More about
CALEM Institute:
Trainings, Counselling, Editions, Shelter
CALEM is
regularly
consulted by governments and foundations, in Europe or around the
world, mainly on sociological and geopolitical issues, concerning
especially
the status of refugees, women rights, and inclusive trainings of
progressive
imams (Muslim leaders).
We also organize at the CALEM Institute (Marseille), retreats, individualized tranings, psycho-spiritual counselling, religious ceremonies opened to all ...
20 years of expertise
- Early 2000, it started as an interindividual counselling network (mainly towards HIV/AIDS vulnearble individuals)
- Five years later, in 2005 our first official grass-root NGO has been launched (based in Paris, with partners in more than 30 countries on four continents)
- Five years later, in 2010 we formalized our inter-NGO informal CALEM Euro-African confederation (more than thirty conferences, colloquies, retreats and numerous publications in different languages, with parnters operating worldwide)
- In December 2014, the progressive and the queer Muslim initiatives merged to create an even more inclusive movement. In January 2015, we established our international counselling CALEM Cabinet (according to grassroot feedbacks in terms of our clients needs and desiderata)
- In 2016, we systemized our edition process; in 2017 we formally launched our program of progressive Islamic trainings, aimed at imams and engaged citizens. CALEM is now an Institute which aims are: research, publishing, training and counselling.
- In 2025, we become the CALEM Foundation, intended to help associations, intellectuals, artists and migrants concerned by our themes, in accordance with our founding principles (described below).
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Contribute to Human awakening;
Reform Islam as a philosophy of Life;
Through education, arts and empathy.
This is our contemporary, reformed way of embodying this universal spiritual path, like the roots, trunk, branches, leaves, and fruits of a tree of Light, so that we may continue to cultivate our good deeds, for others and for ourselves, insha'Allah. The axiological principles that guide our steps are now listed as described below: *
The Sanatana Darma in Sanskrit, the Pontiff of the Tao, the Word of the Zohar: this pillar between Heaven and Earth.
The oneness of the Divine (regardless of its attributes, names, or representations), mirroring the oneness of our humanity (regardless of our ethnicities, origins, genders, sexes, sexualities, expressions, disabilities, beliefs, or HIV status). This source of inspiration has been revealed to all peoples through countless magnificent human traditions.
Three foundational axiological pillars:
- For an inclusive and universalist eco-consciousness
- No dogmatism, no clericalism, no capitalist exploitation
- No fascist prejudices, no partisan politics, no elitist privileges
- The universal imamate, the commitment of each individual to the well-being and elevation of the consciousness of all humanity; Divine consciousness being to be found within us, through the celebration of the diversity willed by the Divine (aalamiyyat al imama oua al haqiqa al muhammadiyya)
- Progressive and constant reform, dismantling false idols with each generation; The convictions of a single person or caste will not save all of humanity (la ruhbanyata fil Islam).
- Primacy of individual and collective sociology, universal superiority of divine values (al 'illa oua al maslaha).
- Awakening to full awareness of the Divine within each of us, emerging through the recognition of all minorities (tawhid al aqaliyat).
- Learning the Divine Plan for our humanity, progressing from the peripheries to the center of the Universal (wahdat al wudjud).
7 principles of contemporary secularization which reform our representations, inspired by progressive Muslims in France and elsewhere:
- Critical analysis and interpretation: We call for a critical engagement with Islamic texts, traditional jurisprudence (fiqh – individual and then collective understanding), and the current discourse of Muslim “authorities,” the majority of which are self-proclaimed, undemocratic, and unrepresentative. We believe that critical thinking (ijtihad) is essential for a peaceful and authentic spiritual quest. We are committed to promoting the diversity of interpretations of our cultural and religious heritage, which corresponds to the fundamental principles of the Quran: tolerance, inclusion, mercy, equity, and empathy.
- Secularism (The separation between religious and community “authorities”): We believe that freedom of conscience is not only essential for all human societies but is also an integral part of the Quranic conception of humanity. This is God's plan for humanity, through emancipation, maturity, empathy, and solidarity. We believe that secular guidance is the only way to achieve the Islamic ideal, as well as the absence of coercion in matters of faith, for the optimal facilitation of liberation for the greatest number. We believe that religious authorities must be democratic and representative of the diversity of the individuals they claim to advise in their spiritual quest.
- Freedom of Expression: We support freedom of expression and freedom of dissent, whether civic, artistic, social, or religious, even if this expression may be offensive to certain minorities who consider such dissent blasphemous. No one should be legally prosecuted, imprisoned, or detained for expressing or promoting unpopular opinions, writings, or cartoons. However, we reserve the right to denounce any exploitation of our commitment for partisan purposes.
