Category Archives: Mideast

US and Iran: Track II diplomacy through jazz

… EDUCATION FOR PEACE ..

an article by John Marks, Founder and Senior Advisor, Search for Common Ground

As critical negotiations over the Iranian nuclear program begin this month, an American jazz ensemble, Animation, just finished a jubilant 10-day tour in Iran, arranged by Search. The band made history as the first American musicians to play in Iran’s premier concert hall in over 35 years.

2045 jazz

Cellphone photo taken from stage by Bob Beldon, leader of Animation, while playing in Iran.

The Americans were hesitant at first, apprehensive that the trip might be dangerous. They couldn’t have been more wrong. As Bob Belden, the group’s leader, told The New York Times in its article covering the tour:

“Everybody is nice to us here…. This guy comes up to me, an Iranian, asks me where I’m from. I say, ‘America!’ He says, ‘I love you!’ I tell him I’m a jazz musician. He says, ‘I love jazz!’”

The Iranian people showed overwhelming support and enthusiasm for the musicians. After decades of hostility between the two governments, how can Iranians and Americans share such warmth?

Animation’s tour is the most recent in a series of cultural, religious, and scientific exchanges our Track II diplomacy team has organized between Iran and the U.S. When most people think of diplomacy, they think of Track I – official talks between governments. Track II –  unofficial contact – can provide an important foundation for official diplomatic success.

“Track II empowers us, citizens, to take control and do what our governments are reluctant to do, to overcome impediments, to break some of the taboos…. With a little bit of courage, particularly in my part of the world, we can achieve positive results.” – Iranian participant

Back in 1996, we gathered a team of Iranians and Americans – influential, non-governmental actors, including former high-level officials – to build trust and increase communication between the two countries. Even during the most difficult years, these unofficial efforts have continued. We’ve supported the nuclear negotiations for over a decade.

But people often make the mistake of thinking that conflicts are resolved mainly through the calculated steps of rational thinkers. We know from neuroscience and from 30+ years of practical peacebuilding that emotional experiences are pivotal in decision-making. They make a lasting impact on people’s worldviews.

“The impact of this series of meetings hosted by Search on my life has been tremendous. Not only have they changed my views, but I’ve chosen a different path in my life because of it…. I now have a totally different understanding of Americans.” – Iranian participant.

Lack of human interactions between Americans and Iranians greatly contributed to the decades of mistrust and misperception between them. At this critical moment in U.S.-Iran relations, a jazz performance offers hope for the future.

Learn more and take action:

• Check out The New York Times article about our jazz tour in Iran.

Learn more about our Track II work across the Middle East, North Africa, and the U.S.

Thank you,

Latest Discussion


Does Persian culture contribute to a culture of peace?

Latest reader comment:

In response to the question, “Does Persian culture contribute to a culture of peace,” today, I have a simple question of you. Try to imagine a woven piece of “Gold” with its warps and woofs made of cotton and fuzz while its various forming colors resemble a heavenward garden full of wonderful trees, flowers and plants!

In my view, the question is too ordinary to be answered! Any wise man will instantly find it out that “carpet” is the keyword; a loom-woven, felted textile that is being used to cover the floor of halls, rooms and mostly to decorate walls, roofs and palms in favor of those who love elegance, dainty and grace.

But what do you know about the origin of this apparently worthless rug that never attracts anyone and slightly thrown off under your feet being trampled thousands of times each day by you and your family members?

Carpet’s origin of foundation is Iran and its history of production dates back to about 5th century BC when the Achaemenidan Empire was ruling.

The oldest documented carpet of the world is called Pazyryk that has been woven by the order of Cyrus the great in 500 BC in the southern Iranian city of Shiraz and still survives, archaeologists say.

Persian culture since the beginning of its perfection during the 600s BC until today is totally associated with some distinguished arts such as miniature, calligraphy and carpet weaving, so we can claim that these precious arts are considered as the symbols of Persian civilization, in fact.

To the other words, Most of the people who don’t have much information about Iran and its luminous history are closely familiar with the outputs of Persian culture such as its performing and decorative arts.

Carpets are some applicable proofs for the claim that Persian productions are widely being used throughout the world regardless to their nationality.

Saffron and tea are also in the same conditions while originated from Iran but the majority of their international users do not know about the birthplace of these treasure floras.

However we have to keep in mind that Iran is a cradle of carpets and rugs production.

