Radio Salaam Shalom

The UK’s out-there Radio Salaam Shalom (strapline: “Muslims and Jews Talking Together”) has just revamped its web site.  Their main content is audio podcasts, which provide interesting perspectives on Jewish-Muslim relations.  They’re avant guard, and not particularly shy.

Definitely worth a listen.

Dave

A Jew and a Muslim talk about Gaza

In early January at the height of the fighting in Gaza, bFM’s Joe Nunweek rang up Anjum Rahman and myself to pick up the conversation from where we left off from our 2006 Aotearoa Ethnic Network Journal articles on Jewish and Muslim perspectives on the Israel-Palestine conflict.

Here are the bFM podcasts:

Dave Moskovitz:

Anjum Rahman:

The bottom line: While Anjum and I have different perspectives on history and the core issues, we continue to be good friends and seek to support those who work for peace.

Thanks to Joe and bFM for running excellent, balanced, and yet probing interviews.

Dave

Joint Jewish, Christian, Muslim appeal for Gaza

Faiths Working Together Appeal

The Archbishop of Canterbury, the Chair of the Muslim Charities Foundation, Dr Hany El Banna and the Head of the Movement for Reform Judaism, Rabbi Dr Tony Bayfield, are calling on people of all faiths to give generously to the Faiths Working Together Appeal to help rebuild shattered lives in Gaza.

“I hope that all people of faith – and all of goodwill – will support this initiative by giving generously and by using all available websites and other resources to contribute and to spread the word.” – Dr Rowan Williams

“I warmly support this initiative as a model for cooperation between the Abrahamic faiths and welcome the practical concern for all the victims of the conflict, regardless of faith or nationality.“ –Rabbi Dr Tony Bayfield, Head of the Movement for Reform Judaism.

Donations will be collected by Christian Aid and then used by Physicians for Human Rights-Israel, Christian Aid and Islamic Relief to fund their relief, reconstruction and post emergency work.

To donate, visit:   http://www.faithsworkingtogether.org/donate/

The necessity of Jewish Muslim dialogue

Mike Ghouse, of the Foundation for Pluralism in Dallas, Texas has written an excellent piece on the importance of Jewish-Muslim dialogue, in which he describes a screening of the film “The Monster Among Us” at the Dallas Jewish Community Centre.  One of the film’s central theses is that the new face of European antisemitism is Muslim.

Ghouse says some brilliant things in his article:

Watching this film (as well as other films in the past) and listening to the responses of the audience has confirmed my belief that one of the primary obstacles to peace is simply inadequate communications stemming from the unwillingness to see another point of view. There are certainly rotten apples in the barrel, but focusing on them to the exclusion of the positive only exacerbates the problem.  Muslims and Jews need to dialogue without keeping a score or blaming the other.

The guardians of traditions have a role to preserve their way of life for their respective communities. Occasionally their role has led them to marginalize the “other”.  We need a change, and this change will need to come from the hitherto silent moderate majority in both communities.  This is a responsibility we need to step up to.

This very much mirrors my own “Don’t tolerate intolerance” line … but Ghouse’s key statement is this:

If you are a Muslim and don’t say anything against anti-Semitic rhetoric; if you are a Jew and smile when you hear anti-Arab or Anti-Muslim rhetoric; if you are a Baptist and rejoice anti-Mormon rhetoric; if you are a Catholic and remain silent when some one belittles the practices of Hindu, Wicca or Pagans; then do you have the right to complain if some one is anti-you?  This is a serious question, the more you are silent about it, the more you are justifying anti-sentiments against your own creed. No, if it is not good for you, it is not good for others either.

The whole article is well worth a read, and the above statement is particularly worth reflecting on.  If we remain silent in the face of bigotry against others, we lose our right to complain when others are bigoted against us.

Dave

New Scientist: Religion alters visual perception

New Scientist just published a report on a study by Leiden University’s Bernhard Hommel, in which he shows that Dutch Calvinists are able to pick out shapes from a confusing background quicker than athiests of similar cultural backgrounds.

