid of the nafs”.

Wishing you and your families a beautiful Ramadan and many more beautiful moments after to come. If there are any errors, I apologise and they are from me and if there is any good it is from Allah SWT. Please remember Shaykh Waseem, Alhuda courses and myself in your du’as, wa alaikum asalaam wa rahmatullah :)

The Case for an Inclusive Curriculum

As initiatives such as “Why is my curriculum White?”,“Free Education MCR” along with other similar campaigns  are seeming to gather a larger following as time progresses, questions underlining why an inclusive curriculum is necessary, what it would comprise of and how it would be introduced are beginning to enter mainstream educational discourse. Taking personal experience in to account, this article aims to respond to some of these questions.

To begin with, the concept of discourse itself has long been a point in question. Not only may people from sidelined backgrounds feel as if they are denied a voice in the academic sphere in terms of representation and platforms to air their findings (see Spivak: “Can the Subaltern Speak?”). So too are their voices denied when uncovering these findings. Citing  “White Men” as Professor Sara Ahmed outlines is:

“another form of academic relationality. White men is reproduced as a citational relational. White men cite other white men: it is what they have always done; it is what they will do; what they teach each other to do when they teach each other. They cite; how bright he is; what a big theory he has. He’s the next such-and-such male philosopher: don’t you think; see him think. The relation is often paternal: the father brings up the son who will eventually take his place.” Owing to this tradition, Professor Ahmed continues to argue that, "Not to cite White men is not to exist; or at least not to exist within this or that field. When you exercise these logics, you might come to exist, by writing out another history, another way of explaining your existence, [eventually] citing yourself into an academic existence might require citing yourself out”.

If our understanding of history within our curricula, academia and media remains written by and addressed for solely a White, male, middle/upper class audience, what of the remainder of us? We are constantly reminded of how “equality” flourishes in the UK and beyond, yet only a select few are permitted to challenge and contribute, whilst the remainder of us may just listen. Some history is thought to be important, and other history is airbrushed. Some function on superiority complexes, and others as a result inferiority complexes. Anthony Feldman’s renowned book used for science majors entitled “Scientists & Inventors: The People who Made Technology From Earliest Times to Present Day” eptimosises this “citational relational”. In it, there is one page which highlights the different historical developments of science throughout history without a mention of any other civilisation beside those founded in Europe – namely, Greek, Renaissance and beyond. Where is the mention of native North American civilisations? Civilisations in the Caribbean? Mesoamerican civilisations? The Sassanids? The Babylonians? The Ancient Egyptians, who according to some historians, such as Theophile Obenga, highlight memoirs of famous Greek philosophers such as Socrates having visited Ancient Egypt to study under them? The Indus valley? Various dynasties in Chinese civilisations? Muslim dynasties? And I could continue.

This textbook is not a one off example, either. We have a whole system which knowingly or unknowingly ellipses other civilisations contributions on a regular basis. We refer to it as the fortification of a superiority complex in Europe and the “Global North” which leads to the fortification of an inferiority complex outside of Europe and North America in the “Global South”. As a result, peoples from underrepresented backgrounds aim to study and popularise all histories and all contributions of all peoples. When these findings are shared however, we receive criticism of endorsing “whiggish history” and “histiography”.  What could well be referred to as the “reverse racism” argument of the academic world. “History is not linear” we are told. “You can’t pick and choose what aspects of history from x civilisation you wish to portray, you have to be objective”. Objectivity pushed by those with superiority complexes we have learnt in reality is a form of subjectivity to fortify inferiority complexes in others. It might not be exclusively said or outlined, but this educational establishment, academia, and media outlets at present may well be argued to have a linear portrayal of history. They may well be accused of being “whiggish” as they often refer to how the Renaissance, enlightenment, “Industrial Revolution” etc. appear to be the sole factors which shaped the modern world. This is without a mention of how formidable architectural structures were built in West Africa, how agricultural revolutions took place in China, how Indian mathematicians contributed to the numerical system, how mechanical engineering flourished in the Muslim world and so on and so forth. These revelations are not “whiggish” or “histiographical”, they are inclusive and pay homage to civilisations that are well due it.

There is a famous maxim in English that: “history is written by the victors”, but with the unearthing of sources, the questioning of said history is leading many to rethink current curricula, wider academia and media portrayal of “other” civilisations. We have to be rid of these notions of nations at competition with each other, and who has the larger proverbial stick in terms of “civilisation”. All had and continue to have a part to play. This can be achieved by having a multi-tier system functioning simultaneously in academia and the public sphere in focus. This could include: encouraging fair representation, providing platforms for all, publicising and promoting research publications of all peoples – especially those who are “othered”, teach-ins led by underrepresented peoples – preferably led by said peoples also, lobbying local and national educational boards and actively seeking to reference people from other traditions than that of the status quo.

From past experience with delivering seminars focusing on Chinese, Indian and Muslim contributions to STEM subjects and civilisation with local youth, many have shared positive feedback. Some stating their desire to learn more about said civilisations and the importance of promoting all civilisations contributions so as to create a just society.

These findings make us hopeful and they inspire us to continue with our work because it is making an impact. It is inviting people to reperceive. It is fostering inclusion and seeking healthy examples of collaboration in the past to benefit from in the present and future. It gives all people from all backgrounds the opportunity to celebrate the diverse nature of this world and in a time of war and destruction, it encourages us to unite and build. History is not a ball game for superiority or inferiority complexes. It is lessons we can all learn and benefit from and surely, making it more inclusive in our curricula, wider academia, and in the media would be of great benefit to all.