“There can be no peace without justice,“There can be no peace without justice,“There can be no peace without justice,“There can be no peace without justice,“There can be no peace without justice, and no peace without forgiveness and compassion, and no peace without forgiveness and compassion, and no peace without forgiveness and compassion, and no peace without forgiveness and compassion, and no peace without forgiveness and compassion, and no true forgiveness is possible with mental reservations.” and no true forgiveness is possible with mental reservations.” and no true forgiveness is possible with mental reservations.” and no true forgiveness is possible with mental reservations.” and no true forgiveness is possible with mental reservations.”

The Caux Dialogue

Peace, Justice and Faith:An honest conversation among concerned

Muslims and non-Muslims

July 26-29, 2002Mountain HouseCaux, Switzerland

2

The Dialogue brought together individualswho differed in ideologies, beliefs,backgrounds, political preferences andconvictions. They came together from theMiddle East, United States, Europe and SouthAsia in order to listen to each other, to reflecton the present situation and to seek inspirationand change in a spirit of understanding and ofrecognition of the Other’s pain.

In a message, Prince Hassan, who was unableto attend because of tensions in his region,expressed the purpose clearly: “to findagreements and to continue to civilizedisagreements within and between groups ofMuslims and non-Muslims and to address ourshared concerns for the near future at aninternational level.”

In his welcoming remarks, Dr. Sommarugastated that it was simply unacceptable that anew Cold War is being constructed amongstcultures. “We need to move from a clash ofcivilizations to a culture of peace.”

Professor Rajmohan Gandhi said thatadherents of each faith are responsible for itsimage. “This image does not depend merelyon the ideas of the founder, or on a golden agein its past history, but on the lives and actionsof these adherents today.”

The prevailing spirit of self-reflection andself-criticism, as opposed to a spirit of blameand faultfinding, is evident in the followingcomments:

“It is high time we in the West stop trying tomanipulate the rest of the world. It is clearlycolonialism of an arm’s length variety,” said aEuropean.

“We Muslims need self-criticism. We accusethe West of double standards, yet we have towork to make Islam more compatible withmodern life. In the middle ages the Universityof Al Azhar (in Cairo) pioneered new ways ofliving. Why should we leave it to the West todefine what Jihad means?”

“Where there is a lack of trust andmisunderstanding there has to be a dialogue tochange attitudes; the goal has to be changingattitudes. In the long run we have got to getthis kind of understanding into our educationalprocesses.” (an American)

Said another participant: “Intra-faith dialogueis important; there is a need for introspectionamong Muslims, there are massacres,atrocities of all kinds, we ignore them, theyshould not happen. Only God can decide whois a true Muslim and who is not. Muslimsmust speak with a common voice, debate howwe are dealing with ourselves and our ownneighborhood.”

Throughout the meeting, the following textwas never far from the hearts and minds ofparticipants:

“O mankind! We created you from a singlepair of male and female, and made you intonations and tribes, that you may know eachother, not that you may despise each other.”(Holy Qu’ran, 49:13)

A critical assessment was made about thedissemination of knowledge about Islam. TheWestern media was criticized for perpetuatingstereotypes, while there is a general lack ofinitiative on the part of Muslim communitiesto counter them. This often fuelsmisunderstanding.

“...to find agreements“...to find agreements“...to find agreements“...to find agreements“...to find agreementsand to continue toand to continue toand to continue toand to continue toand to continue tocivilize disagreements”civilize disagreements”civilize disagreements”civilize disagreements”civilize disagreements”

“Adherents of each“Adherents of each“Adherents of each“Adherents of each“Adherents of eachfaith are responsible forfaith are responsible forfaith are responsible forfaith are responsible forfaith are responsible forits image.”its image.”its image.”its image.”its image.”

TTTTThe picturesque village of Caux, Switzerland, perched on amountainside above Montreux, was the setting for a “dialogue ofhearts,” as a Tunisian participant described it. Convened by Prince ElHassan bin Talal, Professor Rajmohan Gandhi and Dr. CornelioSommaruga, the Caux Dialogue provided a remarkable opportunity for“an honest conversation” on the concerns and questions that havearisen before and after September 11, 2001.

3

Noted one participant: “Islam is labeled as anti-modern, anti-progress. I have been invited byAl-Azhar and was astonished to see that their use of technology exceeded that of some westernoriented governments. It is wrong to assume that they are anti-technology and anti-progress; wehear things which are myths.”

One specific conflict that was given serious attention was the pogrom in Gujarat earlier in 2002,which saw over a thousand deaths, a hundred thousand rendered homeless and the virtualdestruction of the economic system of the Muslims of that area. Indians at the dialogue spokewith conviction about the tragedy. “The effects of September 11 are so far reaching that in someparts of the world it has now become fair game to target Muslims.” “Many forces outside theUS have (mis)used the American obsession of ‘war on terrorism’.”

Yet one victim of that terrible violence said, referring to the expressions of injustice in Palestine,Kashmir and Gujarat: “Is violence the only way? In India it would mean butchery of Muslims.I am a strong believer in nonviolence. The life of the Prophet was in tune with nonviolence.Also Gandhi, King and Mandela.”

As the participants wrestled with these and other issues, convictions grew to formulate a plan ofaction to build on the new understandings achieved through the dialogue. A first step was toexpress clearly the conclusions in a Joint Statement of Reaffirmation (page 4).

Table of Contents

Joint Statement of Reaffirmation 4

List of Participants 5

Messages from the Invitation CommitteePrince El Hassan bin Talal 6Dr. Cornelio Sommaruga 6Prof. Rajmohan Gandhi 7

SessionsI. Strategy for tackling (where it exists) the West’s fear, suspicion and dislike of Islam 8II. Islam/West Interaction 11III. Dialogue and reconciliation among Muslim communities 14IV. Gujarat and its lessons 16V. Influencing US policy towards a just peace in the Middle East 17VI. Enhancing the EU’s foreign policy role in the Middle East 18VII. Understanding the India-Pakistan-Bangladesh Subcontinent and the Kashmir dispute 19

“O mankind! We“O mankind! We“O mankind! We“O mankind! We“O mankind! Wecreated you from acreated you from acreated you from acreated you from acreated you from asingle pair of male andsingle pair of male andsingle pair of male andsingle pair of male andsingle pair of male andfemale, and made youfemale, and made youfemale, and made youfemale, and made youfemale, and made youinto nations and tribes,into nations and tribes,into nations and tribes,into nations and tribes,into nations and tribes,that you may know eachthat you may know eachthat you may know eachthat you may know eachthat you may know eachother, not that you mayother, not that you mayother, not that you mayother, not that you mayother, not that you maydespise each other.”despise each other.”despise each other.”despise each other.”despise each other.”

Caux DialogueSecretariat:Charles Aquilina1156 Fifteenth St., NWSuite 910Washington, DC 20005

202-872-9077ckaquilina@aol.com

www.initiativesofchange.org

4

• Terrorism in all its forms andmanifestations is anathema.

• The war against terrorism should notbe allowed to preclude people’s right toresist occupation.

• Religion should not be invoked tojustify violence of any kind or to justifydiscrimination and exclusion.

• The effects of September 11 are so farreaching that in some parts of the worldit has now become fair game to targetMuslims. Singling out members of areligious, ethnic, national or racialgroup for principal responsibility forviolence is an offence to humanity thatschools, neighborhood communities,faith-based groups, the media andgovernments must do everything toprevent, identify, and combat.

• People all over the world must takenote of, and do their best to bring to anend, the killings and gross humanrights violations in Palestine, Kashmirand Gujarat.

• Islam is not incompatible withmodernity. What is needed is to create

spaces for the expressions andexplanations of Islam within a modernsociety.

• Democratization should be promotedwithin each country in the Muslimworld and elsewhere and also in theworld power structure.

• Muslims in societies with a non-Muslim majority can promote harmonyby breaking out of their sometimesself-imposed isolation and interactingwith non-Muslim neighbors.

• Modernization will be more effectiveand beneficial if it builds onappropriate indigenous traditions.

• There is a need for reforming theglobal economic system so as topromote development and justice in theworld and prevent the perpetuation ofpoverty.

• UN resolutions and international lawshould be implemented withoutexceptions and double standards.

• Reconciliation among the peoples ofthe world is hampered by the arroganceof the powerful.

Joint Statement of ReaffirmationJoint Statement of ReaffirmationJoint Statement of ReaffirmationJoint Statement of ReaffirmationJoint Statement of ReaffirmationThe 2002 Caux Dialogue reaffirms that

There can be no peace among nations without peace among religions and no peace amongnations and religions without dialogue.

There can be no peace without justice, and no peace without forgiveness and compassion,and that no true forgiveness is possible with mental reservations.

There are values that human beings share irrespective of religion, nationality or ethnicity.These values include sanctity of life, freedom, equality, respect for human rights andinternational humanitarian law, commitment to cultural and religious diversity, humandignity, human development, democracy, the rule of law, equitable access to the earth’sresources and an equitable distribution of power

Among the prerequisites for a meaningful dialogue are active listening, honest acceptanceof the other side, and acknowledgment of the Other’s pain.

PerspectivesPerspectivesPerspectivesPerspectivesPerspectivesThere was general agreement among participants on the following:

“UN resolutions and“UN resolutions and“UN resolutions and“UN resolutions and“UN resolutions andinternational law shouldinternational law shouldinternational law shouldinternational law shouldinternational law shouldbe implementedbe implementedbe implementedbe implementedbe implementedwithout exceptions andwithout exceptions andwithout exceptions andwithout exceptions andwithout exceptions anddouble standards.”double standards.”double standards.”double standards.”double standards.”

