Tag: Azza Karam

A World, Mostly Dominated by Men, in Turmoil — Global Issues

  • Opinion by Azza Karam (new york)
  • Inter Press Service

NEW YORK, Oct 27 (IPS) – This year – 2023 – started with a commemoration of one year of war in, and on Ukraine, which has dramatically impacted the price of basic needs for the world’s populations in every corner of the world. It is an ongoing calamity for a world already living its worst collective food, public health and conflict-based insecurities.

Despite the peace agreement allowing access to Tigray, the humanitarian crisis following the conflict in Ethiopia has not abated, nor has the civil conflict in the Sudan. As fighting raged on in Somalia, the country faced its worst drought in forty years, resulting in tens of thousands of deaths.

The UN warned in June, that 400,000 of the 6.6 million Somalis in need of aid are facing famine-like conditions, and 1.8 million children are at risk of acute malnutrition in 2023. To add to the disaster, the World Food Programme has been forced to drastically cut its services in the country, due to lack of funding.

While there are more conflicts brewing in Africa, we have to take note of the fact that Asia also has its painful shares thereof, with ongoing Turkish government attacks against Kurdish groups as we write this. While talks between Iran and Saudi Arabia in April 2023 (mediated by China), raised hopes of a political settlement to end the conflict in Yemen, hostility between the two warring sides remains.

Further East, the civil conflict in Myanmar is resulting in more civil strife and untold misery also for minority communities. In Iran, a uniquely women-led uprising, continues to be brutally repressed, even as the country remains heavily vested in regional conflicts.

Another continent, Latin America, is host to serious political and economic instability – as in Venezuela – sometimes compounded by violence – as in Haiti – with significant humanitarian consequences. The continent also has its fair share of rising criminal gang violence, suspected to be closely aligned with certain political, arms and drugs’ interests, which are on the rise in several countries.

On October 7, 2023 the world witnessed atrocities committed by a religiously inspired (although by no means faith-justified) group, Hamas (self-designated as the Islamic resistance movement), on Israeli land, with ongoing mourning for the deaths, the trauma, and the fate of hundreds of hostages taken.

All of which appears to be used by some (largely western) governments to justify retaliatory actions which are resulting in millions of Palestinians (in Gaza) now living even without water, thousands already killed, many of whom are women and children, and over a million of them are being pushed, by a state actor, to become forcibly displaced.

In relatively (much) more peaceful countries, the rise of those advocating right-wing xenophobic actions and hate – some of whom are elected, by millions, to serve positions of senior most executive authority – is not unusual.

So, our world is not in a good place right now.

In each of these conflicts most of the key decision makers, are – perhaps coincidentally – male leaders. In all of these contexts, the ones paying the highest price in terms of loss of life, limb, deteriorating mental health, traumas, and denial of basic dignity – let alone access to basic needs – are women, children and those living with disabilities (which includes all genders, social classes, and age groups).

Yet in very few of any of those contexts, do we hear from the women leaders who are serving humanitarian needs, struggling to keep communities surviving, still speaking with one another and helping one another across the painful chasms and divides, and speaking out against the calls, and the murderous rationales, of war.

While there is data which implicates some women leaders in conflicts and violence – from suicide bombings to mainstream army and navy leaders and officers, members of right-wing extremist groups, non-state actors and gangs – these are not the norm. In fact, there is no comparative scope. As long as the majority of world’s senior-most political and military leaders are male, one cannot compare them to the legacies of the far fewer, and much more recent, women, in similar positions of power.

Women’s organisations tend to be among the most vocal and numerous, in their rejection of any and all forms of war and violence. The women who uphold this simple, and profoundly life changing and life affirming stances, of not choosing war, are often seasoned veterans of serving their communities and their nations. Many do not only speak from a place of aspiration, but from where they are rooted in taking collective actions for the common good.

Many women human rights defenders, and veterans of peacebuilding efforts in their communities and nations, tend to put into effect, the most pragmatic rationale of all: that my safety and welfare depends on yours. That you are part of me as I am of you. That in your annihilation, is mine own. That our collective resilience, is necessary, for this very precious planet, on which we are but (seriously disrespectful) guests, graciously hosted.

