Category: Society & Culture

Lale Youth International School principal denies assault charges

Former principal of Lale Youth International School, Serkan Akar, appeared in the criminal court yesterday and denied assault and battery charges made against him made by the Prosecutor General’s office.

In the court hearing, Akar denied the accusations and said charges against him were baseless, which included strangling and whipping a child with a belt. The charge sheet noted that two employees witnessed the shoving and heard the child being whipped, during the incident last Ramazan.

Akar’s defense lawyer Abdulla Shair told the judge the charges had many issues, such as no mention of a specific date on which the incident took place.

Deputy Prosecutor General Hussein Shameem said the PG had asked the court to summon the two witnesses.

The Human Rights Commission of the Maldives (HRCM) is currently compiling a case concerning abuse and other activities at Lale, which were reported by Minivan News last month. Akar has since tried to leave the country twice but was detained by immigration officials, who confiscated his passport.

President of HRCM Ahmed Saleem told Minivan News the Lale case was “very strange” and a “high priority” for the commission. A press conference concerning findings on the matter is imminent, Minivan News has been told.

The acting principal of the school Suleyman Atayev has told Minivan News that he is confident any allegations against the principal will be proven false.

Atayev was also critical of HRCM’s investigation: “They are refusing to tell us the nature of the complaints they are investigating. They are supposed be about human rights but they are not respecting ours.”

The Criminal Court of the Maldives had not responded to Minivan News at time of press.

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Bill to control thalassemia presented to parliament

A bill to control the recessive disease ‘thalasemia ‘ has been presented to the parliament.

The bill was presented to parliament by Dhivehi Rayyithunge Party (DRP) MP Visaam Ali.

Thalassemia is a recessive blood disease that can cause anemia, and the Maldives has the highest incidence of it in the world with 18 percent of the population thought to be carriers.

As a result, a large number number of families suffer from the consequences of the disease

DRP MP Ahmed Nihan said there were two main purposes of the bill.

”One is that the Maldives, relative to its small population, has a large number of thalassemia patients,” Nihan said. ”The the current government has been careless with thalassemia patients, so we need a law for this.”

Nihan said that the increasing number of thalassmia patients in the Maldives was “a serious social issue, which should be prevented for the future of the country.”

”The disease was first discovered in 1921, and Maldivians became aware of it after Madam Nasreena [wife of former president Maumoon Abdul Gayum] formed the ‘Society for Health Education’ and conducted awareness programs,” Nihan explained.

For a long time people were unaware of the disease, he said.

”Many lives have been lost due to the disease through a lack of awareness,” Nihan said, ” and yet there was no laws about it.”

He said that all the DRP MPs supported the bill, and congratulated MP Visaam for his work.

”I would like to take this opportunity would like to thank the police, NGOs and individuals who work really hard for the thalassemia patients,” he said.

Maldivian Democratic Party (MDP) MP Eva Abdulla said the bill should be more broader and comprehensive rather than focusing solely on for thalassemia.

”As thalassemia is a blood disorder, the bill could be broadened by making it a bill for other blood disorders,” Eva said. ”There are many blood disorders that are very common in the Maldives.”

Eva noted that 38 percent of females of reproductive age were affected by anemia while 50 percent had child anemia.

”We want the bill to be a bill for other blood disorders,” Eva said. ”The treatment policy in the bill was just the same policy used previously – awareness programs and screening.”

Eva suggested that prenatal diagnosis would be more effective to prevent the disease.

”The third thing we highlighted was to establish a hematology (blood) centre instead of a thalassemia centre,” she said, adding that all the suggestions would be incorporated in the committee stage and discussed.

”We want the bill to be broader,” she said.

Correction: This article formerly stated that 38% of women suffered from anemia, when it should have read 38% of women of reproductive age. Several translation errors have also been corrected.

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Sex, Drugs and Rock ‘N’ Roll: Br Abdurraheem Green

This is the edited transcript of a sermon by Br Abdurraheem Green entitled ‘Sex, Drugs and Rock ‘N’ Roll’, presented during the Jamiyyathul Salaf-organised event, ‘The Call 2010’.

Today we gonna speak about Sex, Drugs and Rock N Roll. Does that sound interesting? I think so.

So maybe you will be thinking how come you are talking about sex and drugs and rock and rock and roll, what sort of thing is that to talk about as a Muslim. I remember once in the UK, while giving this talk and and we were advertising it, and some of the masjids (mosques), they wouldn’t put the poster up. They said “no no no – no sex in the Masjid.”

Alhamdhulillahi (Praise be to Allah), I’ll tell you what today’s topic is not going to be about.

Today’s topic is not going to be about the fiqh (Islamic jurisprudence) of music – is it halal, is it haram, is it ‘makroom’? It’s not going to be about that.

Sex outside of marriage – is it halal, is it haram – what is the ruling in Islam? Today’s topic is not about that. What is the ruling in Islam on drugs? I’m not going to talk about that.

I will be talking about something much more fundamental, something much more basic than even that. Today’s topic is a little bit in a sense about philosophy. It’s about why, the purpose of life, why are we here, what is the reason for our existence.

And on this world – in fact, we don’t even need to talk about the world, we can just talk about capital Male’.

We can see two competing ideas, right here, because you my brothers and sisters, masha Allah, you have come here or maybe sitting watching this on TV.

I really wish you were here, it’s much more fun if you are here. You will enjoy the atmosphere more. It’s a bit hot here. We do not have AC [air conditioner]. Well, I know some of you are watching this on the islands, Masha Allah. Just I don’t know where… you hear that music? (Pointing to the direction of music outside the carnival stage). Can you hear the music?

Well, you see this is it, brothers and sisters. There are some of us sitting here, finding out something about Allah, about his religion, and there are some other people there, they have a different idea of what life is about. They think life is about something else. And someone has showed them a philosophy. Someone has showed them a religion. A way of thinking.

Because you know, this is the heart of my lecture brothers and sisters. The very idea of religion itself. The very idea of religion. What does it mean in the Quran when Allah says (recites a verse of Quran) verily, certainly, definitely the dheen (religion) with Allah is Islam.

What is this mean? What is this word “Dheen” mean? Does it just mean religion? And what do we understand, when we say this word “religion”? What is that mean to us?

You know half of the challenges we always face, when we talk about anything, is that words have a meaning. But the meaning of certain words can change throughout time and circumstances.

Now for example, if 50 or 60 years ago I went around saying “I’m feeling gay today”, you know, no one… no people would understand one thing if I say that “I’m feeling gay today”. Today people will understand something different –  the language changes, the meaning changes.

When we say the word religion, often especially in the west, this word religion produces an idea that it is connected with an idea in the minds of people. And because the west is a secularised society, because the west, and in fact this is true, most of the world has made a division between religion and life.

Religion and life. Dheen (religion) and Dhunya (world), they think the two things are separate. So when you say religion in the west, people think going to the church once a week, they think of some things people do in their life, so it is very easy for them to think of religion as something separate from their ordinary life.

But this is not what Dheen means. When we say “Dheen” when we talk about religion, when Allah subhanahu wata’ala talks Dheen, Allah is talking about the way you live your life. And so think about that – when Allah says (recites a verse of Quran) that verily, the way of life, the way you live, that is acceptable for Allah is the way of submitting and surrendering and obeying Allah. This it what it means (repeats the same verse) the way you live your life.