“Among the“Among the“Among the“Among the“Among theprerequisites for aprerequisites for aprerequisites for aprerequisites for aprerequisites for ameaningful dialogue aremeaningful dialogue aremeaningful dialogue aremeaningful dialogue aremeaningful dialogue areactive listening, honestactive listening, honestactive listening, honestactive listening, honestactive listening, honestacceptance of theacceptance of theacceptance of theacceptance of theacceptance of theother side, andother side, andother side, andother side, andother side, andacknowledgment of theacknowledgment of theacknowledgment of theacknowledgment of theacknowledgment of theOther’s pain.”Other’s pain.”Other’s pain.”Other’s pain.”Other’s pain.”

5

RecommendationsRecommendationsRecommendationsRecommendationsRecommendationsTo improve the relationship between the Muslimand non-Muslim worlds, it was agreed that

The dialogue process should be sustained overtime; that efforts should be made to involve widersections of civil society and to influence publicpolicy and decision-making structures; and that theprocess should be proactive

Future dialogues should focus on developing actionscenarios for strengthening the relationshipbetween the Muslim and non-Muslim worlds

Partnership with other ongoing dialogues should beexplored

Communication strategies should be devised topromote a better understanding of Islam in the non-Muslim world and, likewise, of the non-Muslimworld’s values in the Muslim world

There should be a promotion of regional dialogueswithin the Muslim world and within the non-Muslim worlds, including dialogues involvingyouth leaders, women leaders, persons of all faiths,and Muslims of different orientations.

Steering GroupSteering GroupSteering GroupSteering GroupSteering GroupThe Dialogue authorized one of its cochairs andinvitors, Prof. Rajmohan Gandhi, to form a steeringgroup of five or six to consider next steps in thelight of the perspectives and recommendationsspelt out in this statement.

ParticipantsParticipantsParticipantsParticipantsParticipants1. Dr. Cornelio Sommaruga, Switzerland, President,Caux-Initiatives of Change Foundation2. Professor Rajmohan Gandhi, Historian and formerSenator, India3. Mr. Hatem Akkari, Lecturer in French Literature,Sfax University, Tunisia4. Dr. Mohammad Alipour-Jeddi, Iran, Diplomat,OPEC, Vienna5. Dr. Nasim Ashraf, Chairman, President’s Commissionof Human Development and Minister of State, Pakistan:Co-founder, Association of Pakistani Physicians ofNorth America6. Dr. Juzar S. Bandukwala, Professor of NuclearPhysics, University of Baroda, India7. Ambassador Bruno Bottai, President, InternationalBalzan Foundation Prize, Former Permanent Secretaryof Foreign Affairs, Italy

8. Mr. Farrokh Captain, Managing Trustee, LaytonRamatullah Benevolent Fund, Karachi, Pakistan9. Mr. Muhieddine Chehab, Mukhtar, Ras Beirut,Lebanon10. Professor Albert de Pury, Historian of Religions,University of Geneva, Switzerland11. Justice Khurshid Drabu, Kashmir and UK12. Mr. Ridha Driss, Tunisia, Editor of Journal inFrance13. Mrs. Samia Driss, Tunisia and France14. Dr. Abdel Mohsen Farahat, Egypt, Architect inSaudi Arabia15. Mr. Kamal Halawa, Engineer, Palestine16. Dr. Syeda Hameed, Historian, former memberNational Women’s Commission, New Delhi, India17. Dr. Eba Hathout, Physician, Egypt and USA18. Imam Yahya Hendi, Chaplain, GeorgetownUniversity, USA and Palestine19. Dr. Kamal Hossain, Former Foreign Minister,Bangladesh20. Mr. Najmul Hossain, Economist, Bangladesh21. Mr. Mohsen Hussein, Advisor on Youth Affairs,Saudi Arabia, former Undersecretary of Ministry ofYouth, Egypt22. Dr. Abdul-Nabi Isstaif, Professor of ComparativeLiterature, Damascus University, Syria23. Dr. Earl Kellogg, Associate Provost, University ofIllinois, Urbana-Champaign, USA24. Dr. Fayez Khasawneh, President, YarmoukUniversity, Jordan, Former Minister of Agriculture25. Dr. Omnia Marzouk, Physician, Egypt and UK26. Mr. Joseph Montville, Director, PreventiveDiplomacy Program, Center for Strategic andInternational Studies, Washington DC, former ForeignService Officer, USA27. Dr. Tariq Ramadan, Lecturer on Islamology,Fribourg University, Switzerland28. Mr. Richard Ruffin, Executive Director, Initiativesof Change, USA29. Ambassador Mohammed Sahnoun, Algeria,Special Advisor to UN Secretary General on Africa30. Dr. Nagia Abdel Mogny Said, Lecturer, Egypt31. Imam Dr. Abduljalil Sajid, Brighton IslamicMission, Chair, Muslim Council for Religious andRacial Harmony, UK32. Mr. Ramez Salamé, Lawyer, Lebanon33. Mrs. Lamia Shawa, Palestine and Egypt34. Ambassador Syed Shahabuddin, Editor, MuslimIndia, Ex-MP, India35. Dr. Randa Slim, President, Slim and Associates,USA36. Mr. Graham Turner, Author and Journalist, UK37. Mr. Hubertus von Welck, Regional Director forSouth Asia, Friedrich Naumann Foundation, Germany38. Judge Tarek Ziadeh, Head of Judicial Inspectorate,Lebanon

Dialogue Secretary39. Charles Aquilina, Malta and USA

Assistant to Co-Chairs: Ms. Anila DaulatzaiReport: Ms. Maaria Mozaffar

“There can be no“There can be no“There can be no“There can be no“There can be nopeace among nationspeace among nationspeace among nationspeace among nationspeace among nationswithout peace amongwithout peace amongwithout peace amongwithout peace amongwithout peace amongreligions and no peacereligions and no peacereligions and no peacereligions and no peacereligions and no peaceamong nations andamong nations andamong nations andamong nations andamong nations andreligions without dia-religions without dia-religions without dia-religions without dia-religions without dia-logue.”logue.”logue.”logue.”logue.”

Photo Credits: P. Chansina,D. Gandhi, U. Gandhi, F.Leggat, J. Leggat, C. Spreng,Office of HRH Prince Hassan

Design: W. Jenkins

Since 1946, Caux hasSince 1946, Caux hasSince 1946, Caux hasSince 1946, Caux hasSince 1946, Caux hasbeen a center for recon-been a center for recon-been a center for recon-been a center for recon-been a center for recon-ciliation. Over twociliation. Over twociliation. Over twociliation. Over twociliation. Over twothousand delegates fromthousand delegates fromthousand delegates fromthousand delegates fromthousand delegates fromdozens of countries meetdozens of countries meetdozens of countries meetdozens of countries meetdozens of countries meethere every year.here every year.here every year.here every year.here every year.

(www.caux.ch)(www.caux.ch)(www.caux.ch)(www.caux.ch)(www.caux.ch)

6

Message from His Royal Highness Prince El Hassan bin TalalMessage from His Royal Highness Prince El Hassan bin TalalMessage from His Royal Highness Prince El Hassan bin TalalMessage from His Royal Highness Prince El Hassan bin TalalMessage from His Royal Highness Prince El Hassan bin TalalRegrettably I could not be here in person with you today to participate in this important andtopical dialogue but I wish you every success.

Today, there is a good deal of anxiety about mutual misunderstandings between America and theMuslim world, provoked by the events of September 11. Many projects aim to increasecommunications between the two notional cultures. Yet the process is in danger of becoming aone-way promotion of Western values to a passive Muslim audience. There is little evidence asyet of a desire for reciprocity and mutual commitment to values which have been mutuallyagreed.

The purpose of today’s conversation for me is therefore not only to find agreements and tocontinue to civilize disagreements within and between groups of Muslims and non-Muslims butto address our shared concerns for the near future at an international level. If the great LesterPearson could talk about “Partners in Development”, I think we are justified in now starting tospeak in terms of “partners in Humanity.” Globalization is with us, willy-nilly. Directing ittowards beneficial ends requires that all players be involved in the global partnership.

Development organizations are fond of saying that one should think globally and act locally. Forthe Muslim world and the Western world thinking globally means that each has to gain someappreciation of the other.

The Israeli-Palestinian conflict will surely not be resolved for as long as either side resorts tocivilian killings to make its point. Humanitarian issues to do with ‘soft’ security – dignity, asense of relevance and participation, exchange with other cultures – have become security issueswhich cannot be addressed through force of arms. When the enemy is not a nation but an idea –the idea that extremism and violence are acceptable approaches to today’s problems – thenbombs and walls will prove ineffective at best in bringing about any change for the better.

Everything we offer to the refugees, the dispossessed, and the many casualties of conflict is aconcession from the law of war. The law of peace remains undrafted. States resent complianceon the basis of state sovereignty but in the present global confusion over ‘resistance’ and ‘terror’the non-state actors are taking advantage of legal lacunae.

Peacemaking cannot afford to continue as a virtual reality. It must be enacted on the groundbetween citizens.

