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Muslims Australia AFIC seeks a suitably qualified candidate to fill the position of General Manager, based in Sydney.

Position Description

The Australian Federation of Islamic Councils (“AFIC”) is the peak representative body for Muslims in Australia.  It is comprised of State and Territory Councils that have over 100 organisations and represents approximately 700,000 Muslims nationally.  The AFIC is the focal contact point for government and non-government stakeholders desirous of engaging with the Islamic community and is charged with improving the well-being of the Muslim community through its services and advocacy.

The GM reports to the AFIC Executive Committee through the President and is accountable for the day-to-day management of the organisation and its staff.  This role is the principal translator of the AFIC Vision into tangible strategies and outcomes. This role requires a high level of stakeholder engagement, strategic thinking and people management.

For more details, click here.

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Mechanical engineer, writer, social commentator, and two-time Queensland Young Australian of the Year, Ms Yassmin Abdel-Magied, was award the Distinguished Young Alumni Award.

Yassmin's bio reads:

Yassmin Abdel-Magied is a mechanical engineer, writer, social commentator, two-time Queensland Young Australian of the Year and advocate for the empowerment of youth, women and those from diverse backgrounds.

As a full-time offshore drilling engineer with a major oil and gas company, Abdel-Magied has well and truly broken the mould expected for her, as a child born in Sudan. In her teens, she established Youth Without Borders, a not-for-profit organisation creating change throughout the world.

She has sat on the boards of the Queensland Museum, the Design Council, The Australian Multicultural Council and various not-for-profits, including the United Nations Youth Association and ChildFund Australia.

Abdel-Magied is determined to use her growing prominence in Australia and overseas to continue her contributions to many parts of society, locally and internationally. Her current focus is empowering young people to realise their full potential, and tackling the issue of unconscious bias.

The University of Queensland’s 2015 Alumni Awards recognise the achievements of alumni who have accomplished outstanding success in their fields and made exemplary contributions to their communities. The award winners were nominated by their peers and selected by a committee led by UQ Vice-Chancellor and President Professor Peter Høj.
 

Source: UQ

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What does the average Australian know about the Islamic faith and Muslim communities? The simple answer is: mostly what the media report.

Media representation of Muslims has not been particularly balanced. The ongoing post-9/11 waves of political debates on terrorism have ushered the narrative of Muslims as the dangerous or deviant “other” into the public imagination. This has aggravated pre-existing Orientalist allegations of misogyny, fanaticism, proneness to violence and illiberal views.

At the same time, some centre-left media outlets tend to portray Muslims as the passive, faceless and voiceless victims of racism and Islamophobia. Muslims experience high levels of discrimination and racism in Australia. Violent extremism exists to a minimal extent at the very fringes of the Muslim community.

But one important fact has largely escaped the general public: Australian Muslims are first and foremost “ordinary” – and often committed and active – citizens.

My recently concluded international study investigated how Muslims in Australia and Germany participate within their own community structures, in non-Muslim civil society and in the political arena.

The study was based on biographical, in-depth interviews with 30 self-declared Muslims who were actively engaged in various forms of civic and political participation. It offers unique insights into the many ways in which Muslims enact their citizenship.

Community-based volunteering builds wider networks

Most of those interviewed had been actively involved within a Muslim community context. But a biographical analysis of their “citizenship careers” highlights that this engagement is anything but an isolated or isolating intra-community experience.

Each interviewee reported strong – in most cases increasing – cross-community collaborations as part of their community-based participation. This also applies to those whose civic attention has been focused primarily on Muslim community work, seeking to advance the status and recognition of fellow Muslims.

Thus, Muslim community-based activism has not created walls of self-segregation but rather built cross-community networks of trust, generating bridging and linking social capital. This commonly leads to a higher sense of civic efficacy, which further promotes active citizenship.

In addition to these bridge-building effects, Muslims’ civic engagement within their own community has served as a gateway for their subsequently unfolding political participation.

In many cases, active Muslims would start volunteering in a community organisation, move into leadership positions and gain recognition within as well as beyond community boundaries. Their enhanced public profile then leads to their recruitment into institutions of political decision-making such as advisory boards and committees.

