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“We All Are Minorities – a Plea for Pluralism”

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“We All Are Minorities – a Plea for Pluralism” European Abrahamic Forum Zürich Konrad-Adenauer-Stiftung Auslandsbüro Amman Regional Human Security Centre Amman “We All are Minorities – a Plea for Pluralism” Challenges and Chances of Religious, Ethnic-Cultural, and Political Diversification in Contemporary Societies Zürich & Amman 2010 Europäisches Abrahamisches Forum European Abrahamic Forum EAF Evropski abrahamski forum Regional Human RHSC Security Centre European Abrahamic Forum Konrad-Adenauer-Stiftung Zürich Auslandsbüro Amman Regional Human Security Centre Amman “We All are Minorities – a Plea for Pluralism” Challenges and Chances of Religious, Ethnic-Cultural, and Political Diversification in Contemporary Societies (from Jewish, Christian, and Muslim Perspectives) Focus on Middle East International Consultation Amman (Jordan), 15 – 17 November 2009 Zürich & Amman 2010 EDITED BY Prof. Dr. Stefan Schreiner PUBLISHED BY European Abrahamic Forum Konrad Adenauer Stiftung Regional Human Security Centre c/o Zürcher Lehrhaus Auslandsbüro Amman P. O. Box 36 Limmattalstrasse 2 P. O. Box 831025 Jubeiha Amman 11941 CH – 8049 Zürich Amman 11183 / Jordan Hashemite Kingdom of Jordan Tel. +41 (0)44 341 1820 Tel: + 962 – 6 – 59 29 777 Tel: +962 – 6 – 53 45 274 Fax +41 (0)44 341 1829 Fax + 962 – 6 – 59 33 087 Fax: +962 – 6 – 53 45 261 [email protected] [email protected] http://www.rhsc.org.jo/ PRINTED BY Druckerei Maier GmbH Rottenburg a. N. (Germany) © European Abrahamic Forum / Zürich Konrad Adenauer Stiftung /Auslandsbüro Amman Regional Human Security Centre / Amman 2010 ISBN 978-3-00-033176-3 The present volume records papers presented to the – third – International EAF Consultation which was held in Amman (Jordan) in November 2009. At the invi- tation of the European Abrahamic Forum Zürich (EAF), the Konrad Adenauer Stiftung – Amman Office (KAS), and the Regional Human Security Centre Amman (RHSC), about forty scholars, leading experts from seventeen Middle Eastern and European countries representing the three Abrahamic faiths and faith communities came together to discuss “Challenges and Chances of Religious, Ethnic-Cultural, and Political Diversification in Contemporary Societies (with Focus on Middle East)”. To the papers presented at the consultation two further studies are added here, widening not only the scope of the consultation, but also dealing with issues that were mentioned more than once during the deliberations, though not explicitly discussed in depth. The purpose of this volume is not only to document the consultation that took place some months ago. Recording the papers and, thus, outlining and illustrating the many facets of the topic and reflecting the variety of approaches to it, the volume wants to offer fresh, new insights into the nowadays much debated issue of minority- majority relationship in the context of a process that has been described as diversifi- cation of our societies due to migrations for whatever reason. At the same time, the volume wants to invite the reader to pick up the thread and continue the discussion on issues which deserve to be considered carefully, because they are essential to the process of building multi-religious, multi-cultural, and multi-ethnic societies which we live in, and do justice to all their members irrespective of their religious affiliation, cultural or ethnic background, and political orientation. Excellencies, Distinguished Guests, Ladies and Gentlemen, On behalf of the European Abrahamic Forum (EAF) I have the honour and pleasure to welcome all of you here in the very heart of the city of Amman. At the same time, I would like to thank you very much for kindly having accepted the invitation to be with us tonight and express my appreciation of your presence at the opening session of this – Third – Interna- tional EAF Consultation held in Amman. To emphasize that today dialogue between people of different religions and religious com- mitment is more needed than it was yesterday or the day before yesterday, sounds not much challenging these days, and to advocate the need to promote understanding and cooperation between people of different religious commitment, cultural background and / or political orien- tation likewise is hardly more than a commonplace. Though less than two or three decades ago it was still generally accepted that the process of increasing secularization would, to a great extent, lead to the marginalization of religion and religious communities, if not quite leading to their disappearance or, at least, loss of influence, we nowadays are experiencing the opposite development. Whereas it was assumed, if not taken for granted, that religion and religious communities would lose their importance as political and societal factors, at least in our – secular – societies, we know today that this assumption has been wrong. On the contrary, in recent years we, particularly those of us living in so-called western societies, had to learn that religion, religions and religious communities