How did you live your life? What is it that you put your faith and your trust in? What is it that you believe is going to make you happy and give you success in life?

It would be very interesting, even here in the Maldives, to go around and do an opinion poll. Let’s take the word ‘’success’’ and ask people, what is your definition.

In fact brothers and sisters, ask yourself now, right now, I want you to ask yourself what is your definition of success. Is your definition of success that you have a good education, you having good job, with a good salary, with a nice house, with a nice motorbike or a nice car, even a beautiful wife, a rich husband?

What is your definition of success? Because for many people in the world that would be the definition of success. They would define success and they say a successful person is one who makes money, who has a nice house, who has a nice car, who has a beautiful partner – this what most people in the world would define as success.

And if that is your definition of success, then you must truly ask yourself, what does it mean to be a Muslim? What is your dheen, because when we talk about sex, drugs and rock and roll, what you are talking about really is about lifestyle.

This is a talk about lifestyle, this is a talk about how you live your life. And there is a whole way of life, the way of life of sex, drugs and rock and roll. It’s attached phrase. It’s attached phrase that describes a way of thinking. A way of living.

And what does it say? There are no gods. There’s no paradise, there’s no day of judgment, there’s no hell fire, there’s no pie-in-the sky waiting for me when I die. If you wanna have fun, if you wanna enjoy yourself, if you want paradise you need to find it right here, right now, on this earth. So you enjoy your life, enjoy your life and live it to the max. Sex, drugs, rock and roll. That’s the message – that’s the message.

It’s the message of the consumer society. The materialistic culture, the idea that in the world and the things in this world, and the pleasures of this world, you will find happiness.

The word they have for it is ‘hedonism’. That’s the idea, that by sex and music and drink and drugs and money and entertainment, this is how you would be happy. This is how you will enjoy your life.

This is the religion of the world today. This is the religion of most people, even most of the people who call themselves Muslims – their true dheen, is this one. The way they truly think of success is the materialistic one. They don’t think of success as being jannah, they don’t think of success as praying five times a day.

The fast in Ramadan, of memorizing the Quran, most people think of success, as a person who is a scholar who has knowledge, who is studying the knowledge of the religion they don’t think of this one in the successful one, no, no, no, no, no.

So this is it. The materialistic society, and we are surrounded everywhere by the preaching of materialistic culture: the hedonism, the sex, drugs, rock and roll society.

We turn on the TV, we sit and we hear it. We open the newspapers and the magazines and we see it and we hear it. We turn on the radio we hear it. It’s everywhere – you walk on the street and you see it. The billboards, the advertisements, 24 hours a day, 365 days in a year, we are being exposed to this message. The message that if you buy this and if you buy that and if you have this and if you have that you will be happy. Your life will be better. You will have more fun.

Look at it – let’s look at some of those advertisements.

I remember back in the United Kingdom. They have an advertisement for an alcoholic drink called Bacardi. Bacardi is a rum, a type of strong alcoholic drink. And the advertisement might have been a picture of an island here in the Maldives.

There was a beautiful, beautiful white beach, palm trees hanging down, blue seas and blue skies and you could see two bikini-clad girls walking down the beach. You will look at that, and say ah… I wanna be there, that’s where I wanna be.

And the advertisement said, this is what the caption was: ‘’a rainy Sunday night in Peckham if you’re drinking Bacardi’’ (NB: Peckham is a borough in South London notable for its high crime rate).

I need to tell you something about British culture. Our weekend is Saturday and Sunday. Well, your weekend is Friday and Saturday, our weekend is Saturday and Sunday. So the worst day in the weekend is Sunday night.

Because Sunday night means the next day I have to go back to work. I have to go back to my boring job, in that boring office with those stupid people.

Most of them hate their work. They just work so that they can make enough money to have fun to buy these things. So you could imagine it’s Sunday night. And the rain… I don’t know, in the Maldives you’ll probably like the rain.

In England we hate the rain. Rain… all we get is rain. That’s why the most tourists come to the Maldives from the UK – the biggest percentage. Because we have so much rain.

So it’s Sunday night and it’s raining that means it’s miserable, it’s Sunday night and oh… it’s the worst. Tomorrow is Monday, and even worse, it’s in Peckham. Peckham. I really can’t describe to you what a horrible place it is. It’s a really horrible place. We don’t have horrible places like this in the Maldives – Peckham is horrible.

So you can imagine, here’s the advert. You’re on the worst day of the week, the weather is horrible, and you’re living in this dump of a place called Peckham, but… but, if, you are drinking Bacardi, it would seem as if you are in paradise.

That’s the message. You know this is what we are being brainwashed with. Oh… alcohol paradise, I could be in the worst condition, I’ll drink Bacardi.

Look at the adverts for Coca-Cola: Coca-Cola, ‘It’s the real thing’, ‘Coke is life’, ‘Coke is it’. And you see the advertisements: Coca-Cola, the sun is shining, the young girls looks so gorgeous. They’re brown, not brown like you. White brown you know, when white people get brown it’s so sexy.

And there the girls smiling and the boys have six-packs, drinking the Coca-Cola. And looking to that you say, huh… I want some of that. You know the women are looking, saying “Oh I want some of that man, he’s nice.” And we’re looking at the girl and we’re saying “Oh, I want some of that.”

So what do you think? In your mind – you don’t even realize it that in your brain –  that the people who make the advertisement, they know how to manipulate your minds. Because they spend billions of dollars studying how to brainwash you into buy that product.

So you’ll say ‘I want some of that’, and in your brain you connect it with drinking Coca-Cola. So you think if I drink Coca-Cola I will be young and beautiful and have a nice time like them. So what you do, you go out and you buy some Coca-Cola.

You know what Coca-Cola does to you – Coca-Cola doesn’t give you shiny white teeth. It makes you fat, and you get cancer. That’s what Coca-Cola does to you. It doesn’t make you young and happy… no. It’s the opposite.

Whether the ad is for a washing machine, or even washing up liquid, look at them. They are not just trying to sell you a product. They don’t just say, you know this product, this product will wash your clothes and this and that, and it’s gonna be this ingredient, no no no. They want you to feel that if you buy this product your whole life will change. Your whole life will change – because they want us to be consumers. They want us to buy,  buy, buy, spend, spend, spend.

So they make us think that if I have this and if I have that my life will be so much better.

I have my mobile phone here [takes out his mobile phone] my HTC, but you know what, one of the brothers is driving me around, he has the HTC HD2.

That’s the newer model of mine – keep looking at it jealously. He’s got the HTC HD2, how come I only have the HTC HD? I want what he’s got. Now what’s the difference, between my phone and his phone? The screen is a little bit bigger, it has a slightly faster operating system, but there is one really cool feature. HTC HD2 in your hotel, it acts as a wireless router. So I can log in to the internet through my HTC HD2 if only I have it.

Oh I want it… oh yes I do… I’m not happy anymore with this mobile phone. I need the latest. I need the latest gadget. I need… so I’m never happy. I want the latest and I need the next thing.

