Can Religion contribute to Peacebuilding?

If we sit at the foot of the whole universe to learn we come to understand that everything in the universe, religion, secularism, homeless people, people with a disability, trees, rocks, water, everything has something positive to teach us as well as the potential for destructive power. Secular actors who have participated in every revolution from the French revolution to the present ecological revolution have done so believing that it is secular actors who will bring salvation to the world (Beck, 2010: 20-21). The scientific enlightenment sprung up as secular academics and actors believed that the world would find liberty and emancipation through rationality and science, which would be irresistible to all (Beck, 2010: 21). Secular Actors predicted that religion would slowly decline as science and rationality transformed the world into a place of peace and harmony (Beck, 2010: 30). The United States Government continues to exclude religion from national and global peace-building activities, seeing only the destructive qualities that have emerged from religion in the past and present (Smock, 2008: 7). Governments and secular academics seem to lump all religions and levels of religious expression and practice into one destructive basket, ignoring its positive peace-making qualities.
Cavanaugh (2003) argues that creating a division between religious violence and secular violence is unhelpful as both sides participate in violent forms of behaviour. Both religious institutions and the secular world condemn certain types of violence however continue to pursue violent behaviour as a means to an end. Both religion and the secular world also pursue peacemaking activities as a means to an end. Why should religious forms of peacemaking be excluded, when religious practices may have something to offer that the secular practices don’t offer?
The following essay seeks to argue that religion and spirituality have the potential and the power to participate in creating a more peaceful world. Before looking into the wider global scene, this essay first defines and explores concepts such as religion, spirituality, peace and the qualities that peace builders embody. Forgiveness, reconciliation, nonviolent activism and education are also explored as religious methods through which nonviolent forms of spiritual practice can be implemented to promote peaceful relations in the world.
Definitions and Complexity:
A simple definition of Religion, “involves the allegiance of an individual to the specific beliefs and practices of a group or social institution, whereas spirituality is the personal, subjective experience of the divine” (Goldenberg & Blancke, 2011: 397). Abu-Nimer (2001: 690) found in his multi-cultural group research that it is typically Westerners who separate religion and spirituality. One of the problems in talking about religion is that human beings interpret their own religion in a variety of ways which are not always in alignment with the original teachings of the founder (Farhadian & Emmons, 2009: 56). How people understand the Great Mystery will determine whether they see God as an anthropomorphic being or the underlying spiritual life force of the universe, this will then determine whether their spiritual practices are geared towards a ‘this worldly’ or ‘other worldly’ orientation and differing definitions of salvation and liberation all impact on how religious individuals socially and personally engage in the world. These variables in Religion create complexity when discussing religion. Whilst most religions use different names, to denote the supreme deity, they all seem to concur that the nature of the supreme deity is a mystery. Hence forth I will use the term Great Mystery to denote God, Allah or as Buddhists would say Ultimate Reality.

Peace:
“In a peace movement there is a lot of anger, frustration, and misunderstanding. The peace movement can write very good protest letters, but they are not yet able to write a love letter” (Hanh, 1987: 79). If we are constantly against what we see in the world we are not at peace (Hanh, 1987: 9). If we want to see peace in the world and are for peace then we have to be what we want to see in the world. It is pointless saying that we want to see peace in the world if we are angry, frustrated and have misunderstood. These emotions are born from ignorance and are destructive (Hanh, 1987: 41). Harvey (2008) a sacred activist, also conveys a similar idea that “Activism that is not purified by profound spiritual and psychological self-awareness and rooted in divine truth, wisdom, and compassion will only perpetuate the problem it is trying to solve, however righteous its intentions” (Harvey, 2008).
So that our Buddha nature can be made manifest when dealing with problems in our lives, Buddhism teaches us that we must transform destructive emotions into constructive emotions such as love, forgiveness, compassion and understanding, (Hanh, 1987: 41). Secular and religious values are exactly the same according to Abu-Nimer (2001: 692), however spiritual and religious values also include ‘faith in God’ and practices such as pray, meditation, prophetic vision, inner spiritual healing and transformation and inner peace-building. In order to reach a place of peace inside of oneself, this generally involves spiritual healing practices which transform destructive emotional states into constructive emotional states. The secular world helps people to find forgiveness through counselling but does teach skills such as meditation, prayer and spiritual healing practices that can empower individuals to transform destructive emotions on their own (Enright, 2001).
