Morocco
and Utah: Interaction of Culture and Religion for Peace
KEITH
W. MARTIN PhD, Consul Honorifique du Royaume du Maroc aux Etats Unis – Utah
TRISA Lynn Jensen Martin MEd, Adjunct Professor Salt Lake Community College – Utah
Synopsis
The interaction of religion, family, and education are key elements in
culture and the path to peace. This paper has three
parts: (1) The Introduction evaluates the
position of the three Abrahamic religion cultures, including their histories,
Holy Books, and their daily focus on “Peace”, “God,” families, and humanitarian
service. It reviews what Morocco, the USA, and the State of Utah are doing to
strengthen their relationships and protect the freedom of worship for Muslims,
Jews, and Christians. It examines selected similarities of the three Abrahamic
religions, with a focus on families, monotheism, prayer, fasting, donations to
the poor, reading sacred “Books,” and hospitality. There is also a review of
the Vatican’s International Colloquium on families. (2) The second part
examines the three Abrahamic religions in Utah, with their individual
histories, their faith-based programs that strengthen religious bonds and
families, their interfaith interactions that strengthen a peaceful co-existence
with other nations. (3) The third part describes how the 2011 Moroccan
Constitution, which protects the religious freedom of worship, supports the
King’s position as, “Commander of the Faithful” and his
responsibility to protect “the respect for Islam” and the “free exercise of
beliefs [cults],” (Morocco Constitution, 2015).
The respect that Morocco gives its
Honorary Consuls and Moroccans give their associates in and outside Morocco,
who are Jews and Christians, supports Morocco’s Constitutions freedom to
worship. When I have traveled in Morocco, Saudi Arabia, Bahrain, UAE, Kuwait,
Iraq, Lebanon, Egypt, Libya, Lebanon, Turkey, and Azerbaijan, as a Christian, I
have felt respected by my Muslim friends and associates and in return, my
Muslim friends and associates have felt my respect for their Islamic beliefs
and their efforts to follow the guiding principles of Islam (Martin, 2015).
This paper concludes that there are areas of
religious freedom and interactions that need improvement, but laws alone will
not hasten these improvements. They will only occur as people gain
understanding and respect for other religious beliefs. This understanding
starts with education, but the respect will only come as people follow
principles of hospitality and strive to respect other peoples’ beliefs, as they
would like others to respect their beliefs. As this understanding and respect
increases, religion will strengthen as a tool for peace. 1)
Religions teach faith in God and common values. 2) Education helps us learn
from other’s experiences. 3) Laws help
protect citizen rights and the right to worship. 4) But, we decide if we use
culture and religion for Peace
Introduction
The interaction of the cultural elements of religion, family, education
people in Morocco and the USA are at the heart of this paper. It examines the ways
individuals, their Abrahamic Religion of Islam, Judaism, or Christianity, and the
two countries have used these cultural elements to create the freedom to
worship and a peaceful working relationship between predominately Muslim and Christian
countries.
The relationship between Morocco and the USA first developed in 1777,
when Morocco’s Sultan Sidi Muhammed Ben Abdullah [Sultan Muhammed III], was the
first ruler in the world to recognize the independent American colonies. It was strengthed in 1786-87 when the “Treaty
of Friendship and Amity was signed by Sultan Muhammed III for Morocco and later
by Thomas Barclay, the negotiator,
Thomas Jefferson, and John Adams. It was “ratified by Congress on July 18,
1787” (Morocco and USA, 2015). It is strengthened
in recent years by the U.S.–Morocco Free Trade Agreement, by three “United
States-Morocco Strategic Dialogues, and by the interactions between King
Mohammed VI and President Obama, Vice President Biden, and Secretaries of State
Clinton and Kerry (US-Morocco Strategic Dialogue, 2015).
The State Partnership “between the Moroccan
Royal Armed Forces and the National Guard of the State of Utah” strengthens the
relationship between Morocco and the State of Utah. This partnership began in
2003 and “encompasses exchange of visits, experience and expertise and
development of response capacities in case of major natural catastrophes.” “Social
services” on both sides “are holding socio-cultural activates, which include
“summer camps for children of Moroccan and Utah servicemen” (Utah and Morocco
militaries, 2015).
A Pew’s Poll confirms
“religion affiliation” is important to 84% of the world’s population (Global Religious Landscape, 2015). A UNESCO report stated that religious “beliefs are
central to their [people’s] culture and provide the moral codes by which they
live” (UNESCO, 2015). The family is a key element of people in most cultures. As parents of
four sons, and two daughters and the grandparents of six granddaughters and five
grandsons, we know its importance in our lives (Martin, Keith and Trisa, 2015).
The family is “the center of life’s events” and “the basic all-around fun and
friendship unit” (Wilson, 2015). Educators, parents, secular
and religious leaders understand the power of education as a cultural tool for
introducing and marketing new ideas,
promoting social agenda, religious values, and for opening doors for
understanding and respect for societal differences.
Abrahamic Religion Cultures
The Abrahamic
religions of Islam, Judaism, and Christianity include over 56% of the
“religiously affiliated” in the world (People and Society-Religion World,
2015). In Abrahamic religion countries, Trisa and I have experienced religion as
part of daily communications. When I
have walked the streets of Morocco or Trisa and I have walked the streets of
many Islamic countries, we have heard, “as-salamu alaykum” (السلام عليكم) (Martin, Keith and
Trisa, 2015), which “is a specific reference to Peace as
granted by Allah” (as-salamu alaykum, 2015). When we walked the streets of Israel,
we have heard “Shalom” (שָׁלוֹם) (Martin, Keith and Trisa, 2015),
which refers to the peace “between man and
God” (Shalom, 2015). When we walk the streets of the United States, we have
heard “good morning (Martin, Keith and Trisa, 2015).” Good “is from late Old
English in reference to . . . God” (Good, 2015). The US Motto is, "In God
We Trust." It is part of the national anthem (U.S. National Anthem 2015)
sung at professional sports event and on selected US coins and bills (U.S. Department of the Treasury, 2015).
Abrahamic religions trace their religious
heritage to the biblical Prophet Abraham and the covenants and revelations he
received from God (Genesis 17:1-7, 2015). Muslims discuss the “faith of Ibrahim [Abraham],” which indicates, “that
Islam sees itself as having practices tied to . . . Abraham.” Jewish
tradition claims descendancy from Abraham, and adherents follow his practices
and ideals as the first of the three spiritual "fathers" or biblical
Patriarchs.” Christians consider
Abraham “as an important exemplar of faith, and a spiritual, as well as
physical, ancestor of Jesus” (Abrahamic Religions, 2015). The Holy Books of the three Abrahamic religions are The Quran, Torah/Old
Testament, and Bible/Old and New Testament (Quran 29:27 – Mohsin Translation,
2015). The
Quran lists 25 Prophets (Twenty-Five Prophets, 2015). Among these Prophets are
Moses, Abraham, Ishmael, Isaac, Jacob, Jesus, and the Prophet Mohammed.
