Peacemaking in action.
Introduction
Violence across the United States and around the world has occurred in a variety of settings such as, school yards, movie theaters, office buildings, employee parties, churches, mosques, synagogues, temples, on street corner, and on farms. Acts of violence around that world has become an epidemic and there has been very little effective response, among different faith traditions to reduce these properly. With the exception of holding prayer vigils at or near the sites of such violent acts, faith communities have not provided the level of care to treat individuals or address a large swath of affected communities by ways on conflict transformation. While, these six religions[1] and its adherence claim to proclaim the message of peace as one of the core tenet of its faith.
Therefore, this study will stress how diverse, even opposing religious expressions of faith used peacemaking and dialogue as a method for conflict transformation in Rockford. The involvement of diverse yet opposing religions in active peacemaking help increased awareness in unveiling the ambiguity of signs and symbolism.
The main purpose of this paper is to stimulate dialogue in the area of Peacemaking using the semiotic of nonviolence and conflict reconciliation. The overall goal of this study will be to provide new insight through stories from Rockford, the application of Peacemaking in action through an understanding of the semiotic of nonviolence and conflict transformation.
Thesis Statement
This study seeks to shows that diverse, even opposing religious expressions of faith, can use peacemaking as a method for fruitful dialogue and co-existence, which leads to tangible peacemaking and conflict transformation.
Having briefly stated the motivation and the purpose or thesis for this study. In the next section, although, there are differences that exists among these six religion in areas such as doctrines, beliefs, and practices. Nevertheless, these diverse religious faith expressions have one common understanding, the proclamation of their peace position. Religion is not merely a force that divides human affairs but stands to unite as well; in many instances, it unites people across ethnic, racial, socio-economic, and political lines through a common allegiance to the ethos of that religion. Religious ties could, in fact, provide common ground between oppositions within national and ethnic interest groups. I will demonstrate that with each of these religions as peacemaking is both evident, common and central to their faith.
Taking some cues from religious response to natural disaster. In such relief instances workers and agencies, work together in spite of their religious or theological differences. They unite for the cause, drawing such examples has enable us to implementation some strategic plan to instruct and assist faith communities on how to become actively engaged in seeking solutions. I consider these group as religious first respondents. Not only are faith leaders needed to be trained, but adherence of these six religions must take appropriate action and remain vigilant on a sustainable basis for peace to take root.
The story:
On May 11, 1989, black and Hispanic public school students from Winnebago County, Illinois filed a class action lawsuit under 42 U.S.C. §1983 against the Rockford Board of Education in the U.S. District Court for the Northern District of Illinois. The plaintiffs, represented by people who care, asked the court for declaratory and injunctive relief, alleging that their constitutional rights had been violated by racial discrimination in the assignment of schools and classes to students in their school district.[2]
The people who care versus the Board of Education case threatened to split the city of Rockford between the haves, and the have nots, between white majority populace and its black and Hispanic minority populace. As stated above, this began when the only high school in the black and Hispanic community was closed, forcing students from these communities to travel across the city from the West side to the East side that already have a high school before the closing of the only high school in the minority community by building a second-high school on the East side of town.
The plight of the citizens of Rockford versus the board of education reached a point during this case that further divided the city by race and socio-economic class as well as religious perspectives. Placing faith communities on this spectrum, I asked these six religious leaders what their religion teaches about peace and how their teachings might help in calming the anxiety in the city of Rockford.
My intention of this invitation from the different religious perspective, is a way of building well. The idea is to challenge them, “to remember the most powerful walls are invisible, in our minds, what might it mean to create a well in the midst of conflict, not a wall?”[3] Peacemaking begins with the attitude of the individual towards conflict transformation, the way individuals look at conflict and how they respond to it, and such a view frames the individual response which could determine, if peace can be attained or if the conflict would lead to destruction. In this case explore a changing attitude towards a conflict that leads to Peacemaking is needful. The story of these six religions began with the intentionality of all involved, looking into their traditions, drawing from the tenets of their faiths. The story involves people who have chosen to intentionally work together, in an active and direct way to address the conflict faced by the city of Rockford.