Most religious faiths express the fact that the spirit of God exists in all beings and that we must love our neighbours as ourselves (Osman, 2004: 60; Gopin, 2004: 116). When meeting face to face with one’s enemies, it is important to love and honour the other and work towards finding the divine essence or divine grace in the other. This principle is expressed by Gopin (2004: 116) a Jewish Rabbi and by Jesus when he teaches “Love your enemies, do good to those who hate you, bless those who curse you, pray for those abuse you” (Luke, 6: 27-28, Bible: 1171). Paul also preaches in Rom, 12:21 (Bible: 1269) “do not be overcome by evil, but overcome evil with good’. In the Baha’i spiritual tradition it is through knowledge of God that one can see true beauty reflected in the heart of others (Pelle, 1991; 17).
In demonizing the other or using deconstruction in order to highlight the corrupt nature of the other, which are paradigms used by fundamentalist religious denominations and by secular political academics, the us versus them paradigm is created. The ‘us versus them’ paradigm is a defense mechanism which is used to prove the superiority and truth of one’s own group teachings and values (Abu-Nimer, 2001: 687-698). It generally emerges as people feel threatened and insecure in the face of difference, wanting all others to be the same as those in their group. Abdu’l Baha (in Pelle, 1991: 17) states that fault finding and back biting are hateful characteristics of man that are driven from a space of fear.
Qualities of Peace-builders:
A principle expressed in both Judaism and by Native American Indian peace-makers is that sometimes one has to “give up power to gain power” (Pesantubbee, 2004: 36) or another way of saying this is one has to “lose a little face in order to do something sublime” (Gopin, 2004: 119). In essence humility, not pride is another essential quality of a peacemaker. Peacemakers in Native American Indian tribes are generally seen as wise elders and are expected to consider the words they will speak very carefully, as words hold power that can harm (Pesantubbee, 2004: 34; Walker, 2004: 539). Talking sticks are used in Native American Indian peace circles as a talking stick gives the one who holds the stick an opportunity to speak from the heart without interruption, whilst the others in the circle must listen respectfully from their heart space. Silence is built into peacemaking circles in order that people in conflict have time to reflect on what they have heard so that they may choose their words carefully before they respond (Walker, 2004: 539). Peacemakers are also said to have tough skin, meaning that a peacemaker will not be wounded or affected by harsh angry words that are being misdirected at them by someone who speaks sharply from a space of fear (Pesantubbee, 2004: 36).
Forgiveness:
Most religions teach divine principles that limit the self-centred ego. The self-centred ego promotes qualities which are fear based such as self-interest, revenge and pride. If one can surrender to the sustainer of life ‘the Great Mystery’ then one can develop a moral consciousness and loving qualities (Farhadian & Emmons, 2009: 59). According to Gopin (2004: 115) and Walker (2004: 541-542) the spiritual healing process involves thoroughly indulging past memories, grieving, listening, talking, sharing, periods of silence and allowing emotions to be expressed instead of suppressing ones emotions in fear of uncontrolled emotions preventing rational conversation. Any form of healing work, spiritual or otherwise takes a great deal of time and inner struggle. As Gopin (2004: 120) states it is foolish to believe that after one attempt to heal one is healed. Wounds are generally deeply buried and when released create anxiety, fear, resentment, anger, grief and confusion, which takes a long time to work through before constructive emotions and homeostasis can occur in one’s psyche. If the wounds are transferred inter-generationally, then the wounds exist in the fabric of the social consciousness of large groups of people and are even more difficult to shift, as hatred is taught to the young children of the social or religious group from an early age (Farhadian & Emmons, 2009: 62). It is senseless to believe that one can simply sign a peace treaty with one’s social/ religious enemies and all will be well.
