Part 2: Q&A with a student of conflict resolution

  (1)  When did you first become interested in the field of conflict resolution, generally, and religious peacemaking, specifically? 

Since my earliest days, I’ve been concerned by issues of justice. In college, my desire to be an attorney was soured by my experiences with campus advocacy. While I did – and still – find a lot in common with some protest movements, I realized that I prefer to work in a less adversarial environment. I didn’t know then the term ‘conflict resolution,’ but I was headed in that direction. Choosing to give myself more time to think about law school, I signed up with an AmeriCorps project involved in ‘violence prevention,’ and that opened the door to the field for me.  

During the same time that I was an AmeriCorps volunteer, I participated in an adult education program called JustFaith. It’s a primarily Catholic, but ecumenical, program that combines the study of Catholic social teaching and concrete acts of social ministry. This deepened associations already ingrained in me: the connections between religion, justice and peace. 

Even so, I partially chose to study conflict resolution at the University of Bradford (UK) because it was a secular environment. I did not originally intend to focus on religious peacebuilding. Rather, this desire developed during my masters degree experience as I realized, first, that this approach most appealed to me and, second, that it is a marginalized approach that requires further study.   

(2)  What processes and theories guided your research and studies at the University of Bradford? 

Bradford’s Peace Studies Department is really good at providing students with the layout and history of the field of conflict resolution / management / transformation. I was most influenced by the concepts of conflict transformation, especially theories that defined peacebuilding as process-oriented, bottom-up, organic, eliciting, nonlinear, etc. I also worked substantially with critical theory.  

a.      What processes and theories guide your work at Tanenbaum?  How have your views developed since the completion of your M.A. degree? 

The theories above inform my work at Tanenbaum and allow me to relate to the work of many of the Peacemakers. However, Tanenbaum’s Religion and Conflict Resolution Program also operates within academic, diplomatic and policy realms in which the peacebuilding paradigm is not the norm. I am learning to transition back and forth between paradigms, hopefully carrying valuable lessons from each. This sort of crossover is part of the growth of track II diplomacy.   

(3)  What mentors and/or prominent scholars/practitioners inspired your interest in conflict resolution and religious peacemaking?  What experiences and/or ideas of theirs most inspired you and why? 

· John Paul Lederach – the pyramid, “web-watching,” credibility of bottom-up approach

· Scott Appleby – The Ambivalence of the Sacred is a pivotal text

· Marc Gopin – connection with the severity and depth of what’s at stake for religious groups

· Paulo Friere – learner-centered, participation, participation, participation

· Alasdair MacIntyre – religion as a ‘living tradition,’ the junction of the particular and the universal, tradition dependent rationality

· Andrea Bartoli – chronicling the work of the Community of Sant’ Egidio, especially in Mozambique

· Neil Cooper – my thesis advisor who helped bring in the critical theory with a focus on the psychosocial power of religions  

(4)  What previous life experiences have most helped prepare you for your current position?          

Working with faith-based relief agencies in my own Catholic community including during my violence prevention work with AmeriCorps; Working for a former Congressman 

a.      How have they shaped your understanding of religion and conflict resolution? 

I understand that this field is both community-based (about everyday living and ritual, social identity) and political (about power, elites and constituents).

Q&A with a student of conflict resolution, part 1

Last fall, the Religion and Conflict Resolution Program held a “brown bag lunch” - informal discussion - with students from Georgetown and American University in Washington, DC. Last month, one of the masters students who attended this event asked if he might interview me for a class project. Jason is writing about the growing sub-field of religion and conflict resolution. It makes me very happy to see students of conflict resolution and international affairs recognizing the important role of religion and, moreover, reaching out to Tanenbaum as a resource. Jason asked me questions organized under the categories “professional,” “personal” and “conflict resolution and religion.” I’ll share with you excerpts from this written interview, and this will be the first of a three post series. Enjoy!

