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New Europe Page 2 RELIGIOUS FREEDOM Religious Freedom |November 2010 Let there not be darkness

by Alexandros Koronakis Alexandros Koronakis is the Director of New Europe, and the Editor of New Europe’s Religious Freedom Special Edition Flickr - Dullhunk

Spyros Paloukis | www.spyrospaloukis.com et us not argue with one-another, on whether and In the same way, governments, institutions, and religi- which God said “Let there be light”, but rather agree ous bodies themselves owe it to humanity to respect the fre- Lthat if we do not protect the fundamental rights of edom of religion, the freedom of thought; the freedom to religious freedom, we will but remain in the dark. define our own humanity. With the holocaust, the crusades, massacres, genocide, Religion has both internal and external components. In- burning people at the stake, terrorist attacks, and wars la- ternally, moral values, patterns of thought, and philosophical sting from moments to generations, all in the name of reli- perception of life itself is shaped by the religion you choose to gion, it is no wonder that local families, local communities, believe in. Externally there are traditions, rituals of prayer or and even governments have often not been entirely impar- otherwise, and qualities of society, from social norms, to legal tial to different religions remaining sunk in a historical and infrastructure and framework, which are and have been sha- contemporary darkness. ped by dominant religions of any given society. Freedom of religion is the absolute freedom; the free- All of the above differences, in the cases of societies do- dom to choose the core of your being, the philosophy by minated by one religion, lead to very different social net- which you live your life. Religious texts come into conflict work characteristics and way of life. A predominantly with one another when it comes to defining the cosmos, its Christian society is fundamentally different to a predomi- Spyros Paloukis | www.spyrospaloukis.com creation, its creator, the essence of life, the afterlife or lack nantly Muslim society. thereof, and the guidelines through which we live our lives. More than any other single factor in any nation’s struc- There can be many truths, or at least beliefs which we ture, in any family’s relations, religion shapes, colours and hold to be true. The insistence that there is but one abso- nurtures them. lute truth is the root of conflict. When we accept that nations, towns, families, and But if history has taught us anything, it is that if we try, individuals can develop and change over time, we we can all coexist peacefully and harmoniously, no matter will have embraced religious freedom. It s not only the what God, if any, we believe in. And in my personal belief, nature but also a fundamental component of if we can coexist peacefully for a moment, we should be able the democratic process. to perpetuate that moment into an eternity. It is an honour to host more than 30 visionaries in our The contribution of religion to humanity is not about special edition on Religious Freedom. Our contributors absolutes; it is about enabling structured peaceful living in have participated in a dialogue process that will pave the communities, and giving people morals through which they way to mutual understanding between nations, political live their lives. As religions develop and some might say groups, individuals, and more importantly between reli- modernise, conflict will indeed become less of an issue. Our gions. job is to help the development process, guide it into a po- Together, word by word, we add a small brick to the sitive direction. bridge of religious freedom. Spyros Paloukis | www.spyrospaloukis.com

EDITOR DIRECTOR & BRUSSELS HEADQUARTERS RELIGIOUS FREEDOM EDITION EDITOR Dennis Kefalakos Av. de Tervuren/Tervurenlaan 96, [email protected] Alexandros Koronakis 1040 Brussels, Belgium [email protected] Tel. +32 2 5390039 SENIOR EDITORIAL TEAM Fax +32 2 5390339 Kostis Geropoulos (Energy & Russian Affairs) EXECUTIVE LAYOUT PRODUCER [email protected] [email protected] Suman Haque PUBLISHERS Andy Carling (EU Affairs) [email protected] Together, word by [email protected] NEW EUROPE S.A. “ Cillian Donnelly (EU Affairs) MARKETING & ADVERTISING Blvd Napoleon I, 66 [email protected] 2210 Luxembourg Ania Lara Ariti Alamanou (Legal Affairs) Tel. + 352 2637 5959 [email protected] word, we add a small [email protected] E-Mail: [email protected] Alexandra Coronakis (Columnist) SUBSCRIPTIONS & DISTRIBUTION EXTERNAL CONTRIBUTIONS [email protected] brick to the bridge of Louise Kissa (Fashion) Christina Kapranou Signed Contributions express solely the [email protected] [email protected] views of the writers and do not Subscriptions are available worldwide necessarily reflect the opinion of the CONTRIBUTING PHOTOGRAPHER INDEPENDENCE newspaper. religious freedom. NE is printed on recycled paper. Spyros Paloukis New Europe is a privately owned independent publication, not sub- sidised or financed in any way by any EU institution or other entity. ISSN number: 1106-8299 [email protected]

NEW EUROPE in any form by any means, electronic or otherwise, without the permission of New Europe. RELIGIOUS FREEDOM New Europe Page 3 Religious Freedom | November 2010

Archbishop Demetrios of America Our coverpage photo is a photo from user spaceamoeba on Flickr. Aer brainstorming for hours, searching every 5 From unimaginable darkness to freedom and light photo agency for the perfect picture, and even aempting our own photoshoot (the Brussels weather didn’t help), the ‘perfect’ picture came from a Flickr user. Poul Nyrup Rasmussen 6 Freedom of religion: Social justice breeds tolerance

Wilfried Martens 7 Religious freedom in Turkey and the role of religion in European politics Thomas Hammarberg Egemen Bağış Muslims also have the right to Seeking for the “Circle of Justice” (Daire-i Adliye) 22 8 practice their religion Rodi Kratsa Renate Sommer "Freedom of Religion" Intercultural 23 9 Endangered Species: Religious minorities in Turkey TURKEY and interreligious dialogue in Europe

Amanda Paul Heiner Bielefeldt 10 EU membership and religious freedoms in Turkey Limitations on religious freedom 24 have ‘chilling effect’ Jay Sekulow and Grégor Puppinck Mario Mauro Between Islamism and secularism 11 Freedom of belief must be a Is there room left for religious freedom in Turkey? 25 freedom to co-exist 12 Pieter Omtzigt Fiorello Provera Turkey, freedom of religion and the Council of Europe Pakistan: persecution in 26 the name of Islam Otmar Oehring 13 Issues and concerns of religious minorities in Turkey Charles Tannock Sudan: a political solution 27 to religious persecution? Sencer Ayata 14 Democracy and religious freedoms in Turkey Konrad Szymanski Persecution against Christians 28 15 Mine Yildirim remains unnoticed Substantial change is necessary Sophia in ‘t Veld The need for a secular voice Emre Öktem 29 in the European Union 16 Interfaith understanding and dialogue: A way to cross the bridge Nicolas Berger Human rights: the basis of harmony 30 17 Robert Ellis Separate but unequal citizens Greg Austin Johny Messo Muslims living in fear 31 17b The Sincerity of Turkey’s Democracy? WORLD The Case of the Indigenous Aramean (Syriac) People George Readings 32 Dionyssis Kefalakos Religious freedom and extremism 18 Religious freedom; economy and politics Willy Fautré Andy Carling Full veil, burqa, niqab, hijab… 33 19 What’s so funny about peace, a challenge to ‘European’ values? love and understanding? Andy Darmoo Alia Papageorgiou Assyrian Christians face 34 20 Who goes to church on Sundays ? destruction in Iraq Cillian Donnelly Francisco Jaime Quesado 35 21 God or not – freedom is freedom The new frontiers NEWEUROPE PROFILE HAH Ecumenical Patriarch Bartholomew: Bridgebuilder and Peace-Maker

Ecumenical Patriarch Bartholomew and Pope Benedict XVI after the Divine Liturgy on the Feast of St Andrew at the Ecumenical Patriarchate, Nov 30, 2006.

orn Demetrios Archondonis in 1940 on the island of awareness, which have earned him the title "Green Patriarch." Imvros (today, Gokceada, Turkey), and elected 270th These endeavors, together with his efforts to promote religi- Bsuccessor to the 2000-year-old Church founded by St. ous freedom and human rights, have placed him at the fore- Andrew as well as Archbishop of Constantinople, New Rome, front as an apostle of love, peace and reconciliation, earning and Ecumenical Patriarch, His All Holiness Bartholomew I him the Congressional Gold Medal by the United States presides among all Orthodox Primates as the spiritual leader Congress in 1997. of 300 million faithful. After completing his undergraduate studies at the Theolo- As a citizen of Turkey, his personal experience provides gical School of Halki (1961), he pursued graduate studies at him with a unique perspective on religious tolerance and in- the Pontifical Oriental Institute of the Gregorian University terfaith dialogue. Ecumenical Patriarch Bartholomew has in Rome, the Ecumenical Institute in Bossey, and the Uni- worked for reconciliation among Christian Churches and versity of Munich. Ordained to the Diaconate in 1961 and to acquired an international reputation for environmental awa- the priesthood in 1969, Ecumenical Patriarch Bartholomew reness and protection. He has worked to advance reconcilia- served as personal secretary to his predecessor, the late Ecu- tion among Catholic, Muslim and Orthodox communities, menical Patriarch Demetrios (1972-1991), and was elected such as in former Yugoslavia, and is supportive of peace-buil- Metropolitan of Philadelphia (1973) and, later, Metropolitan ding measures to diffuse global conflict inthe region. He has of Chalcedon (1990). His tenure has been characterized by also presided over the restoration of the autocephalous Ch- inter-Orthodox cooperation, inter-Christian and interreligious urch of Albania and the autonomous Church of Estonia, dialogue, as well as by formal trips to other Orthodox countries proving a constant source of spiritual and moral support to seldom previously visited. He has exchanged official visitations those traditionally Orthodox countries emerging from de- and accepted numerous invitations with ecclesiastical and state cades of wide-scale religious persecution behind the Iron dignitaries. Curtain. Ecumenical Patriarch Bartholomew I holds numerous ho- The current Ecumenical Patriarch's roles as the primary norary doctorates, from the universities of Athens and Thes- spiritual leader of the Orthodox Christian world and a trans- saloniki (Greece), Georgetown and Yale (United States), national figure of global significance continue to become more Flinders and Manila (Australasia), London, Edinburgh and vital each day. He co-sponsored the Peace and Tolerance Con- Louvain, as well as Moscow and Bucharest (Europe). He spe- ference in Istanbul (1994) bringing together Christians, Mus- aks Greek, Turkish, Italian, German, French, English and lims and Jews. Most noted are his efforts in environmental Latin. RELIGIOUS FREEDOM New Europe Page 5 Religious Freedom | November 2010 From unimaginable darkness to freedom and light by Archbishop Demetrios of America Archbishop Demetrios of America Exarch of the Ecumenical Patriarchate HUGO INFANTE - GOVERNMENT OF CHILE Nicholas Manginas “Who will rouse the global community to show itself strong on behalf of the millions whose inalienable right to Ecumenical Patriarch Bartholomew celebrating Easter at the Ecumenical Patriarchate, Apr 4, 2010. worship God as they choose have n recent months our whole of religious liberty. They are im- world was transfixed with the prisoned—not in a copper mine in been so sharply curtailed? Iplight of thirty-three men trap- South America—but in the restric- ped in a mine in Chile. Day by day tive and oppressive atmosphere the newspapers reported on their surrounding religious minorities condition, and when at last a rescue around the globe. was in progress, television and in- They might be hindered in the Saint Andrew in America and of new prospects of friendship and ternet news sources provided con- open practice of their beliefs, or the Pammakaristos Brotherhood in cooperation. tinuous coverage. The entire global their churches and religious insti- Europe. Working together, they Not only so, the International community watched and cheered tutions might be confiscated or have envisioned a bold move to Archon Conference on Religious as one by one the men were pulled even vandalized and destroyed. shine the light of day on long-stan- Freedom in Turkey establishes for up from a prison of unimaginable Like the miners in Chile, those de- ding issues of human rights and re- the rest of the world a paradigm on darkness and welcomed back into nied religious freedom feel suffoca- ligious liberty. This action is all the how to open up the way to freedom the world of freedom and light. ted in narrow, confined more timely with the petitions of for religion in all parts of the globe. The world responded with circumstances that are beyond their the Turkish government for the in- It is my prayer that this conference open arms and prayerful hearts for control, beyond their power to clusion of that country in the Eu- will offer an effective template for the thirty-three men in the San escape. ropean Union. other countries and communities. José mine in Copiapó, Chile and Unfortunately, this continues to The International Archon In offering this model of peaceful for the agony of their families. happen in our world today. But in Conference on Religious Freedom engagement, the Archons truly live From every continent, govern- most newspapers, there are no daily in Turkey is a monumental event: up to the meaning of their name, as ments and corporations reached headlines, and on the cable news it is an unprecedented effort to leaders in the forefront of change out with offers of equipment, sup- channels there is no round-the- bring together scholars and advo- and progress. plies, and technical knowledge to clock coverage. Out of sight and cates from Turkey, Europe, and Imagine the joy that will be help liberate the miners or give out of mind, our brothers and si- America, and to have them discuss ours when we see the rescue, not of comfort to their loved ones. It was sters suffer in silence and endure in openly and candidly our common thirty-three, but of thousands upon a beautiful testament to the power obscurity. human values of rights, responsibi- thousands of men, women, and ch- of international cooperation and The world spoke and acted on lities, and liberties, with specific ildren around the world raised up unity of purpose. So much is pos- behalf of the brave thirty-three. application to the status of religi- and standing once more in the bril- sible when the humanity speaks Who will rouse the global commu- ous minorities in Turkey. This me- liant light of religious freedom! with one voice and acts with a nity to show itself strong on behalf eting will help forge a path towards May the Lord our God bless common purpose in love! Truly, of the millions whose inalienable mutual understanding, respect, and the labors of the representatives miracles can happen. right to worship God as they ch- awareness. and attendees of the International Thirty-three have been saved oose have been so sharply curtai- Moreover, it will be a discussion Archon Conference on Religious and now breathe the pure air of fre- led? that is truly beneficial to the enli- Freedom in Turkey, and may the edom. Thanks be to God for the work ghtened self-interest of the entire Lord grant peace to all the people But many more in our world of the Archons of the Ecumenical Turkish nation and of the Euro- of Turkey, Europe, and our whole today need to breathe that same air Patriarchate, both of the Order of pean Union as they look forward to world. New Europe Page 6 RELIGIOUS FREEDOM Religious Freedom |November 2010 Freedom of religion: Social justice breeds tolerance by Poul Nyrup Rasmussen Poul Nyrup Rasmussen is President of the Party of European Socialists, and former Prime Minister of Denmark ANA/EPA/KERIM OKTEN