Yet these very same women, and their organisations, all of which are legacy builders, have to struggle to have their voices heard in the existing diversity and cacophony of media channels. Their absence from the seats of global decision making – because they are busy serving communities who have long lost their connection to today’s multilateral elitist spaces – affords them little to no opportunity to be part of the voices mainstream media prioritises. Indeed, media sometimes makes, select leaders, who appear to speak to the angry masses – or make the masses angry – but rarely showcases the work of the women building peace.

“We would not choose war” is not a temporary motto of convenience. It is a state of mind, and a state of being, which is struggled for, often at high personal, and professional cost. Its minimal threshold is the art of compromise. Its maximal achievement is peaceful coexistence. Both of which are sorely needed. It is also what most women’s organisations, and women-led efforts in all corners of the world, would say, and mean.

Given the state of our world, we need to make sure the track record of women’s peaceful leadership is actively and systematically supported, specifically when and where such efforts revolve around partnerships, and build on grassroots multilateral engagements. Such women-led peace initiatives should be a strategic developmental priority, within nations and between them. At the same time, this support should diligently avoid the all too frequent trap of creating new, parallel , duplicative, and replicative efforts, and/or focusing on supporting the already privileged elites.

We (should) have learned after decades of international development, that effective partnerships – advocated for in the 17th Sustainable Development Goal – are not optional. Partnerships in conceptualising, addressing, planning, delivery, and all forms of service, are a sine qua non, of social inclusion, social cohesion and peaceful coexistence. Not because they are easy to effect.

Perhaps precisely because they are challenging. But the challenge of partnerships around social cohesion are far more tolerable than the destructions of war. Away from the spaces of media, pomp and ceremony, media frenzy around temporal events, and elitist noise, women-led grassroots and international efforts are already providing alternatives to the current madness.

Dr Azza Karam, Professor of Religion and Development at the Vrije Universiteit, Amsterdam, and President and CEO of the Women’s Learning Partnership, based in Washington, and working with women’s human rights organisations in the southern hemisphere. She has decades of experience serving women-led multi stakeholder coalitions for democracy, peace and security.

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The Common Good, or Transactional Religion? — Global Issues

  • Opinion by Azza Karam (new york)
  • Inter Press Service

NEW YORK, Jun 28 (IPS) – For the last 30 odd years, I have maintained that religions matter. I noted the reasons for why they matter, and always listed how they matter —as social service providers, as first responders in humanitarian crisis; as mediators in tensions and conflicts, as upholders of common good and the values of humanity; as protectors of children and of the most vulnerable; and even as political actors.

All to name but a few. I still feel amused when some of those I trained among the UN staff and the faith-based NGO community, quote something I said, in public – albeit without even being aware they are quoting (I am trying to be kind here) – such as: “we should not be talking about whether religions matter, but how they matter”.

In 2007, while at UNDP, I was told, more than once, “we do not do religion”. By the time I left the UN in 2020, after building two bodies – an Interagency Task Force on Religion and its Multi Faith Advisory Council – it was clear that almost all UN entities were competing to ‘do religion’. In fact, some UN entities are competing for religious funding.

While I have not lost that faith in faith itself, over the last years, I have grown increasingly incredulous of those who would speak in the name of ‘religion’. It is hard not to feel distinctly bemused, when versions of ‘if religious actors/leaders are not at the table, they will be on the menu]’, are being told in one gathering after another.

Often by the same kinds of speakers, among the same kinds of audiences, albeit meeting more and more frequently – and often more lavishly — in different cities around the world.

The reason for bemusement, is not disillusion with the unparalleled roles that various religious institutions and communities of faith play. Far from it. These roles are, in short, vast. In fact, they are as impossible to quantify, as they are implausible to assume full comprehension of.

After all, how do you accurately measure the pulse of our individual spiritualities – let alone our collective sense thereof? Religious leaders, religious institutions, faith-based and faith-inspired NGOs (FBOs) – let alone faith communities – are massive in number, and permeate all the world’s edifices, peoples and even languages. Faiths, and expressions of religiosity, are likely as numerous as the hairs on an average head (not counting those who may be lacking vigour in that department).