(Full text available from Caux Dialogue Secretariat or www.princehassan.gov.jo)

Remarks by Dr. Cornelio SommarugaRemarks by Dr. Cornelio SommarugaRemarks by Dr. Cornelio SommarugaRemarks by Dr. Cornelio SommarugaRemarks by Dr. Cornelio SommarugaImmediately after the tragic events of September 11, I addressed a message to my Friends ofCaux – Initiatives of Change, expressing compassion and sympathy for the victims and theirfamilies in the USA and over the world; I added solidarity with the so severely hit Americannation and all New Yorkers, but also for other victims of violence in the Middle East andelsewhere. I also stated that a sharp condemnation of the perpetrators of the attacks and all thosehaving directed them would be needed, also underlying that these dreadful acts had been anabsolute negation of the most fundamental principles of humanity.

“The Israeli-Palestinian“The Israeli-Palestinian“The Israeli-Palestinian“The Israeli-Palestinian“The Israeli-Palestinianconflict will surely notconflict will surely notconflict will surely notconflict will surely notconflict will surely notbe resolved for as longbe resolved for as longbe resolved for as longbe resolved for as longbe resolved for as longas either side resorts toas either side resorts toas either side resorts toas either side resorts toas either side resorts tocivilian killings to makecivilian killings to makecivilian killings to makecivilian killings to makecivilian killings to makeits point.”its point.”its point.”its point.”its point.”

“...thinking globally“...thinking globally“...thinking globally“...thinking globally“...thinking globallymeans that each has tomeans that each has tomeans that each has tomeans that each has tomeans that each has togain some appreciationgain some appreciationgain some appreciationgain some appreciationgain some appreciationof the other.”of the other.”of the other.”of the other.”of the other.”

“

Prince Hassan bin Talal

Dr. Sommaruga

7

But the answer should be to bring the perpetrators to justice, recalling that criminal laws do notcontemplate collective punishment. I also felt that one should address with urgency anddetermination the root causes that have a political dimension, where violence is germinating, asin the Middle East, and also address very seriously the long term social, economic and culturalissues that give rise to just grievances (as poverty, hunger, thirst, environment, pandemics, lightweapons, landmines and more). And I also added the need to maintain a sincere dialogue,particularly with the Islamic Communities, where Caux could play a major role.

Random acts of individual terrorism are often rooted in the politics of collective grievance.Attacking only the symptoms of terrorism will address neither its systematic nature, nor itsunderlying causes.

One has to pass from a clash of civilizations to a culture of peace. There will be no peace amongcultures, if there does not exist peace among religions. But assembled in this dialogue we wantto acknowledge that our personal convictions and the religions to which we owe allegiance havein common a respect for the integrity of humankind, a rejection of hatred and violence and thehope for a better and more just world.

Remarks by Professor Rajmohan GandhiRemarks by Professor Rajmohan GandhiRemarks by Professor Rajmohan GandhiRemarks by Professor Rajmohan GandhiRemarks by Professor Rajmohan GandhiSince the Muslim world, if it is permissible to use that unsatisfactory shorthand, is sadder, moredepressed and more resentful and, in some parts of the world, less trusted and less respected thanit has been for some time, I pray that, God willing, a little of this sadness, depression,resentment, distrust and disrespect may go away as a result of the dialogue.

Let me offer three opinions, for whatever they are worth. One, I believe that terrorism is a graveevil, that terrorist acts must never be defended, and that such acts are hugely counterproductive.But terrorism is not the only issue in the world. The right of a people to choose their way of life,their leaders, their politics, their religion, is another major and live issue in several parts of theworld, including the Middle East and South Asia. Such issues cannot be placed indefinitely incold storage.

Two, singling out members of a religious, ethnic, national or racial group for primary orprincipal responsibility for violence is an offence against humanity, a hate offence that schools,neighbourhood communities, faith-based groups, the media and governments must do everythingto prevent, identify, and combat. Anti-Islam, anti-Christianity, anti-Semitism, anti-Hinduism andthe like are unacceptable and cancerous attitudes.

Three, adherents of every faith are responsible for its image. This image depends not merely onthe ideas of the faith’s founder, or on a golden age in the past history of the faith, but on the livesand actions today of the faith’s adherents. The success of some to hijack the symbols andplatforms of a faith should be admitted, as also the responsibility of sincere adherents to protectsuch symbols and platforms and thus protect the image of their faith.

“Singling out members“Singling out members“Singling out members“Singling out members“Singling out membersof a religious, ethnic,of a religious, ethnic,of a religious, ethnic,of a religious, ethnic,of a religious, ethnic,national or racial groupnational or racial groupnational or racial groupnational or racial groupnational or racial groupfor primary or principalfor primary or principalfor primary or principalfor primary or principalfor primary or principalresponsibility forresponsibility forresponsibility forresponsibility forresponsibility forviolence is an offenceviolence is an offenceviolence is an offenceviolence is an offenceviolence is an offenceagainst humanity...”against humanity...”against humanity...”against humanity...”against humanity...”

“Attacking only the“Attacking only the“Attacking only the“Attacking only the“Attacking only thesymptoms of terrorismsymptoms of terrorismsymptoms of terrorismsymptoms of terrorismsymptoms of terrorismwill address neither itswill address neither itswill address neither itswill address neither itswill address neither itssystematic nature, nor itssystematic nature, nor itssystematic nature, nor itssystematic nature, nor itssystematic nature, nor itsunderlying causes.”underlying causes.”underlying causes.”underlying causes.”underlying causes.”

Prof. Gandhi

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Session ISession ISession ISession ISession IStrategy for tackling (where itexists) the West’s fear, suspicionand dislike of Islam

Dr. Kamal Hossain:Dr. Kamal Hossain:Dr. Kamal Hossain:Dr. Kamal Hossain:Dr. Kamal Hossain:When invited to this Dialogue I rememberedhaving come to a conference in 1995 in Stockholmon relations between Islam and Europe.

The message from that conference was that whilesome saw the end of the Cold War as anopportunity to move towards a new sense ofuniversality, of a human family embracing personsof different faiths and ethnicities, it prompted someothers to resurrect some old antagonisms. TheEast-West antagonism which had sustained theCold War should for them now be seen to beovertaken by a clash of civilizations.

Wake-up callWake-up callWake-up callWake-up callWake-up callThe 1995 Stockholm Dialogue should have been awake-up call. The tendency to create a new enemyto replace the former Soviet Union was alreadyvisible. It reflected in attempts to see human rightsas part of Western Civilization, just as till the earlypart of the 20th century international law was seenas a law of civilized nations of the West. It isimportant to identify the interests which have usedthis construct for self-serving purposes.

The Middle East situation and the conflictinginterests around it have been a major contributoryfactor in promoting this polarization. Manysections of global media have not helped. Theorientation of US foreign policy has had asignificant influence in shaping post-Cold Wardevelopments. Those who have sought to benefitfrom projecting the US as the leader of the Westconfronting a hostile Islam have a lot to answer for.It is they who can derive a sense of achievementfrom the immediate 9/11 response of ‘those whoare not with us are against us’, seeking thereby todivide the world along the lines of a monolithicbloc of US, the West and its allies against anundefined ‘Them’, with ‘them’ being projected asrepresenting a monolithic Islam which was militantand extremist.

While in the interests of political correctness,President Bush, Prime Minister Blair and otherWestern leaders were at pains to assure that the waron terrorism was not a war against all Islam andthat they were not equating terrorism with Islam,their appeals could not prevail over popular

sentiments and attitudes shaped by the media andself-serving interests which stirred xenophobicresponses. The anti-immigration moves as well asthe swing towards political parties adopting anti-immigrant positions are among the worryingsymptoms. Most worrying has been thedeterioration in the Middle East situation, and theescalation of tensions in South Asia.

‘Us’ and ‘Them’‘Us’ and ‘Them’‘Us’ and ‘Them’‘Us’ and ‘Them’‘Us’ and ‘Them’The need is to reaffirm the bonds between ordinarymen and women of all faiths, nationalities andethnicities across the globe who have been victimsof war and conflict born of xenophobia. We needto recapture a sense of history in which progresshas been made by overcoming narrow-mindedconcepts of ‘us’ and ‘them’. ‘Us’ would be themembers of the human family who yearn for peaceand justice. The ‘Them’ are special interests whichwould sacrifice the interests of themany for those of the self-serving few. Thisawareness needs to be widely and universallyshared.

In my capacity as UN Special Rapporteur inAfghanistan, I had occasion to engage in dialoguewith the Taliban leadership. I had questioned theirinterpretations of Islam to justify massacres of theirfellow Afghans on the basis of their ethnic identity.In the years between 1996-2001, there had been 16massacres of Hazaras and Tajiks by Pashtuns andof Pashtuns by Tajiks and Uzbeks. Today all thedifferent groups are committed to build a broadbased multi-ethnic and gender sensitive and trulyrepresentative state. To realize the same there hasto be continuous dialogue between the differentethnic groups, a process that is now under wayfollowing the recent Loya Jirga. The communalviolence which erupted in Gujarat underlines theneed to be vigilant against the forces of religiousextremism and intolerance.

I believe your initiative to bring us together inCaux reflects the same anxiety and concerns whichhad prompted us to call for people-to-peopledialogue in Geneva last year. I believe that voicesof sanity which affirm our common humanity mustbe heard the world over so that all of us, Christiansand Muslims, Hindus and Jews, indeed persons ofall faiths can expose the falsehood that is inherentin the interpretations of history and current realitywhich fuel intolerance and violence.