A Turkish Shiite Muslim pupil runs past a line of Shiite women, dressed in black for a mourning ceremony, during an Ashura procession in Istanbul, 19 January 2008.

urope, with its examples and experience, effects of austerity measures. Conservative-led awaits such ‘road-testing’ is Article 10.1: Freedom history and traditions, is obligated to lead programmes are chipping away the pillars of the of thought, conscience and religion. Eon the issue of religious freedom. All but welfare state. The PES has long called for a more This article states that; “Everyone has the the most extreme except that this leadership sh- rational and balanced economic approach. Howe- right to freedom of thought, conscience and reli- ould start from the bedrock principle of church- ver our way does not just make economic sense. gion. This right includes freedom to change reli- state separation. In 2010 this obligation has It is also true that security, both economic and so- gion or belief and freedom, either alone or in moved from the realms of academic debate to a cial, promotes tolerance. Social justice is a long community with others and in public or in pri- practical test of our shared European values. It is term investment that facilitates respect for religi- vate, to manifest religion or belief, in worship, te- a conversation that has acquired a real sense of ur- ous freedom. The EU and its political and social aching, practice and observance”. gency as political developments reveal, across the forces can play a key role in defending religious The Party of European Socialists (PES) sees continent, the fragility of these principles. The freedom if an integrated approach is applied and the issue in terms of how to make sure that both rise of religious and ethnic intolerance is beco- courageously defended both in and out of Europe. individuals and communities are given rights. ming more and more prevalent. Extremist parties The PES is committed to leading this drive to- Making human rights the founding principle promote a distorted image of Islam. Extreme Is- wards tolerance. upon which the debate is framed, provides the an- lamists exacerbate the problem with inflamma- The last decade has been portrayed as a diffi- swer. In true European style this should of course tory statements which are then amplified in the cult one for the European Union. That is certainly be done in an integrated way. But what does this media. They promote stereotypes and they deli- the perception. But the reality is that many posi- mean in practice? berately blur the lines between myth and reality. tive achievements have been secured. In the con- The answer brings us back to the Charter of The debate becomes increasingly polarised. text of Religious Freedom, one of the most Fundamental Rights. Our challenge in the PES is to confront these heartening steps was the drafting and the agree- Article 14.3: Right to Education, Article 21: distortions. Our responsibility is to be the calm ment of the Charter of Fundamental Rights. The Non Discrimination and Article 22: Cultural, re- voice that separates the rhetoric and the fear- charter as a whole remains to some extent a ‘slee- ligious and linguistic diversity all point the way mongering of these extremists from the reality. ping giant’. towards this integrated approach. Put simply, it European Socialism has a strong rich tradition in It is, in other words, a collection of articles emphasizes the fundamental European principle EU Member States. This tradition and our suc- that are laudable but wait to have bestowed upon that religious freedom is built on the rock of cess over the years, has been based on the realisa- them a full legal personality. EU jurisprudence human rights. tion that the broad majority of Europeans, must signpost the practical application of the ch- The freedom to express religious beliefs and irrespective of beliefs, ethnicity, or value systems, arter, case by case. However the significant step the richly diverse way in which these beliefs can are tolerant and moderate. of articulating and committing to these principles be communicated, are manifestations of a robust However one core belief of the PES remains should not be dismissed. and vibrant society. The success to which these central to the debate – our commitment to social One principle that should be celebrated for beliefs respect and enforce fundamental human justice. Today Europe is wracked by the crippling being reflected in the EU Treaty, but which still rights is the sign of a healthy society. RELIGIOUS FREEDOM New Europe Page 7 Religious Freedom | November 2010 Religious freedom in Turkey and the role of religion in European politics by Wilfried Martens Wilfried Martens is the President of the European People’s Party and the Centre for European Studies, and former Prime Minister of Belgium

or us Christian Democrats member state than to build a Ch- and many like-minded par- urch anywhere in Turkey. Turkey’s Fties on the European Cen- over 60.000 Christians, most of tre Right, the Christian concept them Armenian Orthodox, still of Man has been the point of de- face considerable hardships. De- parture in developing political spite some recent progress in the ideas for one and a half centuries. possibility of creating Christian This Christian concept says that foundations that may own land, it each person is unique and irrepla- is still very difficult to open up th- ceable, that people are both free eological learning centres or to and interdependent and that each train priests in seminaries. This man and woman have both the unequal status is not limited to right and the duty to be fully re- Christians and Jews but also con- sponsible of their acts. Based on cerns the Alevite denomination this, we have defined our funda- (with several million members) mental values such as freedom, re- within Islam which has no official sponsibility, equality, justice and recognition at all. solidarity. And based on this, we On all these points, tangible have worked out ideas like subsi- progress is possible. And it is ne- diarity and a strong and integra- cessary, in fact, if the EU accession ted European Union. But we negotiations are to advance. Sure would never consider the Bible a enough, the question of the equal political document, or doubt the status of Christians and other re- necessity of structurally separating ligious minorities may not be the the state and religious communi- most pressing obstacle for the ties. moment – the issue of Northern Having said that, we recognise Cyprus, for example, is probably Ecumenical Patriarch Bartholomew leading the VII Symposium: the positive contribution that much more urgent and also more The Arctic - Mirror of Life, Coast of Greenland, September, 2007. faith-based concepts can make to difficult to solve. But religious to- wise and humane policy-making lerance is particularly important in the EU does not live in “paral- in other parts of the world. Tur- to us Christian Democrats of the lel societies”, and has no desire to key is such a case. We recognise European Union. do so. Second, societal discrimi- the enormous progress Turkey has This article would be incom- nation of Muslims exists, just like made on the way to EU member- plete without looking at the Eu- there is hardly a country on earth ship since the European Council ropean Union itself, and the without any de facto discrimina- decision of 2000 to grant this co- question of religious tolerance vis- tion. But what is crucial here is untry the status of candidate. à-vis the growing number of im- that our governments are seri- Especially in the first years of the migrants from Muslim countries. ously trying to do something “It is true that in recent elections rule of Turkey’s Justice and Deve- There is an intense debate on about this. That they are entering lopment Party (AKP), this pro- such phenomena as burqas, poli- into structured dialogues with in Sweden and the Netherlands, gress referred not only to tical radicalisation in some mo- mosque organisations and faith- improved economic stability and sques, forced marriages and other based Muslim NGOs. That they extremist political parties have enhanced economic growth rates. aspects of what has come to be are developing schemes on how to It also concerned the rule of law called “parallel societies”: collecti- integrate imam training and Isla- used xenophobic arguments and and the situation of ethnic and re- ves in which the central values of mic theology into European aca- ligious minorities. We believe that our societies, such as equal rights demia. And that they are, at the impermissible generalisations this progress is due to the fact for men and women, are systema- same time, becoming more deter- that the AKP, which has observer tically disregarded. It is true that mined in prosecuting criminal be- about Muslims in order to attract status in the European People’s in recent elections in Sweden and haviour such as forced marriages, votes. This is regrettable but can- Party, has managed rather well to the Netherlands, extremist politi- or incitement to violence by some draw positive inspiration from cal parties have used xenophobic imams. not easily or quickly be changed faith for the development of poli- arguments and impermissible ge- I am deeply convinced that re- tical ideas, without compromising neralisations about Muslims in ligion is and remains an excellent within our democracies. All demo- the secular character of the Tur- order to attract votes. This is re- inspiration for the values on kish state. grettable but cannot easily or which political programs are built crats must patiently and determi- But in recent years I have gai- quickly be changed within our de- – no matter whether we speak ned the impression that the dyna- mocracies. All democrats must about the member parties of the nedly reject such ideas. But they mism for reform, and the patiently and determinedly reject EPP in the European Union, or must also make an effort to take eagerness to strengthen the rights such ideas. But they must also about the AKP in Turkey. But this of minorities, especially religious make an effort to take the fears of only works if all existing religions the fears of our citizens seriously. minorities, have somehow dimi- our citizens seriously. in a given society can thrive and nished. It is still far easier to build Two things are clear to me: develop in a spirit of tolerance a Mosque in any current EU first, the vast majority of Muslims and mutual respect. New Europe Page 8 RELIGIOUS FREEDOM Religious Freedom |November 2010 Seeking the “Circle of Justice” (Daire-i Adliye) by Egemen Bağış Egemen Bağış is the Minister for EU Affairs and Chief Negotiator of Turkey

continent witnessing the bloodiest wars of the human history has turned itself into a symbol Aof peace through mutual understanding and dialogue under the motto of ‘Unity in Diversity’. Ho- wever, especially recently, it is questionable whether EU really is successful at realizing its motto. On the top of the iceberg, there are many rules and regulations aiming at preventing all types of discrimination against different cultural and religious groups. What about the discrimination in minds? The down- wards part of the iceberg reflects a different picture of what exists in reality throughout Europe. Samuel Huntington's highly disputed theory of ‘clash of civilizations’ reinforced by the 9/11 terrorist attacks, have turned religious freedom and tolerance into an intensely debated topic. In the last decade, especially Islamophobia has raised ominously in Eu- rope and USA. In an unfair manner, a large section in the Western world has kept Islam and Muslims responsible for those cursed attacks. Sadly, the situation is exploited by the extreme-right and racist fractions. The extreme right-wing parties particularly in some northern European countries have obtained political support from the public and have even taken part in governments. Resting on the election results in their individual countries, they have further tempered their discourse against Muslims. Egemen Bağış At that point one wonders what European values are? Aren’t we talking about cultural pluralism, tolerance, respect to diversities etc. Then let me quote ted against in Western societies on the grounds that from Mevlana (Rumi), one of the most important they destroy Western values, it is worth remembering Sufis of eastern philosophy and humanism: the background. One might ask the current situation in Turkey. ‘Come, come, whoever you are. Turkey has had a democracy experience of ups and Wanderer, Worshipper, lover of leaving. down for the last 80 years. Speaking about freedom of One might ask the current si- It doesn’t matter. religion Turkey faced some difficult times whatever tuation in Turkey. Turkey has Ours is not a caravan of despair. the reasons might be. In line with the common prac- “ Come, even if you have broken your vow a hundred tice in the European countries as well as with our se- had a democracy experience of times.Come, yet again, come, come’ cular constitutional system, religious and spiritual communities practice their beliefs on the basis of the ups and down for the last 80 It is the doctrine embodied in this quotation that equality of citizens and on the principle of the free- indicates the perspective of Anatolia and in fact the dom of religion. Nevertheless, there had been times years. Speaking about freedom ideological foundation of the Ottoman Empire. This where some shortcomings occurred in the implemen- ideology facilitated the peaceful co-existence of vari- tation of these laws. However, Turkey is changing with of religion Turkey faced some ous religious and ethnic groups in harmony for centu- great pace and becoming a more liberal and open so- ries. In the classical sense of the Ottoman state setting, ciety. difficult times whatever the re- the system that enabled different groups to live toge- Our government has put enormous efforts into the ther was called Daire-i Adliye (Circle of Justice). Cir- socio-economic transformation of the country. Go- asons might be ... There had cle of Justice was the backbone of the system. It was vernment is giving priority to the issues of non-Mus- the philosophy and ideology of the Empire providing lim minorities by meeting them quite frequently. Most been times where some short- justice to ensure that every culture had its own way of recently, the Akdamar Church and Sümela Monastery living guaranteed by the state. which were closed worship for decades were resona- comings occurred in the imple- No surprise, the Ottoman Empire provided its pe- ted with the sounds of prayers once again. The Alevi ople with a free and more tolerant atmosphere than opening that launched new mechanisms to handle our mentation of these laws. their contemporary European counterparts. Sultan Alevi citizens’ issues had been a significant step within However, Turkey is changing Mehmet the second, after the conquest of Istanbul had the framework of institutionalizing religious freedoms permitted the independent functioning of the Greek in Turkey. with great pace and becoming Orthodox Patriarchate. Turkey is pursuing a Roman initiative to resolve More interestingly, he let the conditions for the fo- the problems of its Roman citizens. This is happening a more liberal and open society. undation of the Armenian Church, which was not al- at a time when some Member countries are deporting lowed in the Byzantine era. I am proud to express that Roman people who are even EU citizens. today; both churches are still actively functioning after As the Government, one of our primary goals is to 600-700 years. Again, it was not a coincidence that the further sustain this mutual understanding by enabling “What kind of Europe do you want to live in?” The Jews exiled from Spain in the 15th century have taken our citizens to live in harmony and practice their reli- answer to this question will also indicate a precise at- shelter under the Ottoman Empire. gions freely. The recent developments in Turkey toge- titude towards Turkey’s possible EU membership. If The most striking point here is that it was not the ther with its historical heritage will contribute to the Europe wants to restore a social order where ‘unity in western originated idea of modern human rights creation of ideal society in Europe. diversity’ happens for real, it has to incorporate Turkey. where the system had not been based on. Rather, it was Turkey is becoming closer to what Europe Union I believe that our European friends have the will and developed within the framework of universal justice. stands for. At this point, there is one question that sh- power to create a modern ‘Circle of Justice’ in the 21st At a time when Muslims are excluded or discrimina- ould be answered honestly by our European friends: century Europe. RELIGIOUS FREEDOM New Europe Page 9 Religious Freedom | November 2010 Endangered Species: Religious minorities in Turkey by Renate Sommer Renate Sommer is a Member of the European Parliament with the European People’s Party from Germany. She is also a member of the Delegation to the EU-Turkey JPC and the Committee on Civil Liberties, Justice, and Home Affairs

It is time to stop this deception! “Freedom of religion is a fundamental principle of the community of values in the EU and cannot be negotiated.

