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Collaborating for Peace

Friends—
 

Today, the United Nations recognizes the International Day of UN Peacekeepers. Yet at Tanenbaum, we also know that that the UN’s peacekeepers aren’t the only individuals working tirelessly to protect peace.

Across communities wrecked by armed conflicts, there are religiously driven community peacebuilders, who risk their lives daily to stop violence and extremism, and to pursue peace. Yet, these courageous individuals—Tanenbaum’s Peacemakers in Action—are too often ignored, even though they have dedicated their lives to peacebuilding.

The reality is that Tanenbaum’s religious Peacemakers know their communities and have firsthand experience collaborating on the ground. They are tireless and frequently at risk. To remain resilient, they need training, community and support from their Tanenbaum Network.

The Peacemakers in Action Network is a pioneering response to extremism and violence. Comprised of 28 religious peacemakers working in 23 conflict areas worldwide, they gather every few years for a Tanenbaum Working Retreat. During the week of community, they learn from each other and plan new ways of collaborating in armed conflicts—since 2011, our Peacemakers have partnered to train more than 1,300 peace activists worldwide.

We invite you to watch the video Hope Sustained: Educating for Peace. You’ll see Peacemakers Rev. Jacky Manuputty (Indonesia) and Deng Giguiento (Philippines) working with fellow Peacemakers Imam Muhammad Ashafa and Pastor James Wuye (both from Nigeria) in the Philippines, and later in Indonesia. Drawing on their decades-long experience in reconciliation work and international advocacy, these Peacemakers facilitated interfaith workshops, collaborated on methodologies in peacebuilding, including with Madrassa leaders, and interreligious dialogue.

Such work matters, as does the Working Retreat where the collaborations are planned. We ask you to join in this work. Through your support, we can give these religious Peacemakers, as well as the next generation of peacebuilders, the supportive opportunities they need to keep bringing peace to conflict-torn communities.

With gratitude to you and to our Peacemakers for never giving up, 

Joyce Dubensky
Tanenbaum CEO

Sri Lanka, Words From the Field

Friends –

Beyond the news headlines about terrorism in Sri Lanka, Tanenbaum gets to hear what’s really happening on the ground. For more than 22 years, our Peacemaker, Dishani Jayaweera has been working there. Now she’s struggling with a new conflict and mind-numbing violence.

We all need to hear what she has to say. Please take a look…

Dear All,

We received this from Nimal… as some of you know this is 2nd action of Nimal and interfaith group we formed in Anuradhapura as response to the newly started war.  

This is how they wanted to protect Islam community in last Friday prayer…As a strategy faith leaders from all 4 faiths were inside the mosque.

Jay, Sinthuja and me were in East in last two days…It was not that easy… last 23 years I am traveling ( even most hardest periods of 30 years’ war) this is a very first time I have to face rigorous checking/ screening… (Being Sinhala Buddhists and professionals always we were in safe zone in the war period). Danger is when I was went through those process I never felt uneasy…it means I am welcoming militarization… which I was very against when the civil war was there… how others will be welcoming military… is 100 times higher than I am… This is so scary…. (In long run).

Secondly, I met pastor group in Batticoloa who are working so closely with the affected communities… situation is so painful… their main requests were;

  1. Healing and psychological support (because this is 100% unexpected situation)…many children died, parents and siblings are in shock and denial…some are not even speaking to others… 

We will be going to meet the community in next week or other week… 

  1. Medicine and needed equipment + food (Protein drinks, some specific food according to the medical needs). Same day received a call asking two cooler machines for two children who faced some plastic surgery (their faces totally damaged). We visited them to with two coolers… it is so difficult…Likewise, there are many needs which we will be providing.
  1. Education support program for children who lost their fathers or mothers or both. As well as a special support system for affected children (next step).

We are working on those. 

Then we met our Islam moulavis (Ulamas). We were in Samanthurai – 2.30 to 4 .00pm (where Army forces found a storage place of ISIS).

At 6 pm we were in Periyanilaveni meeting our Hindu priests. Only thing I can say is ….whole Muslim community also in shock and denial. They are supporting arm forces… Their situation is more pathetic than anyone else… they had to take the responsibility for a war/violence which is not THEIR STRUGGLE.

SDGs Are For You and Me

By Joyce S. Dubensky, CEO, Tanenbaum
Reposted from Medium, October 24, 2018

These days, most days are designated as special. Either they honor a person or event, or invoke reflection on a grand vision. And most of the time, we just ignore them. But today is UN Day. And if we pause for a moment without cynicism, we know that this matters.

