I enjoyed listening to the universal thoughts by President Nelson of the Church of Jesus Christ of Latter-Day Saints on "The Healing Power of Gratitude." https://www.youtube.com/watch?
Saturday, November 21, 2020
Tuesday, December 5, 2017
Morocco: La 13ème (2017) Edition du Festival de la Culture Amazighe à Fès: Paper, and Pictures
Paper:
Interfaith Dialogue Helps Decrease Religious and Secular (Political)
Extremism in Morocco and Utah (USA)
Keith W. Martin PhD
Honorary Consul of the Kingdom of
Morocco in Utah
Synopsis
This
paper focuses on ways interfaith dialogue helps decrease religious
and secular (political) extremism, with the assistance of constitutional
secularism, historical diversity, cultural diversity,
religious diversity, and humanitarian organizations. If extremism is not
decreased, it increasingly manifests itself as anger, demonstrations, and even
war. The scope of this review is Morocco, the State
of Utah (USA), and the three Abrahamic Religions (Islam, Judaism, and
Christianity). It is believed that religious
and secular extremism can be further decreased by increasing the frequency
of: 1) constitutional secularism, which protects freedom to worship and the
rights of families, men, women, and children, 2) historical, cultural, and
religious diversity, which open doors to different positive ideas, and 3)
humanitarian organizations, which reach out to meet community needs not
serviced by the government programs.
Introduction
Constitutional
secularism, Abrahamic religion’s interfaith dialogues, historical diversity,
cultural diversity, and religious diversity, with the assistance of
humanitarian organizations, are
tools that seem to help decrease
religious and secular (political) extremism in Morocco and the State of Utah
(USA). The
recent increased focus on the Amazigh culture and language seems to further
contribute to diversity and peace in Morocco (Martin, K.W. 2016). Although
sufficient food, clean water, safe shelter, and sacred music may affect the
direction religious and secular extremism takes, they are not evaluated in this
paper.
Constitutional secularism protects freedom to
worship and the rights of families, men, women, and children with a written
constitution in Morocco, the USA, and the State of Utah and opens a path to
decrease secular extremism.
The Abrahamic Religions in Morocco and the
USA share the belief that: 1) God: Allah (ألله/The God) for Muslims, Yahweh (אלוהים/YHWH/God) for
Jews, and God for Christians, is The Creator of all things (Quran 13:16) including mankind (Bible Jer.
32:27),
2) God’s commandments and the knowledge of God
is found in the Holy Books (The Quran for Muslims, The Torah for Jews, and The
Bible for Christians), 3) God made covenants with the Prophet Abraham, (Quran 2:124 and Bible Genesis
17:1-27), 4) Believers should help others as they would like to be
helped: a) Quran 24:22 states, “let not those of virtue among you and wealth
swear not to give [aid] to their relatives and the needy and the emigrants for
the cause of Allah, and let them pardon and overlook. Would you not like that
Allah should forgive you? And Allah is Forgiving and Merciful,” b) Bible
Leviticus 19:18 (Torah’s Vayikra 19:18) states, “Love your neighbor as yourself: I am the LORD. c) Bible Luke 6:31
quotes Jesus saying, “And as ye would that men should do to you, do ye also to
them.” The Quran lists 25 Prophets
who receive revelations from God, including Moses, Abraham, Ishmael, Isaac,
Jacob, Jesus, and the Prophet Mohammed (Twenty-Five Prophets, 2015). As a husband, father, grandfather, international
marketer, member of the Salt Lake Interfaith Roundtable, an Honorary Consul for
Morocco, a Rotarian, and a member of an Abrahamic religion, etc., I’ve tried to
make the teachings of love found in the Quran, Torah and Bible part of my
guidelines for interfaith dialogues and activities. I’ve also learned, after
traveling to and meeting people in over sixty countries, that there are no
foreigners. There are only family and friends, which can have joy helping each
other.
Religious and
secular extremism must be decreased. If it grows, it may follow the progressive
steps that led to World War II. Some of these steps are: 1) anger over the post
WWI conditions in Germany, 2) demonstrations supporting Hitler’s rise to power,
3) invasions of Poland and other countries, and 4) a secular and
religious-extremist world war. WWII resulted in the deaths of over 60 million
people ("World War II casualties," n.d.), which included approximate
“6 million” Jews “7 million” Soviet civilians, “3 million” Soviet prisoners of
war, “1.8 million” non-Jewish Polish civilians, an “undetermined” number of
“German political opponents and resistance activists in Axis-occupied
territory.” (U. S Holocaust Museum, n.d.). However, if religious and secular extremism are decreased, the world
will be a better and safer place for all religions, cultures, and
nationalities.