My life is gonna be different, my life will not be the same if I don’t have the latest phone. This is what they want you to believe. How did I ever live without it? This is what they want you to believe. So what… we will consume and consume and consume… buy this, buy that, have this, have that. The consumer society. The consumer culture.

Now just like every religion, the materialistic religion has its theologies. It has to have some attempt at a rational basis to explain it.

So for the materialistic culture the most important idea is the idea of evolution. Evolution is essential to the whole materialistic philosophy. Evolution says that you and me, and all the human beings and everything in this universe evolved through a series of random events.

There’s no God, we don’t need gods [because] evolution has explained everything. Evolution has explained how we came here, without the need of believing in God. This is the heart of what evolution is saying. This is the heart of their philosophy. You don’t need to resort to God to explain how we came here. You and me and everybody, we are descended from apes.

Actually no, that’s not quite true… they don’t say that. They say that we and apes are descended from a common ancestor. Yeah.. that’s what they say. We come from the same branch of the tree. But basically we human beings are sophisticated monkeys. That’s it, think about it, we are just animals. We are a little bit more complex, a little bit more sophisticated.

Now, how do you make a monkey happy? Very easy. Give monkey banana [makes monkey sounds], give him some fruit, happy monkey.

Number two, keep the monkey safe. Meaning you give the monkey some shelter keep him safe, happy monkey… hoohoo… and of course give man monkey woman monkey, woman monkey man monkey, very happy monkey [makes monkey sounds].

We gotta really happy monkey. So you give the monkey some food, you give the monkey some shelter, and you give the monkey some sex. And don’t worry, if man monkey doesn’t like woman monkey, man monkey can go with man monkey. And women monkey with women monkey. Because it doesn’t matter anyway, it’s natural right. It’s just your feelings. If you’re homosexual, if you’re gay according to this idea of course that’s just nature. It’s natural, that’s what they claim. So just do it.

As that Nike slogan tells you, just go do it, just do it man, don’t think about it. Just go do it, get out there and have some fun. Fulfill your desires, because you are just an advanced monkey. That’s what they say. So that’s why our governments concentrate on that – most of them live by laws.

Whose laws are they? They are monkey laws. They are sophisticated monkey laws. Laws made by monkeys for other monkeys. That’s it. A bunch of monkeys in parliament making some rules for other monkeys. It’s more of a monkey business. The most of them live by laws of the jungle, really. The law of the jungle because we are just monkeys, right.

So what do they do, the governments, they concentrate on more and more people who have the chance to vote. What do they vote for? What do they look for in their governments masha’Allah, is he a pious person, does he fear Allah, does he want to judge by the book of Allah? Does he implement Islam?

We look at: ‘Is this man gonna make me richer, is he gonna make my economy stronger, is he gonna give me more health care, is he gonna make things cheaper for us? Are we gonna have s more comfortable life?

That’s what we look for, and with most democratic governments, the ones who get into power get into power because they can persuade the people that they are gonna make you richer.

Bill Clinton.  You know how he won? He won his election with one phrase: “It’s the economy, stupid.”

That’s it. It’s economy. It’s all about money. It’s all about wealth. I mean these people say they are Christians. Our politicians, they claim these things but how many of them stand up and say, how many times you hear Bush or Blair or anyone of those so called Christian leaders of so called Christian countries say you know how to be happy? If you wanna be happy believe in Jesus. Is that what they say. Vote for me because of Jesus. I’m gonna bring Jesus into your life. Is that what they say, no they don’t say that.

They say vote for me because I’ll make you more money. I’ll make you more happy. With materialistic things, we will improve your economy. We will give you health care, we will improve your social security.

The same with our Muslim leaders. The same things. That’s what they are claiming. They don’t say: “My brothers and sisters, you know what, I’m afraid our economy will go down, we know we will not have so much money but you know what, we will live by the lord of Allah.”

Who says that? We are Muslim by name, but we don’t know what Dheen means. Because we just want the money.

Maybe it’s true. Maybe we are just sophisticated monkeys. We just like the banana, the shelter and the sex. Huh… that’s how we keep us happy.

No brothers, no sisters.

So this is the philosophy, evolution. So we brought the philosophy of evolution. No we’ve got just like a religion has to have Ibadha, muslims we have salat, we have zakat, we have Ramadan, sure the materialistic culture have it.

That’s what it is, music. Music is the worship of materialistic culture, the Quran of Shaithan [satan]. That is why the shaithan calls the people to his guidance, to his materialism with music. That’s what it’s all about.

Yeah… and you see that, you listen to that, you see how they behave [very loud music sounds coming from outside of the carnival stage]. It’s very strange, why they need to fill their lives with this music. Think about it. What’s it all for, why do they need this music? Because their lives are so empty.

They have nothing in their lives. They have no understanding, they have no guidance, they have no comprehension, so they need to fill their emptiness with this noise.

It’s a substitute. That’s what it is. There’s no understanding, music, and you see them dancing. Dancing the music [makes drumming sound] like that – hours and hours of dancing dancing dancing. For hours and hours and hours.

I remember watching a documentary, when they went and filmed these people… they will put up these big speakers and they would start the music. They were dancing dancing dancing and there was this one guy, it was 7:00am in the morning, 7:00am in the morning, and these guys have been dancing all night.

I remember back in the days when I used to do that stuff. We used to go to discos. And you are to finish at like 3:00am or 4:00am in the morning. But these guys were still going on at 7:00am in the morning.

Subhanallahi (Glory be to Allah). The cameramen was interviewing this guy and was asking “Why do you come here, why do you dance, what’s it all for?”

You what he says? “Because I have this boring job, I have this boring life, but I come here and I dance and I dance and I dance till I forget myself. Until I forget myself.”

That’s what it’s all about: forgetting yourself, getting lost, living in a world of fantasy and escapism. That’s what it’s all about. Drugs and alcohol. What it’s all about. Why people take heroin, why people drink alcohol, why the people smoke marijuana, because they want to escape.

And look at the words they use: “I got stoned. I was wasted. I was got high. I was out of it.”

What does that describes? They describe, my brothers and sisters, self-annihilation: “I destroy myself.”

“I was like a stone.” What feeling does a stone have? None. “I was wasted. Out of it.” Out of what?

You see these people, they go drinking drinking drinking and they come home, in the morning, and you know what, they come home and they get sick. Blurrr… and they fall asleep, yeah really.

We have a problem in England, because police on Saturday night are so busy looking after people who are drunk and drowned in their own vomit.

That’s alcohol. That’s what happens. They are so drunk and then they wake-up in the morning and say ooh.. I had such a good time last night. You had a good time? What did you do? “Say, I don’t remember. That’s why I had a good time.”

The more they forget the more of the good time they had. And that’s what it’s all about: music makes you forget. Lost in music, I’m lost in music. I forget, I’m drunk, I forget. I watch the TV, I watch the movies, I’m in the fantasy world.”

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Q&A: United Nations Resident Coordinator for the Maldives, Andrew Cox

Andrew Cox is the newly-appointed UN Resident Coordinator and UNDP Resident Representative for the Maldives. Before arriving in the Maldives, Cox was based in New York as the Chief of Staff for the Office for the Coordination of Humanitarian Affairs in New York.