The world’s most professional masters of carpet-weaving are currently working inside traditional looms and workshops of Persian ancient cities such as Kashan, Tabriz, Yazd, Isfahan and Qom and their powerful hands manipulating wools, silk, cotton, chords and yarns to finally ensue the dazzling results that we spread under our feet unconcernedly.

The carpets of highest quality are often woven by hand whereas machine-made carpets gain less quality, credibility and artistic value, so the most people try to pay more so as to buy the hand-woven carpets.

It is necessary to add that the average of time needed for a beautiful illustrated carpet to come out (by hand) is approximately 400 hours and it undoubtedly shows the pure struggles of painstaking weavers who form the carpet knots with their sense of responsibility, love and talent.

Carpets are the most popular souvenirs in Persia and families who want to dispatch gifts to their relatives outside Iran will always choose small-sized tufted or needlefelt carpets with fantastic warp and weft threads which shape spectacular sights of natural and ancient scenes.

The most-used designs for carpets are consisted of abstract natural landscapes ornamented by warm and almost red-spectrum colors.

The dominant equipment used for carpet weaving process are still the traditional instruments of past centuries such as spun and spindles.

Beirut, Lebanon: Citizenship, Gender and Democracy Building International Roundtable Discussion

DISARMAMENT & SECURITY .

an article by Euromed Feminist Initiative (abridged)
The international roundtable Citizenship, Gender and Democracy Building took place on the 9-10th of February 2015 at the American University of Beirut in Lebanon, organized by Euromed Feminist Initiative (IFE-EFI) in partnership the Syrian League for Citizenship (SLC) and the Asfari Institute for Civil Society and Citizenship. This event was held in the frame of the program “Towards a Democratic Transition in Syria through an inclusive Constitution Building Process” supported by Sweden.

2017 BeirutRoundtable participants

Click here to enlarge photo

The roundtable brought together over 100 participants representing various civil society organizations, women’s rights groups, academics, researchers, legal scholars and media representatives. It provided a platform to collectively think, share experiences and foster solutions to common challenges of gender-inequality, the on-going conflicts, occupation and patriarchal domination. It broadened the concept of citizenship and came up with recommendations to be adapted as a base for future work. The roundtable examined theoretical and practical dimensions of citizenship and gender equality and addressed common challenges of exclusion, discrimination, negative stereotypes, violence and armed conflict. Furthermore, the event was a powerful expression of international networking, civil society alliance building and solidarity with the Syrian civil rights organizations.

The roundtable was opened by Mrs. Diana Janse, the Swedish Ambassador to Syria, who stressed the value of a concept of citizenship, which is based on mutual trust and positive collective habits of citizens. Mr. Fateh Azzam, of the Asfari Institute of Civil Society and Citizenship, emphasized the importance of having a clear vision for effective and active citizenship in order to direct the activities and goals of civil society actors. Mrs. Lilian Halls French, for the Euromed Feminist Initiative IFE-EFI, articulated the common goals of the participants: the realization of true equality for women, the enjoyment of their full rights and their freedom of movement and action in the public and private sphere. Mr. Hassan Abbas of the Syrian League for Citizenship addressed the conference by urging participants to conceive of citizenship as a culture and practice rather than a mere formal legal status.

During the roundtable presentations and discussion, all speakers emphasized the need to move towards effectively implementation of international human rights and in particular women’s rights frameworks in the local contexts. Though the event explicitly addressed the Syrian context, it also drew on the experiences of women from the MENA region and Europe in its theoretical presentations and practical discussions. While the central focus was on broadening the concept of citizenship to include gender-equality and democratic participation, it tackled a range of other related issues. The main themes that were addressed in the discussions included women’s common experiences of exclusion from full citizenship rights and discrimination in public and private life; challenges faced in their effective political participation; experiences of violence at the hand of the patriarchal domination; the rights of refugees; and experiences of women during armed conflict. . . .

Latest Discussion


How can there be a political solution to the war in Syria?

In the following article, Wilhelm Langthaler, a Co-convener of PeaceinSyria.org comments on the spirit emerging from the “All Sides Consultation for Political Solution” in Vienna.

