The Foreign Service Journal, April 2008

Egypt and other countries. These states manage religious expression to ensure that it does not go beyond the bounds of what the state deems acceptable. This approach makes sense if reli- gion is seen as a problem. But if reli- giously motivated terrorism—not reli- gion itself — is the problem, this approach is flawed because it gives power to the state to close mosques or disqualify imams disliked by the state, encouraging abuse on the part of authorities that leads to the radicalization of some Muslims. For example, when politically moderate yet pop- ular mosques or preachers are suppressed in Baku (or Cairo, for that matter), such actions close off avenues for constructive religious expression. Some may turn toward more radical, secretive — even violent — avenues. Mosques. It is also possible to hear influential embassy officers state, without being challenged, that our goal should be to “keep young men out of the mosques” — a goal that would undermine any credible or effective engagement with moderate Muslims. A Professional Specialization Over the years, USAID has engaged and strengthened politically moderate Muslim leaders and institutions through a range of programs and activities. Much of the agency’s success derives from the ability of USAID staff, grantees and contractors to develop dialogue, programs and trust at the regional, sectoral and community levels. The examples below are drawn largely from the E&E region: • Working with madrassas to introduce or improve the teaching of secular subjects like information technology and English (Indonesia in the 1990s), improve teaching methods and introduce civic education (Central Asia); • Facilitating local religious leaders’ introduction to, and relationships with, local NGOs funded by USAID that are working in social or economic activities benefiting their communities (Bangladesh and Central Asia); • Sending imams and other religious leaders on exchange programs to visit Muslim leaders in the U.S. to learn how religious leaders and institutions function in a secular democracy (Central Asia); • Promoting and funding community infrastructure activities — as well as national-level interfaith dialogue — in post-conflict multiethnic environments that require different communities to work togeth- er to achieve common goals; • Training current or rising leaders from different ethnic and religious communities together in rebuilding their societies after the Balkan wars of the 1990s; • Using the statutory requirement to review environmental and commu- nity impacts of all projects as a means to engage in dialogue with, and personally recognize, Muslim leaders and participants involved in USAID pro- jects; and • Rebuilding historic mosques that have been damaged in wars or conflicts while engaging the leaders of those institutions in broader dialogue regarding religion and the state. Many of these activities strengthen the role of women. One program has introduced citizen rights into the cur- riculum of madrassas, teaching young women not only what their rights are, but how to respond if police harass them for their conservative dress. Being taught in an inter- active style, these young women are empowered by responding, questioning and thinking through their answers rather than learning by listening and rote. Other programs help women at the extreme end of misfortune by repatriating or sheltering those who have been trafficked into prostitution or other forced labor. Leadership training has strengthened the skills of Kosovar Muslim profession- al women who had been denied training and education during the difficult 1990s. Family planning and reproduc- tive health programs in Albania and Azerbaijan are intro- ducing modern methods of contraception, thereby expanding women’s choices. This is reducing women’s reliance on abortion, which was the family planning method of choice under communism. USAID can engage in such activities even where pub- lic opinion about America is unfavorable. One of our country’s strengths remains people-to-people relation- ships. Local people appreciate USAID staff, grantees and contractors who genuinely seek such relationships within the context of development projects. In addition, people all over the world, including many Muslims, appreciate USAID’s knowledge, methods and approaches to prob- F O C U S A P R I L 2 0 0 8 / F O R E I G N S E R V I C E J O U R N A L 25 People from varying faith backgrounds can be conservative in their expressions of religious belief, yet politically moderate.