I have reasons for saying this. For one thing, the UN adopted 17 Sustainable Development Goals (SDGs) two years ago that articulate 17 separate and related goals or visions. Alone that would be nice. Yet each had specified activities for meeting its vision. So it is more than a dream. It is a plan.

I’ve given these SDGs a lot of thought. Taken together, they describe a just, whole, fair and peaceful world — something I often call a “Lived Peace.” These goals address everything from ending poverty to ensuring clean water, equal education, equitable health care, security and safety. They are all important and Tanenbaum is proud to stand among the organizations worldwide contributing to the larger vision, particularly regarding our work with religiously motivated Peacemakers in Action.

Take for example, Sustainable Development Goal №16, which “promote[s] peaceful and inclusive societies for sustainable development, provide[s] access to justice for all and build[s] effective, accountable and inclusive institutions at all levels.”

This includes SDG 16.1, which promises to “significantly reduce all forms of violence and related death rates everywhere.”

Consider Ethiopian Peacemaker Dr. Ephraim Isaac. Working behind the scenes, Ephraim finally saw success when, this past June, the neighboring nations of Ethiopia and Eritrea reached an official peace agreement after two decades of conflict. As a national elder, Ephraim was featured in a September New York Times article covering Ethiopia’s newly elected president, Abiy Ahmed. Regarding President Abiy’s leadership style and frequent references to “the ideals of love, forgiveness and reconciliation,” Ephraim observed:

“It’s not political language. It’s religious language.”

Similarly, the late Peacemaker Fr. Alec Reid, who worked for peace in Northern Ireland was recently lauded in reviews of the newly-released documentary about Pope John Paul II’s historic trip to Ireland in 1979. Reflecting on Fr. Reid’s behind-the-scenes work in the peace process, the film’s director, David Naglieri, praised his facilitation as “absolutely critical” to its success — including how he sparked a secret dialogue between Hume and Sinn Fein’s Gerry Adams, a cataclysmic event that fueled the reconciliation process.

I could go on talking about how the work each of our Peacemakers is doing is relevant to promoting peace. But the truth is that the work our Peacemakers are doing is relevant not just to one, but to each and every SDG put forth by the UN to be achieved by 2030.

A few examples…

SDG №4 commits to “ensure inclusive and equitable quality education and promote lifelong learning opportunities for all.”

For more than twenty years now, Peacemaker Dr. Sakena Yacoobi has risked her life to teach women and children in Afghanistan. In the face of a brutally oppressive Taliban regime, she secretly taught them to read and used education to reclaim Islam — believing that if people had access to the verses themselves, they would see its underlying messages of peace, justice and equality.

She is not alone. Many Tanenbaum Peacemakers are creating equitable education. Consider Abuna Chacour, who created the Mar Elias Educational Institutions (MEEI) in Israel. As a Melkite Catholic priest who identifies as a Palestinian, Arab, Christian and Israeli, he established a school that welcomed Christian, Muslim, Jewish and Druze students in 1982. His vision: to educate, to build community, and to create the relationships needed for a peaceful Israel. Though his vision is not yet realized, his school continues to operate, now boasting more than 4,000 students from kindergarten through the university level.

SGD №8 vows to “promote sustained, inclusive and sustainable economic growth, full and productive employment and decent work for all.”

Longtime peace activist, Quaker and occasional politician, Peacemaker Nozizwe Madlala-Routledge now works through her organization, Embrace Dignity, to defang sex trafficking in South Africa. Her approach? Change the prostitution laws in South Africa, and support those wishing to exit prostitution through referrals to counseling, skills training, small business development and education providers. In addition, for the last six years, Embrace Dignity has also been chipping away at sex trafficking through policy change. It is advocating for the partial decriminalization of prostitution (i.e., the Nordic Model), which gives women help to exit the industry, while simultaneously holding buyers and sellers accountable.

To be fair, the SDGs are not a panacea. However, they do provide a roadmap that can lead to change. And they remind us that the power to make the world a better place lies in each and every one of our hands. The SDGs are about collective action, and Tanenbaum’s Peacemakers in Action Network demonstrate that, as individuals, we all play a crucial role in building a better future.

So today, my hat is off to the UN. Because when you put it all together, the SDGs…imagine a world in which difference is respected… and create a world that puts respect into practice.