Common HumanityCommon HumanityCommon HumanityCommon HumanityCommon HumanityWe need to build within our societies coalitions ofwomen and men committed to promote peace andharmony among the diverse ethnic and religious

Session I: StrategySession I: StrategySession I: StrategySession I: StrategySession I: Strategyfor tackling (where itfor tackling (where itfor tackling (where itfor tackling (where itfor tackling (where itexists) the West’s fear,exists) the West’s fear,exists) the West’s fear,exists) the West’s fear,exists) the West’s fear,suspicion and dislike ofsuspicion and dislike ofsuspicion and dislike ofsuspicion and dislike ofsuspicion and dislike ofIslamIslamIslamIslamIslamChair: Dr. CornelioChair: Dr. CornelioChair: Dr. CornelioChair: Dr. CornelioChair: Dr. CornelioSommarugaSommarugaSommarugaSommarugaSommaruga

“...to reaffirm the bonds“...to reaffirm the bonds“...to reaffirm the bonds“...to reaffirm the bonds“...to reaffirm the bondsbetween ordinary menbetween ordinary menbetween ordinary menbetween ordinary menbetween ordinary menand women of all faiths,and women of all faiths,and women of all faiths,and women of all faiths,and women of all faiths,nationalities andnationalities andnationalities andnationalities andnationalities andethnicities across theethnicities across theethnicities across theethnicities across theethnicities across theglobe”globe”globe”globe”globe”

9

groups. Those who foment violence and intoleranceexploit the vulnerability of the ordinary person toxenophobic appeals. It is important to expose howsmall self serving elites can stir up ethnic andcommunal passions to serve their own agendaswhether it is to win votes, occupy territories byforce or gain economic advantage.

While valuing diversity, we need to derive strengthfrom our common humanity to affirm the inherentdignity and the equal and unalienable rights of allmembers of the human family. This affirmationwould uphold the right to life of every human beingin the face of lawless violence. It would challengethe resort to destruction that is wrought byindiscriminate use of force. It is ordinary peopleacross communities and borders who need tobecome active in speaking out and activelycombining their efforts.

Dr. Randa M. Slim:Dr. Randa M. Slim:Dr. Randa M. Slim:Dr. Randa M. Slim:Dr. Randa M. Slim:I would like to start by noting that we need to re-frame the theme of this session and discuss astrategy for tackling the fear, suspicion and dislikeboth the West and Islam hold toward each other.

The September 11 events have started anintrospective phase in both the United States andthe Arab world. At the heart of this introspection isa search for an organizing principle in both the USand the Arab world, respectively. The fall of theSoviet Union in 1991 deprived the United States ofa unifying and organizing principle for its politicalidentity.

There is now a new basis for US foreign policy,which is also understood by a good majority of theUS public as a new basis for their political identity:enemy of militant Islam. So the US is one moretime cast in the role of defender and protector ofthe West but this time the enemy is militant Islamand more specifically, Arab militant Islam. Publicopinion polls, popular culture, and the recentmeasures enacted by the US justice department allreinforce this image as well.

Introspection and IdentityIntrospection and IdentityIntrospection and IdentityIntrospection and IdentityIntrospection and IdentityLet us now look at the picture in the Arab-speakingworld. A similar process of introspection andidentity search is going on there as well.

I cannot speak authoritatively about Europe and itsown search for an identity. But I would like toargue that Europe is going through a veryinteresting soul-searching phase as well. Europe israising a number of issues that lie at the heart of a

21st century society, issues such as: how can aregional identity accommodate and respectnational, linguistic and geographic differences?What does it mean to be a true multiculturalsociety? How does a regionally defined identityimpact a nation’s foreign and domestic policy?These are fascinating issues and Europe is reallycarving a new path for other regions to learn from.

What is common to all these respectiveintrospective phases is that they are all defined interms of an enemy. In the case of the UnitedStates, it is militant Islam and more specificallymilitant Islam in the Arab world. For the ArabMuslim world, it is the West and its deviantpolitical, social, and economic rules and norms.This need to have an enemy is well documented.Nations are made up of human beings; hence thisneed for us vs. them gets expressed in enemyimages and stereotypes at the national level. TheWest has their Muslim enemy and the ArabMuslims have their western devil.

Research shows that official processes ofnegotiation and other forms of conflictmanagement do not work well at dealing withprocesses of identity definition and redefinition.What is needed instead is an unofficial, sustaineddialogue involving members of opinion-shapingand decision-making sectors in these societies toexplore over a long period of time the basis of anew relationship between them – a relationship thatis not defined in terms of the destruction and/orconquest of the other.

Purpose of dialoguePurpose of dialoguePurpose of dialoguePurpose of dialoguePurpose of dialogueThe purpose of such a dialogue is threefold:

1. To improve communication and understandingamong the parties through an objective analysis ofthe problems and issues that have so far separatedthem

2. To assist official dialogues by exploring noveland alternative options for solving conflictingissues and developing scenarios to remove theobstacles to solutions; and

3. To design an action strategy for implementingthese scenarios into action thus laying thefoundations for a new relationship between theWest and the Arab Muslim world – a relationshipthat is based on a correct understanding of eachother’s culture and religious heritage, a respect foreach other’s interests and needs.

“...to expose how small “...to expose how small “...to expose how small “...to expose how small “...to expose how smallself-serving elites canself-serving elites canself-serving elites canself-serving elites canself-serving elites canstir up ethnic andstir up ethnic andstir up ethnic andstir up ethnic andstir up ethnic andcommunal passions tocommunal passions tocommunal passions tocommunal passions tocommunal passions toserve their ownserve their ownserve their ownserve their ownserve their ownagendas”agendas”agendas”agendas”agendas”

“What is needed“What is needed“What is needed“What is needed“What is neededinstead is an unofficial,instead is an unofficial,instead is an unofficial,instead is an unofficial,instead is an unofficial,sustained dialoguesustained dialoguesustained dialoguesustained dialoguesustained dialogueinvolving members ofinvolving members ofinvolving members ofinvolving members ofinvolving members ofopinion-shaping andopinion-shaping andopinion-shaping andopinion-shaping andopinion-shaping anddecision-makingdecision-makingdecision-makingdecision-makingdecision-makingsectors...”sectors...”sectors...”sectors...”sectors...”

10

Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:

“We need to note that the failure of democracy inMuslim countries alienates the Western world;absence of focus on science and technology inMuslim world; absence of women’s participation inpublic life. Women’s participation does not violateIslam, you cannot have 50 percent of the public cutoff.”

“In addition to the historical dimension of theconflict is the sustained effort in the West todiscredit any alternative for Third World countries.They have tried socialist and Marxist models whichfailed. These countries would not considerfollowing the western model because it was theenemy; many looked to Islam and there was asustained campaign to discredit Islam, label itfundamentalist, violent, extremist, terrorist. Thereis perpetual ignorance; by making it a legitimatetarget and discrediting the Islamic model so that theworld will be left with only one model.”

“The world has come close to a common ideology:democracy, secularism, freedom, human rights. Wehave to take this process to its logical conclusion,we cannot engage in double standards. We haveheard of arrogance of power, but today we facemega arrogance of the only super power and thisdistorts relationships.’

“The missing dimension of the killing betweenCain and Abel was an absence of dialogue. Themutual challenges we face – Islamophobia reporton fear in the West, the main conclusion was aboutstereotyping in the media…I feel ashamed whenMuslims do things against Islam, e.g. the sanctityof life…No peace among nations, no peace withoutpeace between religions, no peace without justice,no justice without forgiveness and compassion.”

“The end of the Cold War was important; impactwas a vacuum, the new wall was the Persian Gulfwith waves of conflicts coming from that criticalregion.”

“Muslims who are living in the West have animportant contribution to make to their societiesand the wider Muslim world in living the faith inthe 21st century. We as Muslims need todemonstrate that we respect minorities, are tolerantof diversity, of expression and human rights.”

“The missing“The missing“The missing“The missing“The missingdimension of the killingdimension of the killingdimension of the killingdimension of the killingdimension of the killingbetween Cain andbetween Cain andbetween Cain andbetween Cain andbetween Cain andAbel was an absenceAbel was an absenceAbel was an absenceAbel was an absenceAbel was an absenceof dialogue.”of dialogue.”of dialogue.”of dialogue.”of dialogue.”

“Muslims who are living“Muslims who are living“Muslims who are living“Muslims who are living“Muslims who are livingin the West have anin the West have anin the West have anin the West have anin the West have animportant contributionimportant contributionimportant contributionimportant contributionimportant contributionto make to theirto make to theirto make to theirto make to theirto make to theirsocieties...”societies...”societies...”societies...”societies...”

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Session II:Session II:Session II:Session II:Session II:Islam/West InteractionDr. Nasim Ashraf:Dr. Nasim Ashraf:Dr. Nasim Ashraf:Dr. Nasim Ashraf:Dr. Nasim Ashraf:The tragic events of September 11 have fueled anage-old debate concerning the interaction betweenWestern and Islamic societies. Images of Islamicmilitants and angry crowds protesting Americanpolicies have supported contentions that Islam as adoctrine is inherently opposed to Western values,and hence the clash of civilizations. I believe thatit is our collective responsibility to re-evaluate thedescription of ‘Islam’ and its compatibility withother civilizations, and to explore ways and meansto start an initiative at the international level thatwould neutralize this stereotyping and create peaceand harmony based on justice.

Islamic civilization and modernityIslamic civilization and modernityIslamic civilization and modernityIslamic civilization and modernityIslamic civilization and modernityDaniel Pipes’ theory (is) that Muslims have butone choice: modernization requires westernization.Islam does not offer any alternative way tomodernize. Only when the Muslims explicitlyaccept the western model will they be in a positionto technicalize and then to develop. Or simply put,“To be successful, you must be us; our way is theonly way!”