Forgiveness involves a process in which something has gone wrong between human beings or between human beings and the divine or human beings and nature or as some religions will say such as Buddhism, a pattern of the universe has been made disharmonious (Farhadian & Emmons, 2009: 56). Each religious tradition is different as some have strict rituals, methods and traditions surrounding forgiveness, whilst other religions allow forgiveness to be “extended by anyone at any time” (Farhadian & Emmons, 2009: 60). The Jewish prophets, Jesus, and the Qu’ran taught that the nature of the Great Mystery is the nature of forgiveness and forgiveness involves a transformation of the heart (Farhadian & Emmons, 2009: 57; Neu, 2011: 134). In Buddhism, Tao and Hinduism forgiveness is a vital part of the dharma (teachings). Forgiveness helps one to maintain inner harmony and happiness and is a process that is practised in order to remain in alignment with the dharma (Farhadian & Emmons, 2009: 57).
If individuals follow their religion for external reasons rather than for internal communion with the Great Mystery, then they will be more likely to seek revenge and retaliation (Farhadian & Emmons, 2009: 61). Most religions teach that if we forgive, then God will forgive us of our own sins and we are healed (Neu, 2011: 132). However forgiveness can be seen as costly by some, as forgiveness and spiritual healing require immense effort, without any prospect of immediate returns (Farhadian & Emmons, 2009: 63). Most religions and science agree that forgiveness leads to personal transformation. Psalms, 51: 10 (Bible: 626) reads “Create in me a clean heart, O God, and put a new and right spirit within me”. Most religions talk about dying to be reborn, in which spiritual practitioners are willing to confront physical death as well as death of the ego in order to be rebirthed in divine life and service. This often involves a process of spiritual crisis, spiritual healing and transformation (Walsh, 2007: 71). Indigenous people partake of death and spiritual rebirth as part of their rites of passage and initiations (Walsh, 2007: 71).
Forgiveness may be a difficult process; however forgiveness has great value (Neu, 2011: 130). In forgiving, the victim makes a commitment not to pass or fling their own inner pain onto others (Enright, Freedman & Rique, 1998: 54). Forgiveness grinds the negative spiral of revenge and retaliation to a halt and changes the person doing the forgiving (Appleby, 2000: 195). Forgiveness can be unilateral if the perpetrator shows no signs of remorse (Larocco, 2010: 13). If the victim holds onto emotions of anger towards their perpetrator it means that the perpetrator has control of the victim’s life and the person continues to see themselves as a victim rather than finding the gift which exists within forgiveness (Enright, 2001: 10-15). If the victim forgives, the victim affirms to themselves that they are refusing to accept the perpetrators power of negation and dehumanization (Larocco, 2010: 3). With patience and the exploration of feelings that the perpetrator has evoked, the forgiver may reach a place in which they have positive feelings for the perpetrator, as the forgiver moves from a focus on themselves to a focus on their perpetrator (Enright, 2001: 27-28). The healed person may even seek to work with the perpetrator in the hope that the perpetrator will find personal transformation (Enright, Freedman & Rique, 1998: 55). Conflict when tempered with forgiveness and understanding represent opportunities for growth, empowerment and are life transforming (Randolph, 2000: 256).
Scientific research indicates that forgiveness leads to health benefits such as a reduction in stress, anxiety, depression, guilt, increased coping mechanisms, resilience and closeness to the Great Mystery and others (Farhadian & Emmons, 2009: 66; Enright, 2001: 13-15). Research also indicates that those who hold onto deep anger have blood pressure problems and have a greater risk of suffering heart disease (Enright, 2001: 51-53). The logic of forgiveness does not require compensation or reparation (Griswold, 2007: 63). Unconditional forgiveness leads to greater health, were as the need for an apology and repentance from the perpetrator generally leads to poorer mental health and continuing distress (Farhadian & Emmons, 2009: 66). Those who do practice forgiveness also seem to be more humble, empathic, loving and grateful (Farhadian & Emmons, 2009: 67). Men seem to be less willing to forgive then women. Religious and Secular forgiveness programs appear to be equally effective in regards to mental health outcomes (Farhadian & Emmons, 2009: 68).