Definitions
for Selected Terms: 1) Interfaith dialogues are friendly religious discussions,
speeches and activities that support the freedom to worship and show respect
for and a desire to learn more about another person’s religious beliefs. 2)
Extremism are beliefs “that most people think are unreasonable and
unacceptable” ("Extremism,"
n.d.). 3) Religion is a belief in and worship of God ("Religion,"
n.d.). 4) Religious extremism ignores or
eliminates the freedom to worship and the rights for families, men, women and
children. 5) Secularism is a political
belief that “religion should not be involved with the ordinary social and
political activities of a country” ("Secularism," n.d.). 6) Secular
extremism politically ignores or eliminates the freedom to worship and the
rights of families, men, women, and children. 7) Constitutional
secularism protects
the freedom to worship and the rights of families, men, women, and
children with a constitution, “code,” and/or “law.” 8) Diversity is the “mixture of races and
religions that make up a group of people” ("Diversity,"
n.d.). 9) Historical
diversity is the political, cultural and archeological diversity introduced by
ruling cultures and/or leaders. 10) Cultural diversity is observable and
measurable diversity. 11) Religious diversity is the diversity of the Abrahamic religions: Islam, Judaism, and Christianity. 12)
Humanitarian organizations are non-profit organizations (NPO) and
non-governmental organizations (NGO) in Utah that support local, national, and
international human-need programs, without consideration for religion or
political structure.
Morocco
Morocco’s constitutional secularism is evaluated
through various
documents, activities, and training.
The
2011 Constitution
states the following concerning religion, the King, and the family: Article 3:
“Islam is the religion of the State, which guarantees to all the free exercise
of beliefs,” Article 41: “The King, Commander
of the Faithful…, sees to the respect for Islam. He is the Guarantor of the
free exercise of beliefs,” Article 19: “The
man and the woman enjoy, in equality, the rights and freedoms of civil,
political, economic, social, cultural and environmental character….” Article
32: “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” (Constitutions: Morocco, 2011).
The
2004 Morocco’s Family Code (Moudawana) laid a foundation
for the family and family rights. It states: 1) Article 4:
“Marriage is a legal contract by which a man and a woman mutually consent to
unite in a common and enduring conjugal life. Its purpose is fidelity, virtue
and the creation of a stable family, under the supervision of both spouses
according to the provisions of this Moudawana,” 2) Article
5: “Engagement is the reciprocal promise of marriage between a man
and a woman,” and 3) Article 70
(divorce): “No one should resort to the dissolution of the bonds of
matrimony through repudiation or divorce except in exceptional circumstances,
considering the rule of the least harm, given the family dislocation and
harmful effects on children” (HREA: Morocco Family Code, 2004). This Code not
only “protects women’s rights,” but it also “guarantees them equality with
men.” (Ennaji and Sadiqi, 2012, p. 19). It is “one of the most progressive laws
on women's and family rights in the Arab world. The Code certifies that
“emancipating women is not against the Shariâ” (Ennaji, 2004). The 2004
Family Code was further strengthened by the 2011 Constitution.
Rabat’s
Mohammed VI Institute for the Training of Imams is a
revolutionary approach to create religious unity by focusing on the basic
values of Islam (Institut Mohammed VI, 2016). It “is a key element in
Morocco's…efforts to promote religious moderation and tolerance as a shield
against extremism in the region.” Its training is “based on the Maliki rite and
Sunni Sufism” and it prepares Muslim religious leaders (imams) and preachers
(morchidines and morchidates)” in the region (Merran, J., March 27, 2015).
Interfaith
Dialogues and Activities
Morocco’s
interfaith dialogues and various activities support
freedom to worship and religious tolerance.