- Women's Rights: We support women's empowerment and self-determination in all aspects of their lives. We believe in the full civic participation of women at all levels of society. We affirm our commitment to justice and equality in reproductive matters and to women's empowerment so that they can make healthy decisions regarding their bodies, sexuality, reproduction, and faith. We therefore condemn all forms of violence and discrimination and are fundamentally opposed to forced conversions, particularly in the context of marriage.
- LGBTQIA+ Rights: We subscribe to the human and civil rights of lesbian, gay, bisexual, transgender, intersex, non-binary, queer, and all LGBTQIA+ individuals. We support full equality and inclusion for all individuals, regardless of their sexual orientation or gender identity, in society and in the Muslim community. We affirm our commitment to ending discrimination based on sexual orientation and gender identity, from within our Islamic traditions.
- Diversity: We wholeheartedly embrace religious pluralism and the diversity of inspirations, cultural and religious traditions, and living examples that motivate individuals to embrace social justice and engage in civic life. We cherish and respect our religious traditions and desire the reclaiming of this heritage, which others would seek to confiscate, ever mindful of the primacy of sociology and the superiority of axiology. Furthermore, we believe that religious tradition is not the sole source of truth, and we are committed to contemporary reflection and the ongoing reform of religious thought. We are engaged in a dialogue with a diversity of philosophical, scientific, and spiritual traditions, in pursuit of a more just, peaceful, and sustainable world.
- Compassion: We affirm that compassion, justice, and mercy (Rahma) must be the guiding principles of all aspects of human conduct and that these values are the age-old roots of our Islamic ethics (adab). We condemn militarism and violence, whether at the individual, organizational, or national level.
Ludovic-Mohamed Zahed;
Facilitator in NPT (Neuro-Psychosocial-Theology)
& ILIT (Islamic Liberation Intersectional Theologies)
His CV in PDF online, click here.
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NPT,
what is it? A.
Definition It
is the study of the theoretical substrate and the
practical consequences of the construction of our theological
representations,
on the spiritual well-being of the communities and individuals who
compose
them. b.
Goals Explore
the link between spirituality and individual
or collective well-being, particularly the effect of psycho-spiritual
practices
from different traditions on our bodies and minds. c.
Intersectional paradigm Use
the tools of neuroscience and artificial
intelligence to explore these still little-known links between
psychology,
social ecology and religious systems or spiritual traditions. d.
Operationalization of research Demonstrate
how spirituality is involved in individual
and collective well-being and health
(“salutogenesis”), notably through brain
imaging, social psychology and artificial intelligence. NPT
& artificial
intelligence ? Artificial
intelligence offers
fascinating potential for studying consciousness and spirituality,
although
these topics remain highly complex and subject to debate. Advances in
AI can
help analyze large data sets from research in neuroscience, psychology,
philosophy
and religious studies. Machine learning algorithms can potentially spot
patterns or correlations in this data that could inform our
understanding of
consciousness and spirituality. For
example, AI could help analyze
patterns of brain activity to identify correlations between spiritual
experience and certain brain activities. Additionally, by processing
large
quantities of religious, philosophical, and literary texts, AI could
help
highlight recurring themes or perspectives on spirituality across
cultures and
eras. However,
it is important to note
that consciousness and spirituality are areas that extend beyond simple
data
analysis. These concepts involve subjective experiences, personal
beliefs, and
deep philosophical questions that can be difficult to quantify. AI
alone cannot
capture all of these complex aspects, but it can significantly
contribute to
interdisciplinary research in these areas. Ultimately,
the use of AI to study
consciousness and spirituality should be framed by ethical reflection
and a
thorough understanding of its limitations. AI can offer unique
perspectives and
powerful tools, but it can never replace the depth of human experience
and
spiritual quest. ILIT,
what is it ? ILIT
(Islamic Liberation Intersectional
Theologies) is a current of theological thought emerging in the context
of
contemporary Islam. Much like liberation theology in Christianity,
Islamic
liberation theology seeks to interpret the faith through the lens of
social
justice and the emancipation of the oppressed. This
theological movement calls on
Muslim believers to actively engage in the fight against social
injustice,
poverty, oppression and other forms of marginalization. It seeks to
emphasize
the Islamic teachings of compassion, solidarity and equitable
redistribution of
resources. Islamic
liberation theology often
integrates elements of Western critical and scientific thought and
hermeneutic
methodologies, to interpret religious texts in light of contemporary
challenges
facing Muslim communities. It aims to connect the Islamic tradition to
current
struggles for justice and human dignity, emphasizing the social and
political
engagement of believers. A
fundamental aspect of Islamic
liberation theology is its challenge to unjust power structures both
within
Muslim societies and on the international stage. It calls for criticism
of
forms of authoritarianism, neo-colonialism, economic exploitation and
social
discrimination, while encouraging mobilization for social and political
change. |