(1) What major lessons have you and Tanenbaum learned through the publication of Peacemakers in Action: Profiles of Religion in Conflict Resolution?

I arrived at Tanenbaum (at the end of July 2007) several months after the publication of the book (which occurred in March 2007.) Still, even at this point and since, the response to the book has been strong. Those who have been exploring the intersection of religion and conflict for some time, have an “at last” reaction, because the book fills gaps: First, the case studies focus on individuals rather than organizations; this encourages emulation at the personal level and discourages stereotype based critiques. Secondly, the case studies have one institutional author (Tanenbaum), allowing for systematic approach and analysis.

In terms of those who are new to the idea that religion can be a force for peace, I have observed that it is helpful to gather religious peacemaking stories within a framework of second order language. While the Peacemakers often use primary language (words and references from their religious traditions), the case studies are presented with the secular reader in mind. Tanenbaum is a bridge building organization; we work with, study, and are informed by religious individuals and institutions, but we are a secular organization.

Finally, perhaps the greatest draw of the book is that it provides examples, models, real stories. I know that I personally have read countless descriptions of theological resources for peace within the world’s religions. They are never as convincing or exciting to me as the actions that result from such theological and spiritual insights. Many readers seem to agree; therefore the lesson is that we need more books, trainings, workshops, and conferences that focus on the how-to of religious peacemaking and peacebuilding.

(2) What trends, if any, are you seeing through the dissemination of Peacemakers in Action in how students and universities are engaging the issues of religion and conflict resolution?

People are curious. Many don’t know quite what to think about the intersection of religion and conflict, which is understandable as it is very complex. We find a scattering of courses and a handful of programs that focus on this. Resources also tend to be vague or anecdotal; the field is still in its infancy. Still, the excitement is definitely there.

a. Do you perceive an increase of interest in these issues by undergraduate and/or graduate students and university programs?

Again, yes. There is interest from every direction. Skeptics and even those hostile to religion realize that it’s not going away. On the contrary, the importance of religion as a factor in international affairs and conflict resolution is growing. This is remarkably evident in U.S. foreign policy. If you have not already, please see the CSIS report “Mixed Blessings”! And you know, especially in the Beltway, that what happens in universities and government is related. In another type of university setting as well – in seminaries, we find an increase of interest among students.

Vision of the Peacemakers

Last week, as communities across the United States remembered and celebrated the Rev. Martin Luther King, Jr., I couldn’t help but think about the Peacemakers.  Dr. King was a man who drew upon his faith to reach millions with a vision of nonviolence and equality.  The Peacemakers, too, carry that vision.  They are Christians, Jews and Muslims, whose peace work reflects the diversity of religious beliefs within the Abrahamic traditions, as well as a key shared objective - building peace with one’s neighbor.   

Nearly three months ago, the Peacemakers gathered in snowy Sarajevo for their third Working Retreat. They came together from around the world as clergy and lay leaders, women and men, local heroes and national figures.  They brought unique knowledge and experiences from 13 distinct armed conflicts, where they each take great risk to end suffering and build a foundation for peace.  They may not get the recognition rightly given to Dr. King, but they’re remarkable just the same.  

Three months later, I’m still thinking about Father Reid’s first-hand account of mediating behind the scenes of the Northern Ireland conflict.  Or the stories that emerged when Bill talked about his work with the tribes of Southern Sudan, and asked what rituals from our own religions or cultures could be used to promote peace.  Or the healthy debate on whether or not certain conflict resolution techniques apply in different contexts, which followed James and Ashafa’s description of their interreligious work in Nigeria.  Not to mention the both intense and hilarious stories that were swapped over steamy Burek or Cevapi in the cozy restaurants within Sarajevo’s Stari Grad (often my favorite part of the day)! 

Dr. King reminds us of the power of just one individual who dreams that peace is possible, and who is brave enough to follow that dream.  I feel thankful for the Peacemakers, and the many others like them, who share that dream and call to action.  They have much to teach us.