Prior to this he held several positions in Sudan where he worked on comprehensive peace agreements between warring factions, and in Afghanistan. Before his UN career Cox worked as Field Director for Concern Universal in Sierra Leone and had assignments with various companies and NGOs in the UK, Democratic Republic of Congo and Côte d’Ivoire.

JJ Robinson: How does your experience in development and within the UN system benefit your new role in the Maldives?

Andrew Cox: I’ve worked for the UN since 1999 and NGOs before that. I come from a development background, but I just seem to have ended up in a lot of conflict, post-conflict and post disaster-places.

During my three years in Sudan I spent a lot of time working on a comprehensive peace agreement, and I spent time in Afghanistan in 2002 just as the situation there was changing – I was very sorry to leave, actually. I have also spent some working in Sierra Leone, which oscillated between conflict and post-conflict.

I think the process of transition in [such places] is very interesting – it’s about how people behave when their basic assumptions are changing and the bedrock is shifting under them. People act in extreme ways and sometimes it’s very difficult to get institutions in these countries to change.

What is especially difficult [about countries in transition] is the need for urgency. You don’t have luxury of 10 years to see if something might work. You just have to try things at high speed and discard them if they don’t.

One of the interesting things about coming to Maldives is that I find this transition happening. There is a tremendous amount of dialogue, although sometimes a little above the level of dialogue in terms of intensity and rhetoric.

What the Maldives is going through is not unusual and is to be expected in such circumstances. What I hope I can bring from my past is help and advice, and assistance from the UN system in managing this transition.

JJ: The Maldives has made a major transition to democracy, and the next major transition is the transition from less developed country (LDC) status to middle income. What does this mean and what are the key challenges for the country?

AC: On the surface there are some things the Maldives will lose along with its LDC status, such as access to concessional credit, which is probably one of the more important things. It will also lose a certain amount of grant income from donors.

But the point is to look at it as an opportunity; OK it may hurt in certain areas at the beginning, but in the end the Maldives has got itself where it needs to be and now has more to offer the world than it might have had before – it’s not just about offering beaches to tourists coming in.

When I saw the President I asked him if he had thought about having the Maldivian National Defence Force (MNDF) serve in UN peacekeeping operations – it’s one way in which Maldivian experience can be sent out there to benefit the rest of the world, and of course it’s a learning experience for those who participate.

Similarly, the Maldives was a victim of a major natural disaster in the tsunami, and in my view it would make a lot of sense for the country to join the UN Disaster Assessment and Coordination (UNDAC), which sends in disaster coordination experts to a country whenever there a natural disaster. The Maldives should be able to contribute to that.

I also think, and the President said this and I fully agree with him, that the Maldives should not be about dependency on aid. It should be about development, trade, and punching greater and greater weight in the region.

What everyone seems to be doing at the moment is focusing on the future. The loss of income from donors, if things go well, will be replaced by greater trade and economic growth. But there are some structural issues making that difficult, no doubt about it.

JJ: What kind of structural issues?

AC: The budget deficit is the major one. I’m not completely up-to-date with the figures, but last time I looked it the deficit was 33 percent of GDP, which everyone – the government as well as international institutions – has said the Maldives has got to address.

The deficit in Greece is 12 percent of GDP. Obviously Greece is a very different place [to the Maldives], but everybody needs to be serious about the problem. It’s a huge challenge and until it is solved it is going to be difficult to change other things.

The UN’s position is to help the government find ways dealing with this. There’s various things you can do but in the end the gap between income and expenditure has to change, because it is simply not sustainable at the moment.

JJ: How does the UN navigate the polarised politics here? How do you find the middle-path and involve the opposition?

AC: There have been many changes here over the last few years, and the UN has been here throughout that entire period. I think we played quite a positive role – although you can’t get everything right. But by sticking to its principles, the UN tries navigate its way through. For example, during the change to democracy the UN worked closely with then-president and his party, as well as the opposition.

What we tried to do was help them manage the process [of transition]. It’s very clear what the UN stands for – our principles are out there. There’s no hidden agenda and the approach is consistent across the UN. There are many different levels of support the UN can bring.

I’m not trying to be naive or idealistic – but it’s [an approach] that works just as well if you’re dealing with rebels in the middle of a conflict or if you’re dealing with development challenges – you help those who are there to make the right choices, and sometimes provide an enabling environment for that to happen.

The UN is also here to try and improve the lot of ordinary Maldivians. One of our principles is that we work with all parts of society and we do that in an open way, and that can sometimes be difficult to explain. But in the end it is our job to work with everybody who can be a positive force for change, and to try and advise those who are less convinced for the need to change to change their approach. That’s consistent across all the countries we work in.

JJ: What are some of your experiences from the programs you have worked on in the past that you think would also work in the Maldives?

AC: I worked on the last stages of the comprehensive peace agreement in Sudan, which is a mostly Muslim country. The key in Sudan was doing everything you could to get the parties to sit together. Obviously we don’t have the same kind of situation in the Maldives, but the principles are still the same.

A facilitating role sounds a little bit ‘wishy washy’, until you realise what happens when you don’t have that. It doesn’t have to be the UN – in Darfur the African Union had the lead on the political side, and the UN helped them to do their job.

As a newcomer to the Maldives, it is very obvious that there is a certain amount of heat in the political discourse, to say the least. A lot of this is a very natural outcome of the change everyone has gone through. I think the trick is to find areas where there can be cooperation, and not to allow bigger disagreements to pollute the water where consensus might be possible.

For example, I think the cross-party effort to deal with domestic violence is very interesting right now. Everyone agrees domestic violence is a problem, and although there may be disagreement over how that problem should be addressed, this is absolutely one of those areas for mature political dialogue. We will try and help that process along, but it needs to be the parties in parliament to figure out how they want to deal with domestic violence issues.

The UN's role is to facilitate dialogue, explains Cox
Civil society is weak in the Maldives, explains Cox

JJ: To what extent should be UN be a leader of civil society in a country, in terms of supporting NGOs and helping them work properly and efficiently?

AC: I don’t think leader is the right word. If we were, then if we withdrew our support the whole thing would collapse and that’s not the way it should be. The real strength of civil society in most countries, to use an overused phrase, is ‘grassroots.’

Civil society is only powerful if it comes into being organically. I think most people on either side of the political divide recognise that civil society is very weak in the Maldives, and that much more needs to be done to support its growth.

I think the UN can play a major enabling role. There are an awful lot of people around the world who have [grown civil society], and one thing we can do is to bring some of them in to explain how they did it. That process of sharing information and knowledge is very important.

JJ: What do you mean when you say civil society is weak in the Maldives? There are a great many NGOs and it does seem to be a sought-after profession.

AC: Yes exactly – I think across all parts of society, and obviously it varies area to area, from human rights to gender to drug prevention, there are a number of things you look for, such as sustainability of funding and resources. In the end civil society will only be strong if Maldivians embrace their own civil society and start paying for it.

Some of that is about government funding, but much more of it is local philanthropy and gift giving – and earning the organisation that you’re associated with.

The UN can give out a grant of US$20,000 [to an NGO], and what they’ll do is buy a computer, pay for some travel and training and so on, then it’s gone and that’s it. What happens then?