What does Global Ethics Day mean in today’s world?

Today is Global Ethics Day. But what does that mean in today’s world? What do we mean by ethics? Do we mean our values? Or do we mean, how we live our lives?

One way to answer this is by referring to what I call, the musings of the Wise Ones. The oldest discussions of character for which there are records come from the ancient Greeks. They are best known from the reflections of such well-known philosophers as Socrates, Plato and Aristotle. Indeed, many of Plato’s “Socratic Dialogues” specifically examine virtue and the character of a virtuous person.

There’s the philosopher Herodotus, known for his proto-relativistic creed: “Man is the measure of all things.” And in more recent history, the assessment by the late literary giant, Elie Wiesel who observed, “There may be times when we are powerless to prevent injustice, but there must never be a time when we fail to protest.” Or the words of the 1952 Nobel Peace Prize winner, Albert Schweitzer who wrote, “Until he extends the circle of compassion to all living things, man will not himself find peace.”  

We can find values amid their ideas. However, I prefer to define ethics by considering the lives, and actions, of religious peacebuilders—individuals who, because of religion, dedicate themselves to pursuing peace. Around the world, such extraordinary yet unknown women and men exist. Driven by faith, they dare to do the work that others are afraid to take on. Tanenbaum’s Peacemakers in Action Network is a group of such individuals, a special breed from the world’s most violent crises. They offer critical insights, real-world skills and examples of ethical leadership that can inspire.

Take for example, Imam Dr. Muhammad Ashafa and Pastor James Wuye of Nigeria who have been publicly pursuing anti-corruption efforts to keep their country’s upcoming general elections fair and honest. Each has been a voice for safe elections, calling on their fellow countrymen to critically assess what politicians say, to be wary of false promises by politicians, to educate themselves and apply the core values of their religious traditions in their everyday lives and as they exercise their votes. Imam Ashafa noted:

“In every street in Nigeria, you find Churches and Mosques with people calling unto God but yet our attitudes to one another does not portray what we are learning in our various places of worship.”

Similarly, his peace partner Pastor James has added his voice to the Nigerian public’s pre-election preparation. In the past month, alone, he offered valued insights at a four-day interreligious dialogue between leaders of the Muslim Students Society of Nigeria and the Fellowship of Christian Students of Nigeria; and again at a capacity-building workshop for youth to better combat corruption. At the latter event, held in Northern-Nigeria, where Boko Haram has spread fear and violence, Pastor James spoke boldly on lingering criminal activities and banditry in the northern states. In so doing, he pursued truth while placing himself at risk. He stated:

“Those that are involved in curtailing these problems are benefiting from it financially, and that is why it is occurring.”

Such efforts are high profile in a country where extremism lurks. Yet these men pursue democratic processes even when laying low and remaining silent would be safer. They are not alone.

Elsewhere in Africa, Peacemaker Nozizwe Madlala-Routledge of South Africa’s Cape Town-based organization Embrace Dignity is helping women and girls in the sex industry, and those who are victims of human trafficking. Working directly with the women, while also putting herself “out there” with political leaders, Nozizwe and her colleagues are trying to move the Parliament of South Africa to pass an equality law that would decriminalize the act of selling sex – thus supporting women’s agency over their own bodies – but would also criminalize the act of paying for sex. Ideally, the law would lower the demand for solicited sex, while simultaneously decreasing the supply of women and girls being trafficked into the sex industry – similar to the Nordic model from 1999. In a recent IOL interview, Nozizwe explained:

“This law must be heavy on the buyers (of sex work), who are creating a demand. If there is no demand, there is no supply. Women are being thrown in the street either by family members or by desperation. That is what caused the demand. We elevate their voices so the government can hear them. We are showing the government that it can be done!”

So again, what do we mean when we talk about ethics? Values or actions that demonstrate values? Actions unveil a person’s moral and ethical character and reveal who they really are. So as we think about Global Ethics Day, let’s identify the strongest values we can muster…and then put them into action.

Preventing Syria’s Next Massacre – Guest post by Hind Kabawat

This article was published on Medium by Tanenbaum Peacemaker in Action, Hind Kabawat, on July 31, 2018


As I walked among the tombstones that demarcate the Srebrenica Genocide Memorial for the infamous 1995 massacre, I could not help but draw parallels with my country’s own conflict. These 8,000 innocent Bosniak Muslims, left to be slaughtered by Bosnian Serb troops under the command of Ratko Mladic, demonstrate the deadly consequences of the international community’s failure to protect civilians occupying the UN’s declared “Safe Haven” zone. I fear that it is this same fate that may befall some of the millions of civilians currently residing in Syria’s Idlib province.