The religious heritage of the Muslims is from Abraham through Ishmael, while the
religious heritage of Jews and Christians’ is from Abraham through Isaac and
Jacob. These religious heritages are also the beginning of two families and two
nations, headed by Ishmael and his 12 sons (Genesis 25:13-15) and Isaac’s son
Jacob and his 12 sons (Genesis 35: 22-26). The Old Testament
(Torah) mentions the union of Ishmael and Isaac to bury Abraham: Genesis 25:8 “Then Abraham gave up the ghost,
and died in a good old age, an old man, and full [of years]; and was gathered
to his people.” Genesis 25:9 “And his sons Isaac and Ishmael
buried him in the cave of Machpelah, in the field of Ephron the son of Zohar
the Hittite, which [is] before Mamre.”The international
struggle of Abraham’s two sons briefly ended the same as international
struggles briefly end, when a catastrophic event occurs. The world would do
well to follow Ishmael and Isaac’s example and bring lasting peace to the
world.
Abrahamic religions have 56% of the world’s religiously affiliated; this consists of 33.39%
Christians, 22.74% Muslims, and .22% Jews (People and Society-Religion World,
2015). Of the religiously affiliated in
Morocco, 99% affiliate with Islam (official; virtually all Sunni, <0.1%
Shia), the remaining 1% include Christian, Jews, and others (People and
Society-Religion Morocco, 2015). Of the
religiously affiliated in the USA, 70.6% affiliate with Christians, .9% with
Muslims, and 1.9% with Jews (America’s Religious Landscape, 2015).
Islam, Judaism, and Christianity
Islam, Judaism, and Christianity have a rich and
long history among the Amazigh and non-Amazigh people in Morocco. 1) The Muslim community began in 680, when “Uqba ibn Nafi, who was a
general servicing under the Umayyads of Damascus,” first came to Morocco (Islam
in Morocco, 2015). 2) The Jewish people
have been close to the Amazigh and Moroccan people since they first came to
Morocco “over 2500 years” ago especially during “the period of Carthaginian
influence” (Judaism in Morocco). 3) The
Christians have been close to the Amazigh and Moroccan people since they
first came to Morocco. “Christianity in Morocco appeared during the
Roman times, when it was practiced by Christian Berbers.” It “disappeared after the Islamic
conquests.” Today, Christianity is small in members, but became the
“second-largest religion in the country,” when the majority of “Jews moved from
Morocco to Israel,” (Christianity in Morocco, 2015).
Islam, Judaism, and Christianity have a rich and
long history in the United States. 1) In 1528, a Moroccan
slave became the “first known Muslim in the USA.” He “traveled through much of
the American southwest.” There are many reports of Muslim “Moors and Turks”
coming to the USA during the 16th and 17th centuries. The
Records
from American Revolutionary War (1765-1783) state, “a few Muslims fought on the American side.” Two of these “American
soldiers were "Yusuf ben Ali" and "Bampett Muhamed." 2) Jews have been in the USA “since the
mid-17th century.” In “1740 Jews were .
. . permitted to immigrate and become British citizens in the colonies with passage of the Plantation Act.” “Jews
became active in community affairs in the 1790s” (Jews – USA, 2015). 3) 11th century Christian Icelandic
explorer Leif Erickson (Erickson, 2015), and 15th
century Christian Italian explorer Christopher Columbus (Columbus, 2015) are
considered early explorers to the Americas. The “Spanish were the first Europeans to establish settlements on the mainland
of North America.” Roman Catholics were the “earliest Christians in the territory,” but
“the Thirteen Colonies in 1776 was
largely populated by Protestants” (Christianity – USA, 2015).
Protection of Religious Freedom in Morocco, USA, and Utah
According to Morocco’s 2011 Constitution, King Mohammed VI is the “Commander
of the Faithful.” He confirms there is “respect for Islam,” while being “the
Guarantor of the free exercise of beliefs [cultes]” (Moroccan Constitution,
2015). With this Constitutional authority,
the King maintains Morocco as a Muslim country, while opening the door for Jew
and Christian citizens and foreigners to “attend religious services without any
restrictions at houses of worship belonging to officially recognized religious
institutions” (Moroccan Constitution, 2015).
In the United Sates, the “Bill of Rights” of the US Constitution protects
the religious rights of its citizens. It states, “Congress shall make no law
respecting an establishment of religion, or prohibiting the free exercise
thereof; or abridging the freedom of speech, or of the press; or the right of
the people peaceably to assemble, and to petition the Government for a redress
of grievances” (U.S. Bill of Rights, 2015). Each of the 50 States has
supportive Constitutions. The Utah Constitution states, “The rights of
conscience shall never be infringed. The State shall make no law respecting an
establishment of religion or prohibiting the free exercise thereof” (Utah
Constitution, 2015).
Similarities of Abrahamic Religion Culture
and Beliefs
There are many cultural similarities of the three Abrahamic religions. These
similarities include: 1) the importance of the family in the religious and
secular cultural institutions. 2) Monotheism and the belief in “One God” as
understood by each Abrahamic religion and according to their “Holy Books.” 3) Prayer
is a source of spiritual strength as noted in these “Holy Book” examples: a) Quran
(Islam): “Indeed, those who believe and do righteous deeds and establish prayer
and give zakah will have their reward with their Lord, and there will be no
fear concerning them, nor will they grieve” (Quran 2:277, 2015). b) Torah/Old Testament
(Judaism): “As for me, I will call upon God; and the Lord shall save me” (Old
Testament -Psalms Chapter 55:17, 2015). c) Christianity (New Testament): “Watch and pray [to God], that ye enter not into
temptation” (Matthew 26:41), 4) Fast for spiritual help. 5) Give alms or
donations to help the poor. 6) Read “Holy Books” for guidance and spiritual
strength. 5) Hospitality is helping others, as you would like other to help
them. I consider Morocco as a good
example of hospitality (Martin and Day, 2013).
Concerning
similarities between the LDS Church and Islam, Omer Malik, a Muslim and a
senior at Brigham Young University, which is owned by the LDS Church, stated,
“I like the teachings of the [LDS] Church and the honorary values it instills
in its members.” “They are very similar to my beliefs and the culture is
conservative, very similar to the manners I was raised with.” He added, “My
religion helps me be a better person and seek guidance from the Quran regarding
day to day problems.” “It also helps me obtain inner peace and the Quran is a
great form of guidance. In accordance in practicing Islam for my 21 years of
life, I found it to be one of the most peaceful religions.” Scott Gemmell,
research assistant at the national Middle East Language Resource Center, said,
“Muslim students who come to BYU are highly respectable people, simply by the
way they treat others” (BYU–Islam, 2015)
The traditional family with father, mother and
children is major cultural components of Islam (Laiq Ahmed
Atif, 2015),
Judaism, (Lord Jonathan Sacks at Vatican colloquium, 2015), and Christianity (Pope
Francis at Vatican colloquium, 2015).
The Morocco’s 2011 Constitution states, “The family,
founded on the legal bonds of marriage, is the basic unit [cellule] of society.
The State works to guarantee by the law the protection of the family under the
juridical, social and economic plans, in a manner to guarantee its unity, its
stability and its preservation.” “Fundamental
instruction [education] is a right of the child and an obligation of the family
and of the State” (Moroccan Constitution, 2015).
Vatican Colloquium on families
Although the family is a basic unit of society and Abrahamic
religions, the increase in different family configurations, precipitated the 2014,
Vatican sponsored, International Colloquium on the family. This
Colloquium featured “more than 30 speakers,” representing “23 countries and
various Christian churches, as well as Judaism, Islam, Buddhism, Hinduism,
Jainism, Taoism and Sikhism.” Its purpose was “to examine and propose anew the beauty of the
relationship between the man and the woman, in order to support and
reinvigorate marriage and family life for the flourishing of human
society” (Vatican Colloquium, 2015).