No, the reason for bemusement is disillusionment with the trend of commercialisation of religion, the business of ‘doing religion’. The emerging marketplace of “religion and ” is reminiscent of not too many decades ago, when so many academics, consultants, think tanks, NGOs, worked on the business of democracy and/or good governance and/or human rights. Then, as now, projects, programmes, initiatives, meetings, and more meetings, were hosted.

A global emerging elite of ‘experts’ in the above (or variations thereof) permeated the four and five-star hotel meeting rooms, gave business to caterers and conference centres as they traipsed the ‘conference circuits’ from north to south, populated proposals to governments, philanthropists and various donor entities.

They defined the missions of for-profit consultancies claiming to enable the strategic capabilities, to inform the media presences, to refine the narratives, to provide the leadership coaching, to jointly express the common values, to uphold the good in public service… And so on.

We are not living in better democracies now, in spite of all that business. Will we have more faithful societies? Will people pray more, for one another and serve more selflessly now that ‘religion’ is in? Somehow, I doubt it.

By the time we realised the extent of the commercialisation of democracy and human rights, the commercial nature had corrupted much of the sagacity – and the necessary courage – there was. Even autocrats bought into the business of doing democracy and human rights, and used the narratives to enhance their respective agendas.

Few democratic actors worked together, and even fewer collaborated to serve – and save – the whole of humanity. As with any business venture, the motive of profit – and power – of some, dominated.

And rather than a consolidated civil society effort holding decision makers accountable for the sake of the most vulnerable, and collectively and successfully eliminating the tools of harm, we are living in the era where money, weapons – including nuclear ones – control over resources, and war (including war on this earth), dominate.

Today, some of the most authoritarian and self-serving regimes, and some of the most power-seeking individuals, and their retinues, are vested in the business of ‘religion’. And why not? It is among the most lucrative domains of financial, political and social influence.

Decades of study, however, point to some simple questions to ask, to distinguish the transactional nature of ‘religious affairs’ claiming to be for the good of all, from those actually serving the common good.

The questions include the following:

How many of those engaged in the work of religion (whether as religious or secular actors) actually give of or share, their varied resources, to/with one another (including those from other/different religions, entities, age groups, countries, races, etc.)?

How many different religious organisations plan and deliver, jointly, the same set of services to the same set of needs, in the same neighborhoods or in the same countries?

How many ‘religious actors’ actually partner with ‘secular’ civil society organisations to hold institutions of political and financial power equally accountable – if need be, at cost to their own welfare. In other words, how many stand on principle, irrespective of the cost?

And, my personal favourite: what are these religious actors’ respective positions on women’s rights, on gender equality and/or on women’s leadership?

The more diplomatic way to frame that is also one of the most powerful litmus tests: which human rights do these actors working on/with/for religion, value more? You see, those who are engaged in transactional practices wearing a religious garb, will invariably prioritise some rights, or some privileges, over others.

The answer to this question therefore, will indicate the difference between a coalition of religious fundamentalists (including secular power seekers and some religious and political leaders), and a multilateral alliance dedicated to serving the common good – for each and all, barring none, especially in the most challenging of times.

Azza Karam is a Professor of Religion and Development at the Vrij Universiteit of Amsterdam and served as a member of the UN Secretary General’s High Level Advisory Board on Effective Multilateralism.

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An Endangered Species in the Age of Triple Planetary Crises — Global Issues

The 7th Congress of Leaders of World and Traditional Religions in Almaty, Kazakhstan.
  • Opinion by Azza Karam (new york)
  • Inter Press Service

NEW YORK, Nov 09 (IPS) – In this year’s COP 27 two-weeklong summit in Egypt, which concludes November 18, a rough count indicates there will be 40 different sessions organised by, for, and about, religious engagements in/on climate change and related issues. This is likely the highest number of events by and around religious actors, organised at a COP event.

The reason? Religions, religious engagement, interfaith, etc., are the flavour of our geopolitical times. For better or worse.

