Making Friends Among the Taliban: A Peacemaker's Journey in Afghanistan. Herald Press
Over the past four years I have had the opportunity to spend a significant amount time in the Middle East. I no longer approach the time as a tourist, but instead seek out relationships and experiences as a listener who has much to learn about the way God is at work in contexts much different than my own. In that posture, it has been remarkable how much I have learned and begun to integrate into the way I live, love and lead back in my neighborhood. Theologian Paul Knitter describes it well when he refers to ones inherited worldview as a telescope.
"No matter how objective we may think we are or desire to be, we all see the world through a specific telescope/worldview. When we choose to look through the telescope of people who are “different” than us, we begin to get a more comprehensive picture of the world and the way God is at work within it."
Leading our first Learning Community to the Middle East apart of The Global Immersion Project I recently co-founded, I was invited to take a look through the lens of friends’ telescopes who live amid conflict in Israel and Palestine. Here are some of my key learnings:
Interfaith Just Peacemaking: Jewish, Christian, and Muslim Perspectives on the New Paradigm of Peace and War. Palgrave Macmillan.
Just peace theory begins with the idea that peacemaking, peacekeeping, and peace building is a day-by-blessed-day proposition. Unlike just war theory, it does not begin when violent conflict is imminent. There are 10 just peacemaking practices that have a record of success. A just peace foreign policy employs these practices for the purposes of both national security and of international peace.
The 10 just peacemaking practices are: support nonviolent direct action; take independent initiatives to reduce threat; use cooperative conflict resolution; acknowledge responsibility for conflict and injustice, and seek repentance and forgiveness; advance democracy, human rights, and interdependence; foster just and sustainable economic development; work with emerging cooperative forces in the international system; strengthen the United Nations and international efforts for cooperation and human rights; reduce offensive weapons and weapons trade; encourage grassroots peacemaking groups and voluntary association. (Just Peacemaking: the new paradigm for the ethics of peace and war Glen H. Stassen editor)
Cooperation, interdependence, human rights, and democracy are important elements of just peacemaking practices. I say this is a power-with, not a power-over model of foreign policy. This is not a model of weakness, but one of strength. The strength comes from building relationships and partnerships with other nations on the basis of mutual respect.
The most recent discussions of U.S. foreign policy and the Middle East, once again say more about politics during an election year, than they do about the fundamental issues we must confront if we want to see substantial change.
So let’s look at the basic issues and fundamental choices we need to make.
Today the Middle East — where about 60 percent of the population is under the age of 25 — is a region dominated by humiliation and anger.
Failure + rage + the folly of youth = an incendiary mix.
The roots of anti-American hostilities in the Middle East run deep (literally and figuratively). We can start with the fact that our oil (and its economy) lies beneath their sands. Couple that with U.S. support of repressive and backward regimes, the continual presence of foreign troops on their land and in their holy places, and the endless wars waged there, ultimately fueled by the geopolitics of energy.
Add to that incindiary cocktail the unresolved Israeli/Palestinian conflict, which continues to drive the deepest emotions of mutual frustration, fear, and retaliation throughout the Middle East and the rest of the world.
Injustices and violence caused by the oil economy have sparked a reaction from dangerous religious fundamentalists in the Islamic world. Fundamentalism — in all our faith traditions — is both volatile and hard to contain once it has been unleashed, and it becomes hard to reverse its essentially reactive and predictably downward cycle.
More about the efforts of the Nasa people in Cauca, Colombia to free their territory of armed actors:
"Indigenous leaders in Colombia's conflict-scarred southwest say they will put on trial before tribal elders four alleged leftist rebels they accuse of attacks on civilians."
"Nasa Indian leader Marcos Yule tells The Associated Press the four could face such punishment as floggings or exile if convicted in this weekend's trials."
"The 115,000-strong Nasa say they are fed up with being in the crossfire of Colombia's long-running conflict. They have been trying since last week to force government troops and leftist rebels to leave their territory."
The rest of the short news item is here.
In an Indigenous region of Colombia's Cauca province, activists armed with ceremonial wooden staffs, moral authority, and *lot* of moxie are telling both government armed forces and guerrillas to get out of their territory. In the face of an upsurge in guerrilla-vs.-state violence, Colombian President Manuel Santos made a saber-rattling visit to the town of Toribío to hold an emergency cabinet meeting there, but indigenous activists from the Nasa ethnic group--all too aware that government troops' presence in civilian areas can paint a target on them--were not impressed with Santos' offer of more of the same.
“The military can’t protect us and the guerrillas don’t represent us,” [Indigenous Guard leader] Mensa said, as he cradled the tasseled staff that identifies the volunteer guard. “All of them need to leave this area and let us live in peace.”...
"Even before Santos had finished the emergency meeting, the community had decided to take matters into its own hands. One group confronted the FARC at the roadblocks and another walked more than two hours to a barren mountaintop army battalion that overlooks Toribío.
"After a short standoff with troops, about 200 people swarmed the base and began toppling sandbagged bunkers and filling in foxholes."...
"At the FARC roadblocks, villagers shouted the guerrillas back into the jungle and seized five homemade mortars, called tatucos..."
Read more from the Miami Herald.
When I visited Colombia last summer, I interviewed two members of the Indigenous Guard for an article for Sojourners magazine, and was deeply inspired by their commitment, strategy, and guts.
Pope Shenouda led what many would call a biblical and spiritual life — the heartbeat of this ancient church. He loved the Bible, studying it thoroughly, memorizing vast passages, and teaching classes on its content — something unusual in the practices of this liturgical church. After becoming Pope in 1971, for many years he would teach from the Bible on a weekday night (I think it was always Wednesday) in St. Mark’s Cathedral in Cairo. He would schedule his world travels to be back in time for these Bible studies. The cathedral would be packed, and Pope Shenouda would patiently answer the questions raised by those coming to listen and learn.
When I first met Pope Shedouda in 2004, I was general secretary of the Reformed Church in America, leading a denominational delegation to the Middle East. At the close of our “audience” — a time of rich conversation — I presented him with a small travel Bible which had been printed by the RCA. It was the NRSV translation. He took it gracefully, but immediately looked up a particular verse in the New Testament that was of concern, and promptly announced that the NRSV’s translation was inaccurate.
The Bible Society of Egypt, which loved Pope Shenouda’s biblical emphasis, is using the occasion of his funeral this week to reach out to the society. Pope Shenouda’s call to ministry came in 1945, when he read a passage from the Bible in the window of a bookstore of the Bible Society of Egypt. The organization has prepared a pamphlet summarizing his life and love of the Scriptures, and printed 1,000,000 copies for distribution.
Today’s funeral will provide a focus of national attention of the extraordinary life of this church leader.
If justice is only an implication, it can easily become optional and, especially in privileged churches, non-existent. In the New Testament, conversion happens in two movements: Repentance and following. Belief and obedience. Salvation and justice. Faith and discipleship.
Atonement-only theology and its churches are in most serious jeopardy of missing the vision of justice at the heart of the kingdom of God. The atonement-only gospel is simply too small, too narrow, too bifurcated, and ultimately too private.
On the crest of that hill, mourning the violence Kabul had suffered, I stumbled upon a patch of vibrant wild tulips growing at my feet, and was reminded that, even in this place of bloodshed, beauty and life returns.
Today, may we remember the life, hope, and courage that remains in Afghanistan.