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A Holistic Approach to Peacemaking

A guest post by Tanenbaum Peacemaker Yehezkel Landau, D. Min.


Politicians and diplomats who try to resolve armed conflicts usually focus their efforts on achieving a pragmatic exchange of benefits between the warring parties. They aim for a compromise on the tangible issues in dispute, whether territory or resources or political power. Such a straightforward approach to conflict resolution is understandable, but it often fails because deeper aspects of the conflict—psychological, emotional, and spiritual dimensions—are ignored or downplayed.

At the same time, many peace movements attempting to transform violent conflicts into constructive partnerships also fail in their efforts because they focus most of their energy and rhetoric on protesting against injustices or abuses of power. This “prophetic” stance of decrying misguided policies is a natural and even necessary approach to peacemaking—but it is far from sufficient to shift the underlying dynamics in longstanding conflicts.

A more holistic approach to peacebuilding, one that takes more time but holds more promise for ultimate success, addresses various dimensions simultaneously:

On the pragmatic political level, compromises need to be negotiated on the disputed issues. These usually require tangible concessions on both sides, and political leaders need to acknowledge that these renunciations entail painful sacrifices for the different parties. Culturally appropriate symbolic expressions of collective grief have to be used while implementing the terms of the agreement. Economic incentives are usually a vital part of peace treaties, so that ordinary citizens experience some “peace dividend” that improves their quality of life. This aspect of peacemaking is the one normally adopted by diplomats and politicians. But to focus only on this dimension of any conflict risks an outcome that is politically expedient but not truly transformative or healing. The agreement may easily unravel when political circumstances change—for example, new leaders come to power—if the populations in conflict do not experience some cathartic, therapeutic shift in attitudes and feelings. Hence the need to incorporate the other dimensions of peacemaking outlined here.

On the cognitive level, new thought patterns need to be encouraged among the opposing parties. In prolonged conflicts, attitudes crystallize into ideologies that become integral to the identities on all sides. Victim scripts are often constructed to justify belligerent views of self and other, and the need for a defined “enemy” perceived as a threat hardens over time into an “us vs. them” worldview. The capacity for moral discernment, or conscience, becomes skewed to the point where two double standards of justice are adopted, rather than one inclusive understanding of justice encompassing both ends and means. Typically, the other side’s position is viewed as illegitimate and its militant actions are considered aggression or terrorism, while one’s own side’s position is considered righteous and its actions are deemed necessary acts of self-defense. To shift from this dualistic and antagonistic frame of mind, role playing or simulation exercises that encourage people to take the adversary’s perspective can help them gradually develop a dual- or multi-narrative perspective. If competing historical narratives are held in tension rather than seen as mutually exclusive, a combatant on either side may reach the point where s/he can think and say, “If I were on the other side, I would be fighting me, too.” This is one crucial element in developing empathy, but it still lacks the necessary element of “emotional intelligence,” the subject of the next section.

On the emotional level, intense feelings that keep both parties locked in what I call “antagonistic interdependence” need to be transformed if the conflict is to be truly healed and closure achieved. This is the “pastoral” or “priestly” approach to peacebuilding that needs to complement the “prophetic” critique of official policies. This approach aims at achieving a cathartic transformation of the emotional matrix that fuels the conflict at its deepest level, for individuals and for collectives. Here are what I consider the essential challenges confronting the emotionally intelligent peacemaker: How can we transform fear to trust, especially in situations of ongoing insecurity? How can we help people work through their feelings of anger, even rage, to the point where they can forgive the other side and ask for forgiveness in return? And how can people who are crippled by grief be helped to extend that emotional response to include compassion for the suffering on the other side, too? Fear, anger, and grief are the powerful forces driving most conflicts. They are irrational in nature and so not susceptible to reasoned arguments, which is why peacemakers need some basic psychological training or at least the ability to ally with mental health professionals.