His Holiness Pope Francis and His Eminence the Grand Imam of Al-Azhar were just addressing a major conference in Bahrain on East-West relations, with the King of Bahrain. After also putting in a similar appearance and speaking together with the President of Kazakhstan, in September. Both countries were hosting major international meetings of religious leaders, in the fanciest of hotels, convened from many corners of the world, replete with lavish food banquets and generous hospitality and care for their every need.

I should know, as I am a most grateful recipient, albeit not a religious leader, but an aspiring servant to religious multilateralism. But I run ahead of myself here.

In convening, countries appear to be competing with Saudi Arabia, which hosted such a seminal gathering (in May 2022, bringing together Buddhist and Hindu faith leaders, for the first time, as equals with their Muslim, Christian and Jewish brethren), as well as with the UAE, Qatar, and Oman, who are also hosting international gatherings of religious leaders this very month.

This year alone, there have been over 50 meetings of religious actors, that is more than 2 per month, and this is not a comprehensive tally.

Each of these major and rather expensive conferences, provides a platform not unlike the UN General Assembly, where each leader gets his (for invariably they are mostly men) time to speak, often eloquently, about their own faith tradition.

Each of these speeches regales with how diligent the efforts of faith/community/organisations are, to secure peace and human dignity for all people. As they remind of the spiritual wisdom each faith upholds, they also speak of past and upcoming initiatives, meant to safeguard dignity for all. Sometimes they also remember to speak about the planet and our responsibility to save it.

As someone who spent decades serving at the United Nations and in diverse international academic and development organisations, and now listening to the religious actors speaking, I find myself asking the same question: if each of these governments, and now these religious bodies, are working so hard and serving so amazingly, why is our world the way it is?

Why are so many governments and peoples and communities at war with one another inside and outside nation-state boundaries? Why are we listening to hate speech from every type of mouth and all types of platforms given ample media attention? Why are arms and drugs the biggest industries?

Why are the rich getting richer and the poor poorer while our planet becomes more bare and parched in one part, and flooded to death, in another? Why is violence of all kinds, inside families and within all communities, a pandemic? Why are medicines, and now even values, a commodity to trade power and privilege with?

Why is nuclear war back on the agenda of consciousness and politics? In short, why do we hate/fear one another one another so much, and so deeply?

Because what ails our multilateral system, in spite of the speeches (and efforts) of political leaders (in and out of electoral times for those fortunate enough to have genuine elections of their national leaders), and now also in spite of the speeches and works of religious actors, is fundamentally the same: each to his own. Multilateral – as an adjective defined by the Oxford Dictionary, where “three or more groups, nations, etc. take part”, is an endangered species.

The United Nations, the premier multilateral entity of 193 governments, is struggling to strengthen multilateralism, yet not necessarily by looking internally at its own behemoth infrastructures, or culture. Ever seen an organogramme of the United Nations system? One should. It is a universe of wonder where every human and non-human thought and action appears to have a dedicated office or structure of some sort.

But before we point fingers at the political multilaterals (who are remarkably good at either ignoring faith communities, or using them to the hilt, or both), we need to ask ourselves, how often do we see or hear of “three or more” religious institutions (not of the same faith) working together to actually deliver needs to diverse peoples around the world?

The answer is, that beyond the speeches, the lavish meetings and innumerable projects, multilateral religious collaboration (where money and efforts from many and diverse are pooled to serve, together, the needs of all, regardless of gender, national, ethnic, racial or religious affiliation) remains rare.

Please do not misunderstand: religious institutions are working to serve hundreds of millions of people on every area of need, humanitarian and development – and now also political. Just as Indigenous Peoples are the original carers of all nature, religious leaders and institutions are the original carers for myriad human needs.

There is plenty of evidence about this. HIV and AIDS, Ebola and the Covid pandemic highlighted how critical religiously managed health infrastructure is to communities – rich and poor. A glance at the education sectors, psycho-social care, migrants and displaced peoples, and other humanitarian areas of need, will show clearly that religious institutions still serve many, widely, and in the remotest areas.