Christian Pope Francis “told the group of 350 interreligious leaders that children have a ‘right
to grow up in a family, with a father and a mother capable of creating a
suitable environment for a child's development and emotional maturity.’” He
added, “The family is the foundation of co-existence and a remedy against
social fragmentation.” “The family provides the principal place where we can
aspire to greatness as we strive to realize our full capacity for virtue and
charity” Pope Francis (2015),
Moroccan
Muslim Professor Abdelouhab Maalmi, “former Ambassador of Morocco to the Holy See
(1997-2001),” mentioned complications in the family when women “are still struggling
to have their equal rights recognized in the code of family law” and, “according to Sharia law . . . Muslim men can
have up to four wives provided they are treated well and equally” (Maalmi,
2015).
Egyptian
Muslim Professor Wael Farouq noted that with all the problems caused by different family configurations, there is still a desire to have an
“ideal family.” In an “ideal family” “marriage is . . . a legal union
between a man and woman, in other words, it is an agreement under which a man
and a woman live as husband and wife by legal or religious commitments” (Farouq, 2015).
United
Kingdom Jewish Rabbi Lord Jonathan Sacks, stated, “The traditional family of husband and wife”
is “the complementarity of the two genders.” It “is understood best when we
reflect that contemporary culture teaches us that we are either ‘nothing’ or
that we are ‘everything’”. In Judaism, he said, “we are half.” “We [must] open
ourselves to another if we are to become whole” (Lord Jonathan Sacks at Vatican
colloquium).
Utahan and Christian Counselor in the First President of The Church of Jesus Christ of Latter-day Saints, Henry B. Eyring, PhD. discussed his church’s “The family: A Proclamation to the world,” which
emphasizes, “Husband and wife have a solemn responsibility to love
and care for each other and for their children.” “The family is ordained of
God. Marriage between man and woman is essential to His eternal plan. Children
are entitled to birth within the bonds of matrimony, and to be reared by a
father and a mother who honor marital vows with complete fidelity” (Eyring,
2015).
Morocco and Utah: A Review of Abrahamic Religion Cultures and Peace
The majority of the people in Utah are
Christian, but all three Abrahamic religions have their own Utah histories and
freedoms to practice their faith-based beliefs.
On many occasions, all three Abrahamic Religions united to promote
social activities, interfaith events, and humanitarian service. These positive
and joint experiences help Utah citizens to increase the peaceful interaction
of people with religious faith in Utah.
Of the 80% of those who are “Religiously affiliated” in Utah, 73% are Christians (5%
Catholic, 55% LDS, 13% other Christian), 1% Jews, 1% Muslims, and 5% Other
Religions (“Religious Affiliation,” 2015).
Histories of Abrahamic Religions in Utah
Christianity Denominations
Utah’s Christian Community has numerous denominations; this paper
focuses on the denominations that came to the Salt Lake Valley shortly after
July 24, 1847, when members of The Church of Jesus Christ of Latter-day Saints,
the “Mormon Pioneers,” entered the Salt Lake Valley for the first time.
The Church of Jesus Christ of Latter-day Saints, also known as the “LDS
Church” and the “Mormon Church,” is the largest Christian religion in Utah.
Members of the LDS Church, known as Mormon Pioneers, “migrated across the
United States from the Midwest to the Salt Lake Valley” following the
assassination of their Prophet Joseph Smith (“Mormon Pioneers, 2015). “On July 24, 1847, 143 men, three
women and two children founded Great Salt Lake City several miles to the east
of the Great Salt Lake” (“Salt Lake City,” 2015). For the first 20
years, the “Mormon Church” was nearly “the sole religious organization in
the territory” (Lyon, Utah History, 2015). In 2015, its worldwide membership is
15,372,337 (“Statistical report,” 2015).
The Roman Catholic Church “commenced work in Utah in 1864” (Utah
History, 2015). Most of the “first religious figures” were “traveling Catholic
priests who came to serve U.S. troops stationed in Utah” (Tullis, 2015). By 1895 the Catholics had “seven chapels, three parochial schools, and
two hospitals” (Utah History, 2015) “Today, Catholics in Utah number well over 300,000, including 63
parishes and missions and 17 Catholic schools” (Tullis, 2015). In 2010, there were
approximately 1.1 billion Roman Catholics in the world (Catholic population, 2015). Protestant Christian religions in Utah
before the 20th century were the Episcopal Church in 1867 (Lyon,
Utah History, 2015) and the Congregational Church in 1865 (Tullis, 2015).
Judaism
Utah’s Jewish community “first organized itself in Salt Lake in 1866,
and consisted of twenty-four adults of whom eighteen were males.” By 1895,
there were “1,200 Jews in Utah. In 1866 on property loaned by Brigham Young, the newly-formed Hebrew
Benevolent Society dedicated the first cemetery in the Intermountain West”
(Jewish World, 2015).
In 1916 Simon Bamberger, a member of the Jewish
Religion, was elected the “fourth Governor of Utah.” Part of his
election’s success was due to the support of “Brigham H. Roberts, a member of
the Council of the Seventy of the Church of Jesus Christ of Latter-Day Saints,”
who “called for
an end to selecting candidates on the basis of church affiliation” (Bamberger,
2015). In 1932, Louis Marcus became the Salt Lake City’s first Jewish mayor
(Marcus, 2015).
Islam
Utah’s Muslim community has a long history, but the exact date the first
Muslims came to Utah is unknown. They most likely came in the 1880’s, with
early Christian Middle Eastern immigrants. By 1973, there were “modest numbers of Egyptians, Iranians, Palestinian
Arabs, Iraqis, Jordanians, and even a few Turks and Libyans.” “Moslems have assumed
an increasing proportion among recent additions to our Middle Eastern
population (Zeidner-Immigration, 2015). The first known Muslim was Iraqi Tariq Kargi, who
studied and graduated from Utah State University (Logan Muslims, 2015). In 2012, Brigham
Young University Hawaii, which is owned and operated by the LDS Church, elected
Mustapha El Akkari, a practicing Muslim
from Tripoli, Lebanon their “first non-LDS student body president at
BYU-Hawaii, in the school's 57-year history” (White, “Muslim – BYUH,” 2015). There are approximately 1.6 billion Muslims in the world (Global Landscape, 2015).
Abrahamic Religion Structures in Utah
Christian Churches in the Salt Lake City Region
There are 17 LDS
Temples (Temples Utah, 2015) and thousands of LDS Chapels in Utah. The Catholic
Diocese of Salt Lake City “lists 24 meeting places” in three Utah counties (Davidson, “Church Buildings,” 2015). There are over 300 church buildings for non-LDS and
Catholic religions in Utah.
Muslim Mosques in Utah
The first Mosque in Utah was the “Islamic Center (LIC)” in Logan, Utah (Logan Muslims, 2015). There are
presently eight Mosques in Salt Lake City. Two are Somali Shia Mosques, one
Bosnia Sunni Mosque, one Iraqi Shia Mosque, one all nations Shia Mosque, two
Pakistani Sunni Mosque, and one all nations Sunni Mosque (Ghulam Interview).