Finally, on the spiritual level, a different understanding of holiness has to be cultivated, and here religious leaders and educators need to set an example. In the monotheistic traditions, God is viewed as sovereign over all Creation, thereby relativizing all claims to territory and power. In the context of Israel/Palestine, for example, that means that no one nation can claim exclusive sovereignty over the whole land; instead, the land belongs to God, and by the grace of God and under certain moral conditions both peoples belong to the land. This spiritual truth is obscured by competing nationalisms, which are, by definition, self-referencing and self-preferencing. To transcend such narrow partisanship, a shared vision of what is means to be partners in consecration (of both time and territory) has to be developed and articulated by religious leaders. Jews, Christians, Muslims, Druse, and others in the land called holy are hungry for an inclusive experience of genuine holiness. On such a spiritual foundation a new and liberating politics could be fashioned.

In closing, I invite you to visit the website for the OPEN HOUSE peace center in Ramle, Israel, which I helped to found in 1991: www.friendsofopenhouse.co.il OPEN HOUSE is a micro-laboratory that has been trying to develop a praxis of peacebuilding based on the holistic approach outlined here. Its programs for Jewish and Arab children, teens, and adults are based on 3 A’s: ACKNOWLEDGEMENT of the harm done to the other side (a shift in cognitive awareness and conscience), sincere APOLOGY for that harm (the moral and spiritual act of repentance), and practical AMENDS for the suffering caused (active compassion and restorative justice). If this model of peacemaking at the grassroots level were translated to the macro-political level, perhaps Israelis and Palestinians would experience unimagined breakthroughs in their relationship that would usher in a new era of mutual solidarity and cooperation.

For more information on holistic peacemaking and training workshops grounded in this approach, please contact Yehezkel Landau at yehezkel@landau-interfaith.com or by phone at 860-944-4504.

Safe but Scared in Kabul – Tanenbaum Peacemaker Jamila Afghani

Tanenbaum Peacemaker Jamila Afghani, Afghanistan

Yesterday morning’s deadly truck bombing in Kabul was a horrific tragedy. At Tanenbaum, it’s also personal.

The explosion, which killed more than 80 people and wounded hundreds more, shook Kabul as our Peacemaker Jamila Afghani was on her way to work. When we reached her later in the day, Jamila was at home with her family and all were safe. Safe, but very scared. They live close enough to the bomb blast that all her windows were smashed, and the walls cracked open.

At Tanenbaum, we work with Peacemakers from around the world like Jamila, who pursue peace in the places where violence and conflict are the norm. Jamila focuses on improving the lives of women and girls in Afghanistan, despite the violence and constant threats. She is a woman of faith and fearless vision. But on a day like today, her only words were that the bombing was “extremely terrifying” and that it struck “fear in my heart.”

As we continue to mourn the attacks in Manchester, Cairo, and Portland, we must remember those killed and injured in Kabul.

Terrorism has no bounds. It strikes with ferocity. By remembering all the victims, survivors and their families whether in Manchester or Kabul, we align with those who oppose hatred and terror. By acknowledging the random impact of terror on people from all backgrounds, nationalities and religions, we lay claim to our humanity.

Today, we are reminded that greater security and protection for civilians in Kabul and throughout Afghanistan is critically needed. As the international community takes action to stop the terror, let it remember the people of Kabul and the long Afghan war. Let us devote more resources to peacebuilding and diplomacy—and to advancing the work of religious Peacemakers like Jamila.

 


To read more about Tanenbaum Peacemaker Jamila Afghani, please visit her profile page here.

Police and Youth in El Salvador: Insight from Tanenbaum Peacemaker José “Chencho” Alas

Following is a guest article written by Tanenbaum Peacemaker in Action, José “Chencho” Alas.


Historically, El Salvador has been a very violent country.

“Our work with community police and young people is ecological. To avoid the use of plastic bags, we made banana-leaf baskets, which was a real success. We gave each participant a moringa seed; we asked each to give it a name, proclaiming it a younger brother or sister and pledging to care for it and transplant it in an optimal place in their yard.”  – José Chencho Alas, Tanenbaum Peacemaker in Action

In 1932, we had the massacre of 30,000 indigenous people at the hands of the army and the National Guard, ordered by General Maximiliano Martínez, who later became the country’s president. That began a 50-year military dictatorship characterized by successive massacres. In the 1980s, a war burst out that lasted 12 years with a death toll of 80,000. The Peace Accords were signed in January 1992 and immediately the United States began to repatriate Salvadoran gang members who were filling California prisons. This began the war in our streets, particularly among the young.