A recognition of peacemaking that is backed up religious leaders can prove to be successful in conflicting situations in the US and around the world. When religious leaders take the lead in building inter-ethnic and inter-religious peace among its adherents, “Peace can include an inner, or subjective, journey towards what Buddhist might call “the eternal life” and Christians might call “life in Christ” and Muslims call “the surrendered life.” These phrases name a deeper and more complete side of peace, which according to most world religions.”[4] Radical peacemaking is an ongoing spiritual process that involves forgiveness, repentance, and justice that seeks to restore broken systems and relationships.
Looking at the common method of peacemaking that exists in these six religions could help “promote peace between religions, understood as friendship –in community and friendship at a distance. Friendship in the community can be seen as people of different religion travelling on the same buses sharing the same workplace”[5]
Method of Peacemaking by the adherence of these six religions:
Christian method to Peace
Christian attitude towards violence and conflict is a matter for faith, asking the question we believe God is present with us? Neuroscientist reports that “the brain’s fear circuitry is more powerful than the brain’s reasoning faculties.”[6] So when Christian approach peacemaking, the goal is to approach from a reasoning faculties than form fear. Therefore, the Christian approach to peace and nonviolence benefited from Judaism’s foundation on nonviolence, by focusing on the nonviolence part of Jewish tradition. “In the first-century Jews were affected by the Roman Empire and longed for relief as is frequent is such situations, they hope for someone to deliver them was high.”[7] One man from Galilee, Jesus of Nazareth offered a startling innovation; instead of military imagery, the imagery of suffering servant as reflected from the book of (Isaiah 53) declaring that “conquerors would not be overcome by violence”[8] a counterproductive technique the could lead to calamity, but yet became the corner stone for Christian peacemaking. Jesus’ response to the Roman empire transforms perception of “self, others and the issues in question.[9]
There is no doubt that over the years Christians has been actively involved in dialogues with other religions as a way to achieved peace. In addition to this method, Christians also use the act of listening as a means to reach to other faith traditions. This actions have created a pathway for talks that accommodated many different ways and opinions. Listening has helped Christians to prescribe the road that must be traveled to with other religions in order to attain peace. Imitating or repeating the teaching and the practice of Jesus in every action is part of the Christian mandate. Christian order to regard listening, according to McDaniel it, “involve a desire to walk in Christ’s footsteps, day by day and moment by moment.”[10]
Christian listening merely emphasizes openness; it is a tradition that emphasizes humility and listening to others and welcoming the stranger as some defining characteristics of an authentic Christian spirituality. As I understand it listening to others and finding their personal experience is, in fact, is a pathway that Christians has used over time or throughout history to achieved peace,[11] seeking to always find God in the opposing party in the conflict. Christians in Rockford has come to understand that listening is “a metaphor for empathic presence to others with interest in affirming and honoring their well-being. It is a way of feeling called rather than seeing”[12]
Therefore, in Rockford, Christians have continued to emphasize the need for openness, listening to others and their experiences, it become apparent, it is not just about self-protecting of Christians from others, but including the strangers, who might even attempt to dishonor Christian wholesomeness toward peace. In Rockford community, we (Christian) believe that the contemporary Christian approach or effort of walking the way of peace between religions are a part of a larger voyage toward “a beauty that includes awareness of our interconnectedness.”[13]
Simply put, Christians in Rockford community firmly believes that even though we (Christians) based on our beliefs differs say, from Buddhism, Hinduism, Judaism and many others religions. All of these religions desire or hopes for peace on earth. Deep listening is the story in Rockford community.
The Christian community in Rockford was quite intentional in equipping people of other religions with the skills of listening and forgiveness. As a result, people of different religions and no religions traveling on the same buses, now share similar civic responsibilities, they are working together, and are playing together all these for the sake of a common good of the community.
Among other things Christians in Rockford decided to do, is to educate people of other religions to understand what it means to a Muslim “being a Muslim,” a Christian “being a Christian,” a Hindu “being a Hindu,” so they can be a good listener and be able to forgive. In so doing, sustainable peace is attained.
Christian in Rockford, believes that religious leaders and their adherence must all embody these listening skills and respects in their ways of living. Also, both adherents and their leaders must become the peace the commend to their world. Jesus’ riding on the donkey on “Palm Sunday” can be seen as an “ancient peace demonstration. The symbol had the king riding into the capital city of Jerusalem, but not on a valiant steed with swords blazing- rather, on a humble donkey. Palm branches rather than swords were in the hands of the crowd.”[14].