“This could reflect a greater focus on self than external distractions for Calvinists, says Hommel. He suggests it may even be a cognitive consequence of their religion and speculates that Calvinists might be more inward looking than atheists because they have lived their whole lives with an emphasis on minding their own business.

Hommel plans to give the same test to Catholics, as well as Muslims and Jews, but he must first figure out how to eliminate other cultural differences that could mask any insights. ‘It doesn’t make any sense to compare Iranian Muslims with Dutch atheists,’ he says.”

Does this mean that religious people see things more clearly?  You be the judge.

Dave

Twinning Muslim and Jewish congregations

JTA reports on a great initiative to “twin” Jewish and Muslim congregations across the USA.  The programme was kicked off by a weekend themed “Confronting Islamophobia and Antisemitism Together”, an indicator that American Jews and Muslims are making earnest attempts to reach beyond the Middle East conflict to join hands in battling prejudices within and against their communities.

Far from there being “too many dialogues“, the more point-to-point connections we develop, the stronger we are as a community of communities.  While we can rely on our umbrella organisations to support our endeavours, the real progress is made by people getting to know, and working with, other people.

What is your religious group doing to extend its hand in friendship to others?

Dave

Just Peacemaking and positive action

Following on from the previous post on Abrahamic alternatives to war the participants at the forum agreed to the following action programme:

1. As Believers in the one God, we all believe that to continue our conflicts is violation of God’s moral code and its imperative of justice. Violent actions as humans do not promote the cause of God and have negative repercussions for all.

2. We all believe that the concepts of “holy war” or crusades are neither compatible with the will of God nor with the true spirit of our religions.

3. We all believe that Just Peacemaking is the best option to resolve human conflicts and actively work toward the elimination of the conditions that lead to violence. We define violence as the illegitimate use of force.

4. We all believe that we have the responsibility within our respective communities to correct scriptural misinterpretations used to justify violence, through education of our own religious communities about the true message of our faiths, and also through engagement in intrafaith dialogue.

5. We all believe that we need to look both inward to our traditions as we do this work, and look outward to share results and receive feedback.

6. We all believe that psychological issues, social issues, and historical narratives must be taken into account as critical components of the process of conflict transformation.

7. We all believe that there is no religious justification for “terrorism” that targets innocents/noncombatants.

8. We recognize that we have continuing tensions, unresolved issues, and tasks, such
as:

a) to take account, soon, of the extraordinary crisis and risk to human survival
in current global affairs. We cannot wait, however, to solve all the “issues” before we act;

b) to understand in what sense each tradition must promote its own claims for “truth” without engaging in triumphalism. Can an “invitational” religion not imply some form of superiority over others?

c) to determine if our diverse historical experiences remain merely side by side, or must we work to write a common account of our histories? Are histories reconcilable? Can we internalize the “other’s” history?

9. We propose to explore a world day of celebration of shared human dignity.

10. We all agree that we should explore the necessary procedures and steps to implement this document.

11. We all agree to mine our own religious traditions to further develop the Just Peacemaking practices.

–

The basic tennets of Just Peacemaking, as cited in the document are:

1.  Support nonviolent direct action.
2.  Take independent initiatives to reduce threat.
3.  Use cooperative conflict resolution.
4.  Acknowledge responsibility for conflict and injustice and seek repentance and forgiveness.
5.  Advance democracy, human rights, and religious liberty.
6.  Foster just and sustainable economic development.
7.  Work with emerging cooperative forces.
8.  Strengthen the United Nations and international efforts for cooperation and human rights.
9.  Reduce offensive weapons and weapons trade.
10. Encourage grassroots peacemaking groups and voluntary associations.