Active Muslims and the republican agenda

The study identified four types of goals that interviewed Muslims pursue through their active citizenship. Many Muslims expressed several of these civic agendas, often complexly intertwined:

•serving humanity and bettering society (republican agenda);

•helping disadvantaged population groups other than Muslims;

•redressing widespread negative misconceptions of Muslims and Islam; and

•communitarian goals of serving the Muslim community.

Despite the prevalence of Muslim community-based participation, Muslims’ active citizenship is rarely aimed primarily at advancing the well-being of the Muslim community. Only very few interviewed Muslims expressed such a communitarian agenda.

Instead, republican goals prevailed. Most participants become active citizens because they are keen to contribute to the betterment of the wider community, society at large or, more generally, promoting social justice.

One Muslim community worker from Melbourne, for example, explained her civic commitment as a service to all people:

It is a deep concern for humanity as a whole to be proactive and try to create change. And it is not service to Muslims [only].

She described her general goals in religious terms. She argues that she aspires to follow the Prophet’s example:

His number one concern was not himself, was not the Muslim community, it was humanity.

The Islamic faith and Australia’s liberal democracy

Contrary to a widespread perception that Islam is at odds or even ultimately irreconcilable with core principles of liberal democracies, Islamic theologians and political scientists have long argued that the Islamic faith is no obstacle to active citizenship in Western democracies.

The empirical findings of a representative US survey of Arabic Muslims backed up these theoretical arguments. This demonstrated that their:

… religious identity is generally associated with greater levels of civic engagement.

My study not only confirmed this general conclusion, but provided deeper insights into Muslims’ personal views on their Islamic faith as a key driver for their participation. One Muslim community activist from Sydney expressed this very powerfully:

We are part of the community. We are not going to sit on the periphery. We are not non-Australians! We are just as Australian as everyone else! We have a faith that will enhance our citizenship, our participation as Australians.

While a majority of those interviewed emphasised that their faith plays a key motivating role for their citizenship performance, their personal accounts on how Islam drives their activism differ. Some participants referred to their faith as an essential source of empowerment and resilience. One Muslim community worker from Sydney said:

If I didn’t have my faith and my Creator, I don’t think I would be able to overcome all the negative things.

Many described their civic contribution to the well-being of others, both Muslims and non-Muslims, as a core principle of their religion. A teacher and community activist from Melbourne explained:

Being useful to others is such a strong concept in Islam. [My civic engagement] is how I show that – being a useful human being. That’s all. I know in our faith our God is pleased when you make another human being happy, whoever that may be.

This principle was often framed as a religious obligation. Several participants made explicit references to an Islamic reward system according to which Muslims will get rewarded in the afterlife for their good deeds. A participant from Melbourne, active both in cross-community political participation and Muslim community work, made this very clear:

As a Muslim I believe that this life is a short life and … in the hereafter you will be rewarded the way you were acting in this life. So … the more [Muslim] youth I bring towards the religion and away from trouble … the better I am, the more reward I will have. The more I contribute to the betterment of the society, the better my reward will be. We believe [that God] created us to be good in this life, to do the good.

Recognising civic resources and potential

Although the study’s findings are explorative and cannot claim to represent all Muslims, they challenge many widespread misconceptions in Australia about Muslims as citizens in liberal democracies.

There are political lessons to be learned by all who are committed to promoting positive intergroup relations, social cohesion and a vibrant democratic multicultural society. Muslims need to be recognised as full and equal citizens whose faith is not an obstacle to citizenship. Rather, it is a civic resource.

On the institutional level, Muslim – and probably also other ethno-religious – communities have enormous potential as low-level entry points for Muslim civic engagement, as mobilisers and gateways to political participation and platforms for building cross-community relationships. Acknowledging and strengthening this potential is key to promoting a cohesive diverse society in Australia.
 

Source: The Conversation

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Last weekend the building of a new mosque in Bendigo was met with protests largely organised by Anti-Islamic group the United Patriots Front. As journalist and comedian Alexander Liddington-Cox discovered the 'facts' the UPF are spreading about the mosque aren't just wrong, they're also hilariously stupid.

Bendigo residents hoping that’s the last time people flock in from out to town to Rosalind Park to protest a yet-to-be-built mosque may be left disappointed. The main group opposing the mosque, the United Patriots Front, has an endless imagination.

In fact the story the UPF is telling its 19,000 Facebook followers about Bendigo makes Interstellar look like a Mr Men book.

They present the following claims as evidence of “treachery” extending to every level of government and sanctioned by the media.

