Because this is my area of concentration and focus, prison, kernel justice, but you know we have scholars here. We got real scholars. Isnt that interesting . Guess what, they are muslim. Amazing, amazing. But, i think god for the opportunity for me being here. Before introduce the panelists just a couple things. What you call them, housekeeping notes . Housekeeping notes. You will have some q and a cards on the table and we ask as we move along through the panelists that you pose your questions and write a sentence, not a paragraph, but a sentence on the cards. The cards will be collected, handed to me and i will then read the question with a statement and deferred to the panelists. That will work . That will work. I have been in this criminal justice business for 47 years, spent most of my time in corrections and my first introduction to islam was a case called foreword foreword, a Supreme Court decision that had to do with the former police chief brother who is incarcerated at the lot reformatory. The issue was the right to practice his religion, which was islam. The Supreme Court as i indicated earlier ruled in his favor and then the ball started to roll. Well, its been my experience that muslims who are in prison, they have been historically been the most disciplined, motivated and keepers of the peace, not only that, they have always been at the forefront of prison and jail reform inside jails, and outside jails and prisons and i think there has been such a lack of information about what goes on that people have this false notion that they are in war inside the prison. Thats an untruth. Muslims were the most progressive inmates that ive ever worked with. This is just now beginning t. I read a report the other day, that a corrections director had written. I will not call the system, but he talked about how they were having meetings with the disruptive elements in the community. He was way off base because those who were involved, my dear of disruptive, they are educating the total population about what islam is all about. A really peaceloving people. But we listened and read all of this unfortunate information that comes out of certain houses. I wont tell you what color the houses i need not do that because you already know. In addition, the mass media, electronics, and print. So, what we hope to do today is to educate you, familiarize you as to what the real deal is. What the real deal is. From there we are really considering taking all of this stuff on the road. To show the country what is really going on with the muslim family. I guess im the only nonmuslim up here. I feel so comfortable i really do. But god is good. So, having said all that from my notes i want to stay on target and on time. We have doctor abdul, doctor baker, my englishman from london doctor kenneth the second who says hes not there yet with the doctoral, you got it now honorary. In the my good friend joe from houston, texas. And i told him they dont dress like that in texas. You have the wrong stuff on joe. But on a serious note, i ask that you tune in, listen, and become educated and become educated. So, having said that doctor baker. I volunteer joe. Joe, the majority rule. Well, first of all i want to thank all of you for attending today and to thank the organizers in the group for putting this together and to thank the museum for hosting the event and of course i want to thank my good friend for fostering this english term the moderator. So, what i want to talk to, were supposed be talking about radicalization in the prison system and its a hotbed for radicalization or for reform, what is the rule that islam can play in preventing radicalization and preventing people who are incarcerated or along those lines. What i would like to speak to today about three main issues. Number one, how legitimate is the charge that radicalization is rampant in the u. S. Prison system . Number two. What challenges does government involvement pose to the process of the radicalization, and how can the system and beliefs become an effective tool for change and positive reform of prisoners in prison. We were talking, were discussing the issue of prison radicalization. This is very important to challenge the notion of its existence and im asking as a nonspecialist in that area, i dont have the Empirical Data, but is there sufficient Empirical Data thats being provided by those making claims that radicalization is happening at a rampant range in the u. S. Prison system . As the dr. Said, yes, there is susceptibility, but is it actually happening . Thats a question we have to ask. We cant just ask an affirmative based upon biases we carry about people who are incarcerated, about muslims, or the nature of islam, or any other minority faith group in the United States. Further claims like this is to malign a community and is not only bad character, but bad policy. It also cannot go without saying that assumptions about radicalization play heavily into the prevailing prejudices in the american psyche. Whether those be racebased prejudices as member of a ethnicity. Being predisposed to criminal intent and action, or religion based prejudices function the same way. Many times these two are intertwined. Islam is the scene is extremism among minorities and minority groups are seen as synthetic among extremism in the minds majority area members of society. In essence, this line of thoug thought, racebased or religion based prejudice attempts to pin the causes of extremism and radicalization on something outside of, and for into the American Culture psyche. Mainly seen as judeochristian, civilized, and of european background. The racialized tones of many of the discussions on this issue run credence to this. However, my comments here will not focus on the Empirical Data instead, had that been the case i would be speaking to not a my role as a member of the american Muslim Community, nor my role as a thought leader in that community, but instead, as a member of one area that data has shown that is most predisposed to violent extremism in homegrown terror, namely, middleaged White American males. What i do want to talk to you about what my comments will focus on are the challenges of those who have to straddle what seem to be competing