This is a very important question that a lot of civil society organisation managers are thinking about – or at least I hope they are. Because in the end, international funding can’t be assured for anybody over time.

I think the whole point is to use that external support as a way to building up a civil society organisation so it can have links with the community and an income stream, and a sufficiently strong volunteer network to get done what they think needs to get done.

How do we help them through that process? Definitely we have supported NGOs in the past, and there has been a proliferation in the last year or two, but now they need to move beyond that start up phase and become a bit more secure. You really need a strong civil society because it gives you a way to get important things done that is separated from politics.

JJ: The Maldives recently beat Iran to the UN Human Rights Council – what kind of an achievement does that represent?

AC: I think it’s a remarkable achievement. The Maldives ran a good election campaign on its own merit and got the support, which was a very big deal.

The Human Rights Council is in organisation in flux, and I think both [UN Secretary General] Ban Ki Moon and the High Commissioner of Human Rights [Navi Pillay] see it as a long term project – and many of its members see it in the same way.

For the Maldives it represents a tremendous opportunity to demonstrate it can be a world leader, as it already is in the area of climate change. For a country to progress so far on the human rights side allows it to go out there with a very honest position and say ‘we’re not perfect yet, but this is what we’ve done.’

Another part of the Human Rights Council is that you have support from your peers to deal with human rights issues, so when it works well is when there is an atmosphere of cooperation and people get down to business away from the heated rhetoric you also sometimes hear on human rights issues.

But I would also say that because the Maldives has a somewhat exalted position on this council, this is also a challenge. The Maldives can’t stop its progress on human rights, because the eyes of the world are on the Maldives as much as eyes of the Maldives are on the world in the human rights sense. I think it is very important that this election provokes a renewed investment in human rights in the Maldives, and if it doesn’t happen then the Maldives’ position on the Human Rights Council could invite unwelcome attention.

It just the way we seen these things work over the years. I sincerely hope – and everything I’ve heard suggests this will continue to happen – that the Maldives will continue to strengthen human rights in the country, especially now.

JJ: How would you describe the level of human rights in the Maldives, from the perspective of a newcomer?

AC: I would probably describe it again as a situation of change. There have been tremendous advances made, but obvious areas that need strengthening – areas like access to justice.

I think there are important bills pending on the judiciary, things like access to legal aid. The Maldives needs to invest in the judiciary and its ability to do its work, and there needs to be investment in corrections – I think the problems are self-evident. Then there’s right to information, and of course the police, who now have themselves been changing and adapting to new challenges. I think there’s a raft of institutional legal framework measures that are needed to strengthen human rights in the Maldives.

I think the Human Rights Commission of the Maldives (HRCM) needs to continue to be supported, for obvious reasons. It’s important to have a strong home-grown human rights commission to encourage the government to take the steps it needs to take, and I think it is absolutely important to have strong human rights organisations on the civil society side. This is a priority for UNDP, and we’ll be scaling up our support to human rights NGOs. If you get them right, there’s a knock on effect to other NGOs.

JJ: Human rights issues such as freedom of expression and gender equality appear to sometimes conflict with stricter interpretations of Islam. Is it possible for human rights to be fully realised in a 100% Islamic country?

AC: I think there is a very strong human rights tradition in Islam, and I think it’s absolutely possible. I know there are many different legal systems under the Islamic system, and what I think is quite important is to learn from other experiences around the world and shamelessly steal the best parts. I see absolutely no contradiction between Islam and human rights.

JJ: The Maldives has established itself as an international leader on climate change based on its vulnerability to rising sea levels, but at the same time it’s trying to attract long term business investment. Is there room for these to exist side by side?

AC: I think it’s an interesting dilemma, and if it’s going to get solved anywhere it be here. Obviously I’m not a climate change scientist, but speaking as the manager of UNDP I think there’s interesting opportunities in the Maldives over how to cope with climate change.

We still don’t know how bad it’s going be, so yes, risk inherent in every situation. But let’s not forget that the Maldives is not alone in this – the Maldives may have problem with rising sea levels, but there are many other countries with problems related to climate change – you just have to look at sub-Saharan Africa, and see how climate change is affecting water and food production there.

Certainly from the Maldives side, the country has to press on with mitigation and creating a low-carbon economy. There are thousands of different possibilities, and money to be made off successful models of technology that can be proven to reduce carbon. On the adaptation side there’s a lot we don’t know how about how reefs will react to changing water temperatures, and new technologies which can be looked at in terms of sea defenses. And things like if you’ve mangroves that you look after, you got a much greater change of withstanding rising sea levels and weather events than if you don’t have them. It’s a matter looking at these things and the impact of communities that live in these areas.

With all that in mind, the Maldives is a good place to invest in from the point of view of climate change-related industries. Businessmen and women are not stupid – they evaluate situations and make decisions accordingly. One of the things the government has committed to is loosening the trade environment and having clear regulatory frameworks, and I suspect if they successful pushing that through then that will also encourage investment.

So don’t think the two messages are contradictory. You have to do an awful lot because of climate change, but you can continue to build the economy as well.

I think adaptation is also very important – people need to be able to manage risk more than they can at the moment. Generally speaking we estimate that for every dollar spent on disaster risk mitigation you save $10 in losses when a natural disaster strikes – the economics are quite obvious.

We have quite some interest in the Maldives’ obvious vulnerabilities to climate change and major weather events, and it’s useful to use different communities around the Maldives to test ways of strengthening people’s ability to withstand natural disasters. If we get that right, then that is also something the Maldives can export – knowledge and know-how about how to deal with vulnerability in the face of climate change.

What we are going to be doing over the next year or two is looking along with the government at creating a global climate change centre in the Maldives. We are working on the details at the moment.

Another priority area is to look at governance programs and see how we can help. A major step forward of the last few months was the government getting together its strategic action plan – it’s a great document but it’s very thick, and it’s not much use unless it gets implemented. We all feel it is quite important to have a results framework, and if the government is able to do that, Maldives stock will go up in eyes of donors.

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Family claims man who self-immolated in custody was tortured

The family of a man who doused himself in petrol and set himself on fire in Gahdhu Police station in Gaafu Dhaalu Atoll has claimed he was tortured in police custody.

President Mohamed Nasheed has called on the Police Integrity Commission (PIC) to investigate the death, and determine if there was any criminal negligence of behalf of the police.

24 year-old Ibrahim Afsal of Fulooniyage was arrested by police on after he allegedly disturbed people during Friday prayers.

Police Sub-Inspector Ahmed Shiyam said the man set himself ablaze after pouring petrol onto his body from a bottle stored in the police station, suffering severe burns. He was transfered to Indira Gandhi Memorial Hospital (IGMH) but died during treatment on Saturday.

”His family did not complain about it before, but now they have said they want a further investigation of the body,” Shiyam said.

”His parents do not wish to bury him yet,” he told Minivan News, adding ”there were no injuries found on the outside of his body, as he was very badly burned.”

Shiyam said Afsal’s body was now stored in the mortuary, allowing his parents to conduct a further investigation of the body.

Afsal’s brother, Ahmed Tholal, told Minivan News that he did not believe what police had said, or the hospital report.