• The Bendigo mosque will be the largest in the southern hemisphere, capable of holding 2000 people.
• Bendigo has only 36 Muslims.
• Sinister, secretive Islamic forces are funding the mosque.
• Australia’s decision to take an additional 12,000 Syrian refugees.
• Note: All these allegations and more are included on the accompanying videos.

The UPF claim all that adds up to this – the Bendigo Council is colluding with the federal government to bring in Muslim refugees so its mayor can profit from their employment through his business connections.

Personally I suspect they came up with the theory first and worked backwards. Kinda like an M Night Shyamalan movie, only much less believable.

Forget 2000, the mosque can’t be any bigger than 375. The planning permit says so. And that’s a planning permit with an Australian local council – organisations that truly make you pay for your sins.

The UPF countered the “surrounding rooms” of the accompanying cultural centre, which includes a basketball court and a sports hall, bring the “total worshipping space” to 2000.

“It’s a case of if you build it, they will come,” said Blair Cottrell (that's the bodybuilder looking guy who has somehow come into possesion of a white board).

Firstly, that’s like saying the MCG could fit twice as many people if you just made fans sit in the car park.

Secondly, who worships their god on a basketball court? I think the UPF are confusing the words ‘mosque’ and ‘Allah’ with ‘courtside’ and ‘LeBron James,’ which on some level is fair enough.

As for, “The biggest mosque in the Southern Hemisphere will be located in Bendigo”…That’s a sentence that should set off any reasonable person’s bullshit radar if ever I’ve heard one.

But to put it beyond doubt, Indonesia’s largest mosque, the Istiqlal Mosque located in Jakarta, holds between 120,000 and 130,000. And, according to every accepted atlas, Jakarta is located in the Southern Hemisphere.

When I first tried to create this crude illustration I started with the Jakarta Mosque to work my way down. But when I resized the image to the scale of the Bendigo mosques, they were so small I couldn’t actually find them on my own computer screen and had to start again.

Bendigo’s Muslim community is definitely not 36. The Bendigo Council thinks it’s closer to 300, as does the Bendigo Islamic Association, which has been cramming as many as it can into a small room at a local university to pray since 1998.

Residents and officials I’ve subsequently spoken to think the 300 estimate is about right, or they didn’t give a stuff because the mosque doesn’t bother them in the first place. Most were both.

As for the funding source, Cottrell says the developers are deliberately hiding the true source of the money behind Bendigo Bank’s Sandhurst Trustees. They claim, the money is actually coming from “Sharia Finance in Croydon”, which is meant to advance Islam in Australia.

Sandhurst Trustees isn’t a dummy corporation and the company’s name isn’t Sharia Finance. That’s a type of finance that guarantees the lender their money isn’t funding something that contradicts Sharia Law. Your money could go to property, construction or metals, but not pornography or tobacco.

Finally, the group claims all of this is so Bendigo Mayor Peter Cox can profit personally from Muslim migration to Bendigo through Future Employment Opportunities, which would provide employment services to them.

“According to Bendigo’s residents [Mayor Cox] has been overheard bragging about the millions of dollars he’s going to make out of this,” said Cottrell.

Do those residents know FEO is a not-for-profit organisation? And they should probably inquire about Mayor Cox’s Alzheimer’s because he no longer works for them.

Shermon Burgess, self-described Great Aussie Patriot, goes even further. When he found out the federal government was welcoming an additional 12,000 Syrian refugees, suddenly the Bendigo mosque’s 2000-person capacity for 36 Bendigo Muslims starts to make sense.

“Come on!” urged Burgess. “We know what’s going on. This was planned all along. This is so much bigger than any of us ever knew…and Mayor Cox is getting a lot of this put in his pocket,” he said rubbing his fingers together.
Firstly, corrupt mayors embezzle council funds and rack up ludicrous travel expenses. They don’t build mosques for refugees in advance.

Secondly, how pissed is Cox going to be when he finds out Australia is prioritising Syrian Christians? Would he then have to bulldoze the mosque to make way for a church?

And finally, why in God’s name did he need Muslims in the first place? Couldn’t he have brought in any unemployed people from anywhere in Australia and put them to work in Bendigo?

Now, all of these ridiculous claims and inflammatory behaviour, which reached its zenith with the simulation of an ISIS-style beheading, would be redundant if the UPF could make a compelling case for its central argument. That Bendigo’s culture and history is incompatible with Islam.

