Tag: aminath arif

Comment: Underground music scene leads growing youth movement

When I first wrote this article, I introduced my topic explaining that the new MDP government were in the tricky process of negotiating outside influences on the Maldivian population, whilst maintaining their own cultural heritage.

Now, when I come back to update my article I find that the disarray, brutality and suspicious circumstances with which the MDP has renounced its position leaves me lost for words. This short article cannot cover such a controversial and unexpected set of events.

Instead I want to reflect upon my experiences of the Maldives last summer: on my teaching placement with Salaam School, as well as my impressions of the youth movement in Male’, which at the time seemed to be blossoming -albeit in its infancy. I hope to bring to attention of the readers the importance of a creative outlet in the development of a young society, and the passion and virtue I witnessed in the growing Maldivian youth movement.

My experience of the Maldives comes from working under Salaam School; a charity funded ‘mobile’ school, which toured the islands of the Maldives offering pop-up classes in vocational training to unemployed young people. The courses were a great success, and sought to educate youth and strengthen communities.

Salaam School was founded in Male, the Maldives in 1999 by Maldivian local Aminath Arif; an inspirational woman who advocated equal rights to education, she was a mentor to the young generation of the Maldives. I had the honour of teaching a two month course in ‘Computer Administration and Book Keeping’ over the summer of 2011. Unfortunately, I arrived in Male’ too late to meet Aminath, and ultimately, the death of Aminath Arif was the death of Salaam School.

The loss is something which I believe is still felt across the Maldives. Aminath Arif died in a tragic accident on July 8, 2011, and without her management in Salaam School, its courses inevitably ran dry. Without her leadership, none have successfully taken control of the school with the integrity it requires.

In order to understand Salaam School and its intentions better, it helps to look a little at the history, and the trouble that Aminath found when launching the school. When I arrived to teach, Salaam School had been aimed at teaching ICT and the leisure industry, however, Aminath’s original vision for the school was a creative-based education, focusing on music, language and art as a means of tapping creative potential and encouraging freedom of expression. Aminath’s essay, ‘The Maldives Must Value the Arts Education’, written in 2010, can be found on Minivan News, and articulates her struggles when first opening the Salaam School. Aminath writes:

New Maldivian artists, new forms of art and new opportunities developed to a peak in the early 90s and slowly started receding because as the Maldives entered the era of the nineties, political control on whatever brought people together was held in check.”

Then returned the Islamic-educated ‘scholars’, adamant to put a stop to all forms of performing arts and visual images.

Both the intentions, one for political purpose and the other to spread the new messages of Islam, coincided perfectly, brutally fragmenting and replacing the hopes of the Maldivians with confusion, fear and disconnection within themselves, within families and within communities.

In order to contest the growing control over artistic expression and community collaboration, Aminath attempted to set up Salaam School. Unfortunately, Salaam school was never able to reach the goal of becoming a fully fledged arts school, and had to change its primary focus in order to get funding. Now, fast-forwarding to today, the course I taught on the small island of Thimarafushi was the last of its kind. It was a hollow victory to conduct my final exams and leave the small island to return to the capital of Male’, knowing that Aminath was no longer campaigning for the intellectual and creative liberation of the youth of the Maldives.

The fight for liberation is now bestowed upon the new generation. In Male’, the underground music scene is bubbling away under the surface of the city. Live music is an outlet for countless young men and women, who attend secret gigs in various locations across the capital. Heavy metal is one of the newest genres to take off; its loyal fan base spreads the news of upcoming gigs to peers by word of mouth. Recording studios, too, are hidden in garages and outhouses around Male’. Small music shops are popping up on the streets, boasting a whole range of Maldivian and Western instruments.

As well as music, the surfing culture has been growing rapidly. Surfers Against Sewage are cleaning up the beaches, and post hand-made signs along the coast campaigning against litter. Many DJs are hoping to combine surfing and music by holding surfer’s parties, where young people go to socialise and collaborate. Music, as Aminath rightly pointed out, unifies all of these young people and offers solidarity in a climate which seeks to isolate.

Unsurprisingly, the police crack down on any live music or DJs, and they quickly cut off any live music or parties. However, the police’s intolerance to music does not deter the next generation. They are on a path towards a conscientious future: the values underpinning the youth movement are an inspirational mix of heritage, community and environment. Over the next few years, the youth movement will be gathering momentum, and hopefully the authorities will not be able to catch up with them.