”We know he was tortured because there are injuries on the outside his body,” Tholal said. ”Half an hour before he set himself on fire, people near the area claimed they heard him shouting and screaming for help.”

Tholal said that injuries on Afsal’s hands showed it appeared he had been handcuffed.

”We suspect that he was handcuffed, and a handcuffed man could not have taken a bottle of petrol and poured it over himself,” Tholal said. ”We will not allow him to be buried before we finish investigating his body.”

He said his family was deciding whether to bring burn experts from overseas, or to take Afsal’s body abroad to conduct a postmortem examination.

”Several days before this incident occurred police arrested him on other charges, and when he was released he came home and showed us bruises on his neck, claiming police tortured him,” Tholal said. ”He also claimed police officers had sprayed a whole bottle of pepper spray into his face.”

He said that today Police Assistant Commissioner Ali Rasheed and a group of police officials had met his family “and admitted that police were irresponsible during the incident.”

”Now the government has said they will help our family with everything to do with the case, even help us to take our brother’s body abroad,” he said. ”They said they will keep his body stored until we finish investigating.”

Press Secretary for the President Mohamed Zuhair said that President had asked the PIC to investigate the case because of the accusations made by Afsal’s family members.

”I do not believe the torturing culture is there anymore in custody,” he said, ”there might be some people who have awful intentions,”

The PIC said it would not comment on the case as it was currently under investigation, while the Maldivian Detainee Network failed to comment at time of press.

Correction: An earlier version of this article said Afsal’s family met with Assistant Commissioner Ahmed Fayaz. This has been corrected to Assistant Commissioner Ali Rasheed.

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Tensions escalate between executive and judiciary

The Judges Association of Maldives (JAM) has condemned President Mohamed Nasheed’s criticism of the Judicial Service Commission’s (JSC) decision on determining guidelines for the reappointment of sitting judges as “disrespectful towards the honour and dignity of judges” and indicative of the “negative view he holds of the judiciary”.

A press release issued by the association last week accuses the president of attempting to cast undue influence over the Judicial Service Commission by calling for amendments to the eligibility criteria approved last month, an act which could “render separation of powers obsolete”.

Article 285(b) of the constitution stipulates that the JSC shall determine whether or not sitting judges possess the qualification of judges specified in article 149 before August 7 2010.

The article states that judges must possess “educational qualifications, experience and recognised competence to discharge the duties and responsibilities of a judge, and must be of high moral character.”

On May 9, the JSC voted to approve as minimum standards to determine “high moral character” that judges must not have been convicted in a court of law of an offence with a punishment prescribed in the Quran, criminal breach of trust or bribery.

Following the 5-2 vote, Aishath Velezinie, President Nasheed’s member on the JSC, characterised the contentious decision as “nothing less than treason to rob the people of an honest judiciary.”

Velezinie warned that the decision could effectively give tenure to 19 judges found guilty of various offences by state institutions such as the former Anti-Corruption Board.

Two days later, the commission approved guidelines for determining educational qualifications, experience and competence.

In his radio address on May 28, President Nasheed said he believed the JSC decision could hinder the commission’s mandate of ensuring public confidence in the judiciary.

The decision was “worrying” as records showed that judges found guilty by the relevant authorities under the old constitution, or who had faced criminal prosecution and allegations of gross misconduct, were currently on the bench.

“Grade seven standard”

President Nasheed criticised the criteria for educational qualifications as setting the bar too low.

“For the standard to determine educational qualification, they are saying [judges must possess] a certificate in either law or Shariah, and even if the certificate is not accredited by the Maldives Accreditation Board, it must be a certificate of at least level three or higher accepted by the government”, he said.

Hence, he added, the minimum educational qualification for judges approved by the JSC was essentially “grade seven”.

According to the guidelines approved by the commission, said Nasheed, sitting judges would be eligible for reappointment if they have not been convicted in court of 29 criminal offences decided upon by the JSC.

The JSC also decided that sitting judges would be deemed to possess the requisite experience.

Nasheed said the criteria to determine experience and educational qualification was “inappropriate” for contemporary Maldivian society.

Moreover, taking the lack of convictions as enough to determine high moral character was “not ideal.”

An official request has been made with the JSC to review and amend the guidelines, he said.

The JSC consists of the speaker of parliament, an MP and a member of the general public appointed by parliament; a judge each from the Supreme Court, High Court and the trial courts; a practicing lawyer elected by licensed lawyers; the Chair of the Civil Service Commission; a member appointed by the president and the Attorney General.

Justice Fahmy

A statement issued by the JSC before the president’s address defended the decision as both “within the bounds of article 149” and “very fair”.

The statement signed by Justice Mujthaz Fahmy, president of the JSC, notes that differences of opinion among members only emerged over the criteria for determining high moral character.

It adds that the reappointment of judges as stipulated by article 285 was very different from the normal process of appointing or dismissing judges and magistrates.

Moreover, the commission believes the decision will “draw criticism no matter how fair it was.”

The statement goes on to condemn “efforts by certain groups to dishonour the judiciary and strip judges of their honour and dignity.”

“The commission is extremely concerned as such actions could undermine the independence of the judiciary and adversely affect society,” it reads.

While the creation of the JSC was delayed until July 26, 2009 due to “various legal problems” and its members do not work full-time, the statement assures that the commission was working “sincerely, truthfully and in line with the constitution” to fulfil its responsibilities.

“Abuse of power”

However, writing in her personal blog, Velezinie claims the statement was issued “in violation of clause 4(d) of the commission’s rules of procedure and article 163 of the constitution” as it solely represented Fahmy’s personal views.

Justice Mujthaz Fahmy had refused to either allow further discussions on the guidelines or vote on amendments, she writes.

As Fahmy was among the 19 judges with prior convictions, Velezinie claims, he faces a conflict of interest on the issue of judges’ tenure and reappointment.

Moreover, while the Supreme Court Justice was also the chair of both standing committees of the commission, the complaints committee has not been convened as of May 1.

Fahmy replaced High Court Judge Abdul Gani Mohamed as President of the JSC on February 21 when the latter was removed by a ruling from three Judges of the High Court.

Velezinie reveals that although a committee consisting of the three judges on the commission was tasked in August 2009 with formulating a draft of the guidelines for reappointment, the full committee only met once as Fahmy did not attend the second meeting.

Meanwhile, the “285 Standards Committee” formed after Gani’s expulsion and chaired by Civil Service Commission President Dr Mohamed Latheef met on three days and drafted the final guidelines during meetings that each lasted half an hour.

The sub-committee, consisting of Judges Adam Mohamed Abdullah and Abdullah Didi from the JSC as well as Chief Judge of the Juvenile Court Shuaib Hussein Zakariya and Civil Court Judge Abdullah Ali, did not consider either the previous proposals or “the purpose and spirit of the constitution and the objective of article 285.”

She adds that Fahmy’s actions were “extremely worrying” as it could cast doubt over the independence of both the JSC and the judiciary.

Moreover, Velezinie continues, failure to provide agendas and minutes of meetings to members as required by law “facilitates corruption in the commission.”

“The Judicial Service Commission, and along with it the courthouse and judges, will only gain public trust when it proves to the people with words and deeds that it is an institution that is independent from the three powers,” she entreats. “Instead of hiding behind law certificates and making decisions based on self-interest and one’s own views, [the commission has to] put national interest and public welfare first.”