For the next 20 years the Salvadoran oligarchy was in power, which closed its eyes and allowed the growth of gangs for political reasons. Every time we had elections, they promised the people that if they voted for them, they would stop the violence. In 2009, representatives of the left, of the FMLN, won the elections, but by then the evil had been done. The gangs controlled territories of the country, imposed taxes on the population and killed and killed, not only civilians but also police officers, 58 last year.

It wasn’t until March 2016 and after demonstrations of political power by the famous gang MS-13 and by Barrio 18, that the different active forces of the country decided to put an end to crime by creating a plan called Secure El Salvador. Government, civil society, many churches and NGOs participate in this plan. The result is clear. Crime has dropped from 23 percent to 8.2 percent, but whether this can be sustained remains an open question. The plan is based on social prevention measures, youth education, creation of micro-enterprises and violent prosecution of crime.

It’s in this environment that we have begun to work, facilitating peace workshops for community police, youth and community leaders. We have chosen the department of Cabañas, El Salvador, one of the smallest departments, formed by nine municipalities. Its capital is the city of Sensuntepeque and it has a population of about 150 thousand people.

The concept of community policing is relatively new; little by little it’s spreading in Latin American countries. It takes as its starting point local communities’ needs and interests, both in the prevention of crime as well as in its prosecution and the well-rounded growth of its inhabitants. The mutual work is based on the trust generated by an environment of communication and support, not only in regards to denouncing and fighting crime and its perpetrators but also in the creation of projects of common benefit. The basic purpose is to achieve community coexistence in security, harmony and peace. The function performed by police officers is as peacemakers, a value that allows them to raise their own self-esteem.

Our workshops have three objectives:

1) to give to the participants a methodological tool that generates trust, positive relationships;
2) train in techniques of organization of groups and networks; and
3) work on projects that facilitate police interaction with communities and their respective organizations.

In regards to the methodological instrument, we are teaching the management of appreciative research (AI). The first phase of AI, the discovery of the existing positives at the individual level, in a community, organization or institution, is fundamental. It allows us to discover what’s already there; this becomes the basis for creating a powerful vision that, put into practice in projects, destines us to human growth and material well-being.

The creation of a vision and its projects cannot be achieved if we are not organized. Our objective is to facilitate workshops in each of the municipalities and then form a departmental network of community police, youth and community leaders.

In our first workshop on May 2, we had the participation of 17 middle-school students and leaders from various communities and 12 members of the community police. The project we chose was tree planting, a lovely experience that united us. We started with a nursery of moringa, a tree considered a marvel for its curative properties of 300 diseases, according to some university studies and popular lore. The cultivation of this tree, native to India, has extended to several tropical and semi-tropical regions of the planet. In India, people began to use its seeds and leaves more than 3,000 years ago.

We have the unconditional support of the departmental police commissioner and junior officers, as well as the support of the secondary education centers. We consider our work as something new, in the sense that we do not start by enumerating problems but by discovering and evaluating the positive that already exist in us and the others. Growing in the positive we resolve our problems. The police-youth-community leaders relationship is fundamental for peace.

Written by Tanenbaum Peacemaker in Action, José “Chencho” Alas.

Letter to Congress: RESIST Budget Cuts to Foreign Assistance

Dear Member of Congress,

    Click to view and download            Tanenbaum’s Letter to Congress

As a constituent from New York and as the CEO of the Tanenbaum Center for Interreligious Understanding, I write with deep concern about the proposed budget cuts to foreign assistance, especially as it relates to global conflict. At Tanenbaum, we identify and work with men and women driven by their religious beliefs and ready to risk their lives to end conflict around the world. These include deadly conflict, escalating violence and extremism that, over the past 15 years, has reduced world GDP by 13.3%.

U.S. foreign assistance is a vital tool for reducing violent conflict and the threat it poses to Americans. The Institute of Economics and Peace estimates that for every dollar we invest in peacebuilding now, the cost of violent conflict would be reduced by $16 over time. However, despite its proven success, there is shockingly little investment in peacebuilding. Just 2% of U.S. spending goes to peacebuilding and peacekeeping activities (around one percent of the $739 billion cost of conflict in 2015).