The Khadeeja Mosque is the largest Mosque in Salt Lake City (Fletcher, “Mosques,” 2015). There are four
Mosques in other Utah Cities (Mosques Utah, 2015). Muslim Prayer and reflection rooms for Muslim
students and professors are in many of Utah’s universities (Muslims Utah
Valley, 2015).
Brigham Young University (BYU) has a room in the Student Center, which on Fridays “serves as a
gathering place for Muslim students who come every week to worship” and receive from the Imam “insights from the
Quran and the life and teachings of the Prophet Muhammad, such as charity and
faithfulness.” “After his remarks, the congregation stand up” and the Imam says
the “deep tones of the Arabic prayer.” “There are about 50 students who
practice the Islamic faith at BYU. This “number is gradually rising” (Lee, “Muslims Utah,” 2015). .
My customer from Saudi Arabia visited Martin Door Mfg. in Salt Lake City
several times. During this visit, he used my office for a place of prayer
(Martin, 2015). He said he could perform his prayers any place, because the
Prophet Mohammed said, “The (whole) earth has been made a mosque (or a
place of prayer)” (Hadith Sahih Bukhari, 335, 2015). Nihal Amarir, who
is an Amazigh from Marrakesh, said her father taught her these words of the
Prophet Mohammed. She was comfortable praying in any religious structure (Nihal
– Martin and Day presentation). Trisa
has commented on the devotion to Islam shown by our Moroccan friends (Martin,
Keith and Trisa, 2015).
Jewish Synagogues in Salt Lake City Region
There are several Jewish places of prayer and instruction in Utah. The
Congregation Kol Ami, Temple of Faith, and Chabad Lubavitch of Utah are in Salt
Lake City. Temple Har Shalom is in West Valley City, the Temple Har Sahlom is in
Park City, and the Congregation Brith Shalem is in Ogden. (Synagogues,
2015)
Selected Faith-based social events
There are many of the
faith-based social events for Utahns supported by churches, universities, and
organizations. These events, which are open to people of all faiths, increase
interfaith relationships, build religious respect and understanding, and decrease
family-religious exclusivity in Utah.
Brigham Young
University sponsored an Islamic art exhibit in 2012, called, “Beauty and Belief.” Morocco’s
Ambassador Bouhlal and Honorary Consul Martin attended this event. This exhibit
included art from Morocco. Tunisian born Dr.
Sabiha Al Khemir designed it to be “an introduction to the arts of Islamic
culture,” “to bridge differences and inspire insight through beauty,” and address
the question, “What makes Islamic Art, Islamic?”(Beauty and Belief, 2015)
The Muslim Community
invites Muslims and non-Muslims to “break fast,” one or two times during the
month of Ramadan. The Imam Muhammed S. Mehtar taught, this “month is to create
spiritual cleanliness, sensitivity to the poor and greater spirituality” (Bench, “Break Fast SLC,” 2015). Trisa and
I have enjoyed Breaking of the Fast at a celebration at the University of Utah
and in a home of a Muslim friend in Salt Lake City and other countries (Martin,
Keith and Trisa, 2015).
The Greek Orthodox Church sponsors a yearly and well-attended “Salt Lake Greek Festival.” They
state, “We do so with great pride in our ethnic culture and heritage, with
abiding faith in our spiritual underpinnings, but mostly, with deep humility
and ongoing thanks to the community at large . . . we thank our forebears who
sacrificed so much to build our churches, Holy Trinity Cathedral” (Greek
Church, 2015). When the Martin children were young, we enjoyed the food,
dancing, singing, the beautiful Cathedral, and our new friends. (Martin, Keith
and Trisa, 2015)
The University of Utah and other Utah
universities have campus activities, which include programs for international students and their families, international student clubs and organizations, other student clubs and organizations, and Spiritual Wellness Centers.
Dixie State University’s and Islamic New Year
celebration combined Islamic art and history with the Islamic New Year and
Muharram, which commemorates the Prophets Muhammad’s departure from Mecca to Medina when he was
facing persecution, according to Imam Muhammed Shoayb Mehtar, of the Khadeeja
Islamic Center in West Valley City” (Evans-Muslim St. George, 2015).
Jewish holidays are on the community calendar. These holidays include: Rosh Hashana (The Jewish
New Year), Yom Kippur (The Day of Atonement), Simchat Torah (The Day of
Celebrating the Torah), Purim (“one of the most joyous and fun holidays”),
Pecach (Passover, the Feast of Unleavened Bread, and Shavuot (Festival of
Weeks, commemorates the giving of the Torah at Mount Sinai) (Jewish holidays,
2015).
The LDS Church holds a Conference in Salt Lake
City twice a year. More “than 100,000 individuals” attend and it is viewed or
listened to “in 95 languages via television, radio, satellite, and Internet
broadcasts.” The talks are on social and LDS specific “Messages of Hope and
Peace” (LDS Hope and Peace, 2015). The
LDS Church also sponsors a yearly “Mormon
Tabernacle Christmas Program,” which is “free to the public.” International
artists join the Choir for the program. The 2014, program included Actor Santino Fontana and The Sesame Street Muppets. Children from age 8 came with
adults. The Martin family has enjoyed
Conference and the Tabernacle Choir Christmas Program many times (Martin, Keith
and Trisa, 2015)
Pioneer Day is a statewide celebration that
commemorates July 24, 1847, when Brigham Young led the first “Mormon pioneers
into the Salt Lake Valley.” The Pioneer Day Parade is one of Salt Lake City’s “largest
and most important of the events” (Twenty-fourth of July 2015).
Interfaith Communications in Utah
Many events in Utah encourage religions to work
together and develop friendships.
The Salt Lake Interfaith Roundtable unites Christian, Muslims, Jews, and others. The
Rev. Father Elias Koucos, rector of the Prophet Elias Greek Orthodox Church and
chair of the Salt Lake Interfaith Roundtable, stated, this organization promotes “love, harmony and understanding among people of
all faith traditions, cultures, and belief systems.” It strives “to facilitate
interfaith respect, dialogue and collaboration.” Its goal is “achieving world
peace.” (Interfaith Roundtable, 2015)
Christian LDS Church President Thomas S. Monson said, “I would encourage members of
the Church wherever they may be to show kindness and respect for all people
everywhere. The world is full of diversity. We can and should demonstrate
respect toward those whose beliefs differ from ours” (LDS Interfaith, 2015).
Muslims and LDS in Utah: Nadeem Ahmed, the newly elected president of
the greater Islamic Society of Salt Lake City, is “an immigrant from Pakistan
and follower of the Islamic faith.” He
stated there are 25,000 members statewide.” "Overall,
we don't have any complaints about anybody," he said. "We feel very
blessed. We also feel a special thanks to the LDS Church. We have a very good
relationship with them." Ahmed also said Muslims haven't felt tension with
other Christian churches in the community.” (Lee, “Muslims Utah,” 2015). I
have felt “kindness and respect” in Morocco and Trisa and I have had similar
experiences in many Islamic countries and in Utah from our Muslim friends (Martin,
Keith and Trisa, 2015).
Jews and LDS in Utah: The state’s Jewish population is “estimated at
between 3,000 and 6,000.” Most are “in Salt Lake City, Park City and Ogden.”
They include several dozen families from the former Soviet Union and about 50
Israelis.” “Adults and community leaders report excellent relations with their
Mormon [LDS] neighbors and agree that living among a majority with a strong
religious identity (nearly half the city’s population is LDS) has helped build
a strong Jewish identity and community.” (Hecht-Jews Utah, 2015) We
have felt “kindness and respect” in Israel and from our Jewish friends in Utah
(Martin, Keith and Trisa, 2015).