Buddhist method to Peace
As for the Buddhist understanding, life is full of suffering hence the quest to understand the causes and seeking a path to end such a suffering was what compelled Gautama on a quest for peace, Although, the common believe especially in the Western world is that Buddhism is a peaceful religion. Buddhism has historically “distinguished itself among all religions as essentially the most peaceful one.”[15]
There are two prominent Buddhist that recently received the Nobel Peace Prize laureate award, not just for their startling evidence of the high peace potential of Buddhism. But having played a strong role in the formation of the largest and probably most important of all inter-religious peace initiative, the World Conference of Religions for Peace, which officially came into existence in 1969.[16] The first prominent Buddhist, in 1989 the 14th Dalai Lama, was awarded the prize for his consistent non-violent struggle that brought liberation to his people from Chinese occupation. The second Buddhist, Aung San Suu Kyi of Burma also in 1991 received an award for her non-violent struggle for democracy and human rights.
Buddhist’s method to peace could be seen through the lenses of the eight-fold path; 1. Right understanding, 2. Right Attitude, thought and emotion, 3. Right Speech, 4. Right Action, 5. Right livelihood, 6. Right Effort, 7. Right mindfulness, and 8. Right concentration.[17] Along with these eight paths five precepts that every priest is called to live by, abstaining from killing living being, abstain from stealing, abstain from sexual misconduct, abstain from false speech, and abstain from intoxicant.[18]
The Buddhist approach involves a state of tranquility within and between people, with the acknowledgement that there would be conflict and violence, yet one must remain in a state of constant meditation as a practice, “meditation is a major practice in Buddhism …. Loving-kindness, cultivating goodwill towards one’s self and others.”[19]
Through the work of the center for nonviolence and conflict transformation, the center was able to provide some training to the younger Buddhist in their various schools across Rockford. The aim of the training is to help the most budding Buddhist connect between Buddhism and how to sustain the tradition of forming an inter-religious peace initiative as their ancestor did which led them to promote nonviolence by the formation of an inter-religious peace initiative.
Judaism’s method to Peace
The Torah, as the primary Jewish scripture starts with the creation of the world, it covers a fundamental element of human community that involves sympathy to the oppressed.[20] Judaism treats warfare as a necessary evil. The ideal, of course, is peace. The phrase peace, Shalom, carries an overtone of wholeness, completeness, and integrity. The way Judaism attain conflict resolution is through education. In order word, even though in ancient times, warfare was a constant feature of Israel’s life.
Nonetheless, the Jewish tradition provides for itself a model for conflict reconciliation to occur. First, the Jews needed to work on their argumentative attitude. Once they overcome this attitude, they can leave in peace with others. Here is how education takes place through conflict in the Jewish world. Because all activity takes place in one large hall of the Synagogues. That encourages the students to read to each other and then argue the meaning of the sacred text. If they cannot agree, on the significance, they may go to consult their teacher. This is an example of the way Jewish heritage promotes internal conflict reconciliation. According to Dan Cohn-Sherk, the Jews leaders “have taught their children through debate and argument rather than through authoritative pronouncement.”[21]
Through education in the synagogues, the Jewish people have learned to accept how to deal with difference among themselves, which is based on a rabbinic tradition that calls them to “forbid making attacks without demanding the surrender of the enemy.”[22] Through the educational development, in accordance with the method of peacemaking in the Jewish tradition, the center for nonviolence and conflict transformation (CNCT) and the Jews in Rockford, were helped to see the need and the importance of being a peacemaker, by extending their sense of kinship beyond the Jewish people.
Now the younger Jews in Rockford know how to express their disagreement with other people. The younger Jews in Rockford accept and know how to deal with difference among themselves and others in the community. The development of unity that is based on the bond of unity in accordance with the Jewish tradition helped to develop a new pattern of unity and bond of kinship that is all inclusive. Knowing that Midrashic sources “extols peace as of paramount importance.”[23] However, Ledrach, sums it as the “overall purpose that building peace pursues, both in terms of changing destructive relationships patters and seeking systemic change.”[24] Therefore the method of peace should provide a language that more adequately approximates the nature of the conflict.