value system. The values of freedom of religion, speech, and expression. The value of reasonable accommodation for those were incarcerated. On one side we have these values, the upside we have religious affiliations and ideologies and beliefs that may be a poster seem to be opposed at times to the system that speaks to protect it. Let me give you an example. If i, as an american, this is not my believe, but if i were to say i believe it is wrong for any american to have access to firearm regardless of what type it is, i believe that all firearms should be banned, this is a belief which goes against a core constitutionally protected right. However, my adopting this belief does not forfeit my right to be protected by those other Constitutional Rights that are afforded to me. The question then becomes, is protecting beliefs and values that are not normative or not popular, if we do so are we going against our own values in favor of another value system . Those who we see as conservative or extreme . Will we protect those rights and to protec practice those in the confines of american law, does that mean we are enabling illicit practices are endangering the american public. Is it appropriate for us to label those we see as conservative, austere, or beyond her own scope of practice is something extreme or veers toward the path of radicalization. When such labeling becomes a matter policy this is where the problem grows. Theres an obvious danger for the government exceeding its boundaries and going about beyond religious commendations to religious dictations. Dictating to any religious person or group the practices that consider legitimate or a legitimate form of that faith. If you solely through the lens of National Security, it would make sense to challenge the ideas that lead to radicalization. We agreed those need to be challenged. But, when the assumption is that radicalization effectively counters terrorism and protect the american public. Why shouldnt government officials try to marginalize what they view as theology side as violent extremists, when that poses a danger not only to individuals but society at large . The problem is that when governments attempt to dictate their religious beliefs they create strategic tensions. For the practitioner of that religion targeted by the government this governmentsponsored religion appears to be if a foreign to their own. And when they do not recognize. In the context of the Broader Community it seems like the government is playing favorites and rereading their religion. Dictating to them what is and is not acceptable. This would contravene the basic rights that everyone regardless of faith expects to be afforded to them under law. This is exacerbated when the populations that make up the majority of muslim communities come from backgrounds for the expectation from government is that they intervene to the detriment of the individual. Whether it be the historical memories or Security Apparatus is a foreign government, persecuting the most basic performance of faith such as prayer in the mosque, u. S. Government programs that seek to dictate what muslims believe star should be will cause mistrust inadvertently push people away and towards radicalism, not away from it. Even indirect influence into the community thought process can be seen a suspect, and many times is. Programs that seek such as preventive or see for the purpose of combating radicalization will oftentimes have the opposite effect. When the individuals who represent the authority in the community are seen as puppets or compromise, then we cannot expect those who would lean towards radical beliefs to confide in them and to reform their ideas. We certainly cannot expect to stay away as they will consistently try to mend what they see a compromise of religious ideals. By expected a brief a concer confidentiality for those who work in religious functions of muslim communities, we compromise the effectiveness of religious authority to be a positive force in d radicalization. The solution in my humble opinion lies in arches creating institutions and initiatives grounded in faith, socially relevant and legally viable, but in reevaluating what it means to have religious leadership. Who is a chaplain, and who speaks for islam . What sort of faith we have in our text and what sort of trust to have those entrusted to interpret it. If we can answer this question is a Muslim Community and instead allow ourselves to interpret it, how are our personal interpretations of a government more authoritative or valid than those of others . Here feel support as well that muslim communities themselves cannot only denounce radical beliefs but see themselves as partners and be seen as partners by organizations and government authorities that want to work with them to combat their police for any purpose whether that be for National Security or to promote extreme acts that will damage society. As a whole, at home or abroad the question that is how can the blue space for positive change and reform the people prone to radicalization . With regard to government policy, Correctional Institution that what is needed is an open door policy for religious affiliated or qualified individuals to counsel, teach, and advise incarcerated individuals that may be susceptible to radicalization. With regards to chaplains and those in the rehabilitation of prisoners is imperative that theology of his person of choice and personal responsibility be in them and all those under their supervision speaking from a muslim theological perspective, this means the basic believes of islam are taught to those individuals in a fashion that does not play into any one radical list or extreme group. Chaplains and other individuals as well as laypeople may subscribe to more conservative or liberal point of view about their own faith, but we have to recognize is not one individual perspective of religion, whether islam or any other religion that is susceptible to radicals or extremists. Indeed, weve seen in the past two years how versions of sunni islam, if she is long and even others in the events that occurred in turkey have shown us regardless of religious orientation, each of these groups may be coopted for political purposes. One of the