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Reconciliation Part 2
The reality of the Middle East is that Israelis and Palestinians essentially live in one house. They have no choice but to live side by side. So reconciliation and building relationships are essential.
However, while the Oslo Peace Accords hammered out a way for the two groups to share the house, they could not induce the change of heart required for the two groups to live alongside each other in peace.
Believers can play an invaluable part in this conflict, because as a result of their faith in the Messiah, they are one body. Because of Christ's death on the cross, believers are given the tools needed for transforming hearts. They can counter hatred and bitterness with forgiveness and love.
At Musalaha, we continue to insist on developing relationships as a fundamental aspect of the reconciliation process. Some misunderstand this and accuse us of ‘cheap reconciliation.’
Some feel that this emphasis maintains the status quo for the dominant group (Israelis) and ignores the reality of the situation in favor of idealistic relationships. Many people feel that we promote one side or the other. From the Palestinian point of view, the charge is that we promote a Zionist agenda. From the Israeli point of view, some argue that we promote the Palestinian position.
Musalaha maintains that reconciliation must begin with relationships that bring people into a spirit of brotherly love and respect. From that platform we can deal with the problems.
This relationally oriented approach is based on Biblical principles and corresponds with approaches to conflict resolution already working in the Middle East.
One approach championed by Brian Cox, senior vice president for dispute resolution training for the International Center for Religion & Diplomacy in Washington, D.C., emphasizes community-based rather than individual reconciliation. In the Middle Eastern context, individuals are considered one part of a web of relationships that must be maintained. The person is not approaching reconciliation as an individual but as a representative of their family, community and people groups.
Reconciliation through sulha
In the presence of conflict, parties are represented by family members at a ceremony called a sulha, where the conflict is mediated by communal leaders and village elders. Offenses are admitted, reparations are made, and any acts of revenge are forfeited as the parties come to musalaha—reconciliation. While this system is changing with modernization and urbanization, it is a means for dispute resolution that resonates with Middle Eastern cultures and is relevant in considering how to approach reconciliation initiatives.
At the same time, believers disagree on many issues, especially political and theological. When Musalaha was founded, we knew that we had to deal with those issues, but also understood that Musalaha had to be a safe forum where people could develop relationships and then express and debate the issues that divide us.
Many wanted to deal with the issues right away without understanding the importance of the process--issues getting dealt with in the proper time and manner, within the context of relationships.
Division in the Body
Divisions in the body dilute the act of Christ on the cross. When we cease to be unified, we cease to be salt and light in the world.
Sin manifests itself in our social relations between individuals and ethnic groups. “If anyone says, ‘I love God,’ yet hates his brother, he is a liar” (I John 4:20). It is important for those involved in reconciliation to understand how sin causes division within the body of the Messiah.
The social aspect of sin takes the form of misperceptions and prejudices that can lead to rage, hate and violence. Each of us perceives reality through the lenses of our culture, personality, and sinfulness. Perceptions of others are formed in childhood, in schools and on playgrounds, and are influenced by culture, language and history.
These perceptions among groups are often at the roots of inter-group conflict and broken relationships. Drawing from studies and our own experience, we have observed the following trends:
Division between us and them. Individuals tend to evaluate their own group with sensitivity and favor. We can understand our own group. We recognize its good qualities. We overlook our own shortcomings because it is important to distinguish between us (who are right and good and merciful) and them (who are evil and wrong). Then we can blame “them” for problems.
Dehumanization. Palestinians often see any Israeli as the enemy who wants to steal their land and get rid of them. Israelis often see any Arab as the enemy, a terrorist desiring to push them to the sea.
Identity issues. The issues of identity and belonging to a group are major aspects of the conflict.
Identity greatly influences how parties relate to one another and behave towards each other. In our context, religion is a major factor in defining our identity, separating Christian, Jew and Muslim.
Determining identity can also be a political statement. It can even be seen as affirming or denying one’s existence.
The dynamic between weak and powerful plays a role in determining identity. The weak may feel the need to define themselves in a certain way in order to appease the strong for reasons of survival, prosperity and access to power. As a result, they may deny elements of their background identity. This is a common struggle for the Palestinian Arab citizens of Israel. In the eyes of some, the word Palestinian is a political statement that might be threatening.
While parts of our identity are positive expressions of culture and history, our identification with a group can mean adopting certain negative attitudes towards the other. Social identity theory claims that when we categorize ourselves in one group, this often results in specific feelings or discrimination towards those outside the group. As we identify with a group, we take on certain attitudes that confirm our identity and self-esteem.