Now that the “All sides Consultation for a Political Solution in Syria” is accomplished and is being recognized by all the participants as a success that deserves continuation, the time has come to draw a balance not only of the conference itself, but also of its wider significance. The very fact that around two dozen people from the most diverse and conflicting backgrounds of Syrian society came together and consulted how to overcome the civil war tearing apart the country is extraordinary. But the spirit emerging from the debates reaches far beyond the objective of this single event, giving hope that a movement for a political solution is gaining momentum.
Exchange among the people – not power-brokering

First of all, let us recall the aim of the “All Sides Consultation for a Political Solution” which took place in the “Peace Castle Schlaining” close to Vienna, Austria, from 7-10 March, 2014. The idea was to give a voice to Syrian society in its full diversity, voices emerging from the people who have been silenced and excluded by the powerful. It was not intended to hold negotiations between the conflicting sides and their global and regional sponsors as has failed in Geneva. A consultative forum of personalities not directly representing the sides involved but indeed representing the societal richness was called upon to explore ways to stop the catastrophic bloodshed.

Thus we were not in search of sophisticated and well-balanced formulae of compromise pleasing the foreign powers involved (something which might, however, be necessary to reach in other places), but to give answers concerning how the full rights of the people might be guaranteed. The quest for these rights is what is thought to have sparked the conflict and is at the same time key to ending what has turned into a fratricidal war pitting the components of society against the other, a conflict additionally fuelled by massive international involvement. As Naser al Ghazali, one of the Syrian members of the preparatory committee hailing from Daraa, put it in his introduction: “Democratic rights are not negotiable. It is like pregnancy – you cannot be half pregnant as we will not accept less than full rights.”

The meeting was all about understanding the grievances of the diverse social, political, cultural and confessional components and to develop the mutual trust necessary to reach a ceasefire and to maintain it. . “We are contemplating elements of a new social contract,” as Serbest Nabi, a Kurdish professor of philosophy teaching in Erbil and Mardin, commented.

Tokens of mutual acceptance

“Once when I had to relocate, I donated my library for the use of the community by giving it to the local mosque. So together with my pious friend I checked the books one by one to see whether they were suited or not.” This allegory was recounted to the consultation by the Syrian filmmaker Nidal al Dibs from Sweida, reminding us of a contemporary version of Lessing’s ring parable which happens to be a symbol of European enlightenment.

This cautious but all the more powerful message was understood and adopted by all sides and can exemplify the spirit of the event. . …more.

 

Abu Dhabi: Muslims Plan Peace Emissaries to End Conflicts

TOLERANCE & SOLIDARITY .

an article by On Islam

Amid increasing anti-Islam propaganda worldwide, a council of elite Muslim scholars met in Abu Dhabi, discussing methods of renovating Islamic education and developing a new strategy to send peace delegations to global hotspots “to stop the game of death”.

muslim
click on photo to enlarge

“The goal is to reach an agreement that Islam is innocent of the terrorism going on,” Dr Kaltham Al Muhairi, professor at Zayed University’s Institute of Islamic World Studies, said during the meeting of the Muslim Council of Elders, The National reported on Sunday, February 15. “Dialogue also aims to make other parties recognize the right of Muslims to portray the true image of Islam.”

The Muslim Council of Elders met in the Emirati capital to discuss ways to modernize the way Islam is taught in schools to fight misconceptions. The meeting, held last Thursday, discussed methods to improve interfaith dialogues, including sending peace delegations to global hotspots “to stop the game of death”.

Abdullah bin Bayyah, president of the Forum for Promoting Peace in Muslim Societies, said delegations would be sent to areas of conflict to correct misunderstandings of Shari`ah and explain that these “bloodbaths” benefited no one.

Dr Mohammed Shihab, former Indonesian minister of religious affairs, said that interfaith activities should go further than talk and bring together young people from all religions to work for the good of society. He also suggested renovating curriculums to focus on Prophet Mohammed’s merciful teachings. “We have some old books that were written during the conflict between Christianity and Islam – we should not focus on that,” Dr Shihab said. “This does not mean we will neglect it.”

Bin Bayyah said the peace delegations would engage in dialogue from which everyone could benefit, “whether it is ISIL or other than ISIL”. They should consist of elite intellectuals who could “face the current of violence and random conflict”, he said. “Searching for rights during a destructive war will not lead the ummah [community] to anything,” bin Bayyah said. “It will end with destruction and everyone will be defeated. “Even if one imagines he is victorious, there is no victory if the ummah is burning.”