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Mystery around Somalian survivors deepens as health improves

A nurse attending to the Somalian man who was first believed to be dead, and was left inside the anchor locker of a small boat after he was found adrift with five other men, has said he is ”progressing” despite his “serious condition”.

The nurse, on condition of anonymity, told Minivan News that the man was brought to Kulhudhufushi Regional Hospital along with the five men yesterday.

”The man’s condition is very serious,” she said. ”He is admitted in the Intensive Care Unit.”

‘The man has injuries to his back bone and shoulder and is very weak, she said.

The other five men’s condition is now stable, she added.

One of the five Somalian man was due to be buried on the assumption he was dead, after rescuers observed he did not move his body or show any sign of being alive.

Police Sub-Inspector Ahmed Shiyam said that the body was handled to police the next day morning, and claimed it was not the responsibility of the police to declare the death of the person.

Daily newspaper Haveeru reported that the Maldives National Defence Force (MNDF) confirmed the death of the man after he was checked by a doctor at  Haadhaalu Makunudhu Health Centre.

However, MNDF Major Abdul Raheem denied the claims in Haveeru, claiming they were “misleading”.

Abdul said that MNDF did not ask the doctor to check the body and did not declare the death of the body either.

”When Haveeru contacted us, we told that there was one dead body because when MNDF arrived to the island, the doctor at the health centre told us that five men were admitted to the hospital and one dead man was left in the boat in which they came,” said Abdul. ”We cannot ask the doctor, after he says a man is dead, how he knew that he was dead.”

Abdul said that later MNDF understood that the doctor also did not check the body.

Head of Makunudhu Health Centre Ibrahim Shareef confirmed the doctor did not check the body.

”Police and MNDF also did not,” said Shareef, ”and the doctor was busy attending the five admitted men,”

Shareef said the five men first treated at the health centre were now in a stable condition, leaving the only one man’s condition serious.

An official at Makunudhu said that “most” of the islanders believed the six men were pirates.

He said that there was one “very strong” man, who was really fit compared to other five men, ”and seems to be well trained for such incidents.”

”He was the only man that could stand up, while all others did not have any power,” he said. ”He seems to be the leader of them.”

He said that the alleged leader of the crowd answered even when other member of the crew were questioned.

”When we gave them food, he took it all and divided it among everyone, and he told everyone not to eat too much,” he said. ”Maybe because he understands that they have been starving for a long time and it is not good to eat too much.”

MNDF Major Abdul Raheem said that there was no sign that they were pirates.

”We checked their boat and the nearby uninhabited island also,” he said, ”they had nothing with them.”

He said that according to how the wind was blowing during this monsoon, anybody traveling from Somalia who lost control would potentially be carried towards Maldivian waters.

”But we cannot estimate how long it will take, because the wind blows at different speeds at different times,” he said.

”Somalians use those type of boats both for fishing and piracy,” he added.

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Anti-gang task force a temporary measure until bills passed, say police

Police Sub-Inspector Ahmed Shiyam has said a special operation to curb rising in gang violence is a temporary measure taken by the police that has proven successful since in began in March this year.

”These are just temporary measurements taken by the police and this way we can curb the rise in gang violence for the time being,” said Shiyam.

”But can only take permanent measures when the necessary bills are passed.”

‘The more gang activities increases, the more police would increase their own activity, Shiyam explained. ”Police special operations are controlling the gang violence temporarily.”

Shiyam said that more than 85 people were arrested in three nights.

”We arrested 40 people one night, 15 on the next and 30 the next,” he said, ”and crime rates have decreased. Some of them have been released by the court.”

He said that police destroyed the wall of Galolhu Masodige after being granted a court order.

”During some operations where we think police might be attacked, we use masks to cover our faces,” he said.

”Sometimes police officers get injured trying to control assaults and gang related crimes.”

He said the recent string of multiple stabbings was related to “an ongoing gang war.”

”It’s just one gang attacking the other and it goes on like that,” he said. “It started after one boy was attacked near Galolhu Sinamale.”

Police have recently arrested many people to try and curb raising gang violence in Male’.

When the special operations started, police said it would not be stopped until the city became a peaceful place.

On 20 March, in a highly-publicised operation intended to reduce gang crime in the capital Male’, police arrested 22 men suspected of being key players in gang violence.

Police sub inspector Ahmed Shiyam said the men were arrested in different areas of Male’ and are were “notable gangsters” involved in gang violence.

Police also collected chairs, sofas and weapons from places where gangs lived, to stop gang members congregating, and stored them in the police tow yard.

On March 25th, following the arrest of 26 people in a special operation to try and curb rising gang violence in Malé, Minivan News spoke to three gang members, on condition of anonymity, to try and learn if both the operation was proving effective, and what was contributing to rising gang violence in the first place.

Rising gang crime: a timeline

During last year on December 28, prominent businessman Ahmed Ibrahim Didi, known as ‘Campus’ Didi, was stabbed and robbed of almost US$300,000 in cash by unknown assailants.

On December 30, the manager Mohamed Rashaad Adam and an employee of the Sunfront store on Majeedhee Magu were attacked on their way home.

On January 7, the Department of Penitentiary and Rehabilitation Services (DPRS) launched a rehabilitation program for recently released inmates who were serving time for minor drug offences. There were 62 former inmates enrolled in this program, with more than 150 still awaiting clearance.

On January 10, a man was attacked and stabbed with a sharp object in the early hours of that morning. According to police, he man was attacked by a gang of six men. A boy under the age of 18 was arrested in connection to the case.

On January 17, police arrested 19 people in connection with the stabbing of Ahmed Ibrahim ‘Campus’ Didi.

On January 20, head of the police drug enforcement unit Mohamed Jinah claimed “it won’t be long” before police arrest the remaining four of the top six drug dealers identified by President Mohamed Nasheed.

“Two of the top six drug dealers have been arrested. We will arrest the remaining four as soon as possible,” he promised.

On January 23, a group of men allegedly gang raped a woman on Fuvahmulah after dragging her to a beach and restraining her husband.

On January 28, six men were injured in a fight between two groups in Gnaviyanni Faumulaku, and one of the injured men died while receiving treatment.

On  February 7, a 15 year old boy and his 35 year old father were attacked and stabbed by gang members in  Hulhumale’.

On February 8, a businessman was attacked and robbed of Rf435,000 (US$33850) and US$7100 on Janavary Magu near Sonee Hardware.

On March 1, President Mohamed Nasheed criticised the judiciary during a Maldivian Democratic Party (MDP) rally and said that the government would not back down and will continue to arrest drug dealers.

On March 2, a man driving a pick-up truck was stabbed near Vaadhee Fresh in Maameyo Magu.

On March 3, the country manager of Habib Bank was stabbed and robbed in his home by a gang of four masked men. During the incident he suffered injuries to his nose, forehead and right arm but was not seriously hurt.

On March 8, police arrested three men in connection with the armed robbery of Habib Bank’s country manager.