For the past year and a half, the Idlib region has served as a safe haven for other regions of Syria that have seen violent conflict. As Bashar al-Assad’s offensive has seized control of most of Syria within the past year and a half using military aggression with the support of Iranian fighters, as well as aerial bombardment by their Russian allies, in areas such as Homs, Eastern Ghouta, and most recently Daraa, opposition groups have acquiesced to ‘reconciliation’ agreements under the condition that any opposition fighters or civilians unable or unwilling to live under regime control be granted the option to relocate to Idlib. These fighters, their families, and countless civilians have been transported in buses by the Syrian regime under the supervision of Russian forces from their homes to the Idlib province, in what is far from an act of reconciliation but rather a targeted practice of forced displacement and “demographic engineering”, which is a violation of Rule 129 of Customary International Humanitarian Law.

The population of Idlib, which once numbered around 750,000, has swelled to nearly 3.5 million in recent years due to the influx of internally displaced people seeking safety and security. Currently, the province is a distorted reflection of the diverse Syrian nation that existed prior to Bashar al-Assad’s violent crackdown on his own populace, containing Syrians from all over the country and from different ethnicities and religious groups. While a certain percentage of Idlib residents are members of armed opposition groups and an extremist presence exists in the form of Tahrir al-Sham (HTS) and a select few other radical groups, the vast majority of the province is populated by civilians. It is these individuals whose safety is of immediate concern.

While Idlib has been the evacuation point for the rest of Syria, there no longer remains anywhere for civilians to evacuate to in the event of an attack by the Syrian regime. Over 3 million refugees have entered Turkey since the Syrian conflict began, stretching Turkey beyond its ability to take in and care for those fleeing to its southern border, and there is no safe passage or open border elsewhere that residents of Idlib can hope to reach. Thus when the regime turns its eye to Idlib, which as of July 27, 2018 Bashar al-Assad directly stated his intention to do, these civilians will be trapped and left to be caught in to crossfire of the regime’s campaign against northern opposition groups.

According to the Geneva Conventions of 1949 and their Additional Protocols of 1977, civilians and all persons not taking part in combat may under no circumstances be the object of attack. The Syrian regime has repeatedly demonstrated its contempt for these laws, directly targeting civilian infrastructure such as hospitals and schools while also detaining civilians and peaceful protesters. As of July of this year, the regime has released more than 7,000 death certificates for detainees that bear evidence of their death under torture, demonstrating the confidence acquired by Bashar al-Assad’s continued impunity for his repeated war crimes and crimes against humanity.

Without international intervention, once the Syrian regime consolidates its hold in the country’s southern provinces, they will turn northward towards Idlib while maintaining their narrative that the province is under the sole control of al-Nusra despite clear evidence to the contrary. In line with his prior military tactics, observers and military experts expect this campaign will be marked by heavy aerial bombardment by Russian forces, targeting of civilian infrastructure such as schools and hospitals, and the use of chemical weapons. With nowhere else left to flee, millions of Syrians would be sitting targets.

With each disturbing image released from the Syrian conflict, of children pulled from piles of rubble and of mutilated corpses of women, men, and children detained by the Syrian government, the world has decried the brutality of the Syrian conflict and vowed to take action. The civilians, women, and children of Idlib standing waiting for those nations to fulfill their vow, or to leave them to their fate at the hands of a government whose repeated war crimes have been extensively documented, just as the people of Srebrenica did in 1995.

This article was written by Tanenbaum Peacemaker in Action, Hind Kabawat


Image: Srebrenica-Potočari Memorial. Credit: Remembering Srebrenica

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.

Five Ways to Counter Extremists on Social Media

Dear Friends,

This year, social media has been filled with signs of activism. From selfies tweeted at rallies, Facebook debates and campaigns for emergency relief, social media is more than just a way to see and be seen.

The numbers are revealing. In 2015, Pew Research Center found that 76% of online, American adults use social media and 92% of U.S. teens go online daily.

While many use social media in positive or benign ways, we’ve watched people use it to promote #hate and harmful rhetoric, recruit would-be terrorists (including vulnerable youth), and spread #lies. In contrast, we’ve also seen standouts such as Peacemakers in Action Fr. Sava Janjic (Kosovo) and Rev. Jacky Manuputty (Indonesia), who use social media for the #greatergood.

