Light at the end of the tunnel
LIGHT AT THE END OF THE TUNNEL
Human beings have freedom of religion. Individual conversions from one religion to another do occur, and many conversions freely take place; generally, Christians will be Christians, Mohamed followers will be Muslims, and Israelis will be Jews--spiritually speaking, that is. Therefore, when problems arise between these groups, finding fault with faith seldom yields constructive conflict resolution, but rather, exploring common streams of connection between different faiths might reposition negotiating parties closer to a coveted agreement.
Meaning, that these religions will continue to exist as free adherence to them is a human right. As to conflict resolution, religion, therefore, cannot be held as the only or sole purveyor of human action. Other causes for action, or other sources of causes for action, may well exist, which, when unexplored, might diminish the availability of resources designed to end wars and finalize conflicts.
A "Jihad" means of course a Muslim religious assault, war or crusade against something. The word "Jihad" evokes Middle-Eastern Arabs in terrorist garb, acting from a religious platform that offers little room for compromise and conflict resolution.
I also remember the civil war in Ireland between peoples of the same Christian faith, but of different religious denominations-- the war between the Irish of the South and the British of the North on the land of the Irish is not about religion at all. True, the Irish of the South are Catholic generally, and the Irish of the North, of former British descent, are mainly Protestant in denomination.
But, the Irish object to the British having invaded their country more than 300 years ago in order to carve out a territory unto themselves, as "other" in Ireland, while proclaiming their allegiance to a foreign government, the government of England. Differences in government, culture and economic development continued to fuel the hostilities between the two groups, which to this day, yearn for peace to reign on the Irish Isle.
This debacle in Ireland, therefore, having its adversarial causes rooted in sensed and felt objective and material injustices, has been camouflaged as a Protestant-Catholic conflict, which it is not. The conflict has its foundation in objective roots of invasion from without and economic deprivation from within. When the conflict is not religious, then causes have sources that are amenable to objective remedies, such as financial and economic, political and cultural. When the conflict is not faith-based, then it is a "man-made" conflagration that has an objective resolution to the satisfaction of all parties concerned.
For, as human beings are creatures of faith, when a conflict is crouched in religious overtones, people come to believe that there appears to be no easy avenues of resolution. For, faith invokes rigid adherence to precepts and commandments that operate to engineer opposition to externally imposed different creeds.
Thus, the word "Jihad" invoking Taliban and El Qaeda violence as being primarily from Muslim "religionists," tends to also imply that problems associated therewith will not be easily resolved, for they are matters of faith, as problems between Judaism and Islam, embodying the ineffective perspective on the Palestine conflict. Problems between Jews and Palestinians are not expressed as abstract religious concepts but rather as objective pains of daily living requiring available material solutions from the extant stock of Middle East resources.
Problems of violence, whether between the Irish and the British on the soil of Ireland, or between Jews and Arabs on the land of Palestine, can be constructively resolved when approached from their root-cause sources rather than from a "religious framework" whose psycho-affective dimensions cannot be uprooted as they are anchored in the fulfillment of the deepest of human needs. Conflicts ensue from real pains suffered that continue into the present, and not from purely abstract, conceptual, or imaginary wrongs, regardless of how far into the past the hostility might have originated. Present victims must have some objective affront continuing into the present to cling to, in order to foment discontent amongst the greater masses of the people, which cannot be solely religiously theological.
These conflicts appear to take a "religious cloak" because the grieving parties believe they have no other recourse, due to repeated complaints or petitions that apparently have been ignored. What Europeans, Americans, Jews and Arabs must understand is that, peoples, like the Irish and the Palestinians, who have had a long history of colonial occupation harbor the scars of wounded pride which confronts their spiritual and moral freedom with feelings of shame and guilt for the lack of economic development and the presence of ineffective political structures. The current situation only feeds these feelings of past colonial resentment as economic underdevelopment attests to the heretofore suppressed social impetus for creating wealth and prosperity.
These people feel, still, that colonial powers were responsible for these anomalies, which would not have taken root, were they not to have imposed their own imperial prerogatives upon the conquered peoples. The people of Palestine feel that their legitimate and just complaints regarding appropriate redress continue to fall on deaf ears. So do the Irish.
For all intents and purposes, since it is well-known, and always proclaimed, that the three major religions of the earth--Christianity, Judaism and Islam-- have the same ancestral spiritual roots, then aggrieved parties do not see themselves as having a "religious problem." How could they? Rightly so, freedom of religion is a human right and a spiritual endowment, and cannot be abrogated.
However, "religion" happens to be their last "life preserver." Yet, they blow themselves up in order to kill the enemy; and the enemy himself has his own religious rationalizations that fuel war hostilities. Religion, being an activity of the unassailable human spirit, only provides the last "place of refuge" for desperate measures tailored to attract attention to political, social and economic problems needing constructive and lawful resolution. From their sense of wounded history, they have inculcated their minds with the belief that they have "nothing left to lose"--until their legitimate grievances find listening ears for appropriate relief, especially when we are already there, in the Middle East, fighting two wars, one in Iraq and the other in Afghanistan, the causes of which, according to their own understanding, being related to past patterns of hostilities that had pegged us into the West-East camps, due to different "ethnic underpinnings," reminiscent of colonial history.
It is therefore not to our advantage to believe that these problems are rooted in religious strife, which appears to present intractable psycho-social parameters that defy understanding, and thus, tend to also elicit cynicism and resignation, even in our best efforts towards peace. Rather, the proper approach,--as in the case of Ireland, so too, the case of Palestine-- ought to be construed to be rooted in unresolved grievances suffered from a deep sense of internalized pain, now engendering great traumatic guilt, caused by the reality of past aggressive policies dating back to colonial expeditions, the effects of which, they believe, are with them, to this day. Problems that are objective in nature, and which have material solutions for appropriate redress, cannot be easily shoved under the rubric of "religion," or theologically explained away as arising from "faith conflicts."
In addition, the aggrieved parties in both Ireland and Palestine, feel that their legitimate grievances that aim at redressing objective injustices suffered, have been primarily ignored or "brushed aside" with abstract platitudes offered to both sides, but without concrete steps to remedy conditions yielding the disastrous and destructive consequences for national pride, economic development, political stability, and cultural tranquility.
Peoples in underdeveloped or undeveloped nations, after all, "must live with themselves." Economically developed nations have to understand that the peoples in the countries that are not developed are not immune to self-blame when deserved, but nor are they blind to histories of denied prosperity caused by external aggression that kept their energies engrossed in self-defense and apologetics for being "conquered peoples." Wounded pride and suppressed humanity leave deeper scars than externally caused material deprivation.
It would be better to approach these problems from the standpoint of "tort jurisprudence" in order to avoid the greater accusations of criminal injustice, which could be resolved through educationally attuned cultural exchanges for political restructuring towards representative government, and commensurate financial assistance for building economic infrastructure. Then, there would be light at the end of the tunnel for grievance remedy, conflict resolution, and peace negotiation. For, suffered injustices could be amended by appropriate international actions that aim at re-establishing economic parity between the groups and representative government as political structure, which would restore ethnic pride and cultural self-esteem, the crucial foundations for launching social prosperity in the face of perceived "historical backwardness."









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