–

Sure, I hear you thinking, this is all mum-and-apple-pie stuff.  But it’s very real and very achievable, but only if we each take personal responsibility for making it happen.  This goes way beyond “have you hugged a Jew / Christian / Muslim today” to asking yourself, “what can I do myself, with my family, within my own community, in my own country, and in the world to make peace a viable alternative to war?“

Abrahamic alternatives to war

The United States Institute of Peace recently released a report, Abrahamic Alternatives to War: Jewish, Christian, and Muslim Perspectives on Just Peacemaking.

Summary

• Jewish, Muslim, and Christian sacred texts all contain sections that support violence and justify warfare as a means to achieve certain goals. In particular historical circumstances, these texts have served as the basis to legitimate violent campaigns, oftentimes against other faith communities.
• Many of the passages from sacred texts in all three religious traditions that are misused in contemporary situations to support violence and war are taken out of context, interpreted in historically inaccurate ways, or can be better translated. Finally, all of these passages need to be understood within (and constrained by) the primary spiritual aims of the individual faith.
• There are also a great many teachings and ethical imperatives within Jewish, Christian, and Muslim scriptures that promote peace and present the means to achieve it. These include mandates to strive for political, social, and economic justice; tolerant intercommunal coexistence; and nonviolent conflict resolution.
• The three religious delegations that participated in the conference leading to this report presented slightly different and yet overlapping methods for peacemaking articulated by their sacred scriptures. The considerable overlap led the scholars to affirm the existence of a coherent “Abrahamic Just Peacemaking” paradigm, which began to take focus through their rigorous interfaith debate.
• Further work is needed to articulate fully this Abrahamic Just Peacemaking paradigm. The conference scholars committed themselves to continued development of this model in pursuit of a rigorous and effective faith-based program to promote alternatives to war.

About the Report

Eight Muslim scholar-leaders, six Jewish scholar-leaders, and eight Christian scholar-leaders met from June 13 to 15, 2007, in Stony Point, N.Y., at a conference sponsored by the United States Institute of Peace and the Churches’ Center for Theology and Public Policy. Conference participants specified practices within each of the three faith traditions that could lay the groundwork for nonviolent alternatives to resolving conflict and addressing injustice, while also identifying roadblocks in the sacred texts of their traditions to creating such processes. The scholars ’ teachings found that these ancient religious teachings on peace and justice are often consistent with modern conflict-resolution theory. This report examines passages that support violence in each tradition’s scripture, presents definitions of “just peacemaking” in each tradition, summarizes places of convergence that might create the foundation for a program offering an Abrahamic alternative to war and presents a joint statement and series of commitments reached at the end of the conference.

A fantastic initiative, and a fascinating read!

You can also download the full PDF.

Dave

Catholic Church to Muslims: Let’s work together for the dignity of the family

The following message was sent by Jean-Louis Cardinal Tauran, president of the Pontifical Council for Interreligious Dialogue to Muslim friends on the occasion of the end of Ramadan.

Christians and Muslims:

Together for the dignity of the family

Dear Muslim friends,

1. As the end of the month of Ramadan approaches, and following a now well-established tradition, I am pleased to send you the best wishes of the Pontifical Council for Interreligious Dialogue. During this month Christians close to you have shared your reflections and your family celebrations; dialogue and friendship have been strengthened. Praise be to God!

2. As in the past, this friendly rendez-vous also gives us an opportunity to reflect together on a mutually topical subject which will enrich our exchange and help us to get to know each other better, in our shared values as well as in our differences. This year we would like to propose the subject of the family.

3. One of the documents of the Second Council Vatican, Gaudium et Spes, which deals with the Church in the modern world, states: ‘The well-being of the individual person and of human and Christian society is intimately linked with the healthy condition of that community produced by marriage and family. Hence Christians and all men who hold this community in high esteem sincerely rejoice in the various ways by which men today find help in fostering this community of love and perfecting its life, and by which parents are assisted in their lofty calling. Those who rejoice in such aids look for additional benefits from them and labour to bring them about.’ (n. 47)

4. These words give us an opportune reminder that the development of both the human person and of society depends largely on the healthiness of the family! How many people carry, sometimes for the whole of their life, the weight of the wounds of a difficult or dramatic family background? How many men and women now in the abyss of drugs or violence are vainly seeking to make up for a traumatic childhood? Christians and Muslims can and must work together to safeguard the dignity of the family, today and in the future.