hallmarks of radical beliefs is there a tendency to engage in groupthink. And their ability to make their own decision. Instead demanded from their dogmatic of the groups ideals. Its important to present the general precepts of islam and how first and foremost every individual believer be held accountable for their actions and their belief. In the book this idea personal responsibility is reiterated. Every social be accountable for what endurance. A knows every social be concerned of itself on the day of judgment. In one tradition, man came out of the desert and asked the prophet mohammed if he only prayed his prayers and give his charity the basics of islam would he enter paradise and he said yes. When he has the prophet turned to his companion said to them, if he is true to his word, then he will indeed enter paradise. Another tradition, the prophet says the muslim is the one that people are safe from his tone in his hand. The believers on people are secure from in the immigrant is the one who migrated away from sinfulness. In another he says whoever kills a person whom they are in covenant with them a social contract with them they will not smell the scent of paradise even though it sent can be smelled from a distance. So, time is to whats related as points of historical memory are points of consensus in early muslim scholarship is important as well. So that those were susceptible to radicalization can see that the ideas are having civic duty and personal responsibility have been upheld as ideals from the earliest muslim generation. The key here is telling people the ability to make informed religious choices and that there religiously motivated practices be made consciously by themselves. Those who are susceptible to the nuances must be taught the ultimate responsibility of each and every one falls upon themselves to ensure their personal public safety. Teaching a muslim individual, incarcerated or not that there was civic duty toward their front fellow man and a responsibility to god to fulfill that duty is paramount. It will only be through the teaching of islamic beliefs in the broader sense that will create a sense of identity and that religiously practiced individual. What this does is creates in the mind of the practicing believer that their personal, private practice does not should not dictate the minimums of public religiosity. So all i as an individual may be more conservative or more austere my approach and practice of religion, im not expected, no sure i force that on the public. In fact what im expected to do as a religious practitioners to guarantee for the public their personal safety for myself and from anyone who would want to do them harm. By encouraging us to take personal responsibly for their action, impairing those actions with being held with god himself, along with prophetic traditions we mentioned, those working in the service and education of incarcerated individuals can with any lapse of judgment and engage with radicalized group. To sum up my long runon sentence to you all, charges that radicalization is a problem, specifically charges that radicalization of violent extremism is a problem need to be substantiated with hard numbers so they are not used for propaganda both in and outside of prison. When government officials attempt to dictate religious beliefs they effectively contravening both American Values and jeopardizing, and or reversing the desired effects of the radicalization. This people can be avoided by governmental agencies partnering with, not targeting or sponsoring muslims with the expertise necessary for reformer prisoners and those that are inclined to radicalization. Was on chaplains, imams, experts and Community Leaders can affect positive change. Reading this in historical memory and enable those individuals to take personal agency in the religiously motivated practices. Thank you very much. Thats all i have to say. [applause] thank you joe. One of the resounding things we have heard this morning and of course we are continuing his education. We need to focus on the politicians, government leader, Community Leaders about what this is really about. And now waller will hear from doctor in the name of the law, the merciful was still mercy. The world of incarceration is an interesting one. The people in our society that commit crime. Then when we believe we have the right person we then put them away in a prison system, hopefully we got three person. What is consistent though is that these people, the population of people that they are stored away for years on e end. What we dont always consider at that timeis that that speculation of people, they will become returning citizens. They will be coming back into society. So, at the point that we realize that it raises two questions, one question is, how will this person be when they come back into society . And for all these years we stored them away, what was their developmental process throughout that time that they were away . So, what you think about this if a person is successful when they come back into society, a lot of that has to do with the support they receive when they come back into society. But a larger part of that has to do with how they were being cultivated while they are being incarcerated. So we return back to this point, so we can discuss this further only look at the prison system from a theological basis in the populations within the prison system you find interesting things. You learn a lot. Things you didnt know existed things such as the temple of the black messiah, you learn about this faith group in spirituality, you learn things. But, amongst everyone present the largest population as the people who subscribe to the christian faith. Thats largest population. Second to them what is consistent after that would be muslims. Now, we currently have about upwards of 20000 people incarcerated. Now whats interesting with th this, and i need you to walk with me a little bit. Whats interesting, is that the world of incarceration is not the real world. And the rules to function when one is incarcerated are not necessarily the rules that you and i are operating by. Its, in many ways of the race survivalist took atmosphere at times. And we place people in this environment