True to form, the group is way behind.

In a recent edition of the Bendigo Weekly, local lawyer Peter Noble, avid historian, wrote in to draw people’s attention to an article in an old Melbourne newspaper called The Argus.

It turns out Muslims had planned Ramadan celebrations in the very same Rosalind Park that the UPF rallied in, but called them off out of respect for the passing of an Australian Head of State.

That was Queen Victoria. The year was 1901.

You can watch Alexander's full breakdown of the UPFs war with Bendigo mosque here.
 

Source: SBS

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What a difference a day makes: The reframing of Canadian Muslims has begun
 

By Amira Elghawaby

Women in headscarves are smiling everywhere. They are in the subway station in Montreal with brightly coloured headgear and cell phones to match. They are at a rally in Ottawa, up close with the prime-minister-designate as they snap selfies that will trend on Twitter. They are walking with their heads held just a little higher, returning smiles offered by random passersby.

What a difference a day makes. The same women who were expressing feelings of fear and discomfort just walking to a mall, or to school, are now the same women whose text emoticons are high-fives, fist bumps, and smiley faces as they share videos of Justin Trudeau bhangra dancing.

It is as though Canadian Muslims, and Canadian Muslim women in particular, stepped out of one frame and into another.

The previous frame had been imposed on them, without their consent and despite their protests. Throughout the election, Canadian Muslims watched as they were vilified as “other,” practitioners of “barbaric cultural practices,” and making choices alien from “Canadian values.”

This othering led to a documented spike in anti-Muslim incidents, including verbal and physical attacks on visibly Muslim women in both hijab and niqab, along with increased Islamophobic online postings and comments.

Yet this deliberate framing throughout the election period was nothing new. Canadian Muslim communities have endured years of it. Whether it was making sweeping generalizations about an entire faith – claiming that “Islamicism” was the greatest threat facing Canada – or suggesting that Canadian mosques could be harbouring radical extremists – a decade of Stephen Harper changed perceptions about Canadian Muslims in deeper and perhaps more hurtful ways than even the aftermath of 9/11.

Back then, Prime Minister Jean Chretien made it a point to visit Ottawa’s main mosque soon after those horrific attacks, memorably doffing his shoes and joining the congregants in a public show of solidarity.

Little of that was on show during the Harper years. After the deadly attack at Parliament Hill by a deranged individual pledging allegiance to violent extremist ideology a year ago, the Prime Minister went nowhere near a mosque.

The local police chief, on the other hand, reached out to community leaders to reassure them that the force was on alert in case of any backlash. Mr. Harper preferred to amplify the incident as a terrorist attack and underplay the details of the perpetrator’s life, including the fact that he was a homeless drug addict who had no formal connection to international terrorist groups.

Many Canadian Muslims grew accustomed to the negativity. Every terrorist plot or act, in Canada or abroad, was attributed to “jihadi terrorism,” even though Canadian intelligence services advised against using such terms as they “succeed only in conflating terrorism with mainstream Islam, thereby casting all Muslims as terrorists or potential terrorists,” as noted by the authors of a 2010 RCMP report titled Words Make Worlds. Even government advisors tried (but failed) to do away with such terminology.

Once these negative frames were set, they were difficult to challenge. As the acclaimed author and cognitive scientist George Lakoff discusses in his recent book, Don’t Think of an Elephant!, frames are activated unconsciously by our choice of language. The title of his book demonstrates that even by trying to negate a frame, you activate it.
 

Source: The Globe and Mail

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UK: ISLAM in Britain has been on David Cameron's mind this month. His stated aim is twofold: to make sure that law-abiding Muslims can live safely, and to reduce the risk of Muslim communities becoming nurseries for violence. Last week, when the prime minister addressed the Conservative Party conference, the item in his 7,000-word speech that caught attention was his pledge to regulate and where necessary, close down madrassas, where many Muslim children go after school to be drilled in their faith. This week, in response to a longstanding Muslim demand, he announced that police in England and Wales would be required to record anti-Muslim hate crimes as a specific category of misdeed, just as they do for anti-Semitic attacks. He also joined senior Muslims (and many others) at the first session of a new "community engagement forum" which is supposed to tackle extremism.