Reconciliation:
Forgiveness is required to maintain not only individual inner harmony but also harmonious communal relationships. Forgiveness is seen as a necessary first step towards reconciliation. Reconciliation is a mutual process (Wink in Appleby, 2000: 197). Without forgiveness both sides of the conflict are simply sitting in the place of an armed truce waiting to recommence the fight (Enright, 2001: 30-31). President Nelson Mandala and Archbishop Desmond Tutu who worked towards forgiveness and reconciliation in South Africa, had the capacity to do so due to their using the African Spiritual Philosophy of Ubuntu. Ubuntu emphasizes relationships, interdependence, interrelatedness, generosity, peace, social cohesion, justice, compassion, diversity, caring, hospitality, communal spirituality and interconnectedness (Govier, 2002: 96-97; Edwards & Thwala, 2010: 228). Ubuntu works on the understanding that life is possible through relationships and healthy cohesive relationships are a collective rather than an individual matter (Edwards & Thwala, 2010: 226). Health involves right relationship with the Great Mystery, Mother Nature, other human beings and the ancestors. Health, peace and social cohesion are a community responsibility and are maintained through spiritual rituals and ceremony (Edwards & Thwala, 2010: 226-227; Walker, 2004: 537).
The African Indigenous Church (AIC) worked towards promoting spiritual healing practices and reconciliation in 1912. The AIC formed a part of the African National Congress which was successful in buffering and preventing violent political outbreaks between warring parties during Apartheid struggles (Edwards & Thwala, 2010: 216). In 1968 the Catholic Church in Boliva served as mediators for more than twenty years in every major clash between the Government and the miners. The Catholic Church was seen as the only body who could act in a reconciliatory role during the social and political antagonism (Appleby, 2000: 217). In African countries that have recovered from oppressive political regimes, religious leaders have been called upon “to help determine and implement appropriate instruments of transitional justice” (Appleby, 2000: 220). These are all examples where religious leaders have been called upon to help promote peace-building, where secular attempts alone have failed to create peace.


Non Violent Activism:
Wink (2007: 180-182) argues that Jesus taught non-violent resistance, a form of resistance that was confrontational but not lethal. Jesus understood Gods nature as non-violent and those who choose non-violent methods of resistance were already displaying qualities of the Kingdom of God (Wink, 2007: 181). Jesus taught methods to help people remain empowered, where structural change in the oppressive Roman Empire was not readily available. One of the methods Jesus taught his followers was that “if anyone strikes you on the right cheek, turn the other also” (Wink, 2007: 183). A backhand slap to the right check was a sign of a person in power attempting to humiliate an inferior. By turning the other cheek the oppressed person was indicating to the oppressor that they could not be demeaned or humiliated (Wink, 2007: 184). Wink (2007: 189-191) argues that Jesus offered oppressed people methods to liberate themselves from victim mentality.
Ghandi often reminded his followers that religious traditions have always emphasised nonviolence and truth as the foundation of peace. Ghandi taught that nonviolent resistance was a method that could be used to counter injustice (Appleby, 2000: 141). Ghandi’s spiritual concepts were drawn from all the major world religions and included Ashima or nonviolence, sanctity of life, prayer, meditation, divine love, ascetic practices and repentance (Appleby, 2000: 141). Other religious movements that used Ghandi’s nonviolent resistance methods include the People’s Power Revolution in the Philippines.
Filipino Catholic priests and nuns served as monitors during the 1986 national elections in the Philippines. The election results were fraudulent as widespread vote tampering occurred during the election in which Ferdinand Marcos claimed victory over Corazon Aquino (Appleby, 2000: 208). The Catholic Bishops denounced the results of the election. Later nonviolent resistance and protection were given to the military by Catholic Church members, as the military worked to expel Marcos from power and place Aquino in Government. Aquino acknowledged that it was the Catholic Church who led the nonviolent revolution which ousted Marcos from power (Appleby, 2000: 208). It becomes clear that spiritual teachers and religious groups are able to promote peacemaking through the practices of election monitoring, conflict mediation, nonviolent protest, empowerment and advocacy for structural reform. There are also those spiritual workers who work behind the scenes praying for the spiritual transformation of their enemies, praying for peace and praying for the healing of those who have been damaged through unlawful practices.