I hope to demonstrate that the Maldives would benefit from more charities, like Salaam School, which seek to facilitate a creative outlet for the next generation in the Maldives. The creativity which is burning inside of every young person needs to be praised and encouraged. Without a doubt, the next generation in the Maldives are environmentally and politically engaged. Their efforts to clean up the shores, campaign for democracy and collaborate with their peers demands attention, approbation and encouragement.

All comment pieces are the sole view of the author and do not reflect the editorial policy of Minivan News. If you would like to write an opinion piece, please send proposals to [email protected]

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SALAAM School founder and women’s rights campaigner dies from injuries

Founder of SALAAM School, well-known women’s and youth rights campaigner and Minivan News columnist, Aminath Arif ‘Anthu’, died yesterday afternoon from burn injuries suffered in an accident at a family barbecue on June 5.

Anthu and her sister were burned while attempting to extinguish an Indian man after a large container of flammable liquid he had been using to tend the barbecue caught fire and burst.

The Indian man suffered burns to 90 percent of his body and died on June 17 while being treated in India, while Anthu’s sister sustained burns to her hands.

Anthu herself suffered burns to 55 percent of her body and was airlifted to Sri Lanka for emergency medical treatment.

As a Swiss citizen, she was evacuated to Zurich University Hospital in Switzerland where she underwent multiple operations to try and save her life. Minivan News understands that she died ahead of a major skin graft operation.

Her three children launched an appeal on Facebook, ‘Help my Mum’, to try and raise money to cover the costs of her evacuation and medical expenses.

Anthu, who is the daughter of local historian Abdul Hakeem Hussain Manik, contested the 2009 parliamentary elections as a candidate for the Dhivehi Quamee Party (DQP).

Anthu was a passionate and outspoken advocate both of education for the young and disadvantaged, and of women’s involvement in all aspects of society, particularly business.

Anthu lived in Switzerland for over 20 years and could speak fluent German, and in 1999 founded SALAAM School in Male’, an educational foundation providing training and life-skills coaching to young men and women. She was a highly-respected figure in NGO circles in the Maldives.

Anthu celebrated her 50th birthday in April, and is survived by her three children.

Writing for Minivan News

On the impact of a society of powerless women:

The powerless women are those who deny their own needs of physical, spiritual and psychological development, do not seek financial independence and do not accept the responsibility of their own well-being. Their financial dependence is self construed and often subject to tribal influences. The powerless women are fearful of stepping out of their familiar disempowering environment; are emotionally dependent, fearful of the unknown; the terror of dislocation and disconnection; scared of predators; devalue themselves; behave like second class citizens; panic about responsibility for their children’s under-performance, and fear of being unable to spare their children from suffering.

Unable to escape their circumstance; insecure about their own role in her life and lastly, refusing to claim their constitutional rights and use whatever structural, institutional or regulatory tools that are available for her to fight for herself. Powerless women weigh down the social and economical growth of Maldives. Women are poorer than men, carry family responsibilities of children’s upbringing irrespective of the circumstance, and make up half of the Maldivian population. Women head 47 percent of households either as single (when husband remarries or leaves the island to work somewhere else) or divorced parent. The social cost of disempowered women is high.

On democracy and Maldivian politics:

There is no individualism in Maldivian society except for those in control. Individual’s needs are not validated and only the overall function of society is important. The Maldivian society is thus a singular being – something that can be manipulated and changed as a whole and poverty and inequality are just valid parts of society, so are juvenile delinquency, crime and domestic violence.

Democracy is a threat to Maldivian politicians, businessmen and religious leaders because it calls for sharing or wealth and privileges, position and power. Democracy dilutes society as a entity, through its principles promoting equality, fairness and tolerance where the individual and minority are validated and majority will is respected.

On setting parental example and the impact of divorce:

A child’s behavior reflects their experiences at home. When there is hostility or fighting among parents, this creates a lot of anxiety. When parents are rude and abusive towards each other, children experience insecurity. A cycle of competition, jealousy, rivalry, disrespect and forms of abuse starts amidst confusion and nervousness and thus creates the dysfunctional family. Dysfunctional families disconnect and neglect each other.

The Maldives has one of the world’s highest divorce rates. Many parents do not handle their separation maturely and can be seen to act with bitterness and revenge controlling their behavior. An unfair burden is placed upon the child during the divorce.

Children replay what they observe and experience. Children experience the feeling of loss, betrayal and being cast aside while parents tangle with resentment, sense of failure and blame, leading to self-victimisation and succumbing to revenge or silence and resignation.