So, it is not a dearth of service to humanity that diverse faith actors need to come to terms with. It is the famine of multireligious collaborative services – as in giving and doing together. At Religions for Peace, for over half a century of supporting interreligious platforms serve the common good in over 95 countries, we live the challenges of multi religious collaboration, on peace mediation, food and human security, migration and displacement, education, gender and women’s empowerment, and trying to save together, the world’s remaining rainforests, through, among other efforts, the Interfaith Rainforest Initiative.

We know that even within the realms of religion, the manner of dealing with these challenges tends to mirror prevailing colonial mindsets, with tendencies to give prominence to one religion, insistence on singular branding, and jockeying for more political influence and financial resourcing.

More and more faith leaders – young and older – are (rightfully) expecting financial remuneration for their time and energies spent in international work, thus slowly but surely reversing a trend of volunteerism that used to uniquely characterise religious service and giving.

Just as governments are failing to systematically work together as inhabitants and leaders of one planet, and just as too many civil society groups and corporations compete for branding and ‘market share’, so too, do religious organisations.

Some religious entities are replicating a secular catastrophic practice of seeking to build other/new/different/more ‘specialised’ entities and initiatives, rather than shoulder the heavy cross of seeking to work together in spite of the damning challenges (both puns intended). In so doing, many of these religious actors are effectively dispersing efforts.

One of the many lessons of failed multilateralism is that more, or different, or new and/or specialised, may well be the well-intentioned road to hell.

When it comes to actually investing in one another’s work so that they are speaking as one and serving together, many religious leaders and leaders of religious organisations will smile, say some nice words, and move on to the next sermon/meeting/international conference, or nevertheless doggedly pursue their own special/unique initiative(s).

Such that we have now so many religious initiatives, dominated by one or a bilateral religious partnership, or two and a half (relatively tokenistic representation of another faith), working on the same challenges, facing all of humanity.

What ails multilateralism is not the absence of resources, tools, values, the clarity of the crisis, or even the will and creativity to serve. Multilateralism fails when some want only their values, truths, communities, nations, cultures, security needs, and/or specific institutions, to prevail.

And with the failure of multilateralism is a failure of common humanity, and planetary survival.

Prof. Azza Karam is Secretary General, Religions for Peace

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War in Ukraine, Religion and Abiding Ethnocentrism — Global Issues

Refugees entering Poland from Ukraine at the Medyka border crossing point. March 2022. Credit: UNHCR/Chris Melzer
  • Opinion by Azza Karam (new york)
  • Inter Press Service

NEW YORK, Apr 19 (IPS) – “The war in Ukraine is a European …and a Christian… matter… It does not require the involvement of a colourful array of religions or people”. These words were uttered and affirmed by some European Protestant men, working in interfaith circles in Europe. The ‘colourful’ encompassed other than European, mostly Christian – and likely mostly male.

Add this perspective to another one from a seasoned Catholic lay male leader, diplomat and academic, echoing representatives working in various Vatican offices, who maintain that if there is to be any religious engagement around Ukraine or Russia, “it is the Pope who should be doing this …and this is the preference of European governments”.

To these people, the fact that the war in Ukraine (and economic sanctions against Russia), have raised the price of oil, gas, and wheat (and therefore basic staples such as bread) for all other inhabitants of our world, is simply irrelevant.

The important fact appears to that Europe is suffering – and losing face in doing so, one might add. The fact that there are religious minorities in Ukraine also suffering, is not meriting as much attention. The supremacy of the Catholic Pope, who is a leader of but 16 percent of the world’s religious populations, is also apparent in the discourse of many esteemed European male leaders.

Were European governments to see value-added to religious involvement in affairs of state, then it would clearly be the Pope who would merit the role, out of the thousands – if not more – of other faith leaders in (the rest of) the world.

Yet so significant is the war in Ukraine, along with the role of Russia (and perhaps after that China) in geopolitics, and the changing political, financial and economic consequences around a world already damaged by the vagaries of Covid lockdowns and declines in tourism (which was the source of basic income for hundreds of millions of people), that it is a staple of many conversations – outside of Europe.

One such perspective of some seasoned diplomats in the USA, is that “religion and religious institutions have nothing to do with this war nor play much of a role in it. This is one politician’s madness”. Someone must have forgotten to send the memo with the words of a Patriarch of the largest Church in Russia, with over 120 million adherents worldwide, justifying the war – and using a homophobic discourse to do so.