The promised crackdown on rogue madrassas was somewhere between a play to the nativist gallery and an overdue pledge to close a legal loophole. Mr Cameron told the party faithful:
 

Nobody could deny that Britain's madrassas are a huge, under-regulated social phenomenon (about 250,000 children attend around 2,000 such institutions) and that at worst, they are dreadful. In Birmingham last month, a 60-year-old imam and his son, a fellow Islam teacher, were both jailed for a year after pleading guilty to beating a ten-year-old child for his supposed failures in religious classes. It is certainly a bit crazy that up to now, "supplementary schools" have not been subject to the sort of inspection regime that has long been applied (albeit rather too leniently, until recently) to all full-time schools, including faith-based ones.

Mr Cameron's words will reassure citizens whose sympathies teeter between the Conservatives and parties further to the right; but they will be badly received in the hard-core Muslim areas of British cities, like Bradford and Birmingham, even among those who agree that their communities suffer from all sorts of pathologies, from forced marriage to domestic violence to self-segregation to intolerance, that badly need to be tackled.

And the main reason, says Bradford imam Alyas Karmani, is not so much the contents of the prime minister's statement, but the context; and in the particular the implication that by teaching, sometimes rather badly and brutally, a fairly purist form of Islam, madrassas are incubators for jihadist violence. What Muslim listeners to the speech will have noticed is the fact that Mr Cameron's reference to madrassas came immediately after a segment deploring the fact that British boys and girls are being lured off to Syria to fight for the terrorists of Islamic State. "People do not become terrorists from a standing start," said the Tory leader, after pledging to "take on extremism in all its forms, violent and non-violent." Both openly and subliminally, he was implying that deeply traditional Islam is a step on the path to terrorism.

And there, precisely, lies the nub of the deep argument between the British political class and many of the country's Muslim leaders, especially those who are close to the grass roots. In parts—not all—of the former camp, it has become an ideological axiom that ultra-traditional social attitudes (on gender and sexuality, for example) and terrorism are points on the same spectrum, and not very far apart. But there are many Muslims (including those who resolutely oppose terror, and don't much like ultra-traditionalism either) who insist that this is simply wrong. On the contrary, they say, social and theological conservatism is one thing, and sympathy for terrorism is another; they need to be separated not conflated.

Whatever their (often dire) failings, British madrassas are not an especially significant factor in incubating terrorism, insists Mr Karmani who knows the Muslim scene in London and many northern cities. The sort of youngster who is tempted to quit Bradford for Syria is often the product of a secular, non-madrassa-going family who is led into fanaticism by material on the internet. As evidence against against any link between hard-line theology and terror, he says that hardly any of the British youngsters who have left for Syria have been products of the purist Deobandi school of south Asian Islam, which accounts for a lot of Muslim education in Britain. As another prominent British Muslim adds, madrassas (especially those attached to well-known mosques) are the last place where a rogue teacher would try to find a jihadist warrior; they are watched by too many people and any such recruiting drive would be quickly found out.

H.A. Hellyer, an analyst of Western Islam who is affiliated with two think-tanks (America's Brookings Institution and the Royal United Services Institute in Britain) is yet another observer who is sceptical of any hard-and-fast link between madrassas, theological conservatism and violence. He told me:
 

There is a lot of common sense in what Mr Hellyer says, and he speaks with authority; he was deputy convenor of the task-force on extremism which the [then Labour] government set up after the London bombings of 2005. But unfortunately the discussion over the causes of terror has become an ideological argument, not an empirical or facts-based one, rather like the dispute over soft and hard drugs.

Source: The Economist

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film challenging Islamophobia in the UK premiered amid increase of hate crimes against Muslims.

The official trailer of the film, Freesia, has been released and the film is set to become the first in the UK to address Islamophobia.

Writer and director, Conor Ibrahim, of Arakan Creative said Freesia is a direct response to the growing anti-Islam movement in Europe and America.

“The film is a response to this growing problem to in shaa Allah educate the non-Muslims and across Muslims.

“There are no excuses for this behaviour for the people who are not from the Islamic faith to treat the vast majority of Muslims with disrespect and these goes so far to killing of unfortunate souls,” said Conor

He said ever-growing anti-Islam incidents have made the environment unbearable for Muslims, and Freesia, was produced to counter this negativity.

“Just a few days ago, a sister was doused with alcohol and publicly assaulted and nobody came and defended her, so it’s very scary in the time in which we are living. The film in shaa Allah is going to crush this issue,” he said.