King
Mohammed VI, “The Commander of the Faithful,” confirmed his support of religious tolerance during his “63rd anniversary of
the Revolution of the King and the People” speech, which: 1) condemned
religious extremists and terrorists, 2) emphasized “migrants” should be treated
as “guests” and receive “generosity,” “hospitality” and “warmth,” which is
“deep-rooted” in Morocco’s “identity and culture,” 3) called “on Moroccans
living abroad to remain firmly committed to their religious values” and be
“advocates of peace.” 4) condemned “the killing of innocent people,” which “is
forbidden by religion,” 5) emphasized “Islam commands us to take good care of
the people of the Book” (Quran, Torah, and Bible) and added, “The Almighty
says: We make no distinction between…His apostles,” 6) testified “it is
righteousness to believe in Allah and the Last Day, and the Angels, and the
Book, and the Messengers,” 7) certified that “Those who engage in terrorism, in
the name of Islam, are not Muslims” “and their fate is to dwell forever in
hell,” 8) explained “jihad in Islam. . .is to be resorted to only for defense.”
“It is forbidden to kill people under the pretext of jihad.” A valid jihad must
“be called for by the Commandership of the Faithful – and not by an individual
or group of people,” 9) asserted “Those who call for murder and
aggression…without a legitimate reason, those who interpret the Quran and the
Sunnah to suit their purposes, are actually lying to Allah and His Messenger.”
“My ancestor the Prophet Muhammad – may peace and blessings be upon him – said:
‘Whoever tells lies about me deliberately, let him take his place in Hell,” 10)
declared “Terrorists take advantage of some young Muslims…and of their
ignorance of the Arabic language and of true Islam, to spread their distorted
messages and misleading promises,” and 11) asked “How could anyone of sound
mind believe that the reward for jihad is a number of virgins?” (King's Speech,
August 20, 2016).
The Marrakesh
Interfaith Conference and Declaration was hosted by
King Mohammed VI and included numerous “ministers, muftis, religious scholars,
and academics from various backgrounds and schools of thought.” In the King’s
opening address, he said, Morocco,
“has always been an outstanding model of cultural coexistence and interaction
between Islam and other religions, particularly Judaism and Christianity” and
“played a leading role in interfaith dialogue.” The “Jewish community in
Morocco was never treated by Muslims as a minority” and “Morocco perpetuates
the same tradition by enabling Christians of all denominations, who reside
legally in the country, to perform their religious rites, according to the
church to which they belong” ("King:
interfaith dialogue," 2016, para. 1-4). The Marrakesh Declaration called “upon politicians and decision makers” to
support initiatives that increase “understanding among the various religious
groups in the Muslim World” (Marrakesh Declaration, 2016).
Morocco’s mass-media broadcasts
combat extremist broadcasts by conveying “a carefully constructed, disciplined message of civility and
tolerance through faith. These programs, which give Moroccans a positive
alternative to extremists, “were consciously designed to differ radically from
the many rival religious stations beamed in from outside the country.” These
programs include “sermons,” “fatwas,” and “Western-style academic lecture.
Programming ranges in subject matter and format from “sermons and fatwas” “to
Western-style academic lectures; from Qur’an recitation and lessons in Islamic
history to current affairs and arts and culture shows” (Braude
& Lobel, n.d.). Morocco’s mass-media broadcasts are unique, Morocco-specific
interfaith dialogues and activities.
Interfaith communications with Jews
started when “Jews first
settled in Morocco” during the Roman period. It was “a haven for Jews fleeing
the Spanish Inquisition” in the 15th century. By “the mid-20th
century, the Moroccan Jewish community” was around “250,000-300,000, one of the
largest in the Middle East.” “Morocco lost most of its…Jewish community” with
“the creation of Israel.” (Savage,
“Morocco and Jews,” 2015) In 2011, the “Global Voice of the Jewish Community,”
applauded King Mohammed VI’s “passage of constitutional reforms…which include
recognition of national diversity and reflect the positive relationship between
Morocco and its Jewish population” (B’nai B’rith, 2011).
Interfaith communications with Christians is manifested by
King Mohammed VI’s congratulating Pope Francis on his appointment:1) giving him “his best wishes
for good health, happiness and success...in his endeavors to serve the Catholic
Church and uphold the spiritual values of mankind,” 2) explaining to him that
HM the King, “as Commander of the Faithful in Morocco,… has a sacred religious
and spiritual mission which consists in preserving the spiritual values brought
to mankind by the revealed religions [Islam, Judaism, and Christianity], and
enshrined in the Holy Books [Quran, Torah, and Bible],” and 3) assuring “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, 2013).
Diversity
Morocco’s historical, cultural, and religious
diversity contributors are numerous, so only a brief review is presented.