But history proves this to be fallacious if nottotally arrogant thinking. All civilizationscontinuously “borrow” from one another andIslamic history is no exception.

Pipes notwithstanding, Islam and modernization donot clash. The Shariah doesn’t impinge on suchmatters as mass education, rapid communications,new forms of transport, healthcare and otherchanges that accompany modernization.Modernization, in short, doesn’t necessarily meanwesternization. Modernization, instead,strengthens those cultures, reduces the relativepower of the West. As Huntington himself admitsthe world is becoming more Modern and lessWestern!

Clearly Islam suffers many self-inflicted problemsand ultimately each society is responsible for itsown destiny. But if much of its angryconfrontational stance is due to a long-held fear ofbeing swallowed up by the West (which is) to beexpected till that fear is dissipated.

Western reductionism and generalizationWestern reductionism and generalizationWestern reductionism and generalizationWestern reductionism and generalizationWestern reductionism and generalizationThe problem emanates from the reductionism andgeneralization of both the West and Islam by the

other. The ‘West’ describes Western Europe andNorth America – vast regions that encompassdiverse belief systems. Islam is a religion, a faiththat appeals to a wide variety of culturesthroughout the world. The dynamics betweenbelief and geography are complex. Therelationship of Islam and the West described as twocivilizations in clash, is therefore, simplistic.

Democracy, freedom and social equity are theessence of Western modernity. The Westerndemocratic system is but one mechanism used topropagate these values. Democracy encompassesvalues and principles that enable the poor to gainpolitical power by granting them access to basiccivil and political rights. While Westerninstitutions best exemplify this phenomenon, thereis great potential for the expression of these valuesin an Islamic framework.

The political system of the United States wasconceived and developed in a specific civic culture.The language, culture and standards of Westernpolitical and economic thought cannot beconsidered universal.

I would therefore contend that democracy is not asimple political framework that can be imposed onany country from the outside. It is a set of valuesand core principles which, when developed fromwithin, can empower the marginalized.

Given a legacy of political freedom and economicprogress, why then are modern Muslim statesstruggling to implement democratic systems?Islam does NOT reject democratic or progressivevalues. It can even be argued that IslamREQUIRES democracy. Democracy is first andforemost a system that aims to promote socialjustice, and social justice is a central tenet of Islam.

Similarly a democratic system calls for equalrepresentation, and so does Islam. In the Qur’anthe righteous are described as those people who,among other things, manage their affairs through“mutual consultation,” or shura (42:38 Qur’an).The practices of shura, and ijtihad (criticalthought) necessitate free expression. Theseinstitutions constitute the channels by whichpopular opinions can be translated into relevantpolicies for a civil society.

Globalization: Third wave of colonization?Globalization: Third wave of colonization?Globalization: Third wave of colonization?Globalization: Third wave of colonization?Globalization: Third wave of colonization?The present global economic system is dominatedby a few industrialized nations. The majority – thepoor – has been left out and the disparity betweenthe poor and the rest is increasing. The new

Session II: Islam/WestSession II: Islam/WestSession II: Islam/WestSession II: Islam/WestSession II: Islam/WestInteractionInteractionInteractionInteractionInteractionChair: Dr. FayezChair: Dr. FayezChair: Dr. FayezChair: Dr. FayezChair: Dr. FayezKhasawnehKhasawnehKhasawnehKhasawnehKhasawneh

“it is our collective“it is our collective“it is our collective“it is our collective“it is our collectiveresponsibility toresponsibility toresponsibility toresponsibility toresponsibility toreevaluate thereevaluate thereevaluate thereevaluate thereevaluate thedescription of ‘Islam’ anddescription of ‘Islam’ anddescription of ‘Islam’ anddescription of ‘Islam’ anddescription of ‘Islam’ andits compatibility withits compatibility withits compatibility withits compatibility withits compatibility withother civilizations...”other civilizations...”other civilizations...”other civilizations...”other civilizations...”

“Democracy is first and“Democracy is first and“Democracy is first and“Democracy is first and“Democracy is first andforemost a system thatforemost a system thatforemost a system thatforemost a system thatforemost a system thataims to promote socialaims to promote socialaims to promote socialaims to promote socialaims to promote socialjustice, and social justicejustice, and social justicejustice, and social justicejustice, and social justicejustice, and social justiceis a central tenet ofis a central tenet ofis a central tenet ofis a central tenet ofis a central tenet ofIslam.”Islam.”Islam.”Islam.”Islam.”

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non-proselytizing manner interacted with theircommunities?

Second, values, customs and norms of Islam/modern societies that get violated do not receivethe kind of attention and condemnation in manyMuslim societies – thereby allowing critics towrongfully ascribe these negative acts as part ofIslam. For example, issues of rights of women. Bydefault, western feminist discourse and formulationbecome the champions for these rights.

Three, failure of Islamic parties to capture theimagination and win hearts and minds of theintelligentsia, especially the youth in the Islamicworld: out of step with the 21st century.

On the “other” side there are equally glaring andgross actions that have created the presentsituation:

Double standards re: Muslim issues in theinternational arena.

Propensity to generalize and negative stereotypingof Muslims.

Perpetuation of an unjust economic order.

Failure to live up to their promises.

The only way to overcome these obstacles is bycreating a system of non-colonial states, states thatare completely autonomous and independent offoreign domination. States where citizens canparticipate in the decision making process throughwhich their lives are directly affected. This canonly be done by investing in those very people whohave until now been marginalized by the processesin place. Investment in Human Development isfundamental if we are to achieve our goal ofcreating a Dialogue Among Civilizations. Onlyeducated people, whose basic human rights arerespected, can constructively participate in such adialogue.

Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:

“There is a need for a dialogue between secular andmilitant voices; in dialogues there are rarelymilitant voices for religious rights, Hamas,Hezbollah, South Asia. Every such movement hasmoderates.”

“The notion of disseminating misinformation –labeling Islam as anti-modern, anti-progress. I had

economic order, which is fostering these globalinequities, is rapidly leading us towards theglobalization as a threat to their national, religiousor cultural identities. Globalization is the newwave of imperialism in which four billion poor andvoiceless people can be excluded from social andeconomic benefits by a few dominant powers.

Unfortunately, Muslims make up a significantlylarge percentage of these excluded masses. Thesepeople are caught without a future, somewherebetween the civilizations of Islam and the West. Inthe absence of a platform from which themarginalized can voice their needs, they turn indesperation to aggression and violence.

Despite this fact of history and understandablereaction it is equally wrong of Muslims to painteverything Western as evil and therefore to bediscarded.

“Winners or losers game” or “win-win” situation?“Winners or losers game” or “win-win” situation?“Winners or losers game” or “win-win” situation?“Winners or losers game” or “win-win” situation?“Winners or losers game” or “win-win” situation?The global presence of Muslims in modern timescreates opportunities to showcase the compatibilityof Islam and the West. The issue at stake is not oneof incompatibility between Islam and the West, butthe legacy of Colonialism, and the marginalizationof the poor in an increasingly global economy. Itwould be far more constructive to think in terms ofthe powerful and the powerless, the haves and thehave-nots, the included and the excluded. Theseare the categories that cut across civilizations,religions and cultures, and apply to the peoplewhose lives are at stake.

I believe the way forward is to develop indigenousinstitutions and change initiatives that are relevantand active in addressing the present situation. Thisis the only way to ensure that all stakeholders’voices are included in the discourse that shapestheir lives.

Role of civil societyRole of civil societyRole of civil societyRole of civil societyRole of civil societyI believe it will be individuals and small groupsfrom all over the world that will bring about thischange in attitudes, perceptions and responses,rather than policies of states which will ultimatelybe recast from the pressures of its own citizens.

First let us look at the Muslim populations ofwestern countries. Even after generations, the“ghetto mentality” prevails – with few exceptions.A non-Muslim neighbor doesn’t know much abouthis Muslim neighbor except what he is shown onFox TV etc. Can one blame him/her or does theresponsibility lie with the Muslims not to have in a

“Globalization is the“Globalization is the“Globalization is the“Globalization is the“Globalization is thenew wave of imperialismnew wave of imperialismnew wave of imperialismnew wave of imperialismnew wave of imperialismin which four billion poorin which four billion poorin which four billion poorin which four billion poorin which four billion poorand voiceless peopleand voiceless peopleand voiceless peopleand voiceless peopleand voiceless peoplecan be excluded fromcan be excluded fromcan be excluded fromcan be excluded fromcan be excluded fromsocial and economicsocial and economicsocial and economicsocial and economicsocial and economicbenefits by a fewbenefits by a fewbenefits by a fewbenefits by a fewbenefits by a fewdominant powers.”dominant powers.”dominant powers.”dominant powers.”dominant powers.”

“The global presence“The global presence“The global presence“The global presence“The global presenceof Muslims in modernof Muslims in modernof Muslims in modernof Muslims in modernof Muslims in moderntimes createstimes createstimes createstimes createstimes createsopportunities toopportunities toopportunities toopportunities toopportunities toshowcase theshowcase theshowcase theshowcase theshowcase thecompatibility of Islamcompatibility of Islamcompatibility of Islamcompatibility of Islamcompatibility of Islamand the West.”and the West.”and the West.”and the West.”and the West.”

13

been invited by Al Azhar University and wasastonished to see that their use of technologyexceeded that of western oriented governments. Itis wrong to assume that they are anti-technologyand anti-progress. We hear things which aremyths.”