Spyros Paloukis | www.spyrospaloukis.com

n his recent visit to Turkey, German president quisition of properties and the building of new avert such a situation. The state controlled auth- Christian Wulff correctly stated that Chri- churches. Many congregations, monastery Mor ority on religious affairs, Diyanet, which pays the Istianity belongs to Turkey. In the Turkish city Gabriel being the most popular example, still salaries of all imams and other mosque officials, of Antakya, Jesus` devotees for the first time cal- struggle with unlawful expropriations. The reli- has no interest in sharing its 1.3 billion USD go- led themselves as Christians. Anatolia was the gious affiliation is clearly stated in the I.D. card vernment funds with other religious groups. Fur- heartland of the Christian Byzantine Empire and opening the floodgates to harassment by state of- thermore, the ruling AK-party has undertaken millions of Christians and other religious mino- ficials and policemen. Furthermore, the prohibi- several steps that are a sign of subtle islamiza- rities lived in the Ottoman Empire. tion of the training of priests by non-Turkish tion. Proposals such as the criminalization of In light of this history, the situation of Chri- citizens accompanied with the closing of several adultery, the lifting of the age limit for children stians and other religious minorities in Turkey seminaries makes it almost impossible to train in quran schools or the establishment of sepera- today is alarming. Having suffered genocide, di- young priests. ted beaches for women and men are only some splacement and discrimination, the number of The Turkish government does not only ac- examples. Currently, the AK-Party is successful religious minorities from Christian and Jewish cept these hindrances in silence, but openly con- in lifting the headscarf ban in public buildings decent has diminished significantly. Today, only tributes to the process. Despite of all awovels to under the disguise to preserve individual basic ri- 1% of the Turkish population is Christian or Je- improve the situation of religious minorities, ghts. wish constituting only 92.000 citizens of Arme- there is continuing reluctance to guarantee the The disrespect for the EU demand to gua- nian Orthodox, Greek Orthodox or Jewish belief. position of these minorities in the law. The re- rantee religious freedom is also evident in state- In addition, the Muslim minority of the 15 to 20 form of the law of foundations, which is a cor- ments and actions by many government officials. million Alevis in Turkey faces major impedi- nerstone for the economic survival of religious The establishment of a new EU-Center in a ments with regard to the exercise of their belief. communities, falls short of the expectations: it building, that was unlawfully expropriated from While Atatürk`s foundation of a modern fails to address the issue of restitution for pro- the Greek-Orthodox church foundation, was a Turkish nation is based on the principle of lai- perties sold to third-parties and does not expli- slap in the face of the EU and religious minori- cism, placing religion in the private sphere, the citly abrogate the status of "confiscated" ties in Turkey. The recent authorizations of Ar- definition of the "Turkish" nation was always foundations. menian and Greek Orthodox church services in equated with a "Muslim" nation. Accordingly, Furthermore, there are no government pro- Sümela-monastery and in Van, which have been devotees of an alien religion were considered as grammes that address the prejudice towards reli- intensly solicited by Egeman Bagis in Turkish danger to national unity. Although the Treaty of gious minorities in Turkish society. The growing and EU-media, is nothing more than a clumsy Lausanne grants special legal minority status to amount of misinformative and contemptuous attempt to butter up the European Commission "non-Muslim minorities" and even the Turkish media coverage stirs social harassment and vio- before the release of the upcoming progress re- Constitution enshrines freedom of belief, wor- lence. Muslims, who convert to another religion, port. ship and prohibition of discrimination on religi- increasingly become targets of violence. The kil- It is time to stop this deception! Freedom of ous grounds, these principles were invalidated by ling of Hrant Dink and the three Protestant Ch- religion is a fundamental principle of the com- contradictory articles and the adoption of pro- ristians in Malatya in April 2007 are sad munity of values in the EU and cannot be nego- blematic laws, such as the law on foundations. examples for the excesses of violence. tiated. The mere mentioning of shortcomings in As a consequence, religious minorities in Tur- Given this situation, it does not come as a the Commission progress reports is not suffi- key experience significant hurdles in exercising surprise that more and more Christians and cient. If the Commission and the member states their religion: Up until today, churches do not members of other religious minorities decide to do not bear clear consequences, the exodus of have a legal status. They are considered as foun- leave the country. If the delaying tactics of the minority groups and the destruction of some of dations, whose rights are strictly regulated by the government continue, religious minorities in the oldest archaeological evidence will make Ch- General Directorate for Foundations. Despite of Turkey might even become extinct. The behavi- ristian and Jewish heritage in Turkey disappear. If the amendments on the law of foundation, mi- our of the Turkish government and public auth- we accept this, we betray our own principle of nority foundations still face problems in the ac- orities casts serious doubt on their willingness to "Unity in Diversity!" New Europe Page 10 RELIGIOUS FREEDOM Religious Freedom |November 2010 EU membership and religious freedoms in Turkey by Amanda Paul Amanda Paul is an analyst for the European Policy Centre in Brussels

developing their education and carrying out religious services in their Aramaic native language. The list could go on. It would be naïve to believe that change would happen overnight and the process of granting further religious freedoms has been slow with many of the above issues remaining unresolved. Nevertheless progress is being made although the ruling Justice and Development party (AKP) faces stiff opposition from many circles including from the nationalist opposition which believe it is Flikr - David Spender against "Turkishness and the Turkish-Mus- lim nature of Turkey". They believe that by opening up in this way, particularly to non-Muslim minorities, it will quickly snowball into demands for Turkish territory. These day non-Muslim minorities represent only 1% of the population so this could hardly constitute a major threat. 2010 has seen some groundbreaking developments. Firstly the historic service at the Sümela Monastery in the Black Sea province of Trabzon. Three-thousand Or- thodox Christians gathered for the mass. Although allowed only one day in the year, the service was the first in Turkey’s republican history. Haghia Sophia, one of the greatest surviving examples of Byzantine architecture. A second big moment took place at Lake Van when the first Armenian Ortho- reedom of religion is considered to be cular) but for others too including the Ale- the continued closure of the Greek Ortho- dox ceremony in nearly a century was held. a fundamental human right. It is also vi’s (a Muslim sect numbering some 20 mil- dox seminary on Heybeliada; non-Muslim The church, which has been closed for ser- Fsomething that the EU places great lion). communities – as organized structures of vices since the 1915 Armenian genocide be- importance on and therefore those coun- Each year the situation is assessed by the religious groups – still facing problems due coming a symbol of Turkey’s troubled past tries that are looking to join the Club need European Commission. The Commission’s to lack of legal personality; restrictions on with Armenia. And after years of opposi- to meet EU standards on this. 2009 Progress Report contained quite a lot the training of clergy; the Ecumenical Pa- tion the government has recently agreed to The EU should recognise that while of criticism including continuing difficul- triarch was not free to use the ecclesiastical return a Greek orphanage to the Orthodox much remains to be done in Turkey, the co- ties in relation to places of worship – non title ‘Ecumenical’ on all occasions. Patriarch. It took courage to take these untry is taking the necessary steps to tackle Muslim communities frequently reported Furthermore many members of mino- steps which should be viewed as part of the past deficits. Clearly, Turkey is not the co- discrimination with applications for alloca- rity religious groups claimed that their wor- progress of the opening up of the country. untry is was ten years ago; it recognizes the Efforts are also underway to improve re- need to change and its process with the EU lations with the Alevi’s and AKP initiatives, is acting as a vehicle to nudge the process such holding meetings to discuss the Alevi along. Therefore the EU needs to keep problem and Prime Minister Erdogan at- pressure on Turkey. tending an Alevi Iftar dinner – the first ever Turkey has been negotiating member- Turkish Prime Minister to so – should be ship with the EU since October 2005. Fre- viewed very positively. However there is edom of religion has been quite a still some way to go with many Alevis be- problematic area with Turkey having some- It would be naïve to believe that change would lieving their demands are not being met. In thing of a patchy record - principally the re- October there was a sit-in organized by the sult of the rather restrictive and oppressive “happen overnight and the process of granting Alevi community protesting against the policy carried out for decades following the “constitutional mandated religious culture birth of the Republic in 1923. Indeed under further religious freedoms has been slow with and moral knowledge classes” which they the Ottoman Empire (particularly during many of the above issues remaining unresolved. view as a state sponsored assimilation pro- late 19th century), freedom of religion was cess. far less restrictive for many of the Empire’s Turkey is slowly shredding its old skin minorities than under the Kemalist regime and breaking the taboos of the past. The that followed fact that people can debate the issues openly For decades demands for greater religi- tion of places of worship with Protestant ship activities were monitored and recorded is already a huge step forward. Turkey ous freedoms fell on deaf ears. Only as Tur- churches and Jehovah’s witnesses prayer by security forces, the Armenian Patriarch- needs to ensure that everybody has all of key began negotiations with the EU did halls often facing court cases; the Alevi’s ate’s proposal to open a university depar- their religious freedoms and is able to exer- change start to occur. places of worship (Cem houses) also had tment for the Armenian language and cise their religions properly. There should be The anchoring of Turkey to the EU has pending court cases even though many mu- clergy continues to be pending and the Sy- no need to fear different cultures and reli- facilitated changes in the country with An- nicipalities had recognized Cem houses as riacs can provide only informal training, ou- gions, rather they should be seen as enrich- kara coming under pressure to improve the places of worship; personal documents such tside any officially established schools. ing and therefore be embraced. What is situation and urgently boost religious tole- as ID cards, still included information on Turkey also fails to recognize and protect important is that these steps are followed by rance and expand rights, particularly for religion, leaving potential for harassment; the Syriac people as a minority, which is in- more and that the EU plays a strong role in non-Muslims (Syriac, Catholic, Greek, Je- judicial proceedings continued against con- digenous to south-east Turkey, in confor- continuing to support and push Turkey on wish and Armenian communities in parti- scientious objectors on religious grounds; mity with the Lausanne Treaty including this issue. RELIGIOUS FREEDOM New Europe Page 11 Religious Freedom | November 2010 Between Islamism and secularism Is there room left for religious freedom in Turkey?

By Jay Sekulow and Grégor Puppinck Jay Sekulow is Chief Counsel to the American Center for Law and Justice, Washington D.C. and to the European Center for Law and Justice in Strasbourg, Grégor Puppinck is Director of the European Center for Law and Justice