Historical contributors included: 1) Amazigh inhabitants: 6,000 BC – Present
("Berbers," n.d.), 2) Phoenicians: 1200 – 800 BC
("Phoenicia," n.d.), 3) Phoenicians/Carthaginians: 800 – 300 BC ("Ancient Carthage,"
n.d.), 4) Mauretania (Berber): 300 BC – 430 AD, 5) Mauretania Tingitana
(Roman): 42 BC – 7th Century AD, 6) Byzantine Empire: 6th
- 7th Century AD, 7) Early Islamic Period: a) Muslim conquest: 680
AD, b) Berber Revolt: 739 - 743 AD, c) Barghawata (Berber): 744 - 1058 AD, d)
Sijilmassa (Morocco/Berber): 700s – 1300s AD, e) Kingdom of Nekor
(Moroccan/Berber): 710 – 1019 AD, f) Idrisid (Berber
Zaydi) Dynasty: 789 – 974 AD, g) Fatimid, Umayyad, and Zenata polities (Syrian/North African/Berber):
900 – 1060 AD, 8) Almoravid (Berber) Dynasty: 1060 - 1147 AD, 9) Almohad
(Berber) Dynasty: 1147 – 1248 AD, 10) the
four Moroccan Dynasties, which played key roles in laying the foundation for
present-day Morocco: a) the Marinid (Berber) Dynasty: 1244 -
1465 AD:, b) the Wattasides (Berber) Dynasty: 1472 - 1554 AD,
c) the Saadi (Moroccan/Berber) Dynasty: 1554 - 1659 AD, and d) the Alaouites Dynasty: 1666 AD - present: ("History of
Morocco," n.d.).
Cultural
contributors include the historically “numerous cultures, traditions, and languages,” which
combined “with religious tolerance and hospitality to create acceptance of
diversity.” It appears that when diversity and hospitality became “major
focuses of the Moroccan and Amazigh people, peace within the country increases”
(Martin and Erickson, 2017).
After the 2011 Constitution made Amazigh/Berber “an official language
(alongside Arabic) and reinforced the presence of this language in education
and media,” the Amazighen contributions to diversity in Morocco increased
(Sadiqi, 2011). “Today, Berber music is utilized as a large-scale form of
communication. Indigenous Berber youth have produced hundreds of poems and
songs on domestic recorders and distributed them addressing themes such as
injustice, poverty, corruption and traditional values” (Ennaji, 2014, p. 97).
Religious
contributors
include: 1) The Muslim
community, which began in 680, when Umayyad General Uqba ibn Nafi came to
Morocco ("Islam in
Morocco," n.d.). 2) The Jewish
community which began “over 2500 years,” notably during “the period of
Carthaginian influence” ("Judaism
in Morocco," n.d.). 3)
The Christian community came to Morocco “during the Roman times,
when it was practiced by Christian Berbers,” but it nearly “disappeared after
the Islamic conquests.” Today, Christianity is small, but became larger than
Jews after most of the “Jews moved from Morocco to Israel,” ("Christianity in
Morocco," n.d.).
The various contributions of diversity to the
Moroccan and Amazigh cultures has been a focus of the past six Amazigh Festivals I’ve attended
and they will be a focus of the 2017 Festival. Concerning the focus on
diversity in the 2016 Festival, Director and Professor Moha Ennaji said, the
Festival “underlined the main features of these common values: openness to
diversity, communalism (as opposed to individualism), warm and close family
ties, hospitality, and the search for a balance between tradition and
modernity.” The Festival strived “to create a synergy around the Arts and
Cultures, as factors of dialogue, understanding and peace.” It gathered “the
largest number of stakeholders of the Mediterranean region without distinction
of origin and religion, all those who work for the humanistic values of freedom,
solidarity, and peace to combat violence and extremism in a crucial time for
the region. Accepting and uniting all our cultures to achieve our shared
objectives and serve our common interests is a daily challenge, but it is also
our greatest strength: diversity is our strength” (Ennaji, 2016, August 10). I
have experienced this “openness to diversity” many times in Morocco and as an
Honorary Consul for Morocco in the USA.
Moroccans and Utahans work together and
jointly benefit from Utah’s NPO and NGO humanitarian organizations’ activities
in Morocco, which include:1) Rotary International (1905-present) is “a global network of 1.2 million
neighbors, friends, leaders, and problem-solvers.” ("Rotary," n.d.).