Despite minimal resources, peacebuilding practitioners offer a wide range of successful programs that reduce violence by addressing the root causes of conflict. One example is Tanenbaum’s Peacemakers in Action Network, which reduces violence in many countries, including Afghanistan, Nigeria and Colombia. Tanenbaum’s Peacemakers and so many other peacebuilders offer creative and impactful approaches to: land disputes, religious and ethnic conflicts, gang violence, gender-based violence, and extremism.

We need to invest in the preventive power of peacebuilding. The reductions for peacebuilding in the proposed budget will make us less safe while increasing the corollary military costs. I therefore urge you to resist draconian cuts to foreign assistance that will destroy our ability to prevent and reduce violence globally.

I look forward to hearing from you on how you are working to save lives and money through peacebuilding in the FY 2017 and FY 2018 budget processes.

Thank you,

Joyce S. Dubensky
CEO, Tanenbaum

A Hidden Impact of the Muslim Ban

This article was published on the Huffington Post Blog March 16, 2017


 

Photo Credit: CBC

President Trump’s re-issued travel ban was supposed to go into effect today. But courts in Hawaii and Maryland have issued temporary injunctions, blocking its implementation nationwide. President Trump has vowed to appeal, and the ban’s ultimate future remains uncertain.

Like so many others, we don’t see the executive order as simply affecting travel or ensuring safety. That’s why we join with those who call it a Muslim ban—because no matter how you frame it, the ban disproportionately harms Muslims and institutionalizes religious discrimination. As lawsuits emerge, civil and immigrant rights organizations take action, the press debates, and public protests proliferate, we are deeply troubled by the serious harm that many will experience because of the ban.

That said, we also recognize that there are less visible negative consequences. Like the ban’s impact on organizations like Tanenbaum that are battling against religious prejudice—prejudice that the ban actually fuels. In this way, the ban is doubly dangerous: it fans the flames of division while jamming the water hose.

Perhaps the ban’s most obvious impact on Tanenbaum is in our peacebuilding program. There, we work with religiously motivated Peacemakers, who daily risk their lives to counter some of the world’s worst armed conflicts. Currently, we work with 26 such individuals—including in Yemen and Syria, two of the six countries where travel to the U.S. is to be restricted. As a practical matter, this affects us, especially with our Peacemaker from Yemen.

Sheikh Al-Marwani has spent his life trying to prevent tribal warfare in Yemen, kidnapping of tourists, and the radicalization of youth. Today, he is caught in a brutal civil war and working to stop the terrorism that is destroying his country. Tanenbaum had hoped to bring him to New York so that we could document his work, learn from his lifetime of pursuing peace in the face of unbelievable odds, and provide lessons learned to the growing field of peacebuilding, as we do with all of our Peacemakers. Instead, he is precluded from coming —because of where he lives.

Tanenbaum also works to counter overt and subtle manifestations of religious discrimination and hate in workplaces and health care. Those were large tasks before the Muslim ban. Now they are even more complicated.

The ban’s effect on business has already made headlines, with many companies and industries responding to the original version and its revised form. Tech companies like Google, Facebook, Apple and Microsoft were on the front lines condemning the first order, and many signed an amicus brief challenging the first version in the Ninth Circuit. Their argument highlighted the ban’s real-world impact. It hurts business. It negatively affects their companies’ operations by infringing on their ability to recruit talented employees from around the world. Top executives at companies like EY, PwC, and Kaiser Permanente also issued statements reinforcing their commitment to diversity and inclusion within their workplaces, and reassuring frightened employees that they would support them in the aftermath of this ban.

The ban—and the associated hostile rhetoric surrounding Muslims and other religious minorities—not only affects talent acquisition and retention, it also creates an environment where religious disrespect and discrimination are flourishing, including at work. Complaints about workplace religious discrimination filed with the Equal Employment Opportunity Commission rose sharply in 2016, after five years of steady decreases. Likewise, 52% of employers in an October 2016 survey reported that their workplaces were more volatile than previously.