On the vicious cycle of youth unemployment and alienation:

Instead of seeing youth as an asset to social development, social reality is a growing population of unemployed youth being the victim of social disorder. The problem occurs in a vicious circle where poverty, unemployment, crime, drugs, poor schooling, inadequate housing, broken and dysfunctional families, etc, where each one is the cause and each one is the effect. The future is explosive and a serious threat to social equilibrium as Maldives fails to give hope and social assurance to its youth.

Today the youth in Maldives is seen a liability, a major stumbling block in the transitional democracy, and looked upon as a social burden, their energy and vibrancy diminishing at an increasing rate. Who should be the creator of the conditions that will turn youth into assets? The government is no doubt the caretaker and has a very tough responsibility to fulfill. The pressure of this responsibility is to make the youth of this country economically independent and self-reliant.

On the need for arts in the Maldives:

The Maldives needs a comprehensive and high quality arts education. The passivity we see in children, the nonparticipation in our youth and the lack of ability to bridge difference and solve conflicts in our adults can be caused by the lack of a most significant vehicle in our society: arts to “express the inexpressible and the unbearable”.

On the limited aspirations and opportunities for young people in the Maldives:

Many young men join our classes because it is the only opportunity to walk through an open door. Young men and women’s motivation to get married early is evidently the results of nothing else to do in the community.

Boys are expected to have future employment and young women have limited aspirations for their future lives and work. With such limited personal aspirations and goals, marriage may appear to be an attractive option for these young women. Being a wife gives a young woman a role and often a deceptive one. Unfortunately being a husband does not change much for a young man who has not understood the responsibilities and commitments that go along with marriage. Young people cross the threshold to adult life without having experienced youth.

On her school being attacked after allegations of “spreading Christianity”:

Today there are factions of Maldivians who believe that artists should not be encouraged and there are stories of confrontations, threats and attacks. This happened to SALAAM School in 2000.

The school was vandalised in October 2000. Paint was thrown into the corridors, liquid soap onto the walls and the petals of the fans bent so that they touch each other at the tips. The school was under attack and labeled in the media as ‘spreading Christianity’. Miadhu explicitly wrote on April 22, 2010: “Anyone who has studied in the Arabian Peninsula should know that missionaries have been using the word “Salaam” to spread Christianity. After six months when the cat was out of the bag, Maumoon had no choice but to close the school which he opened with his very own hands.”

Was it the word “SALAAM” or the teaching of arts that was the measure to identify Christian missionaries? The reason behind the vandalism will never be known. Was it political or was it the believers of the new Islamic movement? There was every attempt to stop anything that brought people together, and SALAAM School was attracting many young people to one place.

On conservative gender politics in the Maldives:

“While Maldives is under pressure to mainstream gender issues, the onslaught of conservative religious preachers is confining more and more women to the four walls of their homes.

Within this isolation, women succumb to a resigned lifestyle removing them from social and professional live, stripping them of their self worth and self confidence over time. It hits hard when the husband starts an extra-marital affair and soon deserts his prime family to start another life with the new woman. In many instances, family and friends joins the deserting husband to re-instate that the man left the woman for reasons such as failing to fulfill the needs of the man, further victimising the woman. Left alone and without love and care, the blamed woman has no one to turn to, within her family or otherwise.”

On standing up for women in business:

Women tend to devalue their skills, abilities and experience more than men do. Women must value their offerings in order for customers and prospects to value them. The ability to be compensated well for the value a woman provides lies squarely on her ability to look the customer/prospect in the eye and state, with confidence, that it’s worth the price she is charging. So my fees remain… discounts come only after quotation.

On the first Maldives Hay Festival:

It gave people the opportunity to participate and fill in the gaps in knowledge of the Maldivian heritage and culture. It gave people the opportunity to contribute to important issues and understand the Maldivian contexts in Maldivian literature and play a participatory role in the evolving Maldivian story.

It took ‘Maldivian’ beyond food, music and dance and rituals. It helped people enter and explore the depths of the Maldivian heritage blending common global issues that affects Maldivians and will impact the Maldivian lives and help reflect on where we came from and where we are going. The broader participation will enrich our culture and help the nation to grow.

Read Anthu’s collected articles for Minivan News

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Three injured in accident at family barbecue

Founder of SALAAM School and occasional Minivan News columnist Aminath Arif has been flown to Sri Lanka for emergency treatment after suffering burns to 65 percent of her body in an accident at a family barbecue.