urkey is the only Member the current Muslim culture. State of the Council of Eu- The European Court of Human Trope where, in peace time, Rights has been led to adopt a dif- assaults and assassinations motiva- ferent approach depending on whe- ted by religious hatred is not un- ther the case before it is aimed at common, as was witnessed in the religious minority or not. Because recent ritual murder of Msgr Luigi these religious communities cannot Padovese, the personal representa- constitute a threat to the secularism tive of the Pope in Turkey. Anti-Se- of the State and are inherently vic- mitism and Christianophobia are tims simply by being a minority, the widespread in public opinion. Many court accords them a certain atten- people are questioning whether tion if not a special protection. there is room in Turkey for religious Thus the Court is effective in liberty as it is torn between isla- this regard. The Court rules regu- mism and secularism. These ex- larly on important issues, particu- treme approaches of the role of larly relating to property rights, and religion in society seem to be omni- it is the jurisprudence of the Court present in Turkey and to occupy all that has led to reform the law go- political space to the point where verning associations and founda- moderation seems impossible. The tions in order to provide the European Institutions such as those beginning of a legal framework for in Brussels and Strasbourg have the churches properties. However, been increasingly attempting to the non-Muslim minorities of Tur- promote religious moderation in key still not have a legal personality. Turkish politics for over ten years. The consequences of this are many Because of the sociological and cul- and well-known. Communities that tural specificity of Turkey, the Eu- have had land and buildings for ropean Institutions have not always centuries cannot still be registered Flickr - yuecelnabi required the same standard of pro- as their direct owners. This situa- tection for the rights of minorities tion, justified in the name of the that is required in European coun- principle of secularism, also has a tries. This low level of requirement symbolic meaning: if one cannot le- from the West can be explained by gally own the land, they remain a different factors: the geopolitical foreigner. This is a way to keep the importance of Turkey, the low num- minorities in a condition of subjec- ber of non-Muslim minorities re- tion. maining in Turkey, and finally, the The religious context is so sen- hidden belief that religious modera- sitive in Turkey that it had, in some tion might not be in the nature of extent, destabilised the jurisprudence of the European court of human right. In attempting to pre- Muslim inhabitant of Andrinople (Edirne) (L) Muslim horseman of serve the social and institutional ba- Andrinople (Edirne) (M) and Christian partisan of Andrinople (R). lance of Turkey, the Court of Strasbourg has adopted a jurisprudence of exception for them. This is Thus, the Turkish specific situation rope. exemplified by well-known Leyla contributes to shaping in a quite ra- Thus, Turkey is a real cause of Şahin and Refah Partisi cases ac- dical way, for all of Europe, the juri- concern for religious freedom¸ both Anti-Semitism and Christia- knowledging teh legitimacy of the sprudence of the European Court in in Turkey and in Europe. The “nophobia are widespread in dissolution of a religious political the matter of State and Religions. ECLJ, as an NGO dedicated to the party and the prohibition on wea- This phenomenon is increased by promotion of Religious freedom, we public opinion. Many people ring the head scarf. the Turkey’s wave of immigration believe secularism is not the appro- The impact of this destabilising across Europe. The Turkish diaspora priate response to contend with Is- are questioning whether effect reaches far beyond the initial exports its religiosity within We- lamism and Pluralism. problem from where it originated. stern culture. The response of We- An empty public space has no- there is room in Turkey for Thus, it is through the case law on stern legislatures and of the Court thing to propose and even less to religious liberty as it is torn Islam and Turkey in particular that of Strasbourg to the risk of ‘islami- oppose. In this regard, the promo- the Court has gradually raised the sation’ of western society has been tion of the European spiritual and between islamism and principle of secularism to heights again to strengthen secularism, so moral and morals is essential, and never before achieved, making it that in certain respects, Turkish se- the advocacy for the rights and of secularism. one of the principles underlying any cularism could be a foreshadowing Turkish religious minorities is a real democratic and pluralistic society. of an increasingly secularised Eu- duty, especially for Europe. New Europe Page 12 RELIGIOUS FREEDOM Religious Freedom |November 2010 Turkey, freedom of religion and the Council of Europe by Pieter Omtzigt Pieter Omtzigt is a Member of the Council of Europe Parliamentary Assembly from the Netherlands

ight after World War II, in 1949, 10 pean States but Belarus, whose human ri- European countries founded the ghts record is awful) send members of Par- RCouncil of Europe, the human ri- liament to this assembly. Since this does not ghts watchdog of Europe with teeth. Tur- only include the 27 EU countries, but also key joined later in the same year. This is a Russia, Turkey, the Ukraine, Switzerland fundamental choice of Turkey to be judged and may Balkan countries and small states, by the new and very high European stan- this is far more inclusive Assembly than the dards on Human Rights. It was a choice to European Parliament. be involved with Europe and not with the It has the power to investigate, recom- Middle East and its standards. Right after mend and advise. Especially on human ri- probably the darkest episode in European ghts and fundamental freedoms, its history this was a courageous choice. recommendations carry weight within Eu- The States went far: the European Con- rope. vention on Human Rights, signed in 1950, In the committee on Legal Affairs and gives every person present in one the states Human Rights, Swiss senator Dick Mary – not only its own citizens – the right to ch- led the investigation into secret US prisons allenge any final court decision on the basis in the battle against terrorism. There is very of Human Rights. Article 9 of the conven- strong indication that these prisons were tion gives a very clear definition of freedom hosted in Poland, in Romania and in Lith- of religion: uania (this last country was not in the re- “ARTICLE 9 port), as soon as the investigation was well 1. Everyone has the right to freedom of under way. thought, conscience and religion; this right PACE has limited resources and rarely includes freedom to change his religion or investigates on the freedom of religion in belief, and freedom, either alone or in com- particular countries as a theme of a report. munity with others and in public or private, Yet exactly the “Freedom of religion and to manifest his religion or belief, in worship, other human rights for non-Muslim mino- teaching, practice and observance. rities in Turkey and for the Muslim mino- 2. Freedom to manifest one's religion or rity in Thrace [Eastern Greece],” was beliefs shall be subject only to such limita- subject of an investigation and discussed in tions as are prescribed by law and are ne- the assembly in January 2010. cessary in a democratic society in the The January 2010 session was a memo- interests of public safety, for the protection rable session for one other reason: for the of public order, health or morals, or the pro- first time, the Assembly had elected a Tur- tection of the rights and freedoms of oth- kish MP and founding member of the ru- ers.” ling AK-Party, Mevlüt Çavuşoğlu, its Article 9 is far reaching. One example president for a two year term. suffices. According to large schools of thou- In this report, Mr. Hunault, a French ght apostasy in Islam is punishable, even by MP, had tried not to rock the boat too death. Yet article 9 clearly states the free- much. He gave a number of advises to both dom to of religion and the freedom to ch- countries. On the Turkish side, the recom- The entrance to Mor Gabriel Monastery, the oldest ange religion. mendations only extended to the Jewish, surviving Syriac Orthodox monastery in the world. The most important institution of the Armenian and Greek Orthodox churches, council of Europe is the Court. Yet this ar- the three religions, which according to the shed the modern republic of Turkey and its their number may now be larger than in the ticle will focus on the Parliamentary As- Turkish government enjoy protection under borders. It contains provisions for the pro- whole South East of Turkey. sembly of the Council of Europe (PACE). the treaty of Lausanne. The treaty of Lau- tection of Muslim minorities in Greece and Yet, they do not have the liberty to All 47 Member States (basically all Euro- sanne was the treaty, which in 1923, establi- the non-Muslim minorities in Turkey. It found a school or to teach in their own lan- follows the large scale mutually agreed po- guage, Aramaic, which was the native lan- pulation exchange, whereby Greek Ortho- guage of Jesus Christ. The resolution now dox citizens in Turkey were transferred to clearly states that they should have those ri- Greece and Muslims living in Greece were ghts and that they should enjoy the protec- resettled in Turkey. tion of minorities foreseen in the treaty of The debate itself was remarkable, beca- Lausanne and in the Framework Conven- use a number of parliamentarians broke tion for the protection of National Minori- with the tradition to follow the rapporteur ties. Turkey should sign and ratify that A number of parliamentarians broke with in these delicate issues and toughened up convention, but it does not show signs of “the tradition to follow the rapporteur in the resolution for Turkey. Religious groups doing that. should not only be protected, when reco- It was very unfortunate that all Turkish these delicate issues and toughened up the gnized by the government, but all groups MP’s, MPs from Azerbaijan and two other should be protected. MP’s (one of whom comes originally from resolution for Turkey. Religious groups sh- I tabled a number of amendments with Turkey), voted against this resolution and regard the Syriac minority. The Turkish au- all other in favour. ould not only be protected, when recognized thorities have started several cases of expro- The last line of the resolution is the priation against the Mor Gabriel monastery, most important: Turkey and Greece must by the government, but all groups should be built in 397. The Syrian Orthodox Church, report back by February 11 2011 how they one of the oldest Christian Churches, is slo- have implemented the resolution 1704. This protected. wly disappearing. Many have left Turkey reporting back procedure is rare, but neces- (and are now leaving Iraq) for the West. In sary. This will be a key test for freedom of Twente, a small region in the Netherlands, religion in Turkey. RELIGIOUS FREEDOM New Europe Page 13 Religious Freedom | November 2010 Issues and concerns of religious minorities in Turkey by Otmar Oehring Otmar Oehring is Director of the Human Rights Office of Missio Society

Turkish minorities in question as a result of the changes in the relevant foundation law regulations as they impact the community foundations. The Greek Orthodox Ecumenical Patriarchate, the Armenian Patriarchate as well as the Grand Rabbinate, like all other non-Muslim minorities to whom certain community foundations have been allotted, still have no legal personality and are thus legally non-existent. As a result, there are still no legal relations between the community foundations in question and the Christian churches and/or Jewish communities. The fundamental problem facing both the previously named churches and the Je- wish communities, as all other Christian churches as well – whether they already existed in Turkey before 1923 or only established themselves here in the recent past – is the lack

ANA/EPA/KERIM OKTEN of legal recognition, of a legal personality. However, in this context it must be em- phasised that this problem is also shared by Islam in Turkey. It is true that a quasi state- sponsored Sunni Islam is supervised, organised and promoted by an office that is under the authority of the prime minister. In practice, however, the officially banned but still Greek Orthodox followers light candles during the epiphany day cere- existing Islamic orders, the new Islamic mo- mony at St. George Church in Istanbul, Turkey, on Epiphany Day. vements, and also the vast minority of the Alevi, who are also affiliated with Islam, have hen we speak of religious minori- been left just as much up in the air as the non- ties, we are referring to religious Muslim minorities. Wgroups that distinguish themsel- However, one should not ignore the fact ves from the majority when it comes to the that, due to fundamental changes in the laws foundations of their religious belief and governing associations and foundation law in whose membership is smaller than that of the accordance with efforts to harmonise these largest corresponding population group. Ho- laws with European Commission guidelines, wever, when one speaks of ‘azınlık’, the Tur- Nothing whatsoever has changed in religious communities now have the possibi- kish word for minority, within Turkey itself, regard to the fundamental problems lity of establishing themselves as associations the term refers solely to the non-Muslim mi- “ or foundations. Individual evangelical free ch- norities as defined by the Treaty of Lausanne urches have taken advantage of this possibi- as interpreted by the Republic of Turkey, affecting the legal situation of the lity, as have individual Alevi associations, which is to say it refers to Armenians, Greeks, non-Muslim Turkish minorities in question although it remains unclear whether these are Jews and, based on the Bulgarian-Turkish religious or cultural bodies. Treaty of Friendship of 18 October 1925, the as a result of the changes in the relevant Nevertheless, the underlying problems Bulgarians as well. In de facto terms, the can only be fundamentally solved if Turkey non-Muslim minorities are no more closely foundation law regulations as they impact continues to develop its understanding of defined than ‘minorités non-musulmanes’, what it means to be a secular state in accor- ‘non-Moslem minorities’ or ‘Müslüman ol- the community foundations. dance with Article 9 of the European Con- mayan azınlıklar’ in the French, English and vention on Human Rights. For this to Turkish versions of the Treaty. Hence the Re- happen, it is first necessary to revise the con- public of Turkey’s restrictive application of the stitution in accordance with Article 9 of the relevant regulations in the Treaty of Lausanne cant from the point of view of the Armenians, gly focused on this treaty when it comes to European Convention on Human Rights and represents a clear breach of the wording of the Greeks and Jews, who are regarded as non- the problems of those non-Muslim minori- to pass the necessary subordinate legal regu- Treaty. This policy discriminates not only Muslim minorities as defined by the Treaty ties in Turkey that the Republic of Turkey relations that regulate the legal existence and against numerous non-Muslim minorities of Lausanne, it is evident that references to gards as minorities as defined by the Treaty the basis of the activities of religious commu- that existed in Turkey at the time the Treaty this treaty are in no way appropriate when it of Lausanne. This fact has contributed to a nities. Turkey must give up seeking Turkish of Lausanne was concluded – e.g. Syrian Or- comes to resolving fundamental issues facing situation where relevant legislative develop- solutions for Turkish problems. A Turkey that thodox or Roman Catholic Christians – but all religious communities in Turkey in regard ments in Turkey in recent years – those per- conceives of itself as a European Turkey must against all minorities affiliated with Islam, to the realisation of individual and collective taining to foundation law, for example – are seek European solutions for Turkish pro- particularly Turkey’s largest religious mino- religious freedom. regarded as being highly positive, both in th- blems. There is no doubt that this will remain rity, the Alevi. Such a solution can only occur on the emselves and within the relevant context, and difficult. Within this context, it is not only a The discussion on the situation of religi- basis of the relevant binding international they have been treated in such a way as if matter of harmonising legal regulations with ous minorities in Turkey, which has only conventions, to which Turkey is a party, spe- these legislative measures had already brou- the relevant regulations of the European begun in the recent past, i.e. since the Treaty cifically the European Convention on ght about basic positive changes regarding the Convention on Human Rights. Instead, what of Lausanne – with these minorities inclu- Human Rights, which Turkey signed on 4 legal status of the corresponding Christian is at stake is a new way of thinking that makes ding the Jehovah’s Witnesses, various evan- November 1950 – some sixty years ago – and churches and/or Jewish communities. it possible for people to experience the indi- gelical free churches and the Baha’i – makes ratified on 18 May 1954. In fact, nothing whatsoever has changed vidual and collective unfolding of their reli- it clear that while the exclusive reference to The political discussion among interested in regard to the fundamental problems affec- gious needs independent of their religious the Treaty of Lausanne may well be signifi- circles in the European Union remains stron- ting the legal situation of the non-Muslim affiliation. New Europe Page 14 RELIGIOUS FREEDOM Religious Freedom |November 2010 Democracy and religious freedoms in Turkey by Sencer Ayata Prof.Dr. Sencer Ayata is the director of the Science, Governance and Culture Platform of the Republican People’s Party (CHP) of Turkey