Catholics and LDS: “Cardinal George sensed in [his visit to Brigham Young University in]
Provo in 2010 what Joseph Smith seemed to sense in Nauvoo in 1841.” He said,
“despite real and divisive differences in theology, Catholics and Mormons can
and should come together as partners not only in the defense of religious
liberty but also as partners in ‘shared moral principles’ and ‘the promotion of
the common good of our beloved country’” (Cardinal Francis George, 2015). We have felt “kindness and respect” in Italy and
in many Catholic-dominate countries from our Catholic and Christian friends (Martin,
Keith and Trisa, 2015).
Personal Interactions with our international Muslim, Jewish, and
Christian friends
We have only
felt “kindness and respect” for our religious beliefs from our friends. We also
believe all holy structures are a powerful force for good, because
they help increase faith and strengthen families. They help believers have
strong moral values. When we go to any religious structure, we show our respect
by pausing and saying a silent prayer. Some of the sacred structures Trisa
or I have visited include The Dome of the Rock in Jerusalem, a Buddhist Temple
in China, St. Peter’s Basilica at the Vatican, St. John’s Cathedral on Malta,
LDS Churches and Temples, and Hassan II Mosque in Casablanca. When we reflect
on the prayers that have been said in these holy structures by faithful people,
who come to a religious structure when the burdens of life were hard to bear, we
always feel a special peace knowing that people have received spiritual help in
each structure. This help, we believe comes from God. God gives everyone hope
and courage to keep doing their best (Martin, Keith and Trisa,
2015).
Humanitarian aid and
service activities are multi-religious in Utah
LDS Charities, as explained to Morocco’s Ambassador Bouhlal during his
2012 visit in Salt Lake City, offers humanitarian assistance to people of all
religions (Bouhlal and Martin, 2012). “Since
1985, LDS Charities has provided assistance to millions of people in 185 countries” (LDS Charities,
2015). Over the years, LDS Charities has worked “with other
organizations to help babies survive by providing doctors, nurses, and midwives
the knowledge, and equipment needed to resuscitate babies not breathing at
birth.” This training has “touched the lives of more than 30,000 individuals in
42 countries” (LDS Charities and New born, 2015).
Muslim Humanitarian Aid works with the Muslim community, LDS
Charities, and private charities to offer assistance in Utah, the USA, Morocco,
and the world. “A friendship based on trust and mutual respect has grown in
recent years between The Church of Jesus Christ of Latter-day Saints and Utah’s
Muslim community.” In 2014, the Islamic Society of Greater Salt Lake combined
their donated $120,000, with a donation from LDS Charities for helping Muslims
and others in the Philippines after a devastating typhoon (Muslim Humanitarian,
2015).
Two private charities that are working alone and with LDS Charities to
help Muslims in Salt Lake City, the world and Morocco are: 1) The Salt Lake American Muslim and
Refugees Program (“Salaam Refugee Social
Services”) gives “Survival 24-7
to Afghan, Ahiska Turk, Iraqi, Iranian, and Somali refugees by their
community leaders.” “The social services are funded by American Express,
Eccles Foundation, Salt Lake County, Wells Fargo, and LDS Foundation” (SL
Muslim, 2015). 2) Zahra Charity, which Trisa and I have been
involved with, is building and operating “a
specialized Neuro-rehabilitation center (Moulay Ali Institute for
Rehabilitation, MAIR) in Marrakech City, Morocco.” Its focus is to “fix the
current, severe deficit in Neuro-rehabilitation care in Morocco,” which “is
affecting a diverse patient population in Morocco: Children and Adults with
neurological disabilities, patients with traumatic brain injuries (TBI), stroke
related disabilities and spinal cord injuries” (Zahra Charity, 2015). Zahra
Charity has received support from Utah charity foundations and the Salt Lake
Rotary International Club of Salt Lake City (Zahra and Rotary, 2015).
The Catholic Humanitarian Service has helped those with
needs since 1945. The Services
“has been empowering people in need along the Wasatch
Front [in Utah] to reach self-sufficiency.” They give “strength to the weakest”
in the community “and “provide hope to those with the greatest [need] in our
community regardless of race, religion or personal circumstance.” (Catholic
Humanitarian, 2015)
Jewish Humanitarian programs are for Utah and the world. 1) The
“Federation/JFNA Community Campaign” is an “annual Campaign” in the Jewish
community. Funds raised are distributed to local partnering organizations, as
well as to The Jewish Federations of North America (JFNA), which coordinates
lifesaving humanitarian efforts for Jews in Israel and 60 countries around the
world” (Jewish Humanitarian, 2015). 2) The
Jewish Family Service “is a nonprofit social service organization that supports
people of all faiths as they navigate through life's challenges - illness,
aging, financial uncertainty, mental health concerns, family problems, or
personal issues” (Jewish Family Service, 2015).
The Utah National Guard has a State Partnership with Morocco.
The Utah National Guard’s General and an equal General of the Moroccan military
work together on several projects, including humanitarian and education
projects. The military from Morocco and Utah have official training visits to
each other’s country every year (Utah National Guard, 2015). Each year I participate
in the welcoming ceremony when the Moroccan General and his fellow officers
visit the Utah National Guard’s General and the State of Utah on their official
yearly visit (Martin, 2015).
Interviews with members of Islam and Judaism on religion in Salt Lake
City
These interviews help to understand the relationship of the LDS Church
with selected members of Islam and Judaism in Utah. Two of the three Muslims
interviewed were from Marrakesh. The third was a local leader in the Muslim
community
Islam in Utah
Interview with Mr. Ghulam H. Hasnain: He is
Muslim from India and Founder and Executive Directory of Salt Lake American
Muslim Corporation. Mr.
Ghulam Hasnain stated, 1) He enjoys living in the USA, because its laws “can
readily be understood by a newcomer.”
However, many times Americans “underestimate the sophistication in
education and general knowledge of a newcomer from a foreign country.” 2) “In Utah there are Sunni and
Shia Moslems.” 3) The extended, “nuclear
family” consists of father, mother, children, and often more than one
generation and the families. They also consider themselves part of their
original tribe. 4) “There is a friendly relationship between
Muslims, Jews, and Christians in Utah.” 5) Muslims include people from Morocco,
India, Pakistan, and many other Islamic Countries. They have “a diverse culture
background” but “usually speak English,” so they rapidly acculturate to the
Utah culture. 6) “The Somalis often do
not speak English, so they acculturate to their new culture more slowly. 7)
Ghulam gave three suggestions for strengthening the religious environment of
the three Abrahamic Religions in Utah: 7a) increase “acculturation education”
of people who immigrate to the USA and Utah, 7b) religious education should be
available that “emphasizes the similarities of the three religions more than
the differences,” and 7c)” increase social and English education for Somali
immigrants.”
According to Mr. Hasnain, Muslims and Mormons have many similarities.
These similarities include: 1) “Life styles” that do not consider “premarital
sex” acceptable. 2) “Family orientation.” 3) “Historically large families.” 4)
“Health codes that mention not to use alcohol.” 5) “A formal non-orthodox
appearance,” which usually does not include a beard, long hair, etc. 6) A focus
on family, church, and employment, and 7) a comfort with diversity of religion,
culture, and language (Hasnain, 2015).