Hindu’s method to Peace
The creation of Hindu identity was against the threat of Islam, as militant Hindus would see it. Hinduism was on the warpath. Nevertheless, that has changed as Hindus is now considered a predominately peaceful religion. In light of this, Michael von Bruck writes, Hindus express oneness and wholeness which is peace with other faiths through “its power to integrate and transform all [religious] differences.”[25] It is this basic and simple attitude that the Hindus employ to attained peace and harmony in the surrounding religious context they are located.
Through the center for nonviolence and conflict transformation, Hindus in the city of Rockford were helped through a nonviolence educational development. The center helped in orienting younger Hindus to the importance of constructing an attitude which will lead them to practice silent peace of mind. As a result of the educational development of the center for nonviolence and conflict transformation, the younger Hindus were able to demonstrate a peaceful silent which serves as the tool for them to integrate easily with the other faith traditions. The younger Hindus now have become the advocate for an ideal of harmony and peace. They preached harmony and peace within and outside their faith traditions. Knowing that conflict is a result of differences that produces tension, living in a world of difference: different people, culture, religion, and opinions. The peaceful posture of Hindu worship presents worshippers with a willingness to accept difference as a way to reaching the whole, knowing that “tension is not by definition negative or positive. It is both natural and necessary.”[26]
Also, the believe that, “there is one all-passive Supreme Being, imminent and transcendent, creator and destroyer, manifested and unmanifested. Different aspects given different names.”[27] Serve as a driving force as they seek to make peace with friends, neighbor’s and the community. There method to peace could also be attributed this religious foundation of pluralism, with a widespread understanding that all religions have merits and should therefore be toleration for all.
Islam’s method to Peace
Islam from the Arabic verb means salami asleku, surrender or submit to God. Although, much of the Quran speaks of struggle, such a struggle is over false, truth, and right, over good and evil. Mohammed Hammad Lahvi shed light on the understand saying “Islam is peace and security.”[28] Only saying that Islam attaches itself to the great significance of peace and harmony in society. Muslim’s denotes that Allah is peace, denoting that the “Almighty is the source and the cause of peace.”[29] Muslims invoke such peace upon themselves as they enter the mosque to pray. In such a case Islam’s method to peace comes from a guide from their holy scriptures.
Therefore, Islam advocates living in peace with God the Creator and Lord of all that exists. As well as, seeking peace within ourselves, and living in harmony with other human beings, and in peace with our surroundings and environment in its entirety. Muslim’s views all conflicts, interpersonal, or within the family and community, national, and or international disturb this relationship of peace. This order is tied to justice according to Islamic understanding, one cannot achieve one without the other, in that case, all legitimate grievances must be addressed, for real essential peace to be achieved. Some relevant verses from the Qur’an addressed to the Islamic community: “O You who believe! Stand out firmly for God, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear God. For God is well-acquainted with all you do” Al Maidah 5:8.
The respect for the inviolability of the human soul does not tolerate humiliation nor aggression but emphasize harmony and mutual security. Every kind of injustice, individual or collective is forbidden, and any one putting such actions in to practice lives in violation of the ethos of Islam. It is worth mentioning that within Islamic societies there exists a great diversity of traditions, cultures, and opinions that could be used to enrich the possibilities for pursuing peace-building efforts and resolving all existing conflicts. The Sufis are one of such group, this group are “mystics and ascetics”[30] whom have tended to preserve the definition of powers among different groups in Islam. Exhibiting what true method to peace is in Islam.
Sikh’s method to Peace
Sikh's embodied the principle of peace and nonviolence as the major contributing factor to the formation of their religious beliefs and practices. Guru Nanak preached his message of goodwill and peace on earth in the early 16th Century. Placing great emphasis on “the unity and the uniqueness of God, the creator lord who govern the world with commands based on twin principles of justice (nian) and Grace (nadir).”[31] To the Sikh’s, God created human beings and was assigned a high degree of holiness in the order of creation, thereby calls for all Sikhs involvement in the community life as part of the requirement for the creation of a just and peaceful society. Sikh’s discipline is devoted to the systemic study of outward signs, symbols, and communication of Guru Nanak who knew that it takes much courage, sacrifice, and effort to make genuine peace on earth a reality.