“What we missed in the past and how tocompensate. We did many mistakes, but it is toolate to correct the past. We need to study innerevents; why the inside beauty of the West is notprojected, how can we learn that in our societies ifinner experience doesn’t match the outerexperience we may become schizophrenic;dialectic which is reinforcing each other, we love tohate each other.”

“The need to be absolutely honest, to hear concernsof non-Muslims. We are speculating aboutconcerns of non-Muslims, e.g. lack of democracyin certain Muslim countries…Islam believes inpeople’s rights to choose their rulers. Lack ofdemocracy can be traced to greed of non-Muslimcountries which hold the trump cards…Muslimsalso need to dialogue among themselves.”

“Disparagement of fundamentalists provokes areaction – people of my brand have criticizedfundamentalists. There is a danger when peoplefeel a sharp criticism. Similarly there is a religiousreaction to the secularist…Arrogance is not limitedto some nation on culture…but the danger ofarrogance is proportionate to its power, so dangerof mega arrogance is great…Globalization cutsacross all our societies, within all our societies. Weneed to be careful not to identify divisions withparticular countries or cultures. We cannot controlit but we need to humanize it.”

“The marketplace is a slaughter house,international economics is brutal. Humanizeinternational trade – resources are a gift of God, forthe benefit of mankind as a whole. Therefore Ibelieve that science and technology are commonheritage. A call for free flow of knowledge notlimited to venture capital will be a determinate inthe relationship between the Muslim and non-Muslim world.”

“Define terrorism. I reject the meaning the Westhas given. It has double standards – when the Westneeded Afghans to fight Soviets they were calledfreedom fighters. As Muslims we reject the

connection between terrorism and Islam and willcontinue fighting to liberate our land.”

“We have been hearing from Muslims about asense of injustice in Palestine, Kashmir, Gujarat. Isviolence the only way? In India it would meanbutchery of Muslims. I am a strong believer innonviolence. The life of the Prophet is in tune withnonviolence – and Gandhi, King and Mandela.”

“A blind fight against fundamentalism is sterilebecause it is a source of passionate commitment.”

“It is high time that the West stops trying tomanipulate the rest of the world using instrumentsto further that control, a continuation ofcolonialism.”

“Is violence the only way?“Is violence the only way?“Is violence the only way?“Is violence the only way?“Is violence the only way?In India it would meanIn India it would meanIn India it would meanIn India it would meanIn India it would meanbutchery of Muslims.”butchery of Muslims.”butchery of Muslims.”butchery of Muslims.”butchery of Muslims.”

“A blind fight against“A blind fight against“A blind fight against“A blind fight against“A blind fight againstfundamentalism isfundamentalism isfundamentalism isfundamentalism isfundamentalism issterile because it is asterile because it is asterile because it is asterile because it is asterile because it is asource of passionatesource of passionatesource of passionatesource of passionatesource of passionatecommitment.”commitment.”commitment.”commitment.”commitment.”

“It is high time that the“It is high time that the“It is high time that the“It is high time that the“It is high time that theWest stops trying toWest stops trying toWest stops trying toWest stops trying toWest stops trying tomanipulate the rest ofmanipulate the rest ofmanipulate the rest ofmanipulate the rest ofmanipulate the rest ofthe world...”the world...”the world...”the world...”the world...”

14

Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:

“We like to give labels: fundamentalism,extremism, Wahhabism. They are used sometimespositively, sometimes negatively, it depends on theagenda in mind. We must analyze the labels weuse, refrain when we can, analyze our motives. Byfundamentalism do we mean extremism? Religiousextremism or extreme religious beliefs or politicalfundamentalism? Wahhabism as a movement of200 years ago or what it is today? Islam and theWest? As if it is a geographical location and thereis no Islam in the West. Secular and Islamic valueshave made us enemies – secularists are not willingto dialogue with Islamists and vice versa. Therehas to be dialogue, interfaith dialogue but also in-dialogue between e.g. Sunni and Shia. If you don’tinclude people in the discussion you radicalizethem.”

“We Muslims need self-criticism. We accuse theWest of double standards, but we have to work onIslam to make it compatible with modern life. Inthe Middle Ages, Al Azhar pioneered new ways ofliving. We have to define terms, e.g. ‘jihad’, andnot let the West define it for us.”

“The Muslim world is considered less democraticthan other parts. In many cases there is no excuse,but a misuse is that if a society is not considered asdemocratic as the West it can be denied its humanrights, e.g. Palestinians. Another misuse is that if asociety is democratic in certain aspects, then it isfavored (e.g. Israel). But it is not democratictowards its Arab population, so a nation like Israelcannot be called democratic.”

“Where there is lack of trust and understandingthere has to be a dialogue to change attitudes; thegoal to be changing attitudes. These are long-termefforts. The notion of having a few dialogues willbe not successful. I like the notion ofdeconstructing mindsets, we need them among theelites but need to nurture dialogues among diversegroups of people. Two other groups to include:one, the media – we have not been served well bythe media, the US has done a bad job incommunicating what is happening. Two, education– in the long run we have got to get this kind ofunderstanding into our educational processes. Thiskind of misunderstanding and mistrust won’t besettled at any one point, but is an ongoing process.”

“Muslims are currently seen as perpetrators of war,violence and injustice and by some asvictims….For success of interfaith dialogue weneed dialogue between Muslims.”

Session IIISession IIISession IIISession IIISession IIIDialogue and reconciliation amongMuslim communities

Ambassador Mohammed Sahnoun:Ambassador Mohammed Sahnoun:Ambassador Mohammed Sahnoun:Ambassador Mohammed Sahnoun:Ambassador Mohammed Sahnoun:These are precious days. I join others to expressgratitude for the remarkable and timely initiativeand wish that process can be sustained andrepeated elsewhere.

The Koran says that God created people indifferent sexes and tribes so that they might get toknow one another. If we try to read this with themystic in mind, why did God say this? Knowingone another can only come about through dialogue,tolerance; dialogue is the key to existence; have tolook into the depth of what is meant; opening ourhearts and minds to the other is what we are herefor; if we were all the same there would be nobeauty or life; we are different, thank God we aredifferent; if we all — animals, plants were the samethere would be no meaning to life.

In the Hadith it is said: “I (God) was a hiddentreasure, I desired to be known, I created creationthat I might be known.” To know God is to knowcreation, it is an invitation to learn about the world.

Islam: we recognize the Sunni, the Shia etc. Suficommunities and believe we should be able to livetogether. Islam is built on values, justice, law,charity. Religions establish laws and rules andbecome rigid and are taken as the new values,manifestation of fundamentalism is attachment tothese rules.

Wahhabism is an expression of attachment to a law.But it is dangerous when a political leader usesideas, simplifies them. Same thing happenedduring the Inquisition or the Crusades; Nazism,Communism are similar illustrations. Islamhappened to exist in arid and semi-arid conditions,people felt very insecure and this kind ofenvironment can be exploited At the beginning ofIslam, when Mohammed saw his followerssuffering from the power of the day, he sent hisfollowers to Ethiopia; when he had to flee toMedina he sent his followers to the Jews forrefuge. Muslims engaged in dialogue withChristians and Jews.

If we understand the importance of dialogue wecan understand why things happen and how we cancorrect them.

Session III: DialogueSession III: DialogueSession III: DialogueSession III: DialogueSession III: Dialogueand reconciliationand reconciliationand reconciliationand reconciliationand reconciliationamong Muslimamong Muslimamong Muslimamong Muslimamong MuslimcommunitiescommunitiescommunitiescommunitiescommunitiesChair: Dr. SyedaChair: Dr. SyedaChair: Dr. SyedaChair: Dr. SyedaChair: Dr. SyedaHameedHameedHameedHameedHameed

“If you don’t include “If you don’t include “If you don’t include “If you don’t include “If you don’t includepeople in thepeople in thepeople in thepeople in thepeople in thediscussion youdiscussion youdiscussion youdiscussion youdiscussion youradicalize them.”radicalize them.”radicalize them.”radicalize them.”radicalize them.”

“Where there is lack of“Where there is lack of“Where there is lack of“Where there is lack of“Where there is lack oftrust andtrust andtrust andtrust andtrust andunderstanding thereunderstanding thereunderstanding thereunderstanding thereunderstanding therehas to be a dialogue tohas to be a dialogue tohas to be a dialogue tohas to be a dialogue tohas to be a dialogue tochange attitudes...”change attitudes...”change attitudes...”change attitudes...”change attitudes...”

15

“I would like to share an experience about whatdialogue between civilizations means. In 1974 Ihad an experience here in Caux. I hated Franceand the French because I lived through racistexperiences. I met French people, different type ofFrench people who recognized that there wereproblems and racism. After the recognition of theexistence of the problem they said: ‘What can wedo?’ It was the first step towards change. I slowlylearned to love France and French people. Thenext step was to change myself. The guiding forcewas dialogue, possible because we did thingstogether. There was a kind of trust between usbecause everyone tried to help each other tochange, not in a superior or complicated manner,but in equality.”

“Are there common values? Yes, in three religions,Abraham is held in respect. Respect for human lifeis sacred. ‘If anyone has killed a person he haskilled the whole of humanity’ – valid for anyone.In the Koran anyone can choose their own way –‘God has given freedom to anyone to believe or notto believe’. Everyone is responsible for their ownactions – ‘everyone will be judged by their ownactions’.”

“There is need for introspection among Muslims.There are massacres, atrocities of all kinds, weignore them. They should not happen. Only Godcan decide who is a true Muslim and who is not.Muslims must speak with a common voice.Charged with not treating our non-Muslimminorities well, we must debate how we are dealingwith ourselves and our neighbourhood.”