Interview with Nihal Amarir, who was born and raised in Marrakesh: Nihal “loves to openly talk about her Muslim religion.” She believes
this openness is part of her Moroccan and Muslim upbringing, which focuses on
being respectful not only to all Muslims and to people with holy books, but
also being respectful to people of all religions. She stated, "This made a wonderful
combination for me to love, to live, to share, to believe, to be a family or
friend to all the people I find in my way. It does not matter what they
believe. I just believe that we all have one God to pray to for all God’s
children" (Martin and Day, 2013).
Interview with Dr. Mohammad Sbia, who was born and raised in Marrakesh: Dr. Sbia said, 1) there is a difference between reality and
outside Utah perception. Before coming to Utah, his friends asked him if
he “knew what I was doing. This was
because of their perception of a conservative Mormon religion. However, “because of my own beliefs,
personality, and way of thinking, I discounted all of that. My experience in
Utah from the beginning was extremely wonderful. People are very friendly, and thanks to the
Olympics, it helped to bring a diverse population into the space.” 2) “The Mormon religion is very similar
to what we experience in Islam. Islam is
against sexual relationships before marriage, divorce, and drinking
alcohol. In Islam, we do not neglect or
go after [attack] other people for their beliefs. Islam is inclusive of other
people of other religions. Family is
very important in Islam--taking care of your family is important.” All of these
things are also true in Mormonism.” 3) “There is a lot of embracing toward the
foreigner in Utah. It would be nice to
have more cultural intermixing, like festivals, and inter-cultural events. We have a few things going on, but we can
have more big events.” 4) “Many people
in Utah speak a foreign language, but “language is something that Utah
needs to be proactive about. We have the
LDS missionaries [who go throughout the world], which is great, but we need to
publically educate officials to be more proactive because the economy is
becoming more global, we need more than one language.” (Martin and Day, 2013)
Judaism in Utah
Interview with Dr. Bob
Goldberg, a professor of History and Director of Tanner Institute at U of U and
a member of the Jewish faith: Before Dr. Goldberg came to Utah in 1980 he heard many stories about
Mormons. He said, “They asked me if I knew that all Mormons had more than one
wife” and “dressed in black.” After living in Utah for 35 years, Dr. Goldberg
learned that, “Utah is phyllo-Semitic and thus it is an easy place for Jews to
live.” There is a sense of the close connection between members of the
Abrahamic religions of Jews and Mormons in Utah. “Mormons believe that they are
Biblical cousins of Jews. There is the belief that we are all of the same
tribe.”
Dr. Goldberg discussed
the importance of the Jewish concept of “Tikkun Olam,” which he defined as
“repairing the world” or making it a “better place than when you came in
[through birth].” Dr. Goldberg explained that he teaches “people in Utah about
the Jewish religion,” they don’t realize that today’s Jews “do not fit the
image of the Biblical Jew, nor the traditional orthodox Jew,” nor the Jew
depicted as “Tevve in the movie Fiddle on the Roof” (Fiddler on Roof, 2015). 21st century
Jewish men and women are of great diversity and they “interact and make
decisions about all aspects of life.”
Dr. Goldberg noted
three actions that help create peace among religions and people. These actions
are “A person must go beyond his own tribe and not look at people of other
religions or nationalities” “as specimens to be examined or objectified.” He
noted that, "it is best to remove a person of another culture or religions
out of the laboratory.” “It is necessary to educate, educate, and educate
people to understand and respect religious and cultural differences.”
When a person goes beyond his own tribe, and is educated about and
respects cultural differences, he can look for common ground with other
religions and cultures. He said, “When people share a space in a common
endeavor or task, they see people as human beings, not very different than
themselves.” (Goldberg, 2015)
The Church of Jesus Christ of Latter-day Saints
Teaches “Peace is Possible”
The following are selected comments about Peace
and Religion by Elder Nelson, who was a heart surgeon and is presently a
life-long member of the Quorum of 12 Apostles: Peace Is possible. “The
commandments to love God and neighbor are interrelated. We cannot fully love
God without loving our neighbor. We cannot fully love our neighbor without
loving God. Men really are brothers because God really is our Father.” “Father
Abraham was uniquely called a ‘Friend of God.’ Peace was
one of Abraham’s highest priorities. He sought to be a ‘prince of peace.’ His influence could loom large in our
present pursuit of peace. His sons, Ishmael and Isaac, though born of different
mothers, overcame their differences when engaged in a common cause. After their father died, they worked together
to bury the mortal remains of their exalted father. Their
descendants could well follow that pattern.” “Abraham’s posterity has a
divinely decreed potential. The Lord declared that Ishmael would become a great
nation and that the seed of Abraham, Isaac, and Jacob would bless all the
nations of the earth.” Descendants “of Abraham—entrusted with great promises of
infinite influence—are in a pivotal position to emerge as peacemakers. Chosen
by the Almighty, they can direct their powerful potential toward peace.” “Peace is possible. We
can learn to love our fellow human beings throughout the world. Whether they are
Jewish, Islamic, or fellow Christians, whether Hindu, Buddhist, or other, we
can live together with mutual admiration and respect, without forsaking our religious
convictions. Things we have in common are greater than are our differences.” “Now, as members of The Church of Jesus Christ of Latter-day Saints . . .
we should be
personal peacemakers. We should live peacefully—as couples, families, and
neighbors. We should live by the Golden Rule” (Nelson,
2015).
Moroccan Hospitality in Utah and Morocco is a
key to peace and religion
Moroccan hospitality, which includes principles
of (1) friendship, (2) food and drink, (3) creation of a
family-type bond, and (4) unexpected assistance (Martin and Day, 2013), can be
a guide for peace in Utah and Morocco when it is coupled with faith in God and
similar principles of brotherly love found
in all three Abrahamic religions. The principles of Moroccan hospitality are trying
to treat everyone and their religious beliefs with the
same understanding and respect that one expects others to give your religious
beliefs. When
this occurs, families and countries will be able to develop the peace
taught by Abraham and most religious leaders. Trisa and I have felt this
hospitality from our Moroccan friends in Utah (Martin, Keith and Trisa, 2015).
Morocco is an Islamic country with religious diversity and freedom to
worship
The majority of the people in Morocco are
Muslims, but all three Abrahamic religions, Christians, Muslims, and Jews, have
a rich and long history among the Amazigh and non-Amazigh people in Morocco.
They also have various Constitution-protected freedoms to practice their
faith-based beliefs.
The Constitution and King Mohammed VI, “The Commander of the Faithful”
According to Morocco’s 2011 Constitution, The King is “Commander of the
Faithful” who “sees to the respect for Islam. He is the Guarantor of the free
exercise of beliefs [cultes]” (Title III of the Royalty Article 41) (Moroccan
Constitution, 2015). With this authority,
the King can maintain Morocco as a Muslim country, while making it possible for
Jewish and Christian citizens and foreigners to “attend religious services
without any restrictions at houses of worship belonging to officially
recognized religious institutions” (Moroccan Constitution, 2015).
King Mohammed VI sets a good example to other Muslims by constantly
promoting Islam in Morocco, North Africa, and the Middle East. He has a
training program for Imams from outside Morocco (King and Imams, 2015). He performs
his Friday prayers in Mosques throughout Morocco (King and Friday Prayer, 2015).