Demonization. Because each side believes that God is on their side, it follows that Satan must be on the other side. Both sides use religious language, showing the enemy as the instrument of the devil, who is beyond redemption; therefore, violence against the other is justified.
Failure to see plurality within other side. It is difficult to understand “them.” Instead of recognizing their qualities, we generalize and stereotype the other, saying things like, “They all hate us” or “They all want to kill us” or “They are the evil ones.” We are unable to see them as God created them—individuals with unique feelings and thoughts.
Suspicion. When the other does not behave or speak according to our mental picture of them, we think that they have ulterior motives. “They” cannot really be a decent person. They must have some other agenda. We develop a conspiracy complex, anticipating that “they” are planning to harm us.
Self-fulfilling prophecy. Often, the image that is projected on others and our behavior towards them provokes them to behave accordingly. This confirms the stereotypes. In our situation, we hear from each side that the other only understands power. Thus, they have continued to speak to one another in the language of power and violence.
One house, divided
Building relationships to span the breach
By Salim Munayer READ: Reconciliation Part 1
This column is the second of a three-part series on reconciliation in the Middle East. It is excerpted from a speech given at Fuller Theological Seminary in November 2005. Salim Munayer is the founder of Musalaha, a reconciliation ministry based in Jerusalem.
By Salim Munayer READ: Reconciliation Part 1
This column is the second of a three-part series on reconciliation in the Middle East. It is excerpted from a speech given at Fuller Theological Seminary in November 2005. Salim Munayer is the founder of Musalaha, a reconciliation ministry based in Jerusalem.
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However, while the Oslo Peace Accords hammered out a way for the two groups to share the house, they could not induce the change of heart required for the two groups to live alongside each other in peace.
Believers can play an invaluable part in this conflict, because as a result of their faith in the Messiah, they are one body. Because of Christ's death on the cross, believers are given the tools needed for transforming hearts. They can counter hatred and bitterness with forgiveness and love.
At Musalaha, we continue to insist on developing relationships as a fundamental aspect of the reconciliation process. Some misunderstand this and accuse us of ‘cheap reconciliation.’
Some feel that this emphasis maintains the status quo for the dominant group (Israelis) and ignores the reality of the situation in favor of idealistic relationships. Many people feel that we promote one side or the other. From the Palestinian point of view, the charge is that we promote a Zionist agenda. From the Israeli point of view, some argue that we promote the Palestinian position.
Musalaha maintains that reconciliation must begin with relationships that bring people into a spirit of brotherly love and respect. From that platform we can deal with the problems.
This relationally oriented approach is based on Biblical principles and corresponds with approaches to conflict resolution already working in the Middle East.
One approach championed by Brian Cox, senior vice president for dispute resolution training for the International Center for Religion & Diplomacy in Washington, D.C., emphasizes community-based rather than individual reconciliation. In the Middle Eastern context, individuals are considered one part of a web of relationships that must be maintained. The person is not approaching reconciliation as an individual but as a representative of their family, community and people groups.
Reconciliation through sulha
In the presence of conflict, parties are represented by family members at a ceremony called a sulha, where the conflict is mediated by communal leaders and village elders. Offenses are admitted, reparations are made, and any acts of revenge are forfeited as the parties come to musalaha—reconciliation. While this system is changing with modernization and urbanization, it is a means for dispute resolution that resonates with Middle Eastern cultures and is relevant in considering how to approach reconciliation initiatives.
At the same time, believers disagree on many issues, especially political and theological. When Musalaha was founded, we knew that we had to deal with those issues, but also understood that Musalaha had to be a safe forum where people could develop relationships and then express and debate the issues that divide us.
Many wanted to deal with the issues right away without understanding the importance of the process--issues getting dealt with in the proper time and manner, within the context of relationships.
Division in the Body
Divisions in the body dilute the act of Christ on the cross. When we cease to be unified, we cease to be salt and light in the world.
Sin manifests itself in our social relations between individuals and ethnic groups. “If anyone says, ‘I love God,’ yet hates his brother, he is a liar” (I John 4:20). It is important for those involved in reconciliation to understand how sin causes division within the body of the Messiah.
The social aspect of sin takes the form of misperceptions and prejudices that can lead to rage, hate and violence. Each of us perceives reality through the lenses of our culture, personality, and sinfulness. Perceptions of others are formed in childhood, in schools and on playgrounds, and are influenced by culture, language and history.