As an organization that promotes respectful communication among employees and inclusion for people of all religious (and non-religious) beliefs, we are alarmed by these reports. And we are hearing from corporations that they are too. It’s hard to operate a successful business when your employees are afraid to come to work.

The ban also has negative implications for the health care institutions we serve. Not only do they often rely on foreign-born workers, but one quarter of all physicians practicing in the U.S. are international medical graduates; of them, more than 7,000 U.S. doctors attended medical school in one of the six countries currently named in the ban. It’s therefore predictable that the ban will exacerbate current physician shortages, particularly in the Rust Belt, rural areas and in specialties like primary care. This will prevent high-quality care from being delivered to patients – whether native born or immigrant. And if that weren’t serious enough, hate mongering in healthcare institutions—like the “White Power” graffiti in the Massachusetts Eye and Ear Hospital—causes concern among diverse patients, making them question whether it is safe to get the care they need and, if they do, whether they will respected by their providers.

It is sobering to contemplate the large scale, destructive human toll of the Muslim ban. It prevents refugees from finding safety. It targets people from one of the world’s largest religious groups because of their faith. It curtails freedom. It falsely leads people to believe their unfounded fears are legitimate. And it affects the daily work of organizations like Tanenbaum, seeking to create a world where differences are respected—for all of us. Because respect isn’t just a nicety. It’s a matter of life and death (just ask Tanenbaum’s Peacemakers and the medical practitioners we work with).

America doesn’t need a Muslim ban. It needs a fire extinguisher.

A Brave Testimony and a Surprising Turn of Events

“We are being slaughtered…”

Vian Dakhill, a Yazidi member of Iraq’s Parliament, to receive the Lantos Human Rights Prize | Safin Hamed, Getty/AFP

People across the world paused when Iraqi parliament member Vian Dakhill spoke those words during her haunting testimony in August 2014. As the only Yazidi then in Iraq’s Parliament, Dakhill plead tearfully to her fellow parliament members, imploring them to take immediate action and save the Yazidis from genocide and enslavement by ISIS.

Dakhill’s brave words were a catalyst for the rescue of Yazidis besieged on the Sinjar Mountain by ISIS. Unfortunately, her name again reached headlines as the U.S. immigration ban threatened to prevent her arrival in Washington D.C. to receive the Lantos Human Rights Prize on February 8th.

Fortunately Dakhill was permitted entry into the U.S. by the state department – but we find it ironic that a travel and immigration ban created to increase safety in the U.S., can prevent those who promote peace and justice from entering the country. Peace activists are our allies in the battle against violence and hate. We need to support them and recognize their ongoing efforts to address life and death issues happening now.

At Tanenbaum we know this firsthand. For almost 20 years, we have worked with religiously motivated men and women, like Dakhill, who risk their lives for peace in violent conflicts around the world. Every two years, through an international search process, we identify two such Peacemakers in Action.

The recognition we give these brave men and women should never be compromised.

Yet the U.S. travel ban will likely impair the work of many peacemakers and humanitarians. Already, we know that Tanenbaum Peacemaker in Action, Sheikh Abdulrahman Al-Marwani from Yemen, who we hope to bring to the U.S. later this year, may not be allowed to come.

There are ways to take action as it plays out in court: Read Against the Ban? 5 Things You Can Do Now and nominate a peacemaker for Tanenbaum’s 2017 Peacemaker in Action award.

In a time of great uncertainty, it’s critical that we continue all efforts to support those who work on the frontlines of global conflicts—and especially those working toward peace.


Top Image: Credit Vian Dakhill

Colombia’s Transition to Peace: Lessons and Inspiration from South Africa

Tanenbaum Peacemakers Ricardo Esquivia and Nozizwe Madlala-Routledge

Tanenbaum Peacemakers Ricardo Esquivia and Nozizwe Madlala-Routledge

“She [Nozizwe] could speak about both things — how to end the conflict and then what comes after that…to have someone from South Africa, who came from the grassroots, but who participated in the government and the truth commission, that was really key for us. So there was a lot of interest. Not only at the university at the conference, but in general society. There were interviews on television and the newspaper and with students. Her wisdom and all her knowledge helped illuminate this path along which the country can go. It was a very precise and opportune time for her to come. And her voice of experience really contributed a lot.”