Ecumenical Greek Orthodox Pa- triarch Bartholomew I (top L), the spiritual leader of the world's Orth- odox Christians, leads a service at the ancient Sumela Monastery in the Black Sea coastal province of Trabzon, Turkey on 15 August 2010. Thousands of Orthodox Christians hold a rare Mass at an ancient monastery in Turkey after the government allowed worship there once a year in a gradual loosening of restrictions on religious expression. ANA/EPA/MURAT KABAN TURKEY OUT

t has been eight years since the Ju- serving in Turkey, even more acutely increasingly authoritarian rule. In its the policy at home. Prime Minister Er- stice and Development Party (AKP) since the referendum of September 2010, quest for democratic reform and full doğan and his colleagues continue to Ihas come to power in Turkey. It is is that democracy and the fundamental membership in the European Union, perceive the world through the lens of today unfortunate to see that after two rights and freedoms associated with it, CHP has strengthened its alliance with “civilizations”. As religion becomes the terms of single party rule by the AKP, are coming under attack. Turkish citizens the most progressive segments of the determining pillar of Turkish foreign po- the situation concerning religious free- can no longer feel safe, whether concer- Turkish public to push not only for reli- licy, the country no longer seems to be doms have not improved in the country. ning their political rights or religious gious freedoms but also for women’s ri- committed to the universal values that On the contrary, most domestic and in- freedoms, as the rule of law and checks ghts and freedom of expression and unite us all as human beings. Friends of ternational observers are alarmed more and balances are gradually eroded. Each association. It is our conviction that a Turkey are increasingly alarmed to see than ever concerning the current state day, we see yet another move by the AKP wider mobilization for democracy is the that the “axis shift” of the country sepa- and direction of fundamental rights and that will lead to further concentration of only way to ensure religious freedoms. rates it from the Western world and va- freedoms in Turkey. The European power in government hands. It is only CHP, therefore, is committed more than lues. Commission, for example, stated in its natural that religious freedoms are ero- ever to building the widest possible de- CHP, fully aware of the difficulties 2008 progress report that “Turkey needs ded in a country where the judiciary, the mocratic coalition that will ensure that and obstacles it faces, is ready more than to make further efforts to create an envi- media, and civic associations no longer human rights and freedoms are respec- ever to stand up for the challenge. As the ronment conducive to full respect for fre- have the ability to limit and restrain go- ted in Turkey. We are fully aware of political party that initiated Turkey’s in- edom of religion in practice.” Similar vernment’s power. As Turkish citizens the challenges and difficulties that await tegration to the European community, concerns can also be heard in reports of increasingly refer to the Turkish political CHP in the pursuit of greater democra- we pursue fundamental rights and free- the European Commission against Ra- system as “the society of fear”, there is tic freedoms for all. AKP’s discrimina- doms not simply to receive favourable re- cism and Intolerance and the Internatio- growing worry about government intru- tory communitarian policies have views in various monitoring reports, but nal Religious Freedom Report of the US sion into everyday life. fragmented the Turkish society more because these values are the defining ele- Department of State. The vocal criticism This alarming situation is precisely than ever. Conservatism, patriarchy, and ments of who we are as social democrats. that can be heard in numerous monito- the reason why the Republican People’s intolerance seem to be the dominant va- CHP’s party cadres and electorate share ring reports deeply concerns friends of Party (CHP) has made “democracy” and lues of the last eight years of AKP rule. the same strong commitment to respec- Turkey about the direction that the co- “freedoms” the central pillars of its di- Hate speech and hate crimes targeting ting and embracing diversity, fully kno- untry is heading with regard to rights scourse and policy under the new leader- religious minorities are on the rise. It is wing that these are the fundamental and freedoms. ship of Kemal Kılıçdaroğlu. Today, CHP regrettable to observe that there is gro- values that make us all Europeans. We It is indeed difficult to comprehend is recognized by those on the left as well wing feeling of concern and insecurity will continue to pursue unity in diversity the full scale of the problem in Turkey, if as the right of the Turkish political spec- among different religious communities in aiming to sustain Europe as the one limits his or her analysis to the level trum as the most credible democratic op- around the country. Turkey’s foreign po- world’s beacon of light concerning reli- of religious freedoms. What we are ob- position with the potential to end AKP’s licy priorities and goals closely resemble gious freedoms. RELIGIOUS FREEDOM New Europe Page 15 Religious Freedom | November 2010 Substantial change is necessary

by Mine Yildirim Mine Yildrim is a Researcher at AAbo Akademi, Institute for Human Rights and Member of the Committee on Religious Freedom and Legal Affairs of the Association of Protestant Churches (Turkey) ANA/EPA/TOLGA BOZOGLU

Turkey's Prime Minister Recep Tayyip Erdogan.

hange and democratization have remain unmet, due to inadequate regula- been part of political discourse for tions and the inconsistent and restrictive Csome time and eagerness and deter- decisions rendered by many civil servants. mination for a new civil constitution in The fate of existing churches is left entirely 2011 excite everyone in Turkey. The times to the discretion of local governments and ahead seem full of potential for better pro- law enforcement officers thus increasing the tection of human rights and realization of vulnerability of the community. rule of law. Yet, serious challenges to full re- There is no legal basis for Christians to alization of freedom of religion or belief for An important need of the Protestant com- train their clergy in an official educational all remain. Some basic demands of religious “ institution. Christian and Jewish students communities, actually, do not require a new munity is to be able to establish places of have the right to be exempt from compul- constitution and could/should have been sory religion classes. However, some school addressed within the existing legislation. worship. Yet, this need seems destined to principals are not sufficiently knowledgea- Turkey has made clear commitments to fre- ble about the exemption and are not helpful, edom of religion or belief, as evident in Tur- remain unmet, due to inadequate regula- hence some children have to sit in the class- key’s human rights commitments. These tions and the inconsistent and restrictive de- room during the class and are subjected to must be reflected in the domestic level with bad treatment from classmates and, in some impr ovements for the realization of, inter cisions rendered by many civil servants. cases, teachers. Exemption cannot be pro- alia, neutrality and impartiality of the state perly implemented due to the lack of plu- being fully and clearly reflected in policies ralistic values. Sadly, being discriminated concerning religion, equality for all citizens, against is considered a normal part of eve- interpretation and implementation of rele- ryday life. Discriminatory practices are en- vant legislation in compatibility with inter- need to understand and promote freedom intolerant attitudes towards them and their countered both individually and collectively. national standards of human rights and of religion or belief in Turkey in line with perception that they are not viewed as equal It is widely thought by Protestants that jurisprudence. A paradigmatic mentality the standards set by international law and citizen, the problems in obtaining legal per- the state, the media and the society in ge- shift towards securing pluralism is required. jurisprudence. It is imperative that legisla- sonality, the restrictions on establishing pla- neral harbor negative, skeptical and dispa- Sadly, a particular form of mentality perva- tion and practice in this field be subject to ces of worship as well as discriminatory raging attitudes towards Protestants. It is a des state institutions as well as society so as scrutiny for compliance with international practices in the fields of education and em- widely- held conviction among Protestants to convey a message that there is no room standards. Public decision makers and jud- ployment and other problems illustrate the that the government does not view them as for members of certain religions or beliefs. ges need to be trained for this purpose. Po- complex and comprehensive nature of their equal to other citizens. Although less in It is very important to set the standard licies on pluralism in the fields of education, problems. The Protestant Community in number compared to former years, broad- right for religious freedom in Turkey. While justice and state administration as well as Turkey numbers around 3,000-3,500 per- casts and programs presenting incorrect, ne- many people in Turkey would consider th- local government level need to be formula- sons with around 100 church congregations. gative material about Protestants continue emselves tolerant and affirm they respect ted and implemented without delay. The The only way the Protestant Community to be produced. In the face of rhetoric the right to freedom of religion for everyone latter is crucial for a change in mentality. can obtain legal personality is by establish- about missionary activities, Protestants try there would be problems in agreeing on Capacity building for religious communi- ing associations. This has become possible to respond but feelings of hopelessness and what this right would entail. For instance, ties will greatly increase their potential for after 2005. However, the procedures follo- powerlessness dominate. according to a survey conducted by Sabanci monitoring their human rights situation wed by the police and civil authorities in Members of all religions as well as un- University (Religiosity in Turkey, 2009) and engaging in dialogue with authorities. this sphere have been far from predictable, believers encounter problems related to fre- 66% of those surveyed, believed that those The situation of the Protestant commu- transparent or consistent. edom of religion or belief in Turkey and a of other religions should not be allowed to nity is a case in point, demonstrating that An important need of the Protestant comprehensive strategy addressing all of hold meetings open to the public in which the steps proposed above are indispensible community is to be able to establish places these problems needs to be formulated with they express their ideas. Clearly, there is for improvement of religious freedom. The of worship. Yet, this need seems destined to participation of all belief communities. New Europe Page 16 RELIGIOUS FREEDOM Religious Freedom |November 2010 Interfaith understanding and dialogue: A way to cross the bridge by Emre Öktem Dr. Emre Öktem, Associate professor of public international law, University of Galatasaray, Istanbul. Member of the Advisory Council for the Freedom of Religion and Belief (Organization for Security and Cooperation in Europe)

Despite innumerable obstacles “ | Center for American Progress Flickr and opponents, the current landscape of interfaith dialogue in Tur- lcr| Center for American Progress Flickr key is colorful, rich and promising. Interfaith dialogue is not only an ethical obligation, it is a practical

N | EPA ANA necessity.

s a notion, interfaith dialogue en- key was one of the first Muslim states to esta- side’, by a new cultural mutation. Together, eclipse preconceived differences and diver- compasses scientific debates between blish diplomatic relations with the Holy See, Ensemble, they would remind the irreducible gences. Muslim and Christian scholars and Atheologians and other scholars; but in 1951. Reciprocal visits by Turkish state- character of the human person, ‘image of religious men may disagree on many issues of also simple exchange of ideas, or sharing of smen and Sovereign Pontiffs contributed to God’ for Christians, His khalifa for Muslims”. abstract theology. When engaged in a sincere feelings between ordinary people. In its broad the development of Turco-Vatican relations. Governmental entities as well as private and genuine dialogue, they are always surpri- sense, interfaith dialogue has an immemorial In parallel to the Turkish « overture » actors are also promoting “faith tourism” sed to discover more and more convergences history. Today, interfaith dialogue is a sophi- abroad by mid-1980’s, the interfaith dialogue which provides a favorable ground for inter- in the daily understanding of the relationship sticatedly organized activity. Once upon a developed considerably and institutionally, faith dialogue activities. Many Muslims join between the Creator and the created. time, it was a natural, and probably unnoti- with frequent interfaith meetings, reactivation the pilgrimage processions “on the footsteps Dialogue and mutual understanding are ced part of the social life. of Christian holy shrines in Anatolia, interre- of Saint Paul” as an opportunity of dialogue common values of ours; and we often com- Dialogue was always warmly welcome on ligious prayers attended by the representatives with their Christian friends and to share their mit the naïve mistake of thinking that these Anatolian earth, qualified as the “religious re- of believers of three monotheistic religions. spiritual experience. At the occasion of Faith values enjoy overall sharing. The raison d’être conciliation space”. Spiritual leaders such as Governmental bodies, and particularly the Tourism Days II, held in Izmir in 2004, His of some political and social movements is Mevlana Jelaleddin Rumi and Saint Gregory Directorate of the Religious, gave their sup- All Holiness Bartholomew declared: “Faith conflict, friction, polemics. They are fed back Palamas, or monarchs such as the Sultans port to the promotion of such activities. tourism aims at strengthening and deepening by violent discourse end enmity. Dialogue Orhan and Mehmed II the Conqueror, and A crucial event in the history of interfaith the bonds between believers and the places helps solve problems, paves the way to un- the Emperors John Cantacuzenos and Ma- dialogue in Turkey was Pope Benedict 16th’s they visit and the religious personalities of the derstanding and reconciliation: therefore, no nuel Paleologos were involved in interfaith visit on November 2006. The Sovereign Pon- past. Faith tourism has not only geographi- surprise that dialogue is not welcomed by exchanges by political necessity, intellectual tiff was welcomed by the Prime Minister and cal significance but also cultural significance” those who benefit from the persistence of curiosity or spiritual vocation. There has al- had meetings with civil and religious autho- Despite innumerable obstacles and oppo- problems. Our nations’ respective histories ways been a mystical affinity between Orth- rities, in particular with Patriarch Bartholo- nents, the current landscape of interfaith dia- offer bad examples to avoid and good ones odox monks and Muslim Sufis, who, in later mew. When back to the Vatican, the Holy logue in Turkey is colorful, rich and that inspires us when we are called to built periods, welcomed orientalist scholars from Father expressed his gratitude to all those promising. Interfaith dialogue is not only an our common future. History should instill Europe. Not surprisingly, music was and is who organized his journey and addressed his ethical obligation, it is a practical necessity. In wisdom, not revenge. We should not forget still a particularly inspiring ground of dialo- “special thought to Turkish authorities and to the nowadays world that is being called the that we belong to our respective nations for gue and collaboration. the friendly People of Turkey, who reserved “global village” no nation has the luxury to the fraction of second that is our lifetime, and Whilst religious dignitaries, scholars, mu- for me, a welcome worthy of his traditional shut itself at home. we remains morally responsible for the eter- sicians and statesmen discussed about intel- hospitable spirit.” In its persistent ambition to join the EU, nity. At this point, be it allowed to a Muslim lectual subtleties, popular layers of the society Academic collaboration has become an Turkey cannot ignore the Judeo-Christian to quote Pope John Paul II: “There is no were in contact also in the daily life. In today’s integral part of the interreligious dialogue in roots of European civilization. But these roots peace without justice and there is no justice Istanbul, the holy springs of the Orthodox Turkey since mid-1980’s with the exchange have no cultural monopoly in Europe. Islam without forgiveness.” churches are still impressively active and lar- of scholars and students as well as the orga- is a part of both historical and current Euro- Dialogue is a challenge for accepting re- gely frequented by Muslims. nization of joint conferences. Turkish civil so- pean culture. The numerous Muslims com- ligious, denominational and cultural plura- The dialogue went on in early republican ciety too is getting deeply involved in munities living in almost all EU countries are lism, as a source of richness, that cannot be era and was particularly flourishing with the interfaith dialogue. now an integral part of today’s Europe’s plu- renounced to, an opening towards the exter- Catholic Church. Mgr. Roncalli, the Holy His All-Holiness Bartholomew has rality. In its European vocation, Turkey is pre- nal world and a means to enrich human ex- See’s “Apostolic Delegate”, established excel- played a prominent role in the development destinated to play a crucial role in the perience or the bases of a democratic society. lent relations with the republican authorities. of interfaith activities. The Patriarch had al- relations between religions, especially bet- Christians and Muslims have much to learn Elected as the Pope with the name of John ready manifested his desire of dialogue: “Ch- ween Christianity and Islam. from each other. They can challenge each XXIII in 1958, Mgr. Roncalli became the ar- ristians, -and particularly Orthodox The irresistible temptation to meet the other to live in rectitude and to realize in chitect of interfaith dialogue, encouraged Christians should ally with the authentic other may lead to the discovery of a rich le- practice the great spiritualities and ethics that henceforth by the Vatican II Council. Tur- Islam in order to surpass modernity ‘from in- gacy of common values and concepts, which they continually preach. RELIGIOUS FREEDOM New Europe Page 17 Religious Freedom | November 2010 Separate but unequal citizens