I’m a member of Salt Lake City Rotary Club 24 (1911-Present), which is the 24th
Rotary Club in the world ("SLC
Rotary," n.d.). 2) Zahra Charity, a NPO that operates a “specialized
Neuro-rehabilitation center” in Marrakech was co-founded by Dr. Mohammed Sbia,
a US citizen from Marrakesh. Zahra Charity’s MUIR Neuro-rehabilitation center
in Marrakesh ("Zahra
Charity," n.d.) has many “life-changing” stories (Thorpe, 2016). Zahra
Charities receives financial and service support from Rotary Club 24 and Rotary
Clubs in Marrakesh and Casablanca. 3) LDS Charities, an NGO based in Salt Lake
City, supports activities in Morocco and worldwide ("LDS Charities," 2017).
4) The Utah National Guard, a USA State Partner of the Morocco’s
military. Their joint projects include emergency preparation, humanitarian
service, and education exchanges. (“Utah National Guard,” 2015). These
humanitarian NPOs and NGOs build friendship, reduce tension between Morocco and
the USA, and help other people without consideration of religion or
nationality.
USA with a Focus on Utah
Constitutional
Secularism
The USA and Utah’s constitutional secularism
is evaluated through documents,
activities, and training.
The Constitutions
in the USA and the State of Utah support the
freedom to worship and the rights of families, men, women, and children. The Preamble
of the US Constitution states its purpose is to, “establish justice, insure
domestic tranquility, provide for the common defense, promote the general
welfare, and secure the blessings of liberty to ourselves and our posterity” (U.S.
Const., pmbl.).
The Constitution’s" Bill of Rights adds the freedom to worship (U.S. Const., amend.). The
Utah constitution was patterned after the US constitution and states, “The
rights of conscience shall never be infringed.” (Article 1 Section 4 Utah
Constitution, 1849). It is
important to note that Thomas Jefferson, the writer of the Declaration of
Independence, a “Founding Father,” the third President of the US, and a
co-signer of America’s first treaty, the “Treaty of Peace” with Morocco, had an
“interest in the Islamic religion.” He not only owned “a Qur’an,” but it is
also believed that “Jefferson and others defended Muslim rights for the sake of
‘imagined Muslims,” the promotion of whose theoretical citizenship would prove
the true universality of American rights (Spellberg 2013, P 5).
Utah’s recent Act/Code and law expanded the
Utah citizen’s rights: 1) The “State Housing Fairness” Act now
states, “It is a discriminatory housing practice” to refuse housing “because of
a person’s race, color, religion, sex, national origin, familial status, source
of income, disability. . ..” (Utah
Fair Housing Act, 2015) and the “Utah Antidiscrimination Act” now states,
“An employer may not refuse to hire, promote, discharge, demote, or terminate a
person, or to retaliate against, harass, or discriminate in matters of
compensation or in terms, privileges, and conditions of employment against a person
otherwise qualified, because of:” race, color, sex..., religion, national
origin, disability…” (Utah
Antidiscrimination Act, 2015).
Utah’s Governor Herbert stated, "Nowhere
in the country is the nexus between religious freedom and anti-discrimination more
pronounced -- more understood than in Utah. It's our history" (Monsen, 2017, p. 1).
Interfaith Dialogues and Activities
There are many types of interfaith dialogues
and activities concerning religious freedom taking place in the US, but the
focus of this paper is on the activities in Utah.
The Salt Lake Interfaith Roundtable, of which I’m a
member, participates with the community and other members in interfaith
activities that unite Muslims, Jews, Christians, and others in various
interfaith and social dialogues. The Rev. Father Elias Koucos, Rector of the
Prophet Elias Greek Orthodox Church and former chair of the Roundtable, stated,
this organization promotes
“love, harmony and understanding among people of all faith traditions,
cultures, and belief systems” and strives “to facilitate interfaith respect,
dialogue and collaboration.” (Salt Lake Interfaith Roundtable, 2013). The
Interfaith Roundtable was created by “the Salt Lake Organizing Committee for the
2002 Olympic Winter Games” because the Olympic Charter’s “requirement to
‘provide religious support’ for athletes and families. Forty-five faith
leaders from over 22 faiths joined together as the SLOC Interfaith
Roundtable to help welcome the world to Utah. The Roundtable’s goal of “achieving
world peace,” is facilitated through “interfaith respect,” “understanding and
appreciation,” “interfaith dialogue,” “interfaith collaboration,” and exploring
“ways to address issues of religiously motivated hate and conflict in our
community,” while maintaining “an Olympic legacy of continuing respect for
cultural diversity, human potential, and world peace ("S.L. Interfaith
Roundtable," 2015). Josie Stone, Chair of the
Roundtable, said, “Young people are joining the Roundtable,” which helps
prolong the life and contribution of the Roundtable (Stone, J. Personal
Communication, March 2017).