He added that it is the job of scholars, intellects, universities and good politicians to act as “firefighters in this deadly atmosphere”. “Many of the disputes that we think of as internal are in fact due to foreign interference, so it requires two things: to talk to the doers on the land and those behind them,” Mr bin Bayyah said.

 

Question related to this article:

How would we define a progressive Muslim?

Here is a rough translation of

Ramadan: the culture of peace

by Mustapha Cherif

Fasting is to be at peace. If someone tries to bother us, we can answer quietly: “I am fasting. “The concept of peace in Islam is central, in addition to being one of the beautiful names of God, Salam, the importance of which is at least equal to Rahman, the Merciful.

Ramadan calls, first of all, for a culture of peace. This concept is directly related to living together in peace. In this sense, peace requires recognition of the other, keeping in mind that there is no peace without justice. The action reflecting this orientation is that of sharing, which must be conducted in a reasonable manner. To accept differences, personally, in human relations, needs to be with an open heart and mind. Hospitality is a virtue.

The responsibility of the Muslim imperative of justice

The concept of peace in Islam is greater than any other: it is religious, human and cultural and beyond.

The qualities of the believer, generous, hospitable, good, all converge in the sense of achieving peace vis-à-vis oneself, others and the world. The Constitution of Medina established by the Prophet reflects the concept of peace and the hospitality to those who are different. That which defines, first of all, the identity of human beings in the city is not the confession, worship or religion, but citizenship.

Indeed, secularism and human rights are affirmed. The friendship between human beings in general and in particular between the “People of the Book,” the monotheistic brothers who recognize Abraham, is fundamental. In Islam, the recognition of the right of difference is essential. In addition, the secular dimension is recognized. We can say that the sky does not over-ride the earth: man is not bound by faith, but, on the contrary, he is accountable. Revelation leaves open spaces where the responsibility of the Muslim can and must assert itself. Each of us is required to examine our own conscience and contribute to the culture of peace.

When we find ourselves in a time of crisis with a weakening of social ties, it is then that we must seek forms of solidarity and coexistence. Coexistence between citizens is based on much more than mere tolerance. Sometimes the complexities of history have compromised these meanings and distorted these references. The responsibility lies with us as individuals and not with the text or His Messenger.

The conduct of the Muslim, especially during Ramadan, instead of falling into error, should be shaped by the concept of peace and justice. The insistence of the Qur’an about justice, fairness and equality should make Muslims sensitive to these dimensions as essential to our social relations.

The character, mind and behavior of Muslims can only be profoundly marked by the imperative of justice. A Muslim is not fully a believer until he applies justice and equity. To be a righteous man is of major importance in the Qur’an.

In law, the world of Islam is supposed to be the world of justice. Justice and Islam are theoretically synonymous. To be just, according to the Qur’an, is to be pious. “Justice is close to piety.” Furthermore, the Qur’an states:” Say: My Lord demands equity “and again:” You who believe, testify to equity. Even if others hold grudges, do not yourself fall into injustice. Be fair. ‘

It remains to measure the distance between the principle of justice in everyday practice, and the search to understand the real causes of deviations. The Qur’an addresses humanity, the last sura repeated five times the concept of humanity, people, beings. Revelation is the people as a whole. We must never be opposed to difference, but we must oppose injustice.

In the Qur’an, everyone is free and responsible for his actions. Nobody can boast of irresponsibility or unconsciousness. For most of the themes and issues, the Qur’an makes it easy to take into account the variety of situations and allows us freedoms to reflect, discern, adapt and evolve. Its provisions favor the conditions of justice and coexistence, change and metamorphosis, and it helps us distinguish right from wrong, the lawful and the unlawful, so that we may be good citizens.

The ijtihad, a free reflection to be able to live together

For three centuries, Muslim women have been troubled by the marginalization of their thoughts and knowledge, disturbed by the internal problems of development and the problematic trajectory of the powers that agress them. They have difficulty to interpret this. Today, the majority have recognized the need to return to creativity.

For the question of interpretation, ijtihad is central. If we want to grow, to develop, it is necessary to think, learn and educate. All truth, including revealed truth, is understandable if we think within a context where the clear and the less clear are interwoven and between the lines. It is true that we cannot attack the block with a bludgeon, but we must find meaning gradually.

The ijtihad is at the heart of thought. It requires us to open our minds, to take responsibility, to humanize and to innovate. It is essential to adapt ijtihad to the circumstances of modern life. To do this, we must clarify the meaning of contemporary ijtihad.