by Robert Ellis Robert Ellis is a regular commentator on Turkish affairs and advisor to the Turkey Assessment Group in the European Parliament ANA/EPA/TOLGA BOZOGLU Christian chur- “ches and monasteries in the occupied areas in the north (of Cyprus) have been devastated, vandalized and looted, not only with the cooperation of the Turkish army but also, on occasion, with the connivance of the UN authorities.

Turkish riot policemen walk in front of Hagia Sophia .

lmost 1200 years of Christian civilisation in own property. However, the European Court of murdered in Trabzon (where Hrant Dink’s killer also what is now known as Turkey came to an end Human Rights has in a ruling determined that the or- came from) and Bishop Luigi Padovese, who was mur- Awith the Ottoman conquest of Constantinople phanage on the island of Büyükada (Prinkipos), which dered in Iskenderun in June. And according to the in- in 1453. The much lauded millet system which follo- was confiscated by the Turkish state, should be retur- dictment in the ongoing Ergenekon case, Turkish wed, by which the religious communities were allowed ned to its legal owner, the Patriarchate. Special Operations planned to terrorize and attack the to rule themselves, was in fact a system of ‘separate but Furthermore, since 1971 the Greek Orthodox se- non-Muslim population in order to incriminate the unequal’. Sharia law prevailed, and the status of the minary on the island of Heybeliada (Halki) has been AKP government. Christian or Jewish dhimmi (“protected people”) was closed after a law banning private higher education. As inferior both legally and in everyday life. a result, it is no longer possible to train Greek Ortho- Cyprus The Christian presence in Turkey was effectively dox priests, as they must have Turkish nationality. In terminated with the First World War. an interview with the Turkish daily Milliyet Patriarch Turkey’s foreign minister, Ahmet Davutoglu, has Both the Greek and Armenian populations were Bartholomew said the Patriarchate was dying from lack explained that Turkey’s multifaceted foreign policy depleted through massacres and deportation as well as of oxygen. rests on four pillars, one of which is cultural harmony the 1923 population exchange between Greece and There are now 60,000 Armenians and 25,000 Jews and mutual respect. When it concerns Cyprus, where Turkey. remaining in Turkey, and in addition 24,000 Christian Christianity was already established in 45 AD, Turkish The Greek inhabitants of Istanbul and two Greek Syriacs, who suffered the same fate as the Armenians practice falls short of Professor Davutoglu’s ideal. islands, totalling 200,000, were exempt from this ex- during the First World War. The Syriac Orthodox Ch- As has been well documented, for example, in the change, but restrictions imposed by the Turkish go- urch is fighting a legal battle against the Turkish auth- 2009 report by the Helsinki Commission, Christian vernment in 1932 on their commercial activities, a orities, who are trying to confiscate part of the land churches and monasteries in the occupied areas in the punitive wealth tax imposed on non-Muslims in 1942 belonging to Saint Gabriel’s monastery, founded in north have been devastated, vandalized and looted, not and the Istanbul pogrom in 1955, have reduced the 397, which is among the oldest in the world. only with the cooperation of the Turkish army but also, Greek population of Turkey today to between three Although the Copenhagen criteria for EU mem- on occasion, with the connivance of the UN authori- and four thousand. The Lausanne Treaty (1923), which bership include respect for and protection of minorities. provides the legal basis for the establishment of the ties, which Turkey defines on a religious and not an Over 500 churches, chapels and monasteries have Republic of Turkey, guarantees religious freedom for ethnic basis, the gestures Turkey has hitherto made are been confiscated and put under non-Muslim minorities and, furthermore,”an equal more of a token nature. For example, allowing a mass the control of Evkaf, the Moslem religious trust. right to establish, manage and control at their own ex- to be held once a year at the Sümela monastery on the Their former congregations and priests have been pense, any charitable, religious and social institutions, Black Sea coast, or the recent mass held at the Arme- reduced to the role of supplicants and, subject to the any schools and other establishments for instruction nian Church of the Holy Cross in Van (but still with- whim of the Turkish authorities, are on occasion allo- and education”. Nevertheless, the Ecumenical Patriarch out a cross on its dome). wed to worship at their holy shrines. In 1971, when the of Constantinople, the spiritual head of 300 million In a study conducted by Istanbul’s Bahcesehir Uni- former Swedish prime minister Oluf Palme visited Orthodox Christians round the world, feels beleague- versity last year, half the Turks polled said that they Zambia, he referred to the Zambezi river, which sepa- red and, as he put it in an interview with CBS, some- didn’t want Christian neighbours, and it must be ad- rated Zambia from Rhodesia (where the white mino- times crucified. Turkey has refused to recognise his mitted Christians are not popular in Turkey. Witness rity regime had unilaterally declared independence), as ecumenical status and the legal personality of the Pa- the three Christians who had their throats slit in Ma- “the border of human decency.” The same could be said triarchate, which makes it difficult to administer its latya three years ago, Father Andrea Santoro who was of the Green Line in Cyprus. RELIGIOUS FREEDOM New Europe Page 17_b Religious Freedom | November 2010 The Sincerity of Turkey’s Democracy? The Case of the Indigenous Aramean (Syriac) People by Johny Messo Johny Messo is President of the Syriac Universal Alliance

The Arameans, above all, ask for equal citi- “zenship, based on a new constitution that meets the standards of the EU and which laws will effectively be implemented. They strife for the recognition of their people and historic pre- Flickr | Senol Demir sence in Southeast Turkey. They ask not to be treated as foreigners or as a fifth-column by Turkish society, led by the mainstream media

Syriac-Orthodox St. Akhsnoyo church at Midyat, Turkey and biased textbooks.

From the outside, today’s Turkey appears as if language itself, and the Arameans are the Sy- 3. The ball is in Turkey’s court it differs markedly from yesterday’s Turkey. rians themselves. He who has made a di- allowed to establish their own schools, teach However, one should always bear in mind stinction between them has erred.” There their Aramaic language and freely practice The Arameans have an ancient history in that not everything that shines is gold. As a exists an academic consensus on this issue, as their Christian faith? Turkey and are one of the oldest Christian result of the decision made in December there also is one that states that ‘Assyrian’ is a 2. What is Turkey’s view on recognizing peoples in the world. Despite genocide, mi- 2004 by the European Union (EU) to start historically unfounded and politicized name the Arameans as an ‘indigenous people’, in streatment and discrimination, they have al- the accession negotiations with Turkey, the that was invented in the 19th century. keeping with the UN Declaration of the Ri- ways remained loyal and peaceful citizens. recent years have witnessed a series of widely 1.4 Diaspora: As a result of systematic ghts of Indigenous Peoples signed by Turkey Noting that the Christian Arameans have acclaimed reform packages and constitutio- ethnic cleansing, land theft, persecutions and in 2007 and explicitly stated in Resolution fled from their homeland and in the past de- nal amendments in this ever more de-Chri- discrimination by the Turkish State, often 1704 of the Parliamentary Assembly of the cades have frequently expressed the desire to Council of Europe? be officially recognized by the Turkish Go- stianized, Islamified state. with the help of Kurdish auxiliaries, the Ara- 2.2 Illegal Land Occupation Despite these developments, most experts means fled from their homeland. Today some vernment as a ‘minority’, according to the La- agree that Turkey still has a long way to go in 25,000 Arameans reside in Turkey, among 3. What is Turkey’s stance towards the usanne Treaty, in order to obtain a legal status order to achieve “stability of institutions gua- whom circa 2,500 souls have remained in continuation of the illegal expropriation by so that they can start building up a future in ranteeing democracy, the rule of law, human Southeast Turkey. The number of Aramean the State of huge amounts of land histori- their ancestral land, Turkey can now demon- rights, respect for and protection of minori- Europeans substantially exceeds the number cally and legally belonging to the Arameans, strate how sincere its commitments to the va- ties.” In the case of the Aramean people, this of Arameans in this region. as affirmed by the European Union and the lues and principles of the EU truly are. part of the Copenhagen criteria, which form 1.5 Leadership: In the diaspora, particu- Parliamentary Assembly of the Council of The Arameans, above all, ask for the basis in the negotiation process with can- larly in Europe, the Arameans have tasted the Europe? equal citizenship, based on a new constitution didate countries since 1993, exposes Turkey’s delights of true democracy, freedom and equal 4. When will Turkey end the delays of that meets the standards of the EU and apparent lack of commitment to Europe’s va- citizenship. In the secularized and free West, court cases, noted by the European Court of which laws will effectively be implemented. lues. secular organizations emerged in addition to Human Rights Annual Report 2009, that They strife for the recognition of their people the churches and monasteries aiming at or- Aramean monasteries, villages and proprie- and historic presence in Southeast Turkey. 1. The Aramean (Syriac) People of Turkey tors are facing? They ask not to be treated as foreigners or as ganizing, defending and representing the 2.3 Endangered Aramaic Cultural Heritage Most politicians, journalists, writers and Aramean people and their rights. a fifth-column by Turkish society, led by the activists are not familiar with the Aramean 5. Is the Turkish Government willing to mainstream media and biased textbooks. In people and their historical presence in Sou- 2. The Aramean Question in Turkey take any responsibility in restoring, safeguar- fact, Turkey should embrace and integrate the theast Turkey. Briefly, five facts are worth The Aramean Question in Turkey consists ding, developing and promoting the endan- native Arameans as an ambitious people who stressing: of past and present cases of many human ri- gered Aramaic cultural heritage of Southeast can enrich it culturally, intellectually, spiri- 1.1 Indigenous: Contrary to the Turks and ghts violations which have never been ad- Turkey? tually and economically. With their expe- the Kurds, who as latecomers are foreign to dressed by Turkey or the international 6. Is the Turkish Government prepared to rience in the Western diaspora, the Arameans Southeast Turkey, the Arameans and their community. Due to limited space, only four assist and facilitate the Arameans who origi- may even become beneficial to Turkey in as- Aramaic language are indigenous to this co- sub-questions will be mentioned. Rather nate from Turkey in preserving their threate- sisting Turkish society in the continuing pro- untryside, as corroborated by written evi- than elaborating them, as experts have done ned language, culture and identity? cess of democratization. 2.4 Return Migration: The Future of Tur- Between the seventh and tenth cen- dence dating back to the 12th century B.C. many times before, it has been decided to ask Abdin 1.2 People: Rather than a religious com- Turkey reasonable questions which represent turies A.D., the Arameans brought the Me- munity, the Arameans are a people or state- the voice and the desire of the Aramean pe- 7. Is Turkey ready to invest structurally in sopotamian and Greek sciences to the Arabs less nation, and this is how their vast majority ople. It is hoped that this will initiate an of- its south-eastern terrain, above all in impro- who later exported this knowledge to Europe. increasingly perceive and call themselves. In ficial dialogue with the Turkish Government, ving the security, infrastructure and facilities Perhaps with their Christian background and Turkey, the ethno-religious Arameans histo- conceivably coordinated by the EU. for normal life circumstances there that may as a people that has integrated most succes- rically consist of the Syriac (Orthodox, Ca- 2.1 Lack of Recognition & Legal Status draw Aramean refugees back to the land of sfully in European countries, the Arameans tholic, Protestant), Chaldean and Nestorian 1. What is Turkey’s position on recogni- their ancestors? may once again form a bridge between two (or: ‘Assyrian’) communities. zing the Arameans as a ‘minority’, in confor- 8. Can Turkey ensure that the Tur-Abdin civilizations, this time between Turkey and 1.3 Name: The Syriac Orthodox Patriarch mity with international law and the region in Southeast Turkey remains popula- the EU. In any case, the ball of democratiza- aptly wrote about the synonymy of their Lausanne Treaty from 1923, much like the ted by its original Aramean inhabitants in tion is in Turkey’s court. names: “The Syriac language is the Aramaic Greeks, Armenians and Jews, so that they are the next decades, if not centuries? New Europe Page 18 RELIGIOUS FREEDOM Religious Freedom |November 2010