Muslims in Utah: Nihal
Amarir, an American Citizen from Marrakesh, states that she, “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.” Other Moroccan in Utah have expressed the same
thoughts. (Martin and Day, 2014).
Dr.
Shahab, former Indonesian presidential adviser and special envoy to the Middle
East, spoke three years before
his death in 2009 at the LDS Brigham Young University in Utah on Islam, the
Abrahamic religions, interfaith dialogues and activities that are “Building
Bridges to Harmony Through Understanding.” These comments are presented in
length because they support the focus of this paper that interfaith dialogue
and diversity decreases religious and secular extremism: 1) “We must…deal with
religious radicalism and intolerance not with brute force but with wisdom and
the willingness to address the root causes of these problems.” 2) “World
spiritual leaders…should lead the world in this mission of respect, harmony,
and cooperation among all believers and all races,” so we can, “dissolve hatred
and live in peace and security.” 3) The “interaction between the world of Islam
and the West is an important part of the structure of contemporary global
affairs. Without positive relations between Islam and the West, a constructive
global network of people and societies will not be possible.” 4) “I think one of
the biggest challenges of our time is to comprehend and appreciate the values
of Islam as well as the way of life and the mind of the West.” 5) “Islam is the
very way of a life that is compatible with common reason and human decency—and,
thus, democratic values, freedom, and human rights. In addition, the Muslim
world is a great diversity of nations and cultures united by the idea of human
goodwill, respect, love, and justice among all nations.” 6) “There shall be
freedom in religion because the lie cannot be imposed and the truth needs no
force.” 7) “Islam, indeed, is beyond the East and the West because Jews,
Christians, and Muslims share the belief in One God who created us all from a
single soul and then scattered us like seeds into countless human beings. They
share the same father, Adam, and mother, Eve. They share Noah’s ark for
salvation and Abraham’s faith, they share respect for Moses and love for the
virgin Mary and admiration for her son Jesus, and they share the clear word of
the Quran of promoting good and preventing evil.” 8) “It is…important to
remember the major elements the three Abrahamic religions have in common to
enable each of the respective adherents to feel close affinity to one another.
In fact, Islam describes Judaism and Christianity as People of the Book,
indicating that all the three religions are of one and the same family.” 9) “It
is, therefore, imperative that Jews, Christians, and Muslims learn how to share
their common spiritual roots and their common futuristic hopes without
prejudice in order to avoid discrimination and religious and racial hatred so
that they all can raise their children in peace and security on the basis of
‘Ethics of Sharing.’ In other words, we must create in ourselves the sense that
there are many paths to God, that the people of each path are held in special
relationship to God: each chosen, not only for a mission but also for a special
love. The three religions are like siblings in a healthy family; we may have
great differences and competition, but in the end we must try to protect each
other from danger and ill fate. We must try to pull together to mend the world
around us in some small way.” 10) “Let me suggest, dear brothers and sisters,
that religious tolerance is not enough.” “We must go, I believe, beyond
tolerance if we are to achieve harmony in our world. We must move the adherents
of different faiths from a position of strife and tension to one of harmony and
understanding by promoting a multifaith and pluralistic society. We must strive
for acceptance of the other based on understanding and respect. Nor should we
stop even at mere acceptance of the other; rather, we must accept the other as
one of us in humanity and, above all, in dignity.” 11) “We must respect this
God-given dignity in every human being, even in our enemies. For the goal of
all human relations—whether they are religious, social, political, or
economic—ought to be cooperation and mutual respect. This goal can only be
achieved through meaningful and constructive dialogue among the people of faith
in every religious tradition. Nor should dialogue be limited to interfaith
dialogue; it should touch on human rights and political and economic issues, as
well as issues of social justice and the right of all people everywhere to live
in security, prosperity, and peace. We must not try to reduce our social,
racial, and religious diversity to global uniformity or make it the cause of
conflict and strife; rather, we must celebrate it as a manifestation of Divine
wisdom and mercy.” 12) “The only sure path to peace requires that we work to
end the misunderstanding and resentment that afflict individuals, communities,
and nations” (Brigham Young
University Speeches, 2006)
Thomas S. Monson, President of the Church of
Jesus Christ of Latter Day Saints (LDS), the largest Christian
denominations in Utah, stated, “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).