Not to accommodate to the contemporary epoch or bend to the demands of materialism, but above all to respect the human spirit. One must distinguish positive aspects from negative aspects on each occasion and reinvent a culture that is open, living and humane. And there should be no doubt that men should not turn their backs on the world.

It must be emphasized that ijtihad which is reasonable does not turn its back on the times, but at the same time does not conform at any price. There is light and dark in all periods. We understand, above all, a ijtihad that is creative, faithful and innovative at the same time.

Neither close-mindedness nor dilution. An intellectual must be a renovator, a spokesman for the scholarly interests of society and preserve scrupulous.y its interests and aspirations. He must meet the cultural needs of the people, their internal voice of peace, a life that is open, balanced, responsible and dignified. For Islam, contrary to the claims of extremists, this is not only possible but vital.

The exegesis of texts must be based on adequate knowledge of scientific and linguistic rules, ethical and fundamental knowledge and values. Any interpretation should facilitate rather than complicate. It should not contradict healthy reason or violate firmly established scientific facts. While making the efforts of research and reflection, pushing deconstruction, searching for truth and right opinion, one should be detached from one’s own passions and preferences.

The intellectual must defend peace and justice and the general interest and rely on reason to seek the common good and understand the issues of our times, the issues that are emerging being aware of their demands. This approach allows us to recognize new contexts and put them to the test with an open and insightful mind. It is our duty to contribute to the emergence and consolidation of a culture of peace and social cohesion.

The generic word, ijtihad, thus refers to the principle of free and responsible thinking which is demanded of competent intellectuals so that we can participate in the renewal and invention of new concepts, new practices, and interpretation of the Qur’anic discourse and Sunnah adapted to our time. This aspect makes ijtihad open to evolution and responsive to the interests of individuals and societies, accommodating all times and all places.

The ijtihad is this act of renewal which distinguishes between opportunities and uncertainties, between what hinders and what allows progress. We must not only accept but create changes to control our history, in the general interest of society to preserve its balance and stability and strengthen its open commitment to modernity and civilization.

The ijtihad is effective, efficient and relevant to the society, if it is practiced with transparency, respect for common values, taking into account the secular, the common memory and respect for human dignity. This is what is valid in all times and in all places. Because Islam came to build peace, the open-minded individual, and a just, balanced society with a goal of humanization. Linking science and spirituality, modernity and authenticity, educating and cultivating is to assume with vigilance and wisdom to live together in justice and to make sense of the challenges of the time.

* Mustapha Cherif is a philosopher, university professor and author of books on coexistence and dialogue between cultures.

Lebanese dialogue aims to strengthen unity in diversity

TOLERANCE & SOLIDARITY .

an article by Nohad Topalian, Al-Shorfa

A group of Lebanese intellectuals of various political, ideological and sectarian affiliations met in Beirut in February for the “Permanent Conference for Peace in Lebanon”, an on-going dialogue that aims to find constructive ways to build and reinforce peace, co-existence and democracy in the country.

lebanon
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Clerics representing the various Lebanese religious communities march for peace in central Beirut on the eve of the anniversary of the civil war in April 2013. [Joseph Eid/AFP]

The conference, which opened in early February, is a reincarnation of the “Permanent Conference for Inter-Lebanese Dialogue”, which had been formed in 1993 and played a prominent role in promoting a culture of dialogue and co- existence among Lebanon’s various sects and Lebanese in general.

“The timing of the launch of the conference is linked to two factors: the outbreak of violence at an extraordinary level in the region and its impact on Lebanon, and the inability of the political class of all affiliations to grasp the gravity of the violence and [failure] to work to avert its consequences on Lebanon,” said political thinker Samir Frangieh of the March 14 Alliance, who launched the conference.

“So it was necessary to launch a cry to mobilise civil society to build some sort of a safety net in the country,” he told Al-Shorfa.

The conference, he said, aims to work on several levels to restore a culture of peace in Lebanon and launch initiatives in various areas to establish the principles of co-existence, as well as educate Lebanese expatriates about how Lebanon serves as a model of conflict resolution.

“Lebanon is the only country in the world where Muslims and Christians share authority, and the only country in the Muslim world where Sunnis and Shias share in operating this system of rule alongside Christians,” he said.

The conference seeks to give prominence to moderates within all the Lebanese sects without directly changing the positions of their political parties, as well as seeks to help strengthen democracy, Frangieh said.