So, the belief that “God is inside every person, and every person is, therefore, capable of change, no matter how wicked they appear.”[32]The belief in God in everyone, so endowed with the seeking to find the way to God would be to serve people, getting rid of every ego and pride, caring for the poor, the sick, and the have-nots and Sikhs sense of call to these duties, pray, work, and give. Interpreting Guru Nanak’s founding ideology of freedom for all humankind from religious persecution, discrimination, and political oppression, calling Sikhs to follow the oath of truthful conduct and righteous action.
Sikh’s quest for kinship of all creation, stresses, “Where God exists there is no selfishness, where self-exists there is no God.”[33]Sikhs method to peace involves the constant reminder that in life, there must be the balance between material ambition and spiritual well-being. Radical Peacemaking, together with Sikh’s seeks the simplicity of life-based out of their belief that humans created with a high degree of holiness. With this knowledge, the center for nonviolence and conflict transformation (CNCT) was able to help the Sikhs to seek out the simplicity of holiness and as well not to be selfishness in their relationship with others religious bodies in Rockford. The center for nonviolence and conflict transformation finds this approached helpful as we continue to work toward and just and peaceful Rockford. Also, the “Khalsa” believe that they are pure and unique one’s, “however did not make them try to convert others to their faith.”[34] Thus in Rockford, this makes such a partnership for peacemaking possible.
Peacemaking in Action is a story not yet finished, but we continue to write. It is that which is active and engaging, not about a maintenance of a/the status quo, but helping different religious groups, even in an opposing situation to seek the peace from these religious traditions, their beliefs, and practices. So far working together has helped starts conversations within members of the community. By watching whom we are talking to, being a part of the community we all could count on, a community that stands for the kind of world which is not, regrettably available to us yet, but that which we would dearly wish to inhabit together and hope to responses.
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[1] Christianity, Islam, Judaism, Hinduism, Buddhism and Sikhism
[2] People Who Care v. Rockford Board of Education http://www.clearinghouse.net/detail.php?id=1052
[3] Thomas Porter, The Spirit and the Art of Conflict Transformation, Creating Culture of Just Peace. Upper Room Books. Nashville,13.
[4] Jay McDaniel, Gandhi’s Hope: Learning from other Religions as a Path to Peace,78.
[5] Ibid., 6.
[6] Thomas Porter, The Spirit and Art of Conflict Transformation,16.
[7] Rachel M. MacNair, Religion and Nonviolence, The rise of Effective Advocacy. 106
[8] Ibid.,106.
[9] John Paul Lederach, Preparing for Peace, Conflict Transformation across Cultures, 18.
[10] Jay McDaniel, Gandhi’s Hope: Learning from other Religions as a Path to Peace, 39.
[11] Ibid., 39.
[12] Ibid., 41.
[13] Ibid., 38.
[14]Rachel M. MacNair, Religion and Nonviolence, The rise of Effective Advocacy for Peace, 109.
[15] Schmidt-Leukel 1989, 33.
[16] Ibid., 43.
[17] Rachel M. MacNair, 63.
[18] Ibid., 63.
[19] Ibid., 66.
[20] Ibid., 18.
[21] Schmidt-Leukel et. al. 1989, 96.
[22] Ibid., 83.
[23] Ibid., 90.
[24] John Paul Ledrach, Preparing for Peace, 18.
[25] SchMidt-Leukel et al. 1989, 13.
[26] Thomas Porter, The spirit and Art of Conflict Transformation, 13.
[27] Rachel M. MacNair, Religion and Nonviolence, The rise of Effective Advocacy. 42-43
[28] Arvind Sharma, The World’s Religion, 53.
[29] Ibid., 53.
[30] Daniel Smith- Christopher, Subverting Hatred, 109.
[31] Gurinder SinghMann et al, Buddhist, Hindus, and Sikhs in America, 99.
[32] Rachel M. MacNair, 170
[33] Rachel M. MacNair, 171
[34] Gurinder SinghMann et al, Buddhist, Hindus, and Sikhs in America,103.