These perceptions among groups are often at the roots of inter-group conflict and broken relationships. Drawing from studies and our own experience, we have observed the following trends:
Division between us and them. Individuals tend to evaluate their own group with sensitivity and favor. We can understand our own group. We recognize its good qualities. We overlook our own shortcomings because it is important to distinguish between us (who are right and good and merciful) and them (who are evil and wrong). Then we can blame “them” for problems.
Dehumanization. Palestinians often see any Israeli as the enemy who wants to steal their land and get rid of them. Israelis often see any Arab as the enemy, a terrorist desiring to push them to the sea.
Identity issues. The issues of identity and belonging to a group are major aspects of the conflict.
Identity greatly influences how parties relate to one another and behave towards each other. In our context, religion is a major factor in defining our identity, separating Christian, Jew and Muslim.
Determining identity can also be a political statement. It can even be seen as affirming or denying one’s existence.
The dynamic between weak and powerful plays a role in determining identity. The weak may feel the need to define themselves in a certain way in order to appease the strong for reasons of survival, prosperity and access to power. As a result, they may deny elements of their background identity. This is a common struggle for the Palestinian Arab citizens of Israel. In the eyes of some, the word Palestinian is a political statement that might be threatening.
While parts of our identity are positive expressions of culture and history, our identification with a group can mean adopting certain negative attitudes towards the other. Social identity theory claims that when we categorize ourselves in one group, this often results in specific feelings or discrimination towards those outside the group. As we identify with a group, we take on certain attitudes that confirm our identity and self-esteem.
Demonization. Because each side believes that God is on their side, it follows that Satan must be on the other side. Both sides use religious language, showing the enemy as the instrument of the devil, who is beyond redemption; therefore, violence against the other is justified.
Failure to see plurality within other side. It is difficult to understand “them.” Instead of recognizing their qualities, we generalize and stereotype the other, saying things like, “They all hate us” or “They all want to kill us” or “They are the evil ones.” We are unable to see them as God created them—individuals with unique feelings and thoughts.
Suspicion. When the other does not behave or speak according to our mental picture of them, we think that they have ulterior motives. “They” cannot really be a decent person. They must have some other agenda. We develop a conspiracy complex, anticipating that “they” are planning to harm us.
Self-fulfilling prophecy. Often, the image that is projected on others and our behavior towards them provokes them to behave accordingly. This confirms the stereotypes. In our situation, we hear from each side that the other only understands power. Thus, they have continued to speak to one another in the language of power and violence.
Moral Superiority. Thus we decide that we are more peace-loving and trustworthy. Our values become a moral authority. We view with contempt those who have different values. This feeling of moral superiority allows for separation and seems to justify hatred or legitimize our mistreatment of them.
Perceived victimization. Victimization and oppression are major factors in the Israeli-Palestinian conflict. Both Israelis and Palestinian strongly perceive themselves as victims, and therefore both have difficulty seeing themselves as a threat to the other. If we are the victims, then we cannot be the victimizers.
This monopoly on victimization fails to acknowledge that each side has played the role of perpetrator. This mutual victim mentality blinds them to other’s pain and tacitly justifies their attitude towards the other. Perceiving themselves as the threatened and injured party also allows for fear and hostility towards the other. Violent action is justified.
This monopoly on victimization fails to acknowledge that each side has played the role of perpetrator. This mutual victim mentality blinds them to other’s pain and tacitly justifies their attitude towards the other. Perceiving themselves as the threatened and injured party also allows for fear and hostility towards the other. Violent action is justified.
Victimization also can lead to a fatalistic point of view: Nothing can be done to change the enemy, who is full of hatred and wants only to destroy. This justifies the use of power and pre-emptive violence for perceived self-preservation.
All these trends stand in the way of reconciliation. Holding on to these opinions allows us to neglect the fact that each person is created in the image of God and redeemed by the blood of the Messiah.
What can be done to restore in our perceptions the truth that the enemy also is created in God’s image? Relationships must be built in order to counter these tendencies and to make progress in reconciliation.
© 2006 Called and Sent Magazine. All Rights Reserved.
All these trends stand in the way of reconciliation. Holding on to these opinions allows us to neglect the fact that each person is created in the image of God and redeemed by the blood of the Messiah.
What can be done to restore in our perceptions the truth that the enemy also is created in God’s image? Relationships must be built in order to counter these tendencies and to make progress in reconciliation.
© 2006 Called and Sent Magazine. All Rights Reserved.