This month, Tanenbaum shares five ways that you, a social media user, can counter – and rise above – harmful social media banter. Some ideas include reporting hate speech, joining a hashtag campaign, and providing accurate information in real time. Remember to use social media prudently, and always in ways that keep you safe.

Please take a few minutes to learn ways you can oppose extremism on social media, in just a few clicks! And then share both resources with high school students and educators in your life.

#PromotePeace,
Joyce S. Dubensky,
Tanenbaum CEO

Tanenbaum Peacemakers in Action Speak at United Nations

Leading grassroots peacebuilders and Tanenbaum Peacemakers in Action, from six of the world’s conflict zones, made a celebrated appearance at the United Nations on Wednesday, July 13, 2016.

The event, “Turning the Tide: Engaging Religiously-Motivated Peacebuilders in Conflict Zones,” addressed two topics: alternative approaches to combating extremism and ways that grassroots peacemakers build relationships and trust with community members, diplomats and government officials.

The first panel featured Tanenbaum Peacemakers Ms. Maria Ida “Deng” Giguiento (Philippines), Mr. Azhar Hussain (Pakistan), and Ms. Nozizwe Madlala-Routledge (South Africa), as well as H.E. Mr. Rubén Ignacio Zamora Rivas, Permanent Representative of El Salvador to the United Nations. H.E. Mr. Kai Sauer, Permanent Representative of Finland to the United Nations moderated the first panel.

Peacemaker Nozizwe Madlala-Routledge highlighted the need for multi-faith peacebuilding in South African communities. She noted how, “The interfaith movement between Christians, Muslims and Hindus, created in the struggle to end apartheid, continues today, providing a moral canvas for our government.”

Tanenbaum’s most recently awarded Peacemaker in Action, Deng Giguiento, discussed how she advises military leaders as a peacebuilder in the Philippines. She described once believing that she couldn’t work with the military: “I always perceived them as the enemy. But I was taught to pray for my enemies.” Following prayer with action, Deng sees positive results as she trains both military and community members with the hope of building a “lasting peace in Mindanao.”

The second panel reviewed innovative approaches to tackling violent extremism and the prominent but frequently overlooked role of women in this field. Panelists included Peacemakers Mr. Ricardo Esquiva (Colombia), Ms. Dishani Jayaweera (Sri Lanka), and Dr. Sakena Yacoobi (Afghanistan), as well as Ms. Faiza Patel, Co-Director of the Liberty and National Security Program at the Brennan Center for Justice at NYU Law School, and Mr. Andrew Tomlinson, Director & Quaker U.N. Representative. Ms. Lakshmi Puri, Assistant Secretary-General of the United Nations and Deputy Executive Director of UN Women moderated.

Ms. Lakshmi began the panel by discussing how “Essentially religion is about humanity. It is about rights and it’s about the equality of all creatures.” Then Sri Lankan Peacemaker Dishani Jayaweera described how she created the Female Religious Leaders Initiative after working with 300 male religious leaders from diverse faith traditions. She began the initiative “to explore the role of female religious leaders in peacebuilding and reconciliation” and their “interpretation of religion and spirituality.” Her work aims to include women in the religious peacebuilding process, essential for creating lasting peace.

Peacemaker Sakena Yacoobi, who has founded numerous schools in Afghanistan, expressed, “I really strongly believe that women are the victim in every country, women and children.” And she gave insight into the solution, “If we really want to bring peace – it is not through guns, it’s not through tanks, it is through education…. education is the key issue that brings transformation”.

Peacemaker Ricardo Esquivia (Colombia) spoke about the importance of including both communities and government offices in the peacemaking process to combat extremism. “[We] use a pedagogy of nonviolence to teach communities about non-violent action, and we mobilize [groups] to interact through dialogue and direct negotiations with local and national governmental officials.”

The event at the UN was part of the 2016 Tanenbaum Peacemakers in Action Network Retreat, which brought together Peacemakers from all over the world to exchange ideas and best-practices in peacebuilding. This year’s retreat focused on combating violent extremism and women in peacebuilding.


We extend our gratitude to the event’s sponsors: The Organisation of Islamic Cooperation (OIC), KAICIID, the Greek Orthodox Archdiocese of America (GOA), and the GHR Foundation.