An Indian man who suffered burns to 90 percent of his body in the incident is reportedly in a stable condition and is being cared for by his family.

Sub-Inspector Ahmed Shiyam said the Indian man’s family had requested that his identity be withheld from the media.

Minivan News understands that the man was attempting to tend the barbecue using a 20 litre can containing flammable liquid, which caught fire and burst.

Police said both Arif and her sister were burned trying to extinguish the man who was on fire. Arif’s sister suffered burns to her hands, police said.

A friend of Arifs informed Minivan News at time of press that she was conscious and speaking, and her wounds were showing signs of healing.

“She was really strong. She kept under control and did not panic,” the friend said.

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Comment: In power by default

Throughout Maldivian history, the system of government has been clearly structured on those who had property and connections. The leading positions of the government institutions as of late 2000 were unquestioningly a privilege to those born into aristocratic and landowning families and not based on merit. While they did not contribute to a productive Maldivian society, it was clear that, that system of government was the result of the society’s class structure and the institutional positions they maintained were by default and non debatable.

The system continues to exist even with the change of government and has been replaced by a group of hardcore political activists backed by the affluent and financially successful businessmen that the last regime fostered, holding more than 90 percent of the national wealth. The underclass, which covers at least 75 percent of the Maldivian population, continues to exist as one entity deprived of social standing while selected individuals both in the political and economic environment enjoy individualism and rights to become contributors and producers.

As the underclass continues as a permanent feature of both the regimes, both governments seemingly relied heavily on the pledges of the international community to bring about change. The promised change has been frustratingly slow and political representatives partly blame the lack of timely response and unfilled pledges by the international community being cause for non or slowed down government delivery. Although the country graduating from a least developing country this year onwards based on its per capita GDP of US$4600 (graduation criteria is US$900) the country’s social infrastructure has been heavily financed by development funding and donations. It is further characterised by low income families (16 percent of the population lives in poverty and unemployment rate is over 14 percent), weak human resources and a low level of economic diversification.

As before, most of the government ministries remain dysfunctional, lacking capacity and capability to perform, staffed by the people who are unable to produce results, lead by ineffective but loyal political activists of ruling political party.

Guarding the domain

A large underclass must exist for this model of society to function so that power hungry politicians can continue to dominate the country’s leadership. Within this exist the power hungry businessmen who are unwilling to let members of underclass enter into the realm of the “the privileged rich”. Within this exist the power hungry religious leaders, who try to formalise their control using religious mechanism. The three groups co-exist together relying heavily on each other to protect their existence. At the same time Maldives has a growing underclass indicating political, economic and religious control as three groups struggle to keep their supremacy over each other.

The privileged and the underclass need each other to function. Both the governments maintained the underclass by creating a large and dependent workforce making government the biggest employer in the country, a strategy to safeguard and retain loyalty. People’s values are formed by the structure in the society according to Karl Marx. To maintain functionality, the three groups work to create beliefs and conformity through various social, political and religious tools.

Functionalism at the cost of democratic principles

All the three groups work to create a consensus of belief and behavior (as functionalism has been described by Herbert Spencer (1820 – 1903) and upholding the norms is a function of society. The norms are further defined by rules and regulations that the society needs to adhere to function as a body. Within this type of societal model, anyone who upsets or threatens the norms has to be removed to recreate balance, taken away to prison and removed from mainstream society.

There is no individualism in the Maldivian society except for those in control. Individual’s needs are not validated and only the overall function of society is important. The Maldivian society is thus a singular being – something that can be manipulated and changed as a whole and poverty and inequality are just valid parts of society, so are juvenile delinquency, crime and domestic violence.

The functionalist approach is extremely convenient for politicians and others, who assume to be the sole representatives of the Maldivian citizens and speak out loud for the people while the underclass are not consulted nor are allowed to have any access to the political sphere. The MPs increasingly act in their personal interest as they try to add to their financial remuneration and privileges, political status and social standing.

Behavior has to be acceptable or punished in the functionalist society. As the gaps between the leadership and underclass widen and the income disparity grows, uprisings such as those in the tourism industry will occur. The outbreak of unhappy employees in tourism industry has drawn calls for measures to curb their activities and expression, regulating behavior and introducing new punishments. Attempts to unify religious behavior are an ongoing effort of religious leaders who condone religious freedom of individuals in the Maldivian society.