Religious freedom; economy and politics

by Dionyssis Kefalakos Dionyssis Kefalakos is the Editor-in-Chief of New Europe Flickr - Greg Westfall

ver the past centuries the de- way to economic freedom. For one most free of prejudices towards other mand for religious freedom thing the specialization of the Euro- religions. The latest attempts to ban Ohad spearheaded in Europe a pean Jewish community in the trade “the scarf ” worn by Muslim women long battle for other freedoms, which of money (banking), has to be accre- in public places to, is the result of a on many occasions was tantamount to dited to religious reasons. neurotic European reaction to Mus- national emancipation. More generally speaking religious lim militantism. Nothing more than Europe has paid its dues to religi- convictions play an important role in that. The latest attempts to ous confrontations. It took the Hun- the way certain societies develop their Invariably, however, terrorist ac- dred and the Thirty Year War along economic ideology. For example, Ca- tions by small groups are being dres- “ban “the scarf” worn by with a number of other bloody con- tholics, Orthodox and Protestants sed with a religious cover, in a way frontations, to settle the matter; and differ in the way they approach the that it is denied by the mainstream Muslim women in public the two main Christian dogmas in ideas of work and wealth. Protestants societies. Those militant groups are Western Europe, Catholicism and have come to be more prone to hard just exploiting a variety of economic places to, is the result of a Protestantism, finally found a “modus work than the people of the other two problems in the populous Muslim so- neurotic European reac- Vivendi”, which lasts to this day. In Christian convictions. cieties or their religious convictions, countries like Germany and Belgium, The same is true for the accumu- to support their cause. tion to Muslim militan- the coexistence of those two Chri- lation of wealth. Those of the Jewish The truth is that their real targets stian dogmas has set the standard for and Protestant faiths tend to favor are very political and not at all religi- tism. Nothing more than the rest of Europe. In Eastern Europe wealth more than Catholic and Or- ous. The outcome is however that Christian Orthodoxy prevailed, while thodox believers. As a result, market Muslim societies appear today much that. Judaism has flourished all over Eu- economies flourish more freely in less tolerant to other convictions than rope, east and west alike, despite the Protestant societies, which also favor Christianity. atrocities before and during WW II. more than others the idea of personal In any case, both the Christian Religious freedom though is not responsibility in view of the difficul- and the Muslim worlds appear less li- only a matter of the open staging of a ties of life. beral than some twenty years ago. number of ceremonial procedures. It Today however those differences Unfortunately this new separation of is also about freedom to follow one’s tend to diminish drastically in the our world does not appear to be rece- ethical convictions in everyday life. Judea-Christian world. Globalization ding. Given that economic activities con- has helped the development of a On the contrary is gaining mo- stitute the major part of people’s lives, common liberal economic ideology mentum mainly in the Middle East. ethical principles towards work and all over the western world. By the And it is not all clear if the right th- wealth play a crucial role in the way same token differences between the inking people on both sides are going societies function. At the end of the Christian dogmas tend to disappear. to win the game or rather if the war- day, religious freedom may open the In any case Christianity is now al- mongers on both sides are to prevail. RELIGIOUS FREEDOM New Europe Page 19 Religious Freedom | November 2010 What’s so funny about peace, love and understanding? by Andy Carling Andy Carling is a New Europe EU Affairs Editor

Spyros Paloukis | www.spyrospaloukis.com

n 1775, just before the birth of often, people, especially those in the of the world has moved on from these the United States, and two years political sphere, find that they are medieval injunctions. Iafter the Boston Tea Party, British doing God’s work, and that they are In recent years various atheists, in- lexicographer Samuel Johnston decla- also living in God’s own country. cluding leading top God botherer, Ri- red that “Patriotism is the last refuge Who can argue with that? Not a chard Dawkins, have argued the case of the scoundrel”. Today, after hearing sinful voter who went for the other against religion. How these books, or the modern day Tea Party, it appears candidate. in some cases, polemics, are received is that religion may the first refuge of There can be nothing more dange- usually down to the reader’s religious The obvious conclusion the scoundrel. rous than a political figure who belie- beliefs. The problem is that nobody ac- ves they are doing God’s will. Or are However, most of these books “is that, either the Creator tually knows the thoughts of the Al- things slightly more complicated than share a certain perspective. mighty, but some people fancy that that? The puzzle is that people react The real target of the author’s ire of All has a stranger and they have privileged access to this in- to faith in different ways. Martin Lu- is not the existence of a divine being, formation. ther King Jr’s faith enabled him to act but how religions, sects and cults have darker sense of humour Take the invasion of Iraq. George with great courage, not on his behalf, placed a rigid interpretation on spiri- than previously suspected, Bush and Tony Blair, were guided by but on a moral crusade, the rightness tual teachings and then imposed them God to invade, whilst, those more tra- of which is accepted by all but the lu- on others, frequently by using violence or some people confuse ditionally considered to be on the re- natic fringe. or psychological manipulation. ceiving end of the Holy hotline were Is this the same faith that produ- For religious tolerance to thrive, their own desires with di- speaking out against such an attack. ced Oral Roberts, Jim Bakker or even what needs to happen is for those who This included a cross-schism alliance Sarah Palin? A God who believes in claim to be pronouncing God’s judge- vine instruction. of the Pope and the Archbishop of big guns and small taxes? It appears ment to learn a little humility and to Canterbury. that the religious sentiment, that once understand that they could be wrong. The obvious conclusion is that, ei- produced great reformers has now After all, they have been proved ther the Creator of All has a stranger switched sides. wrong on many issues already, just ask and darker sense of humour than pre- We can look at the main branches Galileo. viously suspected, or some people con- of the Christian faith in the West. As Martin Luther King jr said, fuse their own desires with divine Both the Catholic Church and the “There is some good in the worst of instruction. Church of England have spent the last us and some evil in the best of us. The latter is the more plausible. It few decades tearing themselves apart When we discover this, we are less has been said that the problem with over... women priests. prone to hate our enemies.” religion isn’t that God made Man in The justification for this is an ar- When we understand this, the spi- his image, but that Man has the ten- cane reading of theology, derived from ritual journey becomes something that dency to make God in his image. So interpretation of scriptures. The rest unites us, rather than dividing us. New Europe Page 20 RELIGIOUS FREEDOM Religious Freedom |November 2010 Who goes to church on Sundays ? by Alia Papageorgiou Alia Papageorgiou writes New Europe's Eurocentrique column, and is former EU Affairs Editor of New Europe Flickr - Randy OHC

Mass in progress inside Santa Maria Maggiore.

ast Sunday morning, run- minarets not allowed to surface same commission asked of Se- ning through the Cin- any longer in Switzerland and it cretary of State of the US Hil- Lquantenaire Parc in would take another 10 columns lary Clinton to not sideline Brussels I came around to the to describe what is going on in questions on religious freedom Rue de la Rennaisance where it France so let’s leave that aside) when dealing with China and meets with Rue De L’Yser, on so, despite the growing conser- their annual report and to main- Do we come back to Democracy that spot there is a small church vatism which is not unusual in tain the importance of religious and some commotion captured times of economic instability, as freedom. “and the separation of powers? my attention. a whole Europe is a tolerant so- The Sticking Point Quite a few people were en- ciety. In an op-ed penned by Le- Other nations across the And how can this possibly apply to tering, so I sneaked in to have a onard A. Leo and Dr. Elizabeth globe tend to view religion as look at what goes on in a little H. Prodromou of the United something that cannot be talked countries like China, Iran or even church in what claims to be a States Commission on Interna- about in any negative way, a path very Catholic Country in Eu- tional Religious Freedom the which also seems dangerous as Turkey today? rope, (despite the alarming sta- Chair and Vice Chair of the shown by the UN’s stance to a tistic of an 80 percent divorce Commission respectively, point more balanced approach when rate) to see who was following out that Germany is playing a passing the “Defamation of reli- that mass. key role (yes, in this too) in kee- gions” paperwork through the To my surprise (I had expec- ping our religious freedoms ali- Security Council in 2009. ted little old ladies fussing aro- gned with international treaties At the time, Germany spea- und charitable donations) the (despite having a strong pre- king on behalf of the European congregation was filled with sence of Religion within the Union said that, "The European young couples, young families State via the Christian Parties in Union does not see the concept and the best of all was the young the Bundestag). of defamation of religion as a organ player, not too far from “Chancellor Angela Merkel valid one in a human rights di- the pews, playing her Sunday declared before a Protestant par- scourse. hymns and stopping to check liamentary working group in The European Union belie- her mobile phone in between June that protection of religious ves that a broader, more balan- sheet music changes. freedom is an important part of ced and thoroughly rights-based In Europe today, it would its foreign policy and human ri- text would be best suited to ad- seem that religious freedom is a ghts efforts and stated that Ger- dress the issues underlying this non-event – a democratic cluster many "must act on behalf of draft resolution." of nations, with common goals human rights in all parts of the So how to counter the issue? on human rights would obvi- world." She also noted that, "We Country by country? Region by ously allow for freedom of reli- have no right to sit down after Region? Or internationally? Do gion. Doesn’t it? our own dignity has been pro- we come back to Democracy There are some slight exce- tected and to no longer care and the separation of powers? ptions but they are widely docu- what happens to the dignity of And how can this possibly apply mented, (see the mosque others."” to countries like China, Iran or building saga in Greece or the This past week alone the even Turkey today? RELIGIOUS FREEDOM New Europe Page 21 Religious Freedom | November 2010 God or not – freedom is freedom

by Cillian Donnelly, Cillian Donnelly is a New Europe EU Affairs Editor

he European Union is an fectly put secularism into the amalgamation of indivi- philosophical realm of theology Tdual beliefs and philoso- as opposed to the dogmatic phies insomuch as it is an trend of certain Christian belie- amalgamation of nation states; ves. Sacks acknowledges atheism and theology, the basis for the only to repudiate, but not deny, foundation for one or other reli- it. gion, has to be understood as a His point is debatable of co- branch of philosophy. Therefore, urse – but that is the point; th- we must content that religion eology is arguable, and whether constitutes a legitimate part of you want to talk about a particu- the philosophical make-up of lar interpretation of the scriptu- the EU. It can be opposed; but it res, Talmud or Qur'ān, or about cannot be dismissed. the existence of a supreme being, Religion, for want of a better the freedom has to be there to do phrase, is a man-made concept. so. Religious freedom goes both That is, religious tenets are con- ways. Not everyone is as funda- stantly being reappraised and in- mentally religious as they once terpreted by learned councils, were, but the upswing towards such as the Vatican and the Ge- secularism should not be an in- neral Synod, and are as much a vitation to an all-out war bet- product of a continuing shift in ween believers and political and societal changes as non-believers. anything else. This is not to un- But it is true that the religi- dermine religion as somehow su- ous grip is departing from poli- bordinate to secularism, but tics and society in the western instead a testament to the those world; theocracy is out, secula- who chose to not to follow the rism is in. But those enemies of fundamentalist path, and who organised religion who want to Spyros Paloukis | www.spyrospaloukis.com wish to see their own belief ada- prod away at the chink in the ar- continue to engulf and emascu- pted and made relevant to con- mour, hoping to subject the beast late Europe is unfounded. temporary society. There is an to a humiliating and elongated Atheism, humanism, secula- increasing trend to see secula- death assume they are part of a rism or however it is to be cate- rism, agnosticism or atheism as them-and-us dichotomy. Religi- gorised, has its place in modern somehow opposed to the domi- ous fundamentalists as well as Europe. When the EU constitu- nant beliefs of the established re- militant atheists perpetuate this tion (the precursor to the Lisbon ligions that exist in Europe stand-off; one is used to the Treaty) was been prepared and The trap that some of the secu- today: you are either one of them dogma of the other. Reasonable debated, one of the early argu- “ or one of us. It's the new kind of men in the middle, such as De- ments was whether or not god lar-humanists appear to have sectarianism. smond Tutu, Martin Luther should be mentioned in the pre- Jonathan Sacks, the UK's King, Jonathan Sacks or Rowan amble. It was a ridiculous idea. fallen into is the same as that as Chief Rabbi, once said in a BBC Williams (whose reconciliation Religion and politics should television interview that (and work has often gone misunder- never be lumped together; and a their age old opponents. Belie- this is a paraphrase) being a reli- stood) are too often being squee- religious Union does not speak to gious person is not a necessity zed out. all people, in the same way that a ving that they are right, and ha- for today's living, but it helps. The trap that some of the se- religious member state cannot be ving faith in the importance of What Lord Sacks was getting at cular-humanists appear to have all inclusive to its own citizens. is that day to day moral or philo- fallen into is the same as that as Whether or not god exists is their own particular message, sophical decisions, be they at their age old opponents. Belie- a continuing philosophical de- work, home or out on the street, ving that they are right, and ha- bate. That morality should be a they are, like the religious dog- are best made by those who have ving faith in the importance of personal thing, tied to a religious been touched by some sort of their own particular message, belief or not, should not be in the matists, set in their ways, closed- spiritual upbringing. These th- they are, like the religious dog- hands of the state. Religion sh- oughts can be private, and need matists, set in their ways, closed- ould never be dictated by a sha- minded and incapable of not be intrusive on public life. minded and incapable of dowy religio-political cabal. That entering into a debate with those Religious belief can be a perso- entering into a debate with those does not mean that secularism nal thing; it helps the believer who do not agree with them, le- should pounce on the opportu- who do not agree with them, le- cope with the traumas and strug- ading to what has been called “a nity to take down state structures gles of day-to-day living. dialogue of the death”. only to replace them with their ading to what has been called “a Sacks, of course, was standing They have a point in that own set of assumptions. If reli- up for his own particular spiri- Judea-Christian philosophies and gion has no place in politics; then dialogue of the death”. tuality. Crucially, he never de- morals still dominate the EU, but secularism should not be allowed nied that opposition to belief the creeping fear that religious to assume it is the heir to a philo- should be put down, and per- law (despite in some cases) will sophical vacuum. New Europe Page 22 RELIGIOUS FREEDOM Religious Freedom |November 2010 Muslims also have the right to practice their religion by Thomas Hammarberg Thomas Hammarberg is Commissioner for Human Rights at the Council of Europe in Strasbourg Flickr - Viktor Nagorny