5. Given the high esteem in which both Muslims and Christians hold the family, we have already had many occasions, from the local to the international level, to work together in this field. The family, that place where love and life, respect for the other and hospitality are encountered and transmitted, is truly the ‘fundamental cell of society.’

6. Muslims and Christians must never hesitate, not only to come to the aid of families in difficulty, but also to collaborate with all those who support the stability of the family as an institution and the exercise of parental responsibility, in particular in the field of education. I need only remind you that the family is the first school in which one learns respect for others, mindful of the identity and the difference of each one. Interreligious dialogue and the exercise of citizenship cannot but benefit from this.

7. Dear friends, now that your fast comes to an end, I hope that you, with your families and those close to you, purified and renewed by those practices dear to your religion, may know serenity and prosperity in your life! May Almighty God fill you with His Mercy and Peace!

Jean-Louis Cardinal Tauran

President

Archbishop Pier Luigi Celata

Secretary

[Translations provided by the Pontifical Council for Interreligious Dialogue]

Posted by Dave

Catholic Church to Muslims: Let's work together for the dignity of the family

The following message was sent by Jean-Louis Cardinal Tauran, president of the Pontifical Council for Interreligious Dialogue to Muslim friends on the occasion of the end of Ramadan.

Christians and Muslims:

Together for the dignity of the family

Dear Muslim friends,

1. As the end of the month of Ramadan approaches, and following a now well-established tradition, I am pleased to send you the best wishes of the Pontifical Council for Interreligious Dialogue. During this month Christians close to you have shared your reflections and your family celebrations; dialogue and friendship have been strengthened. Praise be to God!

2. As in the past, this friendly rendez-vous also gives us an opportunity to reflect together on a mutually topical subject which will enrich our exchange and help us to get to know each other better, in our shared values as well as in our differences. This year we would like to propose the subject of the family.

3. One of the documents of the Second Council Vatican, Gaudium et Spes, which deals with the Church in the modern world, states: ‘The well-being of the individual person and of human and Christian society is intimately linked with the healthy condition of that community produced by marriage and family. Hence Christians and all men who hold this community in high esteem sincerely rejoice in the various ways by which men today find help in fostering this community of love and perfecting its life, and by which parents are assisted in their lofty calling. Those who rejoice in such aids look for additional benefits from them and labour to bring them about.’ (n. 47)

4. These words give us an opportune reminder that the development of both the human person and of society depends largely on the healthiness of the family! How many people carry, sometimes for the whole of their life, the weight of the wounds of a difficult or dramatic family background? How many men and women now in the abyss of drugs or violence are vainly seeking to make up for a traumatic childhood? Christians and Muslims can and must work together to safeguard the dignity of the family, today and in the future.

5. Given the high esteem in which both Muslims and Christians hold the family, we have already had many occasions, from the local to the international level, to work together in this field. The family, that place where love and life, respect for the other and hospitality are encountered and transmitted, is truly the ‘fundamental cell of society.’

6. Muslims and Christians must never hesitate, not only to come to the aid of families in difficulty, but also to collaborate with all those who support the stability of the family as an institution and the exercise of parental responsibility, in particular in the field of education. I need only remind you that the family is the first school in which one learns respect for others, mindful of the identity and the difference of each one. Interreligious dialogue and the exercise of citizenship cannot but benefit from this.

7. Dear friends, now that your fast comes to an end, I hope that you, with your families and those close to you, purified and renewed by those practices dear to your religion, may know serenity and prosperity in your life! May Almighty God fill you with His Mercy and Peace!

Jean-Louis Cardinal Tauran

President

Archbishop Pier Luigi Celata

Secretary

[Translations provided by the Pontifical Council for Interreligious Dialogue]

Posted by Dave