The Power of Context

Read as an isolated struggle, the story of Peacemaker Sakena Yacoobi is impressive. Sakena founded the Afghan Institute of Learning (AIL) in 1995, the same year that the Taliban came to power. Her organization began “underground” and now serves 350,000 women and children annually.

Read in the context of Afghanistan’s recent history and current reality, Sakena’s story is astonishing. Last month I read Khaled Hosseini’s A Thousand Splendid Suns, a novel that describes the last thirty years in Afghanistan through the lives of two women. I was blown away thinking: this is the context of Sakena’s work.

Today, I read a Time Magazine article (”Afghanistan’s Girl Gap“) which notes that only 28% of Afghan teachers are women. In the article, the Afghan policy adviser for Oxfam, Matt Waldman, says , “It is absolutely crucial to increase the number of female teachers if you want to see more girls in school.” This is exactly what Sakena and AIL are doing. In addition to providing teacher training (and training in literacy, health, income generating activities, leadership, women’s rights and vocational skills), AIL is itself the employer of 470 Afghans, 83% of whom are women.

Four of my friends from graduate school are currently working in Afghanistan and even those personal ties do not make it possible for me to “get” what’s going on in this war zone. It occurred to me today that I need every article, every historical novel, every shred of information to help me to begin to appropriately value Sakena’s work. Still, as the story of contemporary Afghanistan unfolds, I know enough to be grateful for it.

Musings from Sarajevo

From Joyce Dubensky, Tanenbaum EVP:

Blogging is new to me, but the week with the Tanenbaum Peacemakers in Sarajevo was so powerful that I thought I’d try my hand at it.

For one thing, in Bosnia, the contrasts are striking and, frankly, unnerving.

It is clearly a post-conflict environment. But nearly at every turn, we encountered extraordinary beauty sitting side-by-side the remnants of yesterday’s war.

I remember when we arrived in Sarajevo, and got through immigration. There was my friend, Friar Ivo, greeting us with his colleagues (we gave each other bear hugs). We all piled into cars, and Peacemaker Ephraim Isaac and I joined Friar Ivo in his car. (In Bosnia, he isn’t called Father. He told Greg that during the communist era, it was dangerous to be recognized as a priest. But he also explained it to me by saying, “there is only one Father.” Thus, he is called “Uncle Ivo.”)

As we drove into Sarajevo, I couldn’t help notice the really, really bright yellow Hilton (I had never seen a bright yellow hotel before) – I later learned that it was where the reporters had stayed during the war.

Just after we passed it, the car stopped at a red light by a beautiful – almost quaint – square. I told Friar Ivo how beautiful it is. He pointed to a corner and then toward a hill opposite it. “They used to shoot from over there – they would hide behind the monuments in the Jewish cemetery. One day, I saw an old woman. She was walking. And then I saw her crumble to the ground. I wondered how they could shoot her? She is just an old woman.”

Our last day in Bosnia:

On the bus ride to Srebrenica, we read a day-by-day account of the massacre, organized by chronology and execution sites. Sheherazade shared a photocopy of the document with Joyce. And I shared a copy with Greg, pulling pages from the stapled packet and handing them to him across the aisle as I was done reading. “14^th-15^th of July 1995: Petkovići.” “14th-16^th of July 1995: Branjevo.”

The guides that work at the “Srebrenica-Potočari Memorial and Cemetery to Genocide Victims” all have relatives that are either buried on the memorial grounds or still missing. Etched in a large stone is the number 8,372 – the number missing or killed in Srebrenica. Less than 2,000 of this number have been buried in the memorial, and the process of recovering, identifying and burying continues. 

Before getting back onto the bus, I bought a postcard for a friend who spoke non-stop about Bosnia during our conflict resolution masters program. I thought about the fact that so many students of conflict and peace know about this small municipality named for its silver mines. People around the world feel connected to it, and they struggle to come to terms with pain that is so overwhelming even at great distance. And here we were, a few Tanenbaum staff and two Peacemakers (Chencho and Benny, who were staying a few extra days), privileged guests, witnesses to grief.