Or maybe we erased the other memo where millions of Russians voted for this one “mad” politician (as millions of others voted for other mad politicians elsewhere in the world).

And yet, as we ponder the rampant ignorance about the intersections of politics and religion worldwide, and the arrogance of some European religious and political actors, and as some of us listen to religious leaders from other corners of the world, it would be wise to ponder a couple of questions: are we sure that all religions would have found the Patriarch of Russia’s language, and its subject, quite so distasteful? And, are we sure that it is one man causing all this carnage and hate (and profit to weapons manufacturers, mercenaries, and all who make money from war)?

There are many forms of this kind of arrogance of ignorance, which have coalesced to bring our world to this point where it would seem that almost every corner of it, is blighted. For some it is the blight of many forms of extremism: from launching war against a sovereign nation and killing its people, to horrific gang violence, to desecrating sacred sites and attacking pilgrims and devotees during their prayers, even during times which are holy to both attacked and attackers.

For others, it is the blight of democracy abused and myriad human rights systematically and deeply violated. For yet others the blight is having to live with various forms of hate speech and hate filled actions, including those with distinct anti-Semitic and Islamophobic blows. Holocaust deniers are reemerging out of many layers of rotten woodwork in all corners of the world.

The semantics of Islamophobia are being argued about in some western government circles, even as veiled women are being openly abused in some streets and denied access to jobs in countries claiming respect for religious freedom, and where even turbaned Sikh men continue to face abuse because they are mistaken as Muslims, and/or because their form of dress is deemed injurious to secular sensibilities.

For others the blight is to have to contend with shootings by lone gunmen of innocents in schools or subways or nightclubs or concerts. All this in the middle of a public health epidemic that has claimed the lives of millions – and we are still counting (where it is possible to have reliable data) – and while climate change is contributing to the largest numbers of refugees and forcibly displaced peoples ever in recorded collective human history.

Yet climate change is still being denied. And as for misogyny, it is the new normal in private and public spaces, everywhere in the world – in Europe too.

But it is not all gloom. The same European country which decried the one million Syrian refugees it allowed in (and subsequently quietly offloaded thousands of them to other countries), has announced no limit to the number of Ukrainians needing to enter it, and sometimes ensuring that some of the newer Ukrainian refugees receive access to homes before other refugees (who had waited longer but now must continue their wait). Another European country which let some refugees die of cold on its borders rather than allow them in, is now providing all manner of support to the Ukrainian ones.

The United States, which a few months ago lost significant credibility as a result of a messy exit after a 20 year struggle against the Taliban in Afghanistan (leaving the country largely back in control of the Taliban), is today resonating with righteous indignation, and crowing that “the West is back”. The European Union too, has seen the error of its ways of being overly dependent on cheap Russian gas, and oil, and is now hastening to rid itself of such a dependency.

The war in Ukraine (albeit apparently not the ongoing horrors in Myanmar, Yemen, Mali, Niger, Cameroon, and Ethiopia – to name but a few) is indeed impacting our world. Like Covid-19, the war will doubtless continue to influence political, financial, and socio-cultural frames for decades. But here is another question: are we sure that the rampant and now fully on display discriminatory arrogance of ethnocentrism, and its appendages, will change?

This April 2022, witnesses another form of coalescing. Bahá’ís celebrate Ri?ván, a festival of joy and unity which commemorates the beginning of their Faith. For Hindus and many others also, this month marks the celebration of the Spring festival of the harvest, and the Hindu new year. For Sikhs as well, this April celebrates the birth of the religion as a collective faith.

Jews celebrate Pesach, or Passover, commemorating the exodus of the Jewish people escaping the slavery of the Egyptian Pharaoh. Christians (Western and Eastern) – celebrate the resurrection of Christ this Easter. All while Muslims observe the thirty days of fast known as Ramadan. There are more faith traditions celebrating and/or commemorating. Definitely the best time, then, to pray for – or for those of tender anti-religious sensibilities let us say ‘to reflect’ on: the twin birth of humility and mercy.

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