“Questions that we have to ask within our religionsare different. The question I would like Muslims toreflect on is: What does it mean to build an Islamicsociety?”

“Everyone is“Everyone is“Everyone is“Everyone is“Everyone isresponsible for theirresponsible for theirresponsible for theirresponsible for theirresponsible for theirown actions –own actions –own actions –own actions –own actions –‘everyone will be‘everyone will be‘everyone will be‘everyone will be‘everyone will bejudged by their ownjudged by their ownjudged by their ownjudged by their ownjudged by their ownactions’.”actions’.”actions’.”actions’.”actions’.”

“Only God can decide“Only God can decide“Only God can decide“Only God can decide“Only God can decidewho is a true Muslimwho is a true Muslimwho is a true Muslimwho is a true Muslimwho is a true Muslimand who is not.”and who is not.”and who is not.”and who is not.”and who is not.”

“We Muslims need self-“We Muslims need self-“We Muslims need self-“We Muslims need self-“We Muslims need self-criticism. We accuse thecriticism. We accuse thecriticism. We accuse thecriticism. We accuse thecriticism. We accuse theWest of doubleWest of doubleWest of doubleWest of doubleWest of doublestandards, but we havestandards, but we havestandards, but we havestandards, but we havestandards, but we haveto work on Islam to maketo work on Islam to maketo work on Islam to maketo work on Islam to maketo work on Islam to makeit compatible withit compatible withit compatible withit compatible withit compatible withmodern life.”modern life.”modern life.”modern life.”modern life.”

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Session IVSession IVSession IVSession IVSession IVGujarat and its lessons

Dr. Juzar Bandukwala:Dr. Juzar Bandukwala:Dr. Juzar Bandukwala:Dr. Juzar Bandukwala:Dr. Juzar Bandukwala:Gujarat has been the scene of ethnic cleansing andeconomic ruin of Muslims. Two thousand died,one hundred thousand became homeless. Thepolice stood aside.

My house was destroyed and I had to take refugewith a friend. A friend was besieged in his home.He tried to phone the Prime Minister.

Rapes have preceded murders, pregnant womenkilled. The role of the government has beendisgusting. A Minister said in Parliament: ‘What iswrong? This kind of thing happens in India.’Muslims were blamed.

Many forces outside the US have (mis)used theAmerican obsession of ‘war on terrorism.’

Dr. Syeda Hameed:Dr. Syeda Hameed:Dr. Syeda Hameed:Dr. Syeda Hameed:Dr. Syeda Hameed:It is difficult to talk about Gujarat (where there hasbeen) a grave crime against humanity (but the) factis that the world has not spoken. I went with awomen’s team and brought out a report on howMuslim women had suffered. I don’t have wordsto describe the violence that has been committed.

When there was a massive earthquake, everyonehelped. But no one responds now. 9/11 gave afascist government permission to experiment withethnic cleansing. Now it will go to elections to getapproval for such policies which may be replicatedin other states. The State has stood and colludedand looked the other way.

February 27 and 28 are burning marks in ourhearts. It has continued since, every day there aresuch events. (We are) here to understand theanguish. (We) witnessed women staggering outafter mass rape and massacre. I am a terrorist or afundamental if I am only witness to this.

Liberal thinkers have stood with us and spoken onthe streets, but the might of the state is difficult towithstand. It is everybody’s story. In one part ofthe city people are going about their normal liveswhile the other half is the heart of darkness. Thereis demonisation of the ‘other’

Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:

“We are not only promoting peace; goodwill andopen hearts is not enough. There can be no peacewithout justice. Sometimes we have to take astand; we have common values but we don’t havethe same stand.”

“One of the first duties of sovereignty for agovernment is to protect its citizens but the termhumanitarian is used by some governments as analibi. Conditions where there are massive killingsand ethnic cleansing, if there is a systematic actionof ethnic cleansing, there is a reason forintervention. There cannot be peace amongcultures without peace among religions; no peacewithout justice, no peace without forgiveness; thereis no true forgiveness that carries mentalreservations.”

“We need dialogue but we need more concreteplans. I am wondering what we could do thatwould have a more immediate impact; I am worriedabout the masses of people that exhibit xenophobicacts that result in such actions (viz. Gujarat). Whycan’t we have a channel that would specialize inexplaining cultures, explaining faiths, not topropound virtues of one faith over another butconcentrate on the commonalities? Perhaps thiswould reach the masses, particularly as we havebecome less readers and more viewers.”

“Initiate a process that would bring together thosewho recognize the need for change, what is seen asthreatening the world, trying to project threat topeace of world as terrorism. Think seriously aboutbringing a less threatening situation for everyone,that is the common concern. Ordinary people inIsrael and Palestine both lack security. A finalsolution through force is impossible: ‘Do youreally think you can obtain security by sowinghatred among your neighbors?’ Politicians becomecaptives. A war on terrorism cannot just be againstterrorism but for something. This is why thisprocess is important. There are sane people evenin places where insane things are happening.”

Session IV: GujaratSession IV: GujaratSession IV: GujaratSession IV: GujaratSession IV: Gujaratand its lessonsand its lessonsand its lessonsand its lessonsand its lessonsChair: ProfessorChair: ProfessorChair: ProfessorChair: ProfessorChair: ProfessorRajmohan GandhiRajmohan GandhiRajmohan GandhiRajmohan GandhiRajmohan Gandhi

“A war on terrorism“A war on terrorism“A war on terrorism“A war on terrorism“A war on terrorismcannot just be cannot just be cannot just be cannot just be cannot just be againstagainstagainstagainstagainstterrorism but terrorism but terrorism but terrorism but terrorism but forforforforforsomething.”something.”something.”something.”something.”

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Session VSession VSession VSession VSession VInfluencing US policy towards ajust peace

Mr. Joseph Montville:Mr. Joseph Montville:Mr. Joseph Montville:Mr. Joseph Montville:Mr. Joseph Montville:9/11 brought out the worst level of fear,aggressiveness and hatred. We fear what we do notknow; focused fear and anger at political Islam butalso there was new interest in Islam. The Presidentdid react initially to distinguish between religionand political Islam. He was the second President tovisit the mosque in Washington.

Daniel Pipes achieved a new level of respectabilityas the new ‘Paul Revere’ saying that the Islamistsare coming.

How to influence (US policy)? Muslims have todeal with the reality that there is a spiritual Zionismin America which has the second largest Jewishcommunity, Ashkenazy Jews who have been inChristian Europe. For Islam, Jews are a problem tobe solved; for Christians, Jews killed Christ. Ittook till 1965 for the Catholic church to absolveJews from killing Christ.

But Andalus was the high point of Jewish cultureunder Islam, one of the high points of humancivilization. It is important for Muslims to focuson the Abrahamic connections with Christians andJews – a way out of defensiveness that the Muslimworld finds itself in.

The Centre for Study of Islam and Democracy seesthat American Muslims may have a lead role indeveloping democracy in the Islamic world.

Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:

“One of the keys to this foreign policy situation isto find ways of working with foreign policy bodiesin the Senate and Congress. Not short term issues,we need to focus on the long term. Bring Muslimand non-Muslim youth together in the context of aMuslim country or Western country. Americanyouth are not well informed about this. I wouldurge Muslim friends that the mosques open up theirdoors, not just the leadership, but the community ingeneral.”

“The problem is unconditional support by the USfor Israel. In early decades Arabs looked up to theUS as a paradigm of freedom and human rights andused to consider Americans as friends, e.g. AUB(American University of Beirut). They were

shocked when US troops intervened to supportIsraeli invasion of Lebanon.”

“Our feeling towards God should be above ournationalist feelings and pride. The most belovedcountry should have been the US if it lived itsprinciples in its foreign affairs, which occurs in itsinternal affairs.”

“Ignorance has been cited several times and weattribute everything in our relationship to it. Weonly get to know each other in a problem-basedatmosphere; hence the tense relationship. We mustlook for ways of producing better class ofknowledge.”

“American Muslims have to be involved in USissues because otherwise it is self-serving.”

“Arab American Christians have to work withMuslim Americans to reach out to all Americaincluding Jews and right wing Christians.American Muslims need to be part of the system.”

“Today’s America is a product of Judeo-Christian-Muslim interaction. Muslims contribute at manylevels.”

Session V: InfluencingSession V: InfluencingSession V: InfluencingSession V: InfluencingSession V: InfluencingUS policy towards aUS policy towards aUS policy towards aUS policy towards aUS policy towards ajust peace in thejust peace in thejust peace in thejust peace in thejust peace in theMiddle EastMiddle EastMiddle EastMiddle EastMiddle EastChair: Dr. CornelioChair: Dr. CornelioChair: Dr. CornelioChair: Dr. CornelioChair: Dr. CornelioSommarugaSommarugaSommarugaSommarugaSommaruga

“I would urge Muslim“I would urge Muslim“I would urge Muslim“I would urge Muslim“I would urge Muslimfriends that thefriends that thefriends that thefriends that thefriends that themosques open up theirmosques open up theirmosques open up theirmosques open up theirmosques open up theirdoors.”doors.”doors.”doors.”doors.”

“Our feeling towards“Our feeling towards“Our feeling towards“Our feeling towards“Our feeling towardsGod should be aboveGod should be aboveGod should be aboveGod should be aboveGod should be aboveour nationalist feelingsour nationalist feelingsour nationalist feelingsour nationalist feelingsour nationalist feelingsand pride.”and pride.”and pride.”and pride.”and pride.”

