By Rev. Peronne Boddaert, UUUNO/IARF New York.
If one tries to give an in-depth reflection on one of the most puzzling issues worrying our minds-that of terrorism and its suggested but unclear interconnectedness with the Middle East- one easily gets lost. In the light of the recent horrific events one can wonder: can we start acting upon it one way or another? How would we see some appropriate and helpful perspectives as Unitarians?
The questions related to the issue are manifold and almost too oversized. To name a few: ‘To what real extent does Islam play a role as legitimization for terrorist attacks?’ ‘Of which geographical areas are we exactly talking?’ ‘How even to define terrorism itself?’ Besides, the political and situational facts and proceedings shift daily: each hour the scene seems to be different.
However, I would like to give to you some notions for our further thinking and responding to it. To begin I say something about myself: I am a Dutch liberal Protestant (Remonstrant) minister, trained as theologian in Leiden and Oxford. Also I am active in the interfaith work through The International Association For Religious Freedom, the oldest interreligious organization that was founded 7 years after the World’s Parliament of Religions in Chicago. IARF is an NGO the UUA –and therefore in a way the UUUNO- is a member of like the Remonstrant Brotherhood. Ministry was what brought me here: first I worked as Volunteer Coordinator at All Souls Church, New York. But ministry is not only happening at the congregation but in social justice work as well. And it seems to be more needed than ever. Therefore I do work now for UUUNO and IARF.
This article starts from one of the vital UUA (and Remonstrant!) principles: the precious right of each individual to live and express his or her own faith or belief in freedom and tolerance, or as Article 18 of the UN Universal Declaration of Human Rights states it: ‘Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance’.
And religion does come in at this issue, but also in our personal life attitudes in one way or another. But first I’d like to start with some general facts that may be helpful in the context of this article. To start very concretely: UUUNO/IARF are both represented at the UN Committee of Religious NGO’s that gathers monthly. Here free discussion on a theme takes place, with all kinds of brothers and sisters connected in faith. This Committee functions in a way as a ‘think tank’ for UN decision making. Positions and facts in politics are criticized, ethical and moral implications and deeper spiritual notions that are vital are brought up. Even special study groups on topics are organized if a theme is especially important, like is now the case with Islam in the light of 9/11. The good news is, that the role of this Committee seems to be taken more and more seriously. Mary Robinson, the UN Chief Commissioner of Human Rights for instance, regularly attends and wants to take this ethical/religious input seriously up in her further recommendations to the UN’s complex ramifications of international laws, institutions and decisions.
Secondly I now continue with some religious aspects, or ‘modern theology’ if you will, that may influence handling the issue to some extent. Inspirational starting point is both protection and promotion of especially Article 18 on Religious Freedom as mentioned above. Our October NGO session dealt with ‘Transnational Politicized Islam’. I would propose this term to you rather than ‘fundamentalism’. One can live his or her religious values in a very fundamental way, and never harm a fly, so I think the term can be misleading if we talk about terrorism. Rather our issue is dealing with the question of the real religious factors playing a role in the acts and deeds of terrorists. Fact is, that there unfortunately is a long history of terror in our world. I don’t need to restate that. Fact is, that perpetrators of this kind of violence often –but far from only- come from a Muslim background. Fact is, that these violators sometimes even openly claim their deeds ‘to be in the name of Islam.’ Which is, as one may know, not belonging to the fundamental core of Islamic faith values, as is obvious in its very name itself-Islam meaning peace (Think of Shalom)! Other faith traditions also have their blemished histories so Islam stands far from alone. But fact is, that these days there is supposed to be a connection between terrorism and this faith.
As already stated: I prefer to speak about ‘Politicized Islam’ that covers the above said. To try to understand this further, more understanding is needed in Islamic mindset and thinking. Yes, it is different from ‘Western’ thinking indeed in some ways. The Quran, and the actual cultures standing in its tradition, doesn’t work with concepts, -isms or constructs, like ‘The White House’, or ‘Separation of Church and State’. The latter is crucial to keep in mind as Western minds easily take their manner of thinking for granted and implement it readily on other cultures. As many contexts, as many variety and expressions of Islam on this earth. Let alone the countless structures in which Islam in somewhat ‘organized’. There is no over covering organizational body like the ‘Church’. Next to this I want to stress that it can be very one dimensional to speak about ‘The Islamic Ideology.’ This faith is lived out in various ways and inspired many different ideas, some specifically political in color. But there is not one ideology. Politiced Islam has existed over a period over time. It for instance became organized in the ‘Muslim Brotherhood’ that wanted their societies more Islamic, restore the dignity of impoverished Muslims and reacted against former Colonialism. Aims were perhaps good, but political radicalization was lying at risk. Likewise other similar initiatives show this ambiguity as politics (have we heard this before) are intertwined so strongly from the early beginnings as Mohammed conquered some geographical areas. And yes, then fanatic or fearful minds can misshape original faith-based intents. Freedom of religion or belief completely disappears from the scene. It is said that the later decline of the Ottoman Empire may contribute to the contemporary resentments towards ‘The West’. Some more theology now, which is speculative but can be a tool at the same time. The Quran speaks of Jihad, literally ‘struggle’. This term was referring to ‘the personal struggle between the good and the bad in oneself’. It is related to ‘making a strong effort’. Of course this term can be and often is misused in political legitimating of violence. The last term that I like to bring up is ‘House of War’. Yes, the Quran talks about this house as opposite to the House of Islam. The ‘House of War’ is the overcovering (I rather not speak of all embracing) name of ‘God’s enemies’. People that refuse to be friends with God, his helpers. It does not directly refer to all non-Muslims. There are two sides of the coin. People on earth I think should try to never place them into a victim role and stay there forever. Better is, to try to think and act as nuanced and balanced as possible. Principle of it may form our UUA principles and/or those of the UN Declation. It already helps not to speak in terms of ‘we’ and ‘them’, as it polarizes the issue further. Main important fact is, that brutal deeds of terror extensively limit people’s free expression in life, living their personal faith, belief and convictions without harming others. As my Egyptian friend recently wrote to me, who is a well-trained scholar based in Cairo: ‘Peronne, I never I can’t go anywhere anymore. Muslims think I’m a Zionist, Jewish friends aren’t sure that I don’t conspire against them, Westerners often question my real integrity. What to do and where to go?’ Besides, as he is a media man, he is watched all the time. Freedom of his convictions is completely ignored.
Now back to what we can do. I think work small-scale and think large. Meet ‘the other’. In private homes, in your congregation. Break vicious circles of negativity. Support the work of UUUNO and IARF that seems more vital than ever. Feel inspired by our living tradition.
There is one last point I’d like to make. ‘Freedom of religion or belief’ is still largely undefined. How should governments treat their faith communities? How are faith communities supposed to treat each other? To what extent are you free to choose your own religions and convictions? IARF –in line with Kofi Annan who stated this also- will develop a ‘Voluntary Code of Conduct’; a moral set of standards responding these questions. First step is to have an initial statement possessing credible force by the religious communities that commit to it. Also it will be communicated to and discussed by mainstream religions. It can become a tool that can have a large moral authority in our societies. At the upcoming 31st IARF Congress, Budapest 2002, 7/28-8/2, with additional tours to Unitarian Congregations in Central European countries!) A workshop is devoted to this you may wish to join. (See for further details: www.conferences.hu/iarf2002).
I end with an old Remonstrant quote: “Unity in things necessary, freedom in things uncertain, but in everything: Love.’
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