I’ve neglected to mention thus far that the bus was filled with members of the Pontanima Choir. This visit to Srebrenica has long been on their agenda, and we were honored that they would change the date so that we could join them. Our next destination was a community center, where an auditorium filled with children awaited. The choir’s performance and the bright faces of the children were a stark contrast with the imagery that is associated with this town; it was a jolt into the present – a time inhabited by both ghosts of the past and the spirit of the future.

It was wonderful to watch Friar Ivo interact with the children. He was so good with them – relating complex concepts about interreligious harmony in one moment, inviting them to clap along and sing in the next. I have a cd now of the Pontanima Choir, but when I listen to it, I don’t picture the fine red robes that I saw in the majesty of the Bosniak Institute. I picture these brave people laughing and singing for each other, bouncing along at the back of the bus. While I tried to sleep on the long ride back to Sarajevo, they seemed much more concerned with enjoying the time they had together.  

Day 6 of Retreat

The Bosnian (or Turkish or Greek, depending on who is serving) coffee was flowing early again for a second breakfast session with Joyce Dubensky. This one, on “Religion and Healthcare,” was just what the doctor ordered (couldn’t help the pun) for at least one participant, who was approached just this month to do programming in a hospital.

Sigh. And the next session on this Friday was the last session of the Retreat, the occasion to talk about “us” – this friendly and/or familial group – this “network” that has been again reformed, with new and old members, in the space and time of a week. Suffice to say that wisdom swirled around the room for a bit, and before we were ready it was time for lunch. One person suggested that this session – entitled “What is the Peacemakers Network? And how should we mobilize it?” – be the next topic for an entire Retreat. There’s just so much to talk about.

Sigh again. I had a great time with these people. These “religious peacemakers” who, in person, defy any attempt at quantifying or qualifying or boxing in what those two words might readily imply. And I know they had even more fun (and learning) with each other, as people who hold in common this loose but poignant phrase. It was nice that we went to what had become everyone’s favorite restaurant on this last day – a small, at times cooking stove smoke-filled room, that probably was someone’s kitchen/living room not too long ago. The location, in retrospect – now that I’m done laughing and devouring my “devri steak,” embodies a lot of what this week has been about: closeness, good coffee, and a for better or worse proximity to flames.

(Don’t go away; this was the last day of the Retreat; but there’s one more day of Tanenbaum in Sarajevo to come…)

Day 5 of Retreat

This morning’s words were “power” and “marginalization.” Not warm and fuzzy stuff. This session, “Including Marginalized Groups: Women as Peacemakers” was lead by Tanenbaum, with special guests experts from the region (Carolyn Boyd, Zilka Šiljak-Spahić and Vesna Teršelič). Again, this is one of those topics that is so big that, in a half day session, we can only swim around the tip of the iceberg. Yet, again, this is one of those topics that is so important that it must be discussed – lessons shared and challenges issued. From one of the session evaluations: “It caused me to see that in nursing my own isolation, I hadn’t considered those I had isolated.”

After a quick coffee meeting with the deputy mayor of Sarajevo, the Peacemakers were back to work - on “Bringing Indigenous Rituals into Peace Work.” Peacemaker Bill Lowrey has a wealth of experiences and stories from his work in Sudan. And, demonstrating his participatory and inclusive approach, Bill notably left us wanting more in order to make time for the other Peacemakers to tell their stories as well, eliciting the realization that we all have powerful rituals within our traditions that can be used for peace work.

Finally, the day’s “work” complete, Friar Ivo lead us away from the Bosniak Institute (the museum-like structure where we hold our sessions) and into the streets of Sarajevo for a tour of religious sites of the three Abrahamic faiths. This was a historic – and conspicuous (our large multi-cultural group gets quite a few stares from the locals) – journey that ended at Friar Ivo’s own Franciscan monastery. There we were treated with a delightful meal of the local favorite, cevapcic, and with a brief, impromptu organ concert by our talented host.