are playing not only once again, but more and more, a significant role, not only within the public consciousness, but also as factors to be considered in politics and in society as well. It is, however, not just the mere fact that “religion returned into the public sphere”, as the philosopher Jürgen Habermas said some years ago. What we experience is, likewise an increase in what might be described as an instrumentali- zation of religion, i. e. an increase in using religion for whatever political purpose. In light of this development, it goes almost without saying that encounter of, and dialogue between, people of different faiths and religious commitment becomes top priority. In light of this development, it is of paramount importance, indeed, that people of religion, be they Jews, Christians, Muslims, or professing other faiths, men and women alike, meet and come together to raise their voices not just against the instrumentalization of their respective religion, but suggest, and prove, that the potential for playing a constructive role in building a world of peaceful living together, which is based on mutual understanding, respect for the otherness of the other, and shared responsibility for the wellbeing of all, is not alien to, but implicit in, their respective religious traditions and deeply rooted in their cultures. In November 2005, when we had our First International EAF Consultation, we dis- cussed visions of a society we wish to live in, a society that rightly deserves to be called a com- munity which is pluralistic in terms of its religious traditions and cultures as well as political orientations, but unanimous in its determination to help creating a world of peace and justice. At the Second International EAF Consultation, it was the quest for a responsible rela- tionship between religion and – secular – society and state that was put on the agenda. This time it is the process of what is called diversification of our societies, which brought us to invite you to take part in this third international, interreligious, and intercultural Muslim- Christian-Jewish consultation on “Challenges and Chances of Religious, Ethnic-Cultural, and Political Diversification in Contemporary Societies, with special emphasis put on the situation in the Middle East”. Wherever we live, in Europe or in this region, we share ex- periences that appear to be similar: profound changes in our societies, their shape and composi- tion, due to migrations – for whatever reason – of people from various angles of the world, the result being that in many cases traditional concepts of majority-minority relationships prove to be no longer valid. In addition to that, that likewise due to the just mentioned migrations, also problems migrate from one country or region to another country or region, since people moving from one country or region to another country or region, carry with them not only their reli- gious, cultural etc. heritage, but also all the problems which they had in their country or region of origin and import them into their country or region of destination. Against the backdrop of these experiences, and in light of the aforementioned return of re- ligion into the public sphere, i. e. politics, questions come up whether “traditional” definitions of majority-minority relations and their implications as well as likewise “traditional” models regulating of majority-minority relations still provide sound, acceptable concepts and accepted means to deal with them in a way that eventually helps us to build societies that rightly maybe described as communities of people peacefully living together in diversity. To discuss matters arising from this question, there seems to be no better, no more appro- priate place than today’s Amman. Therefore, I am delighted that we can meet here, and it is not only my duty, but my heartfelt wish to say thanks to all who allowed and helped us to convene in this beautiful, thriving city of Amman. Most importantly, in the name of all participants of this conference, including myself, I would like to express profound gratitude to His Royal Highness Prince El-Hassan Bin Talal for graciously having agreed to be the patron of our conference. Our gratitude is also due to Her Royal Highness Princess Sumaya Bint El-Hassan, for very kindly having allowed us to convene in the premises of the Royal Scientific Society. Likewise, I would like to thank our partners here in Amman, who have worked very hard and done their utmost to make us feel as welcome and comfortable as possible. In par- ticular, I would like to thank His Excellency Mr. Hasan Abu Ni’mah, Director of the Regional Human Security Centre, together with his staff, and Mrs. Afaf Maraqa, executive officer of the Amman Office of the Konrad Adenauer Foundation, and her staff. Both put in a tremendous amount of work; without their efforts and thought we would hardly have been able to meet here. Last, but not least, special words of thanks are due to the Federal Department of Foreign Affairs of Switzerland. Without their generous financial support, the consultation could not have taken place.
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