These were the words of Tanenbaum Peacemaker in Action, Ricardo Esquivia, as he described his fellow Peacemaker from South Africa, Nozizwe Madlala-Routledge’s visit to his country Colombia. An active member of the Peacemakers in Action Network (PIA Network), Ricardo hosted Nozizwe less than two months after the Peacemakers convened in New York for Tanenbaum’s sixth Working Retreat – and he noted that Nozizwe’s visit wouldn’t have been possible without Tanenbaum bringing them together.

Ricardo is the founder and director of Sembrandopaz, a nonprofit community organizationdedicated to facilitating the construction of a culture of peace building capacity among grassroots organizations in Colombia.” His wife and English translator, Lillian Hall, leads the organization’s international relations and project management coordination. In 2005, Ricardo received the Peacemakers in Action award for his lifelong work of bringing communities in conflict together to reconcile their differences and lay the groundwork for a peaceful future.

It was a critical time for Colombia. After almost fours years of brokered negotiations in Havana, Cuba, the nation was hopeful for a long-awaited peace and a more just and equitable future. Despite this, Colombia experienced a temporary setback. Just days after an historic peace accords signing between the government and the Revolutionary Armed Forces of Colombia — two sides at war for over fifty years —   millions of Colombians voted “yes” to either accept or “no” to reject the peace deal in a national referendum. By an incredibly narrow margin (50.2 % voting “no”; 49.8% voting “yes”), the people of Colombia, galvanized by former President Alvaro Uribe’s “no” campaign, rejected the peace deal.

In the days leading up to the referendum, Nozizwe visited Colombia and delivered the keynote speech at the 1st International Peace Studies Conference at the University of Cartagena. After spending her first few days in Cartagena for the conference, Nozizwe traveled with her hosts to Sembrandopaz’s offices in Sincelejo, to speak with individuals living in rural communities. Along the way, the Peacemakers visited an Afro community in Mampuján, which led to some special moments.

African Roots

“African Roots” Quilt. From Mampuján, Colombia

Sembrandopaz works closely with Mampuján, an afro community that was displaced in 2000 by Colombian paramilitaries. The community is still unable to return to its land. However, as the first community in Colombia to receive its reparations as victims of the armed conflict, they are “emblematic” of how justice is being realized in Colombia. In Mampuján, women address the community’s painful past by weaving applique quilts that visually narrate their experiences, including massacres and displacement, as well as their African roots. When the Afro-Colombian women received a visit from Nozizwe, a South African woman who had struggled with armed conflict and the difficult transition to peace, there was an immediate sense of unity. Wanting Nozizwe “to take back a piece of Mampuján” to South Africa, the women created an applique for one of Nozizwe’s dresses. In turn, Nozizwe taught the women a South African song in Zulu, “a special moment in which the Afro people of Colombia felt themselves transported to Mother Africa.

Tanenbaum Peacemaker Nozizwe Madlala-Routledge (left) in Colombia

Tanenbaum Peacemaker Nozizwe Madlala-Routledge (left) in Colombia

Everywhere Nozizwe went, she touched people with her message of peace. There was a heartfelt connection between Nozizwe and a young woman from Zambia, Lweendo, a Sembrandopaz volunteer, (during Apartheid, Zambia opened its borders to fleeing refugees from South Africa), as well as a young Afro-Colombian staff member from Colombia named Yesica. Ricardo described how Yesica and Lweendo shared similar dreams in their work toward peace and reconciliation – and so they were profoundly inspired by Nozizwe and her role in South Africa’s peace process.

In Sincelejo, Nozizwe met with women from five different communities Sembrandopaz works with — Alta Montaña, Libertad, Mampuján, Pichilín, and San Jacinto — as well as peasant leaders and a group of local peacemakers. Many of the women Nozizwe spoke with were of Afro-Colombian descent, “women who have lived [Colombia’s] armed conflict in different ways.” Nozizwe listened to the problems they face in their communities (e.g., access to education, employment and birth control). And Nozizwe responded by encouraging the women to use their talents and skills to create “a new society of peace.” Nozizwe spoke to the similar experience of women in South Africa, who were organized and worked together to effect change in their country. While working with others toward peace, Nozizwe described how she developed leadership skills, and she stressed to the importance of visualizing hopes for the future. Nozizwe also encouraged the women to network with other women in their communities.