Don’t rock the boat

Democracy promoting change contradicts functionalism as change in society is seen as disturbance. It is the “don’t rock the boat” model. The groups within the society such as family must promote the norms and children are to do what their parents do and to be what their parents are. Employees are supposed to work without negotiating and be grateful for the hand that feeds them. Religious practices must be observed without questioning. Traditions that do not work for the three leading groups mentioned earlier may be discarded and new practices may be invented through their own consensus as long as they can maintain status quo and their power. Needless to say but people are comfortable when there is stability, status quo and life continues without disruptions.

Conflicting functionalism is people’s economic and spiritual needs that must be satisfied being human nature and cannot be controlled by regulated mechanism. Neither fear as a control tool is effective over a long period nor may rightful behavior as translated into rules serve to control people in the short run. For the society to develop, the change has to happen although it is irritating, but eventually leading to a new adjusted society where balance is restored.

Alliance for power

Would it not be great if the underclass could defeat the “ruling” class? Maldivians were elated in 2003 when the reform movement started. The Maldivians (along with the international community) thought this was the underclass and the suppressed breaking out of a rigid fascist regime. Those hungering for leadership were made up of three power hungry groups tapping on the ignorance of the underclass Maldivians to think they can expect and own a better share of the wealth that the country was earning. Maldivians were willing prey to promises of the leadership following the parties they thought would serve the purpose.

The affluent business community saw it was time to shift over and contribute a puny percentage of their wealth to bring the change. They also saw this as an opportunity to take positions of control so that their wealth could expand further. Later extension of resort lease deals was up for debate in the Parliament where politicians-cum-businessmen sat representing the citizens’ voice. Some MPs and activists in party leadership still claim they are first and foremost businessmen.

The pact between the religious party Adalaath and the then-opposition MDP at the time of the elections in 2008 was the only way religious leaders could secure a powerful position within the new government. Alliance with the likely party to win in the second round of elections was made on mutual advantage of holding power within their domains.

The main opposition saw their advantage in an alliance with the two groups mentioned above, business men representing resources and religious leaders representing norms and practices that the average (underclass) Maldivian did not dare contradict and commanded total obedience to their leaders. Both the groups taking a stand beside the main opposition won the elections.

Democracy is a threat to Maldivian politicians, businessmen and religious leaders because it calls for sharing or wealth and privileges, position and power. Democracy dilutes society as a entity, through its principles promoting equality, fairness and tolerance where the individual and minority are validated and majority will is respected.

Aminath Arif is the founder of SALAAM school.

All comment pieces are the sole view of the author and do not reflect the editorial policy of Minivan News. If you would like to write an opinion piece, please send proposals to [email protected]

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Comment: The Maldives must value arts education

My first attempt at promoting Arts in Maldives was in 1999 when I opened SALAAM School, because I believed in the importance and significance of art in education and the potential development of people.

The discovery of talents and skills in Maldivians such as voice, and the ability to play an instrument without learning the theory, took Maldivians by surprise and a wave of pride and surge of energy swept through the 70s and into the 90s – the era of self discovery and connection to innerself.

The truth was that inspired by Hindi movies with beautiful traditions of dance and song, and the Western groups like the Beatles, Rolling Stones and later by Olympians, Amazon Jade and Quicksand, the Maldivian people discovered a new world that brought joy and connection to their very souls through a new form of expression.

Artists then were revered, Olympus hall unfailingly filled up, and people sang along to the radio. Jeymu Dhonkama’s songs struck the heart of the young and old alike. The two discos, house parties, two cinemas, stages for concerts and plays, traditional dance groups performing on the roads during Eid, dressing up for festivities, carnivals with acrobats and beauty competitions, imported circuses and music bands had Male’ swinging into the early 80s.

New Maldivian artists, new forms of art and new opportunities developed to a peak in the early 90s and slowly started receding because as the Maldives entered the era of the nineties, political control on whatever brought people together was held in check.

Then returned the Islamic-educated ‘scholars’, adamant to put a stop to all forms of performing arts and visual images.

Both the intentions, one for political purpose and the other to spread the new messages of Islam, coincided perfectly, brutally fragmenting and replacing the hopes of the Maldivians with confusion, fear and disconnection within themselves, within families and within communities.

A country with a strong artistic profile is an indication of progression, the expression of its people and the freedom to express how they experience life. The following paragraph sums up the importance of Arts in Education and in our lives.

“The Arts are an essential part of public education. From dance and music to theatre and the visual arts, the arts give children a unique means of expression, capturing their passions and emotions, and allowing them to explore new ideas, subject matter, and cultures. They bring us joy in every aspect of our lives.