Religious Education and Peace-building:
Other ways that religion can help to build peace in the world is through changing attitudes in the education system. The Baha’i spiritual model of education for unity has been tested in Switzerland over nine consecutive summers with astounding results for teachers, students and staff who participated in the program (Bushrui & Malarkey, 2000: 91). The Baha’i model is founded on the principle of the “Oneness of Humankind” and “prescribes unity in diversity” (Bushrui & Malarkey, 2000: 92). Baha’i introduced spiritual education which synthesis’s teachings from all the world’s religious traditions. Unlike comparative religion, the spiritual teachings focus on the common themes and threads of all religions, whilst remaining true to the teachings of each particular religion (Bushrui & Malarkey, 2000: 99). Not only is equality and justice promoted but also cooperation, balance, humility, detachment, service from the heart, health, healing, creative and performing arts and scientific research (Bushrui & Malarkey, 2000: 93). The aim is to help students and staff transform themselves from within, so that holistically balanced people are created through the Baha’i education system who think of others first and who are aware that they belong to a group consciousness that works towards community building and universal peace (Bushrui & Malarkey, 2000: 93-94). The uniqueness of each individual is cherished and nurtured (Bushrui & Malarkey, 2000: 100).
Similarly researchers are exploring the benefits of Indigenous forms of spirituality and how these forms of spirituality create community building, health, harmony and balance, within the individual, the community and environmentally (Edwards & Thwala, 2010: 215-223). Indigenous spiritual knowledge systems are now being taught and researched at independent research institutes and are core components in some University courses (Edwards & Thwala, 2010: 229). If education institutions can integrate universal spiritual healing principles from all the world religions and work towards helping their students and staff to spiritually transform their own inner worlds before acting externally in the world around them, this will surely help to build a more peaceful and prosperous world.
Conclusion:
It becomes quite clear that different Religions have been successfully involved in peace mediation; reconciliation and nonviolent activism around the globe when political actors have turned to corrupt methods to achieve their goals. The case of Nelson Mandala and Archbishop Tutu working together in South Africa to end apartheid was a heart-warming case in which the political and the spiritual worked together in an attempt to create healing and positive social transformation. Religions such as Buddhism, Mystical Christianity, Hinduism, Islamic Sufism, the Jewish Kabbalah and Indigenous spirituality all offer spiritual healing and transformation practices which help one to transform destructive emotions, find guidance from the great mystery within oneself and empower people to see the good and the divine operating in each and every person as well as in all things happening. If we can view each situation as an opportunity for growth, as an opportunity to find love, understanding, compassion and the divine within ourselves and all things, then no matter what is happening we develop faith in a higher power which helps to bring individuals and groups to a greater space of inner peace, empowerment and calmness. This does not prevent one from acting in the world it simply means that when we do act in the world we act from a more centered, compassionate and loving space.
Whilst the secular community teaches forgiveness, which is a powerful form of spiritual transformation, secular communities do not necessarily teach the skills which empower individuals and communities to participate in their own spiritual healing practices. We need to take note of the success of religious institutions such as the Baha’i who teach Education for Unity and the Indigenous cultures who teach a philosophy similar to Ubuntu. These communities teach service from a heart filled with love and community building rather than secular Liberal notions of individual self-interest. Possibly the secular community needs to learn to “loss some face in order to do something sublime”, that is to sit with their religious peers to learn, instead of seeking to dominate and destroy. The areas that require further research are how constructive religious and spiritual philosophies and spiritual healing practices can be incorporated into our education systems and work places in order to teach inner spiritual transformation practices. If we can use spiritual healing practices to help us to transform our anger, hate, arrogance, prejudice, violence, sense of victimhood and shame into love compassion and understanding prior to our acting or being active in the world around us, we will create a more peaceful, stable, equal and loving social world in which to live.















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