“We talk about promoting and enhancing co-existence [because] it has a positive effect on democracy, particularly since we in Lebanon have a model of democracy that is based on two principles, the first relating to the rights of individuals, and the second to guarantees for groups,” he said, adding that some countries in the region need this model to break the cycle of violence.

Future bloc MP Mohammed Qabbani said the conference is significant because its participants are convened on a national, not sectarian basis.

“We have been suffering from sinking ever deeper in the sectarian and denominational quagmire in recent years, to such an extent that it has become our daily language,” he told Al- Shorfa. “But I reject this logic because I regard Lebanon’s four million citizens, and many times that number abroad, as one people, not a collection of sects sharing one land that is falsely called a country.”

“So we must start at the root level and the culture. […] We are one people in everyday life, one regardless of whether the citizen belongs to a church or mosque,” Qabbani said. . . .

Question related to this article:

 

How can different faiths work together for understanding and harmony?

This discussion question applies to the following articles:

Creating Harmony in the World: Working through Our Faiths in Dialogue
Alternate Focus: Balance in Media Coverage in Middle East
The Parliament of the World's Religions (Barcelona, Spain)
Asian Religious Leaders Urge Religions To Teach Peace
Living Faiths Together – Tool kit on inter-religious dialogue in youth work
Sharing the right to Jerusalem's past
The Doha Pre-Forum of the United Nations Alliance of Civilizations
Peace For Childrens in Primary Schools in Iraq
Dialogue in Nigeria — a new DVD teaching-tool for peacemakers
4th Annual International Conference on Religion, Conflict and Peace
First Religious Youth Service Project in Pakistan
World Harmony Day at the UN Highlights the Culture of Peace
Report of Diversity Talk Series 2013, in Lahore, Pakistan
Journée d'étude à Tunis: Religions et cultures au service de la paix
Workshop in Tunis: Religions and cultures in the service of peace
Out of the spotlight, Moroccan Islamic party promotes interfaith dialogue
Muslim and Christian youth come together in Mombasa, Kenya
Greeting of Peace from United Social Welfare Society, Pakistan
Interfaith Cultural Study Tour to Nepal: Pakistan Youth Explore the Mysteries of Nepal
One Nation, One Blood (Pakistan)
Teachings of Peace
Overview of the Book, Paganism an Introduction to Earth-Centered Religions
La líder de un movimiento interreligioso Dena Merriam recibirá el 31 Niwano Peace Prize
Dena Merriam, Founder and leader of The Global Peace Initiative of Women to receive the Niwano Peace Prize
Pakistan: Scholars adopt charter of peace, support coexistence
Lebanese dialogue aims to strengthen unity in diversity
Un an du “Projet Revalorisation du Vivre Ensemble – REVE” au Niger
A Year-long Project for “Living Together – REVE” in Niger

The Peace Centre organized a counseling session for Gaza’s children

DISARMAMENT & SECURITY .

an article by ziad medoukh

On Sunday, January 25, 2015, a team of seven youth from the Peace Centre: Ahmed Jamal, Baraa Abu Khussa, Hind Harazine Iman Ryach, Mahmoud Zaher, Ola Atta and Rawan Shawa, organized a counseling session for dozens of children of Gaza City.

palestine
click on photo to enlarge

The activity that lasted three hours took place in the “little angels” kindergarten in the poor neighborhood of Al-Tofah. The 60 little participants were very attentive and very interested.

The team trained at the Centre in September 2014, which deals with various centers of the Gaza Strip and which offered them several activities.

With school supplies, toys and various objects, the team conducted workshops and various activities: theater, drawing on the face, on notebooks and on the wall, contests, games, sports, songs, music, game role animations, drama and comic reading.

The children followed with great interest the various activities offered by the youth center. They forgot their shyness and integrated themselves into the group.

The Centre’s director thanked the speakers for their talent and creativity. She found that the children had changed a lot in their behavior after the animation session. She asked them to come back another time to ensure other activities for children and their mothers.

(Click here for a French version of this article)

 

Question related to this article.

Presenting the Palestinian side of the Middle East, Is it important for a culture of peace?

How are the Palestinians responding to the latest attacks?

CPNN has received the following Statement from the National Coalition of
Christian Organizations in Palestine on the situation: Support Gaza’s Right to Life

“Justice and security are two sides of the same coin. Israel’s security can never be an excuse for denying justice to the Palestinian people.”