The film which is currently being distributed to film festivals brings a thought provoking and entertaining narrative based on popular misconceptions about Muslims and Islam.

“It’s a combination of three films which are joined together by the incident on the attack on a Muslim scholar and this story is pretty much independent. We got as well the story of Khadija, who’s a Muslim politics student, just graduated and interested who being courage to study and change the world by her parents.”

The third story on the film based on the uninformed judgement in reference to Mosques which are considered as breeding grounds of terrorism and militancy.

“There’s a big misconception that people in mosque are harbouring terrorist feelings and there’s activity going on there, but by and large most mosques are peace loving environments, you go there to pray and connect with your fellow worshippers,” said Conor.

The film which was developed as a short-film before being transformed into a feature film cost 27 000 British pounds and has received official selections from the Miami Independent Film Festival and Los Angeles CineFest.

The UK based filmmaker said they adopted the name Freesia, from a plant to capture the essence of the storyline that weaves into different sub themes.

“The plant features in all three stories in the background, it ties all the stories together and usually flourished will suggest you give the plant Freesia to somebody who copes well under pressure,” Conor told Cii News.

The film’s release coincided with report published by Tell Mama project showing that Muslims are becoming the target of hate crimes in retribution for terrorist attacks around the world.

The UK government is set to press ahead with requiring police forces in England and Wales to record anti- Muslim hate crimes separately and to treat them as seriously as anti-Semitic attacks.
 

Source: Cii Broadcasting

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Vacancy for Imam's Position

Click here for details.

Shajarah Islamic Kindergarten: Positions Available
2 Rothon Drive, Rochedale South, Qld, 4123 Ph: 07 3172 7850

Shajarah Islamic Kindergarten is Queensland's only Islamic Childcare Service. We have now been open for 3 years alhamdulillaah, inshaAllaah providing our community with quality child care in an Islamic environment.   Our Programs include an Approved Kindergarten Program as well as a new Montessori Program. We would like to invite Qualified Early Childhood staff to apply for positions with us, particularly those with experience in Montessori. Please email your resume to info@shajarah.qld.edu.au

 

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EXPRESSIONS OF INTEREST – OFFICE SPACE

 

New Muslim Care (NMC) Brisbane is seeking expressions of interest from social enterprises, not for profit and commercial organisations to provide a small office space (or room within a larger facility) on Brisbane’s Southside with easy access to public transport.

This is a unique opportunity for you to provide services for people living, working and frequenting the local area. Most importantly, this is a valuable opportunity for your organisation to earn Sadaqatul Jariyah.

 

For more information, click here.

 

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	Hyundai i45 - 2010 ELITE. Only 60,600km's. Great condition, automatic, keyless entry, push button start, leather seats, good fuel economy and drives really well. Good value at $17,000.   Only selling as we have bought a 7 seater car.   Please call Asrar on 0435 232 596.

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The CCN Read of the Week

Would you like to see the cover of your favourite book on our book shelves below?

Then simply email the title and author to thebookclub@crescentsofbrisbane.org

Double click a book cover to find out what others think of the book

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Light Banana Buttermilk Cake

Jallaludin walks into a store sees a sign on the window:

ACCOUNTANT NEEDED!

$60,000 - $65,000

Ask for the Manager

Jallaludin asks to see the Manager, and when he appears, Jallaludin says: "Brother, I have just seen your advert for an accountant. "

The Manager says: "Oh, yes?"

Jallaludin continues: "There's no need for an accountant. The answer is -$5,000."

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Events and Functions

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Islamic Programmes, Education & Services

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Businesses and Services

See ALL our advertising options

here

or email

ccn@crescentsofbrisbane.org 

 

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PLEASE NOTE

1. All Islamic Event dates given above are tentative and subject to the sighting of the moon.

2. The Islamic date changes to the next day starting in the evenings after maghrib. Therefore, except for Lailatul Mehraj, Lailatul Bhahraat and Lailatul Qadr – these dates refer to the commencement of the event starting in the evening of the corresponding day.

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It is the usual policy of CCN to include from time to time, notices of events that some readers may find interesting or relevant. Such notices are often posted as received. Including such messages or providing the details of such events does not necessarily imply endorsement of the contents of these events by either CCN or Crescents of Brisbane Inc.

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