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Session VISession VISession VISession VISession VIEnhancing the EU’s foreignpolicy role in the Middle East

Ambassador Bruno Bottai:Ambassador Bruno Bottai:Ambassador Bruno Bottai:Ambassador Bruno Bottai:Ambassador Bruno Bottai:The European Union should work with theAmericans, without underestimating existingdifferences, in order to keep them engaged andcommitted to the objective of creating a Palestinianstate with its final status settled within a set time-frame.

The target of an international conference on theMiddle East should certainly be set as a priority forthe action by the European Union, and should bethe main focus of its activity within the Quartet(EU, US, Russia, UN).

Security is the first aspect. The EU should not giveup its effort to bring about, in close coordinationwith the US, a deployment of observers.

The economy is another core issue. We are todayfaced with the peculiarity of a situation in whichthe EU is the biggest donor of the Palestinians andyet its relevance within the main internationaldonors committee is a secondary one. The donorhas proved in the past several organizational flaws,due partly to an insufficient commitment by someparties. In order to improve the system and make itmore rational, the time has now come to reform thedonors’ coordinating structure and allow it to exertmore effectively its role.

In this perspective, the idea of a “Marshall Plan forPalestine” is likely to boost the prospects for peace,starting from the first decisive appointment, theInternational Conference, which should have aneconomic dimension, as many (Sharon for one)demand. The EU was submitted a plan that shouldnow be translated into concrete initiatives andprograms, designed to help the reconstruction ofthe Palestinian economy and complement thenecessary, but not sufficient, emergency assistanceto the PA budget.

Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:

“This is what I value most: Christians and Muslimswho enter into a dialogue in which they help eachother to come closer to God…People are lookingfor security to make peace. Security is the oppositeof peace; if we want security we will not havepeace. Peace requires risk and audacity; if we will

Session VI EnhancingSession VI EnhancingSession VI EnhancingSession VI EnhancingSession VI Enhancingthe EU’s foreign policythe EU’s foreign policythe EU’s foreign policythe EU’s foreign policythe EU’s foreign policyrole in the Middle Eastrole in the Middle Eastrole in the Middle Eastrole in the Middle Eastrole in the Middle EastChair: AmbassadorChair: AmbassadorChair: AmbassadorChair: AmbassadorChair: AmbassadorMohammed SahnounMohammed SahnounMohammed SahnounMohammed SahnounMohammed Sahnoun

not be audacious for justice we will not havepeace.”

“I hope that the EU will be a wise counter power,offer an alternative, challenge American policy,promote a counter power, work on a new sense ofbelonging in Europe, psychological and socialbelonging.”

“If we will not be“If we will not be“If we will not be“If we will not be“If we will not beaudacious for justice weaudacious for justice weaudacious for justice weaudacious for justice weaudacious for justice wewill not have peace.”will not have peace.”will not have peace.”will not have peace.”will not have peace.”

19

Session VIISession VIISession VIISession VIISession VIIUnderstanding the India-Pakistan-Bangladesh Subcontinent and theKashmir disputeAmbassador Syed Shahabuddin:Ambassador Syed Shahabuddin:Ambassador Syed Shahabuddin:Ambassador Syed Shahabuddin:Ambassador Syed Shahabuddin:This paper on the Kashmir Dispute is inspired bythis vision of reconciliation and unity, by theconcern for the welfare of all the people of theSubcontinent and, therefore, by the rejection of theold war-mantras chanted by India and Pakistan andby the conviction that settlement cannot be onterms dictated by one side to the other but only onthe basis of give-and-take which, nevertheless,preserves a place of dignity and ensures theprogress of the long-suffering people of Kashmir.

Today the world recognizes the Kashmir problemas a nuclear flashpoint following the acknowledgedpossession of nuclear weapons by both India andPakistan. The world also recognizes that theKashmir problem cannot be solved by repeatingold mantras: ‘Kashmir is an integral part of Indiaand the only point of discussion in negotiation withPakistan is its vacation of a part of it’; ‘Kashmir isthe life blood of Pakistan, the unfinished businesson Pakistan’s national agenda; the people of thestate have the right to decide their future bythemselves.’ Each of these propositions can be andhave been endlessly debated without any progresstowards the settlement of the problem.

Experience of the last 50 years leads inexorably tothree or four incontrovertible propositions:Pakistan cannot snatch the state from India by forceof arms; India cannot silence the people of Kashmirby force; the State cannot become independentagainst the will of India and Pakistan; there can beno durable settlement without the free consent ofIndia, Pakistan and the people of the state. Indiaand Pakistan have fought four wars over theterritory and recently in Kargil, withoutsignificantly changing the ceasefire line establishedin 1948 and modified in 1972.

The international community is sick and tired of theinterminable wrangle between India and Pakistanand could have allowed them to stew in their juice,but for nuclearization and armed confrontationacross the Line of Control. There have been manytalks but neither side has moved an inch from itspublic position or made any concessions, caught asthey are in a conflict of national ego and unable totake their people along towards reconciliation. Thepeople continue to suffer...above all, what theywant is to live in peace. A definite solution can

take shape only if a political dialogue is held andbrings all possible options to the surface.

One can hope that one day the states of theSubcontinent: India, Pakistan, Bangladesh, Nepaland Bhutan as well as Sri Lanka and the Maldives,and perhaps Afghanistan, come together to form aconfederation which could become the UnitedStates of South Asia, USSA, with inbuilt uniformsafeguards for minorities. With a territorialreorganization on ethnic lines in such aconfiguration, Kashmir Valley will be one of thefederating states. This USSA energized byfriendship and cooperation will emerge as one ofthe poles of international diplomacy. Throughautomatic diversion of military spending toeconomic development and complementarycooperation, its development would be acceleratedand it will become a major economic power. Itspeoples from the Karakoram to the Indian Oceanshall once again step into the mainstream ofhistory. South Asia will still be a Hindu majorityregion but Muslims shall make up almost 30percent of the population. This would marginalizeHindu fundamentalism in India, Muslimfundamentalism in Pakistan or Bangladesh andBuddhist fundamentalism in Sri Lanka.

Finally, this brings me to a question which is vitalfor all of us: the reconstruction of Islamic thoughtto provide for new relationships among theMuslims and between them and the non-Muslimworld, and to remake the Muslim society. I believethat the Muslims of South Asia are in a betterposition to make a creative contribution towards areconstruction, which will address questions raisedin the 21st century thanks to multi-racialenvironment and their minority situation, ascompared to the Muslim majority states, whosepeoples do not face similar challenges or thecompulsion of political and culturalaccommodation.

Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:Comments by Participants:

“The Muslims of India have become like afootball…but we can be a wonderful bridge withPakistan. We are the greatest victims of Partition.70,000 Kashmiris have died, but Muslims all overIndia have paid a price. We must find ways ofliving together.

“Kashmir tension has its ripple effect across theregion. Lack of economic cooperation in SouthAsia has taken a big toll. This region has thebiggest proportion of poverty outside sub-SaharanAfrica.”

Session VIISession VIISession VIISession VIISession VIIUnderstanding theUnderstanding theUnderstanding theUnderstanding theUnderstanding theIndia-Pakistan-India-Pakistan-India-Pakistan-India-Pakistan-India-Pakistan-BangladeshBangladeshBangladeshBangladeshBangladeshSubcontinent and theSubcontinent and theSubcontinent and theSubcontinent and theSubcontinent and theKashmir disputeKashmir disputeKashmir disputeKashmir disputeKashmir disputeChair: Dr. EbaChair: Dr. EbaChair: Dr. EbaChair: Dr. EbaChair: Dr. EbaHathoutHathoutHathoutHathoutHathout

“One can hope that“One can hope that“One can hope that“One can hope that“One can hope thatone day the states ofone day the states ofone day the states ofone day the states ofone day the states ofthe Subcontinent ...the Subcontinent ...the Subcontinent ...the Subcontinent ...the Subcontinent ...come together to form acome together to form acome together to form acome together to form acome together to form aconfederation”confederation”confederation”confederation”confederation”

Hosted by Initiatives of Change

The purpose of today’s conversation for me is therefore not only to findagreements and to continue to civilize disagreements within and between groupsof Muslims and non-Muslims but to address our shared concerns for the nearfuture at an international level.

His Royal Highness Prince El Hassan bin TalalHis Royal Highness Prince El Hassan bin TalalHis Royal Highness Prince El Hassan bin TalalHis Royal Highness Prince El Hassan bin TalalHis Royal Highness Prince El Hassan bin TalalJordanJordanJordanJordanJordan

I pray that, God willing, a little of this sadness, depression, resentment, distrustand disrespect may go away as a result of the dialogue.

Professor Rajmohan GandhiProfessor Rajmohan GandhiProfessor Rajmohan GandhiProfessor Rajmohan GandhiProfessor Rajmohan GandhiIndiaIndiaIndiaIndiaIndia

Assembled in this dialogue, we want to acknowledge that our personal convictionsand the religions to which we owe allegiance have in common a respect for theintegrity of humankind, a rejection of hatred and violence and the hope for abetter and more just world.

Dr. Cornelio SommarugaDr. Cornelio SommarugaDr. Cornelio SommarugaDr. Cornelio SommarugaDr. Cornelio SommarugaSwitzerlandSwitzerlandSwitzerlandSwitzerlandSwitzerland

The Caux DialogueThe Caux DialogueThe Caux DialogueThe Caux DialogueThe Caux Dialogue