He “performed” “the Eid al Adha prayer” and “performed the ritual of sacrifice”
(King-Prayer and Sacrifice, 2014). He goes to Mecca to perform Umra to Mecca (King
Performs Umra to Mecca, 2014). He prays in Mosques while visiting other Islamic leaders (King and Friday Prayer UAE, 2014). As a Muslim father and brother, he includes his son, Crown Prince
Moulay Hassan III and his brother Prince Moulay Rachid, when he is on official
business so they can be guided by his actions, (King, Crown Prince, Prince
Moulay, 2013). He shows how to be a Muslim host to and guest to Muslim and
non-Muslim world leaders. The King also set a good example to Muslims and
non-Muslims, when he extended his hand of brotherhood to a non-Muslim world
leader, when he congratulated Pope Francis, the leader of the largest
Christian denomination in the world, after his appointment as Pope (King Congratulates
Pope, 2015).
Faith-based social events in Morocco
Morocco has Muslim and non-Muslim religious
holidays and celebrations, which bring all Moroccans together to enjoy each
other’s companionship. These celebrations are also a path for Muslims and
non-Muslims to express their, “free exercise of beliefs” on more than
established days of worship.
Muslims celebrations in Morocco
Two key holidays in Islam are Eid Al-Fitr and Eid Al-Adha. Eid Al-Fitr marks the end of a month of fasting
in Ramadan, and Eid Al-Adha commemorates the
willingness of the Prophet Abraham to obey God and sacrifice his son.
Congregational Eid prayers are held on both days. Islamic holidays in Morocco
are noticeably low-key compared to highly commercialized holidays such as
Christmas and Easter (Eids Al-Fitr and Al Adha, 2015). Moroccan-Jews,
Moroccan-Christians and others, usually do not fast during Ramadan (El Mary,”Eid celebrations,” 2015), but many non- Muslims enjoy
participating in Eid Al-Fitr and Eid Al-Adha celebrations.
Eid experiences in Tunisia
and Iraq: When Trisa,
our oldest son, and I lived in Tunisia (1973-74); we celebrated Eid Al-Fitr by
walking around the park and seeing the smiles on everyone’s face. Many had new
clothing. There were also manually operated rides for the children. In Tunisia,
we also celebrated Eid Al-Adha. Before Eid, we watched the children lead their
sheep around town and we heard the “baa” of the sheep in our apartment
building. For Eid our neighbors invited us to celebrate with them. In addition,
from our fifth floor balcony, we watched the sacrifice of the sheep and those
in need coming house to house to receive meat from the sacrificed sheep and to
remember the angel-stopped sacrifice of Ishmael by Abraham (Martin, Keith and
Trisa, 2015). In 1991, I participated in
a Trade Mission in 1991, led by a US Congressman to Iraq. When I left Bagdad
for Kuwait City, an Iraqi official named Ali was my host. Ali made sure I was
safely at my gate and spent an hour talking in Arabic and English with me. Then
he said, “Keith today is Eid Al-Fitr. It is a family day. You are safely at the
gate and the flight is on schedule. Can I go home and be with my family?” Ali told me that Iraqis, like American want
to be with their family on religious holidays. Twenty-two days after I left
Iraq, Iraq invaded Kuwait. I have often wondered what has happened to my friend
Ali and his family, (Martin, 2015).
Jews enjoy the Eid
Al-Adha celebration. In Casablanca Suzanne Abittan, a Jewish women, who cooks
and invites her “Muslim and Jewish neighbors and friends to her home” to eat
“harira” for a Ramadan meal. In Morocco, Jews and Muslims have a long
history of inviting “friends from different religions” to “sit down together to
break the Ramadan fast.” Serge Berdugo, head of the Jewish community in Morocco “said, Morocco is facing the same challenges
as all the other countries in the region right now—but it is finding different
answers to the problems, in part because King Mohammed VI” who “started the
reform process in the country a long time ago.” “Don't forget, the king here is
commander of the faithful, which also includes Jews and Christians,” said
Berdugo, the king’s ambassador-at-large” (Mekhennet,
“Breaking the Fast,” 2015).
Jewish Celebrations in Morocco
“Mimouna is one of five national holidays
created after the founding of Israel in 1948. This traditional Moroccan Jewish
celebration marks the return to eating chametz after nightfall, on the last day
of Passover.” Originally, “the Mimouna was a holiday that marked the good
relations between the Jews and their Muslim neighbors in Morocco. At the end of
the Passover holiday, the Jews would welcome all visitors back into their homes
and their Muslim neighbors would bring presents and flour to prepare moflettas”
(Hoffman, Jewish Celebrations in Morocco, 2015).
Christians Celebrations in Morocco
Christian writer
Mark Madrid encourages Christian to wish Muslims, “Ramadan mubarak!” which is Arabic for “have a blessed Ramadan.” He notes
that this is “wishing them well for this important time,” the same as wishing a
Christian, “Happy Holidays or even Merry Christmas.” He also said, “If you have a Muslim friend
and they invite you to break the fast with them, I encourage you to go. You
will certainly gain a new perspective and it is a great time to build
friendships with them. If you go, there will be lots of food and new people to
meet. At the end of the night, wish them Ramadan Mubarak!” (Cannon,
2015)
The largest Christian holiday is Christmas, which commemorates the birth
of Jesus. “A number of Muslim scholars decree that we Muslims must not go
astray by imitating Christians with regard to their celebrations . . .
particularly because of the secular nature of the celebration and its allusion
to the Nativity of Jesus. Some other Moroccans, the intelligentsia in
particular, believe that as long as Americans wishes us Happy Eid or Ramadan,
it is incumbent on us to give our own sincere greetings and wish them “Merry
Christmas” in return” (Bihmidine, Christmas in Morocco, 2015).
Interfaith
Communications in Morocco
“The
Moroccan constitution grants the freedom to worship and congregation, while
recognizing Islam as the state religion.” “Despite the freedom given for
Christians and Jews to practice their faith and congregate at places of
worship, Islam is given rights by the constitution which outweighs those given
to other faiths.” For example, it is prohibited to proselyte Muslims to any
other belief.” (Constitution – http://en.wikipedia.org/wiki/Religion_in_Morocco)
Morocco’s appointment of Honorary Consuls to the USA demonstrates the breath of
the support that Morocco gives to the “free exercise of beliefs.” Morocco’s
Honorary Consuls to the USA have representatives of all three Abrahamic
religions (Islam, Judaism, and Christianity). “Honorary
Consuls are appointed by a Royal Decree (Dahir), they are appointed by the
Foreign Minister or the Moroccan Ambassador.” Morocco has Honorary Consuls in
many countries, with the USA being one of these countries. .(Correspondence with Saïd Nassiri, Conseiller - Direction des Affaires Africaines,
Ministère des Affaires Étrangères et de la Coopération, June 16, 2015). I have enjoyed working with Ambassador Mekouar and now
work with Ambassador Bouhlal. Both Ambassadors have been highly respected in
the USA by the Honorary Consuls and Government Officials (Martin, 2015). “Honorary consuls are American citizens” who are