Yesica Blanco of Sembrandopaz with, Nozizwe Madlala-Routledge in Cartagena, Colombia

Yesica Blanco of Sembrandopaz (left) with Peacemaker Nozizwe Madlala-Routledge in Cartagena, Colombia

Nozizwe also engaged with broader civil society. During a moving encounter, she listened to an ex-combatant who had demobilized ten years ago and now works with an entire network of women ex-combatants. After a tearful embrace, Nozizwe called her “my sister.”

Nozizwe Madlala-Routledge featured in article about peace.

Nozizwe Madlala-Routledge featured in article about peace.

Thanks to fortuitous timing, Nozizwe’s impact also reached beyond the local community level. Just prior to Nozizwe’s to visit to Mampuján, Colombia’s First Lady, María Clemencia, had met with the same women who weave the storytelling applique quilts. (In fact, the women have been asked by the Colombian government’s high peace commissioner’s office to create an enormous quilt which will contain what the peace accords will look like in people’s lives, with all six points of the peace accords represented.) The First Lady was told about Nozizwe’s upcoming visit and this led to a formal request from the office of President Juan Manuel Santos office for Nozizwe to deliver a videotaped message of peace for the Colombian people. The importance of Nozizwe’s work in South Africa, and the hope her message carries, was apparent to all parts of society, including the President.

Despite the disappointing setback of the failed referendum, Ricardo and Sembrandopaz’s work continues. They have been practicing their vision of peace for twenty-five years in what Ricardo describes as a “post-conflict period.” Nozizwe’s visit to Colombia was short but her presence was undoubtedly felt by those she met.

“Secuestro” (Kidnapping). Quilt. From Mampuján, Colombia

For Ricardo, however, this was more than a visit from his fellow Peacemaker in Action, “it was an opening.” Nozizwe has already invited her new friends from Mampuján to come to South Africa to share their stories; and she encouraged one of the young Sembrandopaz staff members to participate in a leadership program at a local university in Johannesburg. The community members who had the joy of meeting and talking with Nozizwe reciprocated; they extended Nozizwe an open invitation to return to Colombia.

Two Peacemakers inspire hope for a peaceful Colombia – oceans apart – but near in their shared vision for peace. And their work together will continue.

By Michael McShane
Peacemakers in Action Network Coordinator, Tanenbaum

 

Peacemakers Condemn Another Horror

From left: Peacemakers Jacky Manuputty, Imam Muhammad Ashafa and Dr. Sakena Yacoobi; with Professor Mohammed Abu-Nimer (KAICIID) and Peacemakers Dr. Yehezkel Landau, Pastor James Wuye and Azhar Hussain.

From left: Peacemakers Jacky Manuputty, Imam Muhammad Ashafa and Dr. Sakena Yacoobi; with Professor Mohammed Abu-Nimer (KAICIID) and Peacemakers Dr. Yehezkel Landau, Pastor James Wuye and Azhar Hussain.

With a resounding and unified voice, we – a network of religiously-motivated Peacemakers from 20 armed conflict and post-conflict regions around the world – condemn today’s mass fatal incident in Nice, France.

Spanning different religions and beliefs, we know the suffering and devastation engendered by extremism. As Peacemakers, we stand together as a positive alternative to the forces of destruction.

We ask that you join us in responding to today’s event and all acts of violence – whether conducted in the name of religion, national interest or otherwise – with acts of kindness and building bridges across faiths. Together, we can counter forces of hate with the power of peace.