September 11th, 2010 marked 9th anniversary of the World Trade Center attacks. Events included 9th Commemoration ceremony and the Emergency Mobilization Against Racism and Anti-Muslim Bigotry rally.

hould the religious practices for ces and open xenophobia. Muslims in our country be “seriously The anti-Muslim rhetoric tend to be Slimited”? This question was asked in combined with racist attitudes – directed a public opinion survey in Germany re- not least against people originating from cently. The reported result was that no less Turkey, Arab countries and South Asia. than 58 per cent of the respondents Muslims with this background are discri- agreed with the statement. minated in the labour market and the This is worrying. To be able to prac- education system in a number of Euro- tice one’s religion is a human right – a pean countries. right with no distinction between diffe- Reports from the EU Fundamental rent faiths, for instance Christianity, Ju- Rights Agency and others have shown daism or Islam. that persons with this background tend to Interestingly, there were huge regional be targeted by police in repeated identity differences in the responses to the Ger- controls and intrusive searches. This is man survey. In the eastern parts of the co- certainly a human rights problem. untry – with a much smaller Muslim The diverse groups of Muslims are population - support for the statement now also blamed by politicians in some was as high as 76 per cent. Distance and countries for not “assimilating”. However, ignorance tend to increase suspicions. integration is a two-way process based on This appears to be a general pheno- mutual understanding. menon: lack of knowledge feeds prejudi- Anti-Muslim bigotry has in fact be- ces. Here the political leaders have a come a major obstacle to respectful rela- particular responsibility – too many of tionships. Neither has sufficient priority been who feel alienated and ignored by those in them have failed to counter Islamophobic Indeed, the Islamophobic atmosphere given to analysing what makes some peo- power. There are certainly other reasons as stereotypes. has probably been a factor enabling extre- ple listen to hateful propaganda against well and it is essential to seek the relevant Of course, this became more difficult mists in some cases to recruit young and Muslims. Part of the explanation appears explanations. after the terrorist attacks in New York, embittered individuals who lack a sense to be the same ignorance, fear and fru- Recent elections have seen extremist Madrid, London, Amsterdam and also of belonging. stration which have caused bigotry against political parties gaining ground after ag- Beslan and Moscow. Instead of discussing such problems Roma and immigrants in general. gressively Islamophobic campaigns. Even However, the emotions caused by seriously, we have had a debate about me- Unemployment and other consequen- more worrying is the inertia or confusion these horrible crimes called for systema- thods to penalise women wearing the ces of the economic crisis appear to have which seems to have befallen the establi- tic efforts to establish a distinction bet- niqab and to prevent the building of mi- provoked an increased insecurity. shed democratic parties in this situation. ween the evildoers and the overwhelming narets. This is hardly the way to give We have learnt that minorities are so- Compromises are made which tend to majority of Muslims. These efforts were depth to our European values. metimes turned into scapegoats by people give an air of legitimacy to crude prejudi- rarely made. RELIGIOUS FREEDOM New Europe Page 23 Religious Freedom | November 2010 "Freedom of Religion" Intercultural and interreligious dialogue in Europe by Rodi Kratsa Rodi Kratsa is vice-President of the European Parliament, from Greece, member of the European People’s Party ANA/EPA/TOLGA BOZOGLU

The minaret of a mosque and a church with a crucifix are pictured in downtown Istanbul.

he EU has been a community of cultures and values Council of Europe White Paper mentioned above, which built on the principle of respect of human rights and states as one of the conditions of intercultural dialogue that Tthe diversity of its people ever since its establishment “ethnic, cultural, religious or linguistic affiliations or tradi- 50 years ago. As the founding father Jean Monnet stated in tions cannot be invoked to prevent individuals from exerci- his memoirs «Nous ne coalisons pas des Etats, nous unis- sing their human rights or from responsible participating in sons des hommes.» (We are not joining states together, we society...Religious practice is part of contemporary human It is undeniable that freedom are uniting people). In the frame of this project, intercultu- life and it therefore cannot and should not be outside the of religion is a valuable sub- ral dialogue will always retain its importance for the Euro- sphere of interest of public authorities…”. These limitations “ pean Cohesion for the successful enlargement. This idea lies express the core European values and principles and have stance to democratic society behind the motto of the EU “United in Diversity”. been at the centre of the debate in Europe during the recent The growing cultural and religious diversity of our so- years, leading some to talk about a ‘clash of civilizations’, for and the European integration. cieties, as a result of migratory movements to Europe, the those who are not aware or do not wish to understand Eu- effects of globalisation and the growing exchanges of Eu- rope and its values. rope with the rest of the world have resulted in more fre- Recent debates arising within European societies on is- (11 December 2008). Also, in the framework of the above- quent and deeper interactions between cultures, languages, sues like the application of Sharia’h law on family and inh- mentioned European Year, Official Visitors to the Plenary ethnic groups and religions and in different perceptions. eritance law as well as on divorce claims, the practice of sessions included high-level religious personalities such as It is undeniable that freedom of religion is a valuable female genital mutilation, "honor killings", the use of the Patriarch Bartholomew, Sir Jonathan Sacks, Chief Rabbi of substance to democratic society and the European integra- burqa and niqāb and, even further, the building of minarets the United Hebrew Congregations of the British Com- tion. This right is being officially mentioned at European and issues involving freedom of expression are issues de- monwealth, Sheikh Ahmad Badr El Din El Hassoun, level in Article 10 of the Charter of Fundamental Rights of monstrating the link among religious freedom, gender equa- Grand Mufti of Syria and also Asma Jahangir, UN's Special the European Union embodied in the Lisbon Treaty, on Fre- lity, Human rights and European values. However, the Rapporteur on the Freedom of Religion or Belief. edom of thought, conscience and religion. Moreover, Arti- respect of these values seem to be non-negotiable if the Eu- The European Parliament in its inter-parliamentary re- cle 22 of the Charter states that “The Union shall respect ropean Union wants to remain faithful to the official and lations with all Parliaments of the world, and with its dele- cultural, religious and linguistic diversity”. legal obligations and the core of inalienable human rights gations' attendance in regional parliamentary assemblies, However, respect to religion and the freedom of religion provided for in the European treaties and legislation, appli- highlights the importance of intercultural and interreligious does not go without saying. At the article-by-article expla- cable to all European citizens and immigrants present on dialogue in its political agenda. natory note of the Charter, limitations to the right of article European soil. Cultural diversity, European, national and regional iden- 10, in accordance with article 9(2) of the European Con- The European Parliament and especially the EPP (Eu- tity, religious tolerance, human rights are interlinked convention on Human Rights of the Council of Europe, are ropean People's Party) has a long experience in intercultural cepts and values in our unique Europe. Intercultural and provided for: “Freedom to manifest one's religion or beliefs and interreligious dialogue. During the "European Year of interreligious dialogue are essential tools in bringing these shall be subject only to such limitations as are prescribed by Intercultural Dialogue" in 2008, the EPP organised several concepts together and in forging closer links among people law and are necessary in a democratic society in the interests events, such as the Hearing on Cultural Diversity, Religions living in Europe and with people beyond our borders. The of public safety, for the protection of public order, health or and Dialogue (10 January 2008), the Hearing on Women harmony of these concepts is a condition sine qua non to morals, or for the protection of the rights and freedoms of and Spirituality (13 November 2008) and the Hearing Eu- achieve freedom and prosperity in Europe and in the whole others.” This European stance is further supported by the ropean Values, Regional Identity and Intercultural Dialogue world. New Europe Page 24 RELIGIOUS FREEDOM Religious Freedom |November 2010 Limitations on religions freedom have 'chilling effect' by Heiner Bielefeldt Heiner Bielefeldt is the United Nations Special Rapporteur on freedom of religion or belief

reedom of religion or belief has a The second constellation of gender broad scope of application. It pro- related discrimination follows from the Ftects theistic, non-theistic and ath- experience that religious traditions are at eistic beliefs, as well as the right not to times invoked to deny or dilute the equa- profess any religion or belief. It also in- lity in rights of men and women. Some cludes members of newly established members of religious communities claim communities, minority groups as well as that traditional justifications of gender minorities within minorities. In addition, related discrimination stem from cultural protection must also be accorded to those contexts rather than belonging to the who have exercised, or wish to exercise, substance of the religious teaching. the right to change their religious affilia- Whatever the justification, all practi- tion, which constitutes an inherent and ces contrary to women’s rights should be essential part of everyone’s freedom of re- condemned and combated. Ample evi- ligion or belief. dence indicates that women frequently Unfortunately, there are many exam- face discrimination in the application of ples of exclusion of people from the en- religious laws. It can no longer be taboo joyment of freedom of religion or belief. to demand that women’s rights take prio- In some countries recognition of religi- rity over intolerant beliefs that are used ous practice is by definition limited to a to justify gender discrimination. particular list of religions, with the result States are obliged not merely to re- that members of other religions or beliefs spect freedom of religion or belief but face problems, for instance when ap- also to actively protect such a freedom plying for official documents. against undue interference from third Small communities, such as Jehovah’s parties. They should also promote an Witnesses, Baha’is, Ahmadis, Falun atmosphere of tolerance and appreciation Gong and others are sometimes stigmati- of religious diversity, for instance by en- zed as “cults” and frequently meet with couraging inter-religious dialogue as well societal prejudices which may escalate as by dispelling prejudices which often into fully fledged conspiracy theories. cause particular harm to members of mi- Moreover, those who have exercised their norities. Such initiatives could serve the right to convert to another religion or be- purpose of conflict prevention and have lief are not only confronted with negative an early-warning function. reactions from society at large; in some Unfortunately, pernicious stereotypes, countries they are also exposed to crimi- often amounting to full fledged degrada- nal prosecution. Further, as a result of a tion of religious minorities, continue to conversion, marriages have been nullified be a reality in many States. Moreover, in- against the will of the concerned couple citement to religious hatred frequently and persons have been excluded from the draws on actual or perceived religious dif- right to inheritance. ferences. International law requires Sta- Equality constitutes a cornerstone of tes to prohibit any advocacy of national,

human rights in general, also deriving Flickr - Aprilzosia racial or religious hatred that constitutes from their universal nature. Thus article 1 incitement to discrimination, hostility or of the Universal Declaration of Human violence. Hence States are obliged to take Rights stresses that “all human beings are appropriate action. At the same time, it born free and equal in dignity and rights”. is important that any limitations on fre- As a result of this egalitarian spirit un- edom of expression deemed necessary to derlying human rights, States are obliged prohibit incitement to religious hatred be to combat all forms of discrimination. In defined with the utmost diligence, preci- the context of freedom of religion or be- brand members of certain religious com- adversely affects Muslim women who, sion and precaution. lief, I would like to briefly refer to two munities as “dangerous”, “hostile” or even from a religious conviction, decide to The threshold for any limitations forms of discrimination: discrimination potential “terrorists”. In some countries, wear the hijab. In some countries this must be very high in order not to have a against religious minorities and gender- religious minorities regrettably face in- may lead to expulsion from schools and chilling effect on the exercise of freedom based discrimination. surmountable obstacles when trying to universities or discrimination in the la- of expression or other human rights. Members of religious minorities, in- construct or renovate visible places of bour market. Such precaution is also in the interest of cluding atheistic and non-theistic mino- worship, such as churches, mosques, pa- However, freedom to publicly mani- freedom of religion or belief, because a rities, typically live in situations of godas, synagogues or temples. fest one’s religious conviction by di- societal atmosphere of openness enhan- increased vulnerability. In many coun- As Special Rapporteur on freedom of splaying visible symbols constitutes an ces the chances of dispelling stereotypes tries, religious minorities face discrimi- religion or belief I also address gender inherent part of freedom of religion or and prejudices. natory obstacles in the education system, perspectives. belief. Any limitations to the freedom to At the same time, freedom of religion labour market or when accessing the pu- In the context of religion, gender- publicly manifest one’s religion or belief or belief does not include the right for blic health infrastructure. The formal ex- based discrimination has at least two di- must be prescribed by law and necessary one’s religion or belief to be free from cri- clusion of minorities from certain stinct dimensions. Women belonging to to protect public safety, order, health, or ticism or all adverse comment.The inter- positions within the State apparatus is a discriminated communities often suffer morals or the fundamental rights and fre- relatedness of all human rights does not widespread phenomenon, sometimes at the same time from gender-based di- edoms of others. The fundamental objec- only represent a