Day Three of Retreat (NEW)

Tuesday started with an awesome interactive session on religion and ecology presented by Peacemaker Jose “Chencho” Alas. Chencho’s extensive experience in Central America, combined with short presentations from three Bosnian environmentalists – Alen Lebirica, Rijad Tikvesa and Tim Clancy – served as dynamic (and organic, hehe) food for thought, exploring an often overlooked connection between the earth and religious leaders.

This third day of the Retreat showcases one of my favorite aspects of the Peacemakers network – its diversity. While this group is certainly concerned with the use and misuse of religious texts, with culture’s impact on conflict resolution techniques, and with many other priorities of religious actors working for peace, many in the group are also passionate about work that is, at first glance, somewhat “outside the box.” Chencho’s innovative work is one illustration of this; Friar Ivo’s interreligious choir is another.

This evening was a fusion of the annual Reconciliation and Peace meeting of the Interreligious Council of Bosnia-Herzegovina and a performance of the Pontanima Choir, whose members and repertoire represent all of the religious communities in Bosnia-Herzegovina. Friar Ivo lead the meeting by calling onto the stage the Jewish (and then, in turn, the Orthodox, Muslim, Catholic and Protestant) members of the Bosnian Council along with the Peacemakers and Tanenbaum staff who shared that same faith. In a land – within a world – where marks of religious identity can be the cause of death, we waited for our names to be called, then we stood at the front with Friar Ivo.

And then the internationally renowned Pontanima choir sang for us, for each group of us, in turn – in celebration of our religious identities, in songs of our traditions. Pontanima’s name was formed by combining the Latin words for bridge (pons) and soul (anima). These words certainly described the effect the music had on me. I couldn’t understand the Hebrew, the Old Church Slavic or the Arabic, but the lyrics’ translations, soon blurry in my event program, were not needed to communicate the visceral harmony that caused my tears of joy and hope.

From the event program, written by Friar Ivo: “…today we live under the imperative of the moment to cooperate to perform our sublime mission to the world…”

Day Four of Retreat

Day 4:

We use the phrase Working Retreat with intention. It’s a bit of a mad week with all that we try to do and discuss. Joyce (Tanenbaum’s Executive Vice President) started before the day officially began with an optional breakfast session on NGO management strategies. Folks were clearly hungry for this type of discussion, for tips and first-hand experience on how to squeeze every ounce of efficiency and potential from their work.

Having said that folks are working very hard, this was the day perhaps most resembling a ‘retreat.’ We loaded our rag-tag group of scholars, activists, dignitaries, teachers and clergy (to suggest a few of the roles and personalities on board) into a bus and headed to Mostar. I’ve got to go buy fruits and nuts for an afternoon snack in a few moments, so I don’t have time to tell you much about this city. Suffice it, until you look it up on Wikipedia, to say that it is a UNESCO site with a famous (and beautiful) bridge that was destroyed during the war. Though the bridge was rebuilt, and we were all able to stand on it together, the city itself is still one of the most divided in Bosnia. Literally, one side of the river is Bosnian Croat and the other is Bosnian Muslim. We met a representative of the mayor’s office and with religious clergy, one Catholic and one Muslim. They told us about the wonderful work that is being done and also the tremendous amount of work that has yet to begin.

Walking through the city of Mostar, then returning to the bus deep in conversation during the drive to the River Buna, then hearing Imam Ashafa chant in a Sufi meditation center that is one of the regions’ most cherished places of prayer, I felt filled and satisfied on many levels. Did I mention the sun was shining? And then, as evening fell on this river that is one of the largest sources of clean drinking water in Europe, as we ate our freshly caught fish, I noticed that the moon was also full. 

–Heather DuBois