In the spirit of the living God who sanctifies all life and in keeping with our faith and its teachings we appeal to all people across the world to work with their fellow citizens and governments to end Israel’s Operation Protective Edge and the brutal military siege that has been going on for the past seven years which includes a naval and economic blockade. Gaza has no port or airport thus no way to import or export its products.

This not a war. This is only vengeance and collective punishment. A responsible authority works to stop useless vengeance and violence. Instead, it fosters general atmosphere of incitement, in order to please a Palestinian hating population, and not knowing what to do, the irresponsible Israeli Authority, just kills Palestinians and demolishes their houses, in order to please their people. We acknowledge the voice and action of the few Israelis who expressed themselves against this policy of their government.

This is not an escalation or a war. Gaza has no military or ability to protect itself other than to fire some homemade rockets. The 1.7 million people, mostly children (2/3 of the population) are also mostly refugees (1.1 million) from areas of 1948 and 1967. Furthermore under the 4th Geneva Convention Palestinians, as a militarily occupied people, have the right to defend themselves.

Our justice loving God demands us to speak out on behalf of the security for all people. In the name of the Advocate Spirit, we ask you to speak out now to call a halt to this long term offensive operation which aims to wipe out a lonely, besieged and unarmed people. Whether you think the new unity government is viable or not, or if Hamas is a terrorist organization or not, or whether you think they might have been behind the death of the three Israeli teens murdered near Hebron, (which is not proven so far) it is against international law to collectively punish or target an already besieged 1.7 millon population. It is inhumane. It is a war crime.

As of July 10th, the date of this Appeal Israeli military struck 430 targets across the Gaza Strip. 77 people have been reported dead and more than 500 wounded.. The majority of the dead are civilians. 18 are children including a baby one month old.

We pray for the memory of those killed. Each of them has a name and a family who is suffering great loss. We also pray for all those wounded or injured in body, mind, or spirit. We pray for solace and comfort also for the families whose homes, businesses, agricultural fields, or fishing boats that have also been destroyed. We pray for the people of Gaza and ask that God be with them.

Support Palestinian’s right to life by joining with Christians throughout the world in their call for a just peace in this land that all call holy. We have been down this road one too many times and know what will happen if we fail to act. Please join us through letters and petitions to your government officials to raise awareness about this offensive military operation and Gaza’s ongoing siege. Ask them to pressure Israel to stop its
brutal assault or face sanctions from the international community.

Support Palestinian’s right to life, say with a loud voice: stop killing and demolishing houses. Join with Christians throughout the world in their call for a just peace in this land that all call holy.

Quote from article by Jeremy Corbynn,, “Who Mourns for Palestine”

NCCOP

Jerusalem
· Arab Catholic Scouts Group
· Arab Orthodox Society – Jerusalem
· Caritas- Jerusalem
· Department of Service to Palestinian Refugees- Middle East Council of
Churches
· Greek Catholic Sayedat AlBishara Association
· International Christian Committee
· Laity Committee in the Holy Land
· National Christian Association
· Pontifical Mission Palestine
· SABEEL – Ecumenical Liberation Theology Center
· Seeds of Better life
· Union of Arab Orthodox Club – Jerusalem
· Young Men’s Christian Association –YMCA
· Young Women’s Christian Association –YWCA

Gaza
NECC office

Bethlehem (NCOB)
Network of Christian Organizations in Bethlehem
· The East Jerusalem YMCA /Beit Sahour Branch
· The Arab Educational Institute,
· Holy Land Trust, Bethlehem
· Wi’am Center, Bethlehem
· Saint Afram Assyrian Society,
· Holy Land Christians Ecumenical Foundation, Bethlehem
· Al-Ihsan Arab Orthodox Society, Beit Jala
· Arab Orthodox Club, Beit Sahour
· Arab Orthodox Club, Beit Jala
· Arab Orthodox Club, Bethlehem
· The Arab Orthodox Charitable Society, Beit Sahour
· Bethlehem Bible College
· Siraj Center for Holy Land Studies
· Alternative Tourism Group, ATG, Beit Sahour
· Senior Citizen Charitable Society
· Environmental educational Center, Beit Jala
· Saint Vincent Charitable Society, Beit Jala
· Shepherds’ Children Society, Beit Sahour
and KAIROS PALESTINE