recognized by the US State Department. They “have ‘official acts’ immunity only
and immunity from the obligation to provide evidence as witnesses only in
respect of official acts” (Diplomatic and Consul, 2015,
P. 7).
Jews
Interfaith
communications, with Jews in Morocco, have a long history. “Jews first settled in Morocco when it was part of the Roman Empire, and
the country later became a haven for Jews fleeing the Spanish Inquisition. By
the mid-20th century, the Moroccan Jewish community stood at around
250,000-300,000, one of the largest in the Middle East.” “Morocco lost most of
its ancient Jewish community amid the upheaval over the creation of Israel and
the subsequent Arab-Israeli wars.” (Savage, “Morocco and Jews,” 2015)
Even with the decrease in the number of Jews in
Morocco, in 2011, B’nai B’rith International, the “Global
Voice of the Jewish Community,” applauded King Mohammed VI’s “passage of
constitutional reforms on July 1 which include recognition of national
diversity and reflect the positive relationship between Morocco and its Jewish
population (B’nai B’rith, 2015). The
Constitution stated in its Preamble that Morocco is a “sovereign Muslim
State, attached to its national unity and to its territorial integrity, the
Kingdom of Morocco intends to preserve, in its plentitude and its diversity,
its one and indivisible national identity. Its unity is forged by the
convergence of its Arab-Islamist, Berber [Amazigh] and Saharan-Hassanic
[saharo-hassanie] components, nourished and enriched by its African,
Andalusian, Hebraic and Mediterranean influences” (Constitution 2011, 2015).
Christians
King
Mohammed VI gave a good example to all Muslim leaders for promoting peace
through religion by supporting good done by all Abrahamic religions when he
expressed his congratulations to Pope
Francis on his appointment. The
following are some of the supportive comments the King made in this
congratulations: 1) “his best wishes for good health, happiness and
success in his lofty mission and in his endeavors to serve the Catholic Church
and uphold the spiritual values of mankind,” 2) “his keenness to strengthen the
special relationship between the Kingdom of Morocco and the Vatican.” 3) He
said, “This relationship was given strong momentum by the historical visit by
Pope John Paul II to Morocco during the reign of the late HM King Hassan II,”
which “provided a solid foundation for Morocco to build bridges of fruitful
dialogue, understanding and mutual respect between the Christian and the
Islamic worlds.” 4) “HM the King said that in his capacity as Commander of the
Faithful in Morocco, he has a sacred religious and spiritual mission which
consists in preserving the spiritual values brought to mankind by the revealed
religions, and enshrined in the Holy Books.” 5) “He added that he considers
himself to be a staunch advocate of – and firm believer in – those values, of
which His Holiness is a fervent champion.” 6) “HM King Mohammed VI assured the
Pope that Morocco will strongly support all efforts and initiatives that can
promote the aforementioned ideals among the followers of the revealed
religions, and incorporate them into a global system of common human values to
achieve spiritual security and peaceful coexistence among nations” (King
Congratulates Pope, 2015).
Humanitarian aid and service activities support
the King’s multi-religion service
Morocco has several humanitarian aid and service programs, which help
Muslims and non-Muslims. “Over the past decade, Morocco has reached out to
neighboring countries and people in the region to provide humanitarian aid and
support in times of serious crises, whether due to violence and conflict or
natural disasters. In the past few years, tragic events and turmoil in the
Middle East, North Africa and the Sahel have made this humanitarian assistance,
political and economic, all the more important.” These include: 1) Advocacy for democracy and human rights in Libya and Syria:
Demonstrated “its regional leadership on the importance of human rights
protection during the crises in Libya and Syria.” 2) Moroccan Field Hospital/Other
aid for Syrian Refugees in Jordan and Turkey: Provided “humanitarian
support to the Syrian people who have been dislocated due to the violence.” 3) Moroccan Field Hospital in Gaza: Set up a medical-surgical field
hospital to help Palestinians injured in air strikes. 4) Praise from International Red Cross: The Head of
the Delegation of the International Committee of the Red Cross in
Palestine, Jean-Pierre Schaerer, has praised Morocco for its strong support for
the Palestinian people in providing a medical-surgical field hospital in
Gaza. 5) Humanitarian aid for Gazans: Dr. Younis Al Khatib,
President of the Palestinian Red Crescent Society (PRCS), likewise lauded
the efforts of the King, Government, and people of Morocco. He conveyed to
them the gratitude and thanks of President Abbas for the humanitarian
support provided by Morocco, who has always supported the Palestinian
cause.” 6) Crisis in Mali and the Sahel: “Morocco has
similarly provided humanitarian assistance to its neighbors confronting
both political and humanitarian crises in the Sahel.” 7) Floods in Niger: The Kingdom dispatched further humanitarian aid –
45 tons of foodstuffs – to Niger to help victims of recent floods there”
(Niger, 2015). 8) Morocco provided US$ 1 million for emergency
humanitarian aid to Nepal following its earthquake. This “emergency aid was “sent to Nepal, through the United Nations” (Nepal,
2015).
More Experiences of Religious Support
Trisa and I have traveled together or alone in
many Islamic countries. These countries include Morocco, Saudi Arabia, Bahrain,
UAE, Kuwait, Iraq, Lebanon, Egypt, Libya, Lebanon, Turkey, and Azerbaijan. In
all these countries, we have felt respected, as Christians, by our Muslim and
non-Christian friends and associates. In return, our Muslim and multi-religions
friends have felt our respect for their religious beliefs and their efforts to
follow the guiding principles of their Abrahamic and non-Abrahamic religions
(Martin, Keith and Trisa, 2015).
Conclusions
In Morocco and the USA, people are using their
Amazigh, Moroccan, and American cultural and religious backgrounds as tools to
strengthen families and increase peace, but we have much more to do. This starts with recognizing that most of us
have a common Abrahamic Heritage, with similar beliefs that have come to Muslims,
Jews, and Christians from the Prophet Abraham and the uniting of his two sons Ishmael
and Isaac at his death. This is a foundation for building interaction and peace
in families, communities, and nations. This can extend from those of the Abrahamic
Religions to people in all nations.
The steps toward peace starts with doing as
King Mohammed VI and other religious leaders have done. Reach out and make
friends with people, who have the same and different cultures and beliefs than
you have. This is easier when one works
on projects, like the Amazigh Festival and other cultural, social, and
religious activities, which bring people together with others who have diverse
cultures and beliefs. As we work with others, we learn that the world is full
of people who have the same concerns and joys we have. These interaction
opportunities are available in Morocco and the USA.
Based on my studies, travels, and experiences, I
believe that there is power that religion gives individuals to increase
interaction for peace. This starts with the people examining as individuals,
families, cultures, and nations the religious teaching of faith in God and
religious values, while striving to obey and support the laws of the individual
countries.
It is recommended that there be an increase of
secular and religious education, coupled with a political awareness of the importance of religion for peace in the cultures of
the world, which will come when individuals bond together as one person to
another person.
It can be said, 1) Religions teach faith in God
and common values. 2) Education helps us learn from other’s experiences. 3) Laws help protect citizen rights and the
right to worship. 4) But, we decide if we use culture and religion for Peace
References
Abrahamic Religions (2015). In
Wikipedia. Retrieved May 18, 2015, from http://en.wikipedia.org/wiki/Abrahamic_religions
America’s Religious Landscape (2015,
December 5). America’s
Changing Religious Landscape, Pew Research Center. Retrieved June 16,
2015, from
http://www.pewforum.org/2015/05/12/americas-changing-religious-landscape/
As-salamu alaykum (2015). In
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