CHARACTERISTICS OF RELIGIOUSLY MOTIVATED CONFLICT RESOLUTION
Although religiously motivated conflict resolution approaches are quite similar to the secular ones (USIP 2001) and they utilize secular theories, approaches and methods, certain aspects separate them from secular approaches.
Based on Mohammed Abu Nimer's (2002) categorization, five characteristics that distinguish religiously motivated conflict resolution from secular ones can be identified. These are:1. Spirituality: Even though religion and spirituality do not always correspond, religious peace building aims to focus on spiritual aspects of human existence. Spiritual identities include belief and value systems, which in turn, often influence perceptions and attitudes. As Sacks also notes, because religion tracks the deepest connections between self, the other and the universe, it is sensitive to transformation (Sacks 2002: 136). Religious conflict resolution approaches acknowledge that human beings are spiritual beings and incorporate spirituality into the processes. As such, recognizing the emotional, psychological and spiritual needs of the parties, they aim to address a combination of material as well as spiritual needs of the parties. Combined with empathy, spirituality aims to foster interconnectedness between the participants and invoke the divine within them.
2. Religious values and vocabulary: Religious conflict resolution approaches integrate religious values and vocabulary such as forgiveness, holding on to truth, personal accountability, love, patience, justice, compassion and mercy among others. During dialogue meetings, conflict resolution workshops or mediation processes, religious myths and stories are invoked to emphasize the importance of justice, peace and reconciliation among others. These values and texts inspire and provide guidance to the participants, especially when difficult issues are being discussed, and remind the participants of the greater good and divine purpose of these efforts.
3. Sacred texts: Religious conflict resolution approaches bring in sacred texts such as verses from the Holy Books, religious myths and images to inspire participants to become agents of change and to take up the challenge to listen to the opponent with an open heart and open mind. These texts provide a level of “certainty” and “truth” (Abu Nimer 2002:19), a divine voice. They can assist overcoming deadlocks, and provide prophetic examples of peace making. Therefore, they can be a source of comfort, guidance, and inspiration and bring a new perspective to the process.
4. Rituals: Religious conflict resolution approaches incorporate various religious rituals to communicate difficult feelings, to create a sense of connectedness and to transform relationships. Believers connect to their religious tradition and observe their values and beliefs through rituals (Abu Nimer 2002: 18). As symbolic acts, rituals are powerful means of communication. They can effectively communicate complex feelings and emotions in symbolic ways. Especially at difficult moments during the conflict resolution processes, prayers, meditation or other rituals can be quite effective to overcome deadlocks or to re-engage the participants with the peace process by reminding the participants of the greater good that they are aiming at, and inspiring them with heroic or prophetic examples. Experiencing each others' rituals can also help develop a better understanding of the religious tradition of the ‘other' and help recognize and overcome stereotypes and prejudices.
5. Involvement of faith-based actors: Another distinguishing characteristic of religious peace building is the involvement of faith-based actors in the process. Defined as those organizations, institutions and individuals who are motivated and inspired by their spiritual, religious traditions, principles and values to undertake peace work (Bercovitch and Kadayifci-Orellana forthcoming), these faith-based or religious actors uphold, extend and defend norms and precepts of their religious traditions (Appleby 2000: 8).
As Cynthia Sampson observes, “a growing number of religious actors of many sorts-laypersons, individual religious leaders, denominational structures, ad hoc commissions and delegations and interdenominational and multireligious bodies-have been involved in a range of peace-building efforts over the past decades” (Sampson 1997: 273-274). Many of these initiatives take place in addition to and in conjunction with other efforts such as official mediation, problem-solving workshops or negotiations. In addition to developing abetter understanding of how religious traditions can contribute to resolving conflicts and framing their interventions within a religious context when appropriate, conflict resolution scholars and practitioners should engage religious leaders and faith-based organizations in conflict resolution processes. Yet, until quite recently, there has been a rift between secular conflict resolution scholars and practitioners and religious actors. Both groups have their distinctive strengths and could make important contributions. It would be invaluable if both groups could work in a synergy to resolve ethno-religious identity conflicts.
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