On March 15, four men forcibly entered DhiTV studios and attacked five senior officials at the station afternoon, shortly after the station aired a report on its 2 o’clock news claiming that Ibrahim Nafiz, ‘Chika’, had been released to house arrest. Three hours after the alleged gang attack on DhiTV, a Haveeru employee was stabbed in the back.

Abdul Razzag Adam, 39, who works at the printing department, was knifed outside the Haveeru office building while he was on his cycle.

On March 25, a well-known flower shop on Sosun Magu, Cactus, was robbed by a group of intruders who threatened staff with knives and box cutters.

A witness to the incident, who spoke with the staff, told Minivan News that three men entered the flower shop and threatened the staff with knives and cutters, and stole Rf35,000 (US$2700)

On March 26, a group of 15 men abducted, drugged and gang raped a 20 year old girl while reportedly filming the incident with a mobile phone.

On March 30 the Maldives Police Service (MPS) claimed some politicians were using gangs to cause unrest, intimidate people and attack opponents.

Police Sub-Inspector Ahmed Shiyam confirmed that “police have learned some politicians have used gang members to create unrest.”

On April 19, police arrested 22 people including four children under the age of 18 in Laamu Gan, after they were attacked during a wave of gang violence.

Police alleged gang members broke the glass windows of a shop in the industrial area of Mathimaradhu, burnt down a hut in Mulurimagu [district] and broke the windows of two houses. When they tried to stop the gang members, police claim they they were attacked and a police vehicle was damaged.

On 3 May, two men on a motorbike stabbed a 16 year old child in front of two police officers on Ameenee Magu near Imadudeen School, before fleeing.

Police Sub-Inspector Ahmed Shiyam said that the two police officers were investigating a motor vehicle accident when the incident occurred. The boy injured his lungs and arm during the stab.

On 26 May, a taxi driver threatened a 19 year-old girl with a knife inside his car. The girl was forced to give money to the driver while she was traveling to Indira Gandhi Memorial Hospital (IGMH).

On 29 May two men stabbed a 14 year-old boy in eight places, injuring his lungs and liver.

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Comment: Oh, what a circus

Act One: A cure for apostasy

A medical doctor with no formal religious training takes centre stage as an Islamic scholar to tickle the Maldivian youth’s religious fancy.

One man questions his own faith and asks the scholar for his learned opinion on apostates. The good doctor diagnoses the man’s malady as possessing too much intellect – a condition that prevents belief cells from forming and developing in the brain. The doctor prescribes a specialist consultation with the ‘Non-Islamic-but-Muslim government’ for a remedy to his condition.

The government provides him with ‘counselling’, which proves to be just what the doctor ordered as, lo and behold, the man is cured within days. He apologises to his Muslim brethren who put away the swords they had unsheathed and enfold him in the warm embrace of their attar-scented hijabs. ‘Insha-Allah!’ cry the audience.

Act One, Scene Two: Modesty slips on banana

Enter Wife of a Preacher Man. Qualified to preach by default as spouse of a non-qualified Preacher, she warns her Maldivian sisters to cover up.

“Rape is your due if all ye sisters do not conform! For the men folk, they know not how to control their lust!” is the message.

Having wowed the audience with her compassion for the sisterhood, she exits the stage centre left. [Curtains close and open].

Wife of a Preacher Man is now straddling a blow-up banana with a throbbing engine. She rides it across the lagoon of a tourist resort where Western heathens lounge about in bikinis. “Look at me! I am covered up, and I can still ride a banana with modesty!”

In one of the Act’s most dramatic scenes, she falls. The set moves to a hospital. She remains silent throughout her treatment. A good patient never asks questions of a Doctor. Questions are the first symptom of that very dangerous disease: too much intellect, or as described in preacher/doctor vernacular – ‘extra-smartism’.

Act Two, Scene One: The measure of a judge

Enter a group of nine learned men, and one woman. They discuss the character and qualifications of those who should be allowed to sit in judgement of other Maldivians.

Known collectively as the Judicial Service Commission their task, as stated in Article 285 of the Constitution 2008, is to ensure all judges appointed prior to the new Constitution possess the qualifications necessary for a judge as stipulated in Article 149.

So far so boring? Do not underestimate this circus, though, for there is indeed an impressive twist to this plot.

The Chair of the Commission is also a Supreme Court Judge. And a fraudster! The then Anti-Corruption Board found him guilty of making false claims for overtime as a judge. His plea in mitigation behooves a man of such stature: any findings of the Anti-Corruption Board has no legal authority. Only a qualified judge, as his esteemed self, may pronounce a citizen guilty or not guilty. Ergo, he is innocent.

Act Two, Scene Two: Judgement day at the Commission

Eight of the ten members are present, and a draft of the standards to which Maldivian judiciary should be held is put to vote. Four vote in favour. Four against. A majority is declared. Huh? If there are four on one side and four on the other, does that not mean the two sides are equal? From whence cometh the majority?

It is yet another twist in the tale, audience! It turns out that one member realises – after the vote is taken – that he meant to abstain. Some members of the audience may be of the opinion that the intention to abstain is declared before a vote is cast. Were you not told underestimating this circus would be a mistake? The tricks here are mind-boggling.

The Standards, passed by a ‘majority’ of these most learned members ensures the Maldivian judiciary would include not just fraudsters found guilty-but-not-guilty, but also sexual offenders among other varieties. The unfolding scene is of a just and happy society where embezzlers, sex offenders and petty criminals all stand a good chance of being judged by an equal.

All rejoice at this exemplary egalitarianism. Cue a standing ovation from the audience.

Act Four: Bra burning lesbians

Enter Lesbians Disguised as Feminists. How brilliant is their costume that this discerning twenty-first century audience cannot tell the difference between the two groups. Most audiences of the last three decades had been able to make the distinction between them, but this one is fooled.

Not for long, though. One section of the audience, with just the right degree of religion-abiding smartness, is on to them. There and then, a truly daring exposé is performed. The Feminists are Lesbians! It is clear from their penchant for women’s underwear.

Come on, audience, put your thinking hats on: Feminists + women’s underwear = Lesbians. Consider this: they sent the underwear to a male Muslim scholar. On Valentines Day. That particular Lesbian fetish for sending underwear to male Muslim scholars is the missing clue here, dear Watson. Feminists = Lesbians = Sissy Nation.

Bring them out from their underground holes and flog them before they plait and tie pink bows to the beards that proudly proclaim Maldivian patriarchy to the world. “Aaaah!”, enlightened, the audience sighs contentedly as the curtains close. Blessed are we to have Adhaalath among us.

Forthcoming attractions: Angels & kangaroos

The Ringmaster, or he who thinks he is the ringmaster, is away with kangaroos of a different sort to those at this own court. Meanwhile, the real Ringmasters prepare for a new act that will make the audience cheer and applaud even more than they did at the Biggest Event Ever of last month on any of the above acts.

A preacher with the name of an angel and a message of true divinity (which some – clearly deluded and ignorant – critics have described as one of hate) will take centre stage shortly.

All Muslim brothers and sisters, recently restored to your glorious 100 per cent Muslim status, are invited to attend. Dress code: Hijab and beards for men; Full Buruqa preferred for women. [Leave Buruqas off at your own risk].

It is also advisable to leave most grey matter behind. Extra-Smartness is strictly forbidden.

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