“Arts education not only enhances students’ understanding of the world around them, but it also broadens their perspective on traditional academics. The arts give us the creativity to express ourselves, while challenging our intellect. The arts integrate life and learning for all students and are integral in the development of the whole person.”

Schools in the Maldives never catered to the needs of the creative aspect in young people because the government institutions concerned with Education and Art, as well as Youth, had Ministers who were ignorant of what Arts mean to children’s and the community’s development.

On the other hand, art and culture is always at the end of the list all over the world, when it comes to education and budgets.

School of Arts, Languages and Music was abbreviated to ‘S’ for School, ‘A’ for Arts, ‘LA’ for Languages ‘AM’ for ‘And MUSIC’, thus giving the name SALAAM (appropriately meaning peace) to SALAAM School.

It had 400 registered students and over 200 youth volunteers when it started. What attracted such a crowd?

The school was nurturing the blessed gift of creativity and supporting young people to bring it out and express it. Youth in 2000 roamed the streets of Male’ as aimlessly as they do today. However, the youth that joined hands with SALAAM School disqualified the negative brand attached to youth (then as even today) through discipline, leadership and commitment that surprised the Home Minister Umar Zahir in 2000 during the first philharmonic and youth orchestra concert at the Social Center.

The Maldives needs a comprehensive and high quality arts education. The passivity we see in children, the nonparticipation in our youth and the lack of ability to bridge difference and solve conflicts in our adults can be caused by the lack of a most significant vehicle in our society: arts to “express the inexpressible and the unbearable”.

Music and dance and visual art forms are a unifying force and the only dialogue without argument. It bridges across races, sex, age, nationality, language, culture and even emotions and conflicts.

Arts hold communities together and through celebrations which are always combined with music, and usually dance, creates the good feelings and binds people despite personal differences. Any form of art enhances our lives.

Why do young children learn better with techniques of art? Why do children remember rhymes and songs? Why do all the countries in the world have National Anthems expressed in melody and lyrics?

The truth is that the impact of music is powerful and transforms emotional experience to learning enhancing the likelihood that something will be remembered. Art always leaves an impression.

“If art is to nourish the roots of our culture, society must set the artist free to follow his/her vision wherever it takes him/her.”

The dream of any person to be an artist or to integrate art into his/her life must be taken seriously. We must have singers, song writers, composers, actors, actresses, dancers, and visual artists in our communities without being labeled but supported through schools, theatres, concert halls, galleries, clubs etc, and last but not least, art-specific educational programs and trained teachers.

We need arts advocacy groups and associations supported by funding, artist support, and materials to continuously enrich the environments of our communities. These activities and people help to shape the culture of our communities.

“The arts reflect profoundly the most democratic credo, the belief in an individual vision or voice”.

Today there are factions of Maldivians who believe that artists should not be encouraged and there are stories of confrontations, threats and attacks. This happened to SALAAM School in 2000.

The school was vandalised in October 2000. Paint was thrown into the corridors, liquid soap onto the walls and the petals of the fans bent so that they touch each other at the tips. The school was under attack and labeled in the media as ‘spreading Christianity’. Miadhu explicitly wrote on April 22, 2010: “Anyone who has studied in the Arabian Peninsula should know that missionaries have been using the word “Salaam” to spread Christianity. After six months when the cat was out of the bag, Maumoon had no choice but to close the school which he opened with his very own hands.”

Was it the word “SALAAM” or the teaching of arts that was the measure to identify Christian missionaries?

The reason behind the vandalism will never be known. Was it political or was it the believers of the new Islamic movement? There was every attempt to stop anything that brought people together, and SALAAM School was attracting many young people to one place.

One comment from a staff of the Ministry of Education (2000) expressed regret at how the Ministry of Education had obstructed SALAAM school’s functioning. He said that if the intention was to obstruct SALAAM School, it should not have been allowed in the first place.

SALAAM School did not close but stayed dormant a few years, digesting a financial loss but growing stronger in conviction. Today, SALAAM School continues developing people of all ages, especially youth, believing in their potential and giving them dignity by guiding them and leaving them a choice to walk their own path.

SALAAM School’s first mission is on hold, the arts school will happen.

Each day is a new scene, a new painting, a new song, a new play, and a new dance, and each day brings new hope to one or more youth who passes through SALAAM School. Maldives is our stage.

Aminath Arif is the founder of SALAAM School.

All comment pieces are the sole view of the author and do not reflect the editorial policy of Minivan News. If you would like to write an opinion piece, please send proposals to [email protected]

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