– Tanenbaum Peacemakers in Action Network 

José “Chencho” Alas, El Salvador

Imam Muhammad Ashafa, Nigeria

Ricardo Esquivia Ballestas, Colombia

Archbishop Abuna Elias Chacour, Israel/Palestine

Maria Ida (Deng) Giguiento, Philippines

Azhar Hussain, Pakistan

Dr. Ephraim Isaac, Ethiopia

Dishani Jayaweera, Sri Lanka

Hind Kabawat, Syria

Dr. Yehezkel Landau, Israel/Palestine

Reverend William Lowrey, Sudan

Nozizwe Madlala-Routledge, South Africa

Reverend Jacklevyn “Jacky” Frits Manuputty, Indonesia

Friar Ivo Markovic, Bosnia

Najeeba Sirhan, Israel/Palestine

Pastor James Wuye, Nigeria

Dr. Sakena Yacoobi, Afghanistan

 

RSVP: Tanenbaum Peacemakers at the United Nations

Tanenbaum_2016_evite

Join us this July 13th for a unique opportunity to hear from six Peacemakers in Action on the critical issues facing us today.
Click here to download the invitation and be sure to RSVP today! Space is limited.

Join us at Harvard Divinity – The Evolving Field of Religious Peacebuilding

Join us at Harvard Divinity School in Cambridge, Massachusetts for the RPP Colloquium: The Evolving Field of Religious Peacebuilding: Tanenbaum’s Peacemakers in Action, Volume II

Click here to download the flyer!

When: Thursday, May 5, 2016, 6 – 8:30pm
Where: Sperry Room, Andover Hall, 45 Francis Ave. | Cambridge, MA
Sponsors: Religions and the Practice of Peace Initiative; the Religious Literacy Project; and the El-Hibri Foundation
ContactLiz Lee-Hood

Religions and the Practice of Peace Colloquium Dinner Series

Space is limited. RSVP is required.

Joyce S. Dubensky, Esq., CEO, Tanenbaum and Hind Kabawat, director of Interfaith Peacebuilding, George Mason University’s Center for World Religions Diplomacy & Conflict Resolution, and Tanenbaum Peacemaker in Action will discuss Tanenbaum’s groundbreaking new book Peacemakers in Action: Profiles in Religious Peacebuilding Volume II.

As a religiously-motivated peacemaker working in Syria and surrounding areas, Hind Kabawat will share insights on the challenges and opportunities in religious peacebuilding. Dubensky will then explore the evolving field of religious peacebuilding and the individuals who make it their profession—including Tanenbaum Peacemakers, who so often work in violent conflicts and now collaborate through their Peacemakers Network for in-country interventions.

The event will be moderated by HDS Senior Lecturer on Religious Studies and Education Diane L. Moore, director of the Religious Literacy Project.

Co-sponsored by the Religious Literacy Project at Harvard Divinity School. With generous support from the El-Hibri Foundation.

Recommended Readings
Short List

  1. Hind Kabawat, Lingering Questions Surround Geneva III, article, The Huffington Post, online, Feb 12, 2016.
  2. Hind Kabawat, Riyadh Conference: What Makes It Different?, article, The Huffington Post, online, December 16, 2015.

Further Reading

  • Tanenbaum, “Underground Woman: Sakena Yacoobi and the Afghan Institute of Learning, Afghanistan.” In Peacemakers in Action: Profiles in Religion and Conflict Resolution. Edited by David Little. New York: Cambridge University Press, 2007, 382-401.
  • David Little, “Religion, Violent Conflict, and Peacemaking.” InPeacemakers in Action: Profiles in Religion and Conflict Resolution. Edited by David Little. New York: Cambridge University Press, 2007, 429-448.
  • Tanenbaum’s Combating Extremism resource that features Hind Kabawat:
  1. Testimony at U.S. House Committee Hearing on the Islamic State and Religious Minorities: a resource sheet about Hind Kabawat
  2. Hind Kabawat’s Full Testimony at the U.S. House Committee Hearing on the Islamic State and Religious Minorities

About this series: Launched by HDS Dean David N. Hempton in 2014, this monthly public series convenes a cross-disciplinary RPP Working Group of faculty, experts, graduate students, and alumni from across Harvard’s Schools and the local area to explore topics and cases in religions and the practice of peace. A diverse array of scholars, leaders, and religious peacebuilders are invited to present and engage with the RPP Working Group and general audience. A light dinner is served and a brief reception follows the program.