The Faith Leader’s Summit (Hill Air Force
Base April 6, 2017),
which I recently attended, was filled with dialogue and training sponsored by
the base Chaplains for religious leaders in the Salt Lake area who are Muslims,
Jews, Christians and leaders from numerous non-Abrahamic religions. One
presentation of great interest was Dr. Marc Ybaben’s training on suicide
prevention, because it’s a tragedy that all religious leaders have experienced.
Some of factors that reduced the risks of suicide mentioned by Dr. Ybaben
included:” 1) “religion,” 2) “reasons for living,” 3) “marriage,” 4) “children
in the home,” 5) “supportive networks, and 6) “therapeutic networks.” “A key
aspect of the summit involved the community resource networking briefing where
the faith leaders entered services they provide into a smart phone application,
which will result in an organized, comprehensive local resource listing to
assist in extending spiritual care to Airmen.” (Bradshaw, “Community faith
leaders, 2017). This “networking” is another contemporary method for having
successful interfaith dialogues and activities that can decrease religious
extremism.
Non-Profit (NPO) and
Non-Government (NGO Humanitarian organizations
Non-Profit
(NPO) and Non-Government (NGO) organizations that create interfaith dialogues and help people in Utah,
the USA, and outside the USA include: 1) Muslim Humanitarian aid groups work with the Muslim
community, LDS Charities, and other private charities to give aid to troubled
areas of the world. 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 (Swansen, “Muslims
donate” (Muslim Humanitarian, 2014). In 2017, “Islamic Relief USA, Episcopal
Migration Ministries, UNICEF, the State Department,” LDS Charities, and others
worked together to bring aid to resettled refugees (Romboy, April 13, 2017). 2)
Jewish Humanitarian programs include
a) The “Federation/JFNA Community Campaign,” which has an “annual
Campaign” in the Jewish community. The funds raised are used to coordinate
“lifesaving humanitarian efforts for Jews in Israel and 60 countries around the
world” (United Jewish Federation, 2015).
3) Christian humanitarian programs include: a) The Catholic Humanitarian Service, which has helped those with needs
since 1945. The Service “has been empowering people in need along the
Wasatch Front [in Utah] to reach self-sufficiency” and “provide hope to those
with the greatest [need] in our community regardless of race, religion or
personal circumstance.” ("Catholic
Community Service," 2015). b) LDS Charities offers humanitarian
assistance to people of all religions. LDS Charities has aided “millions of
people in 185 countries” (LDS Charities, 2017). In 2017, Jean B. Bingham,
the LDS Church’s Relief Society General President, which works with LDS
Charities, “reaffirmed the faith’s commitment to working with religious groups
and other agencies to provide humanitarian aid and help to refugees around the
world” and added “faith-based organizations need to build bridges, understand
each other’s work and cooperate more” (Weaver, 2017).
Diversity
The USA and Utah have strong
historic, cultural, and religious diversity which helps reduce religious and
secular extremism.
Historic
Diversity in the USA for Islam, Judaism, and
Christianity: 1) The first Muslim was a Moroccan slave who arrived in
1528. There are many reports of Muslim “Moors and Turks” coming to the USA
during the 16th and 17th centuries. Muslims-American soldiers "Yusuf ben Ali"
and "Bampett Muhamed" “fought on the American side” in the American
Revolutionary War (1765-1783) (Islam in the US, n.d.), “2) Jews have been in the USA “since the mid-17th
century.” “Jews became active in
community affairs in the 1790s” (Jews – USA, 2015). 3) Christian Icelandic, 11th
century explorer Leif Erickson (Erickson, 2015), and 15th century Christian Italian explorer Christopher
Columbus (Columbus, 2015) are considered early explorers to the Americas. Roman
Catholics were the “earliest Christians in the territory,” but “the Thirteen
Colonies in 1776 was largely populated by Protestants” (Christianity –
USA, 2015).
Historic
Diversity in Utah
for Islam, Judaism, and Christianity includes: 1) Utah’s Muslim community
doesn’t have an exact date for the first Muslims, but 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” (Zeidner-Immigration,
2015). 2) Utah’s Jewish community “first organized itself in Salt
Lake in 1866, and consisted of twenty-four adults of whom eighteen were males.” 3) Utah’s Christian Community has had many
religious denominations come to Salt Lake City since it was founded July 24,
1847 by the Christian “Mormon Pioneers.”
Culture Diversity
in Utah has numerous cultures and languages, because Utah has welcomed immigrants from all nations
for over 160 years since its founding in 1847. This diversity is confirmed by the
fact that “120 languages [are] now spoken in Salt Lake County homes.” This
cultural diversity “is an indication of dozens and dozens and dozens of cultures
and intellectual traditions” in Utah. (Davidson, 2015, Nov. 4). In West Valley
City, Utah’s second largest city, there are 68 supportive “on-line” Google
translations for selected city information (Utah League of Cities and Towns,
2012). West Valley City focuses on its cultural diversity to display a united
society to non-Utah companies considering building in Utah. According to
Brigham Young University, which is approximately 45 miles south of Salt Lake
City Metropolitan area, approximately 90% of the world’s languages are spoken
in West Valley City and “77% of BYU students speak another language” (West
Valley City, 2012).
The selective merging of Moroccan
and Utahan cultures is captured in the experience of Nihal Amarir, who has an
MBA from a Moroccan university, is an Amazigh from Marrakesh, and a 2012
naturalized American citizen. After
being born and raised in Morocco until she was age 22, she came to Salt Lake
City. She quickly started to socialize
and had a job offer in the fourth week. She said, "I got used to people
and they got used to me in a very short time.”
She 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 people of the Holy Books, but also being
respectful to people of all religions.
She concluded "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. We just believe that we all
have one God to pray for all God’s children." (Amarir, 2011).
Religious Diversity is not only confirmed by Utah’s Constitution, but the
freedom of worship is manifested by the different denominations, churches,
synagogues, mosques and temples, and organizations, like the Interfaith
Roundtable, that operate throughout Salt Lake City, Utah: 1) There are numerous
Christian church buildings 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. 2) 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, “BYU Muslims,” 2012). 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 (Martin and Day, 2015). My wife Trisa has commented to others on the
devotion to Islam shown by our Moroccan friends. 3) 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)
A perfect example of supporting diversity, which can be extended to religion and
cultural diversity is the story of “a 5-year-old boy [who] set out to pull a
prank [practical joke] on his teacher with one of his pals [friends].” Jax
Rosebush needed to have his “wild blond” hair cut. He decided to “shave it
short like his friend, Reddy.” “He said he couldn’t wait to go to school Monday
with his hair like Reddy’s so that his teacher wouldn’t be able to tell them
apart.” The only thing he didn’t realize is his skin was white and his friend’s
skin was black (Rosebush, 2017, February 24).
Personal experiences
that my wife and I have had with religious diversity since our marriage in 1970. During this time, we visited religious structures in the Americas,
Europe, Africa, the Middle East and Asia, said silent prayers, and felt the peace that is within the sacred structures.
We have visited: The Dome of the Rock in Jerusalem, Buddhist Temples in China
and Japan, St. Peter’s Basilica in the Vatican, St. John’s Cathedral on Malta,
Cathedrals throughout Europe and the Americas, LDS Churches and Temples in many
countries, and Hassan II Mosque in Casablanca. As we have paused to pray, we
have also reflected on all the prayers that have been said by the faithful
people, who have come to the sacred building to pray when the burdens of life
were too hard to bear. We have envisioned the inward feeling of peace that we
believe comes from God that a Higher Power loves and cares about them. I’ve
told this experience 50 or more times to believers in the Abrahamic-religion
world and they have acknowledged that they have had a similar peaceful feeling
in times of need.
Conclusions
Morocco’s and Utah’s interfaith dialogues and
activities combine with constitutional secularism and diversity to support freedom to worship and individual rights.
This helps decrease religious and secular
(political) extremism and avoid the steps of anger and demonstrations that lead
to a war.
Historical
diversity reaches back to more than one generation to introduce people in
Morocco and Utah to different ideas and cultures. Cultural diversity merges
these ideas and culture differences, which include languages, to develop the
current cultures observable in Morocco and Utah. Religious diversity opens a
door to comfortable interfaith dialogues.
This paper
focuses on Morocco, the State of Utah (USA), and the three Abrahamic Religions
(Islam, Judaism, and Christianity), but it can be extended to other countries,
states and religions. It is believed that one
way to further decrease religious and secular extremism is to increase the frequency of: 1)
constitutional secularism, which protects freedom to worship and the rights of
families, men, women, and children, 2) historical, cultural, and religious
diversity, which open doors to different positive ideas, and 3) humanitarian
organizations, which reach out to meet community needs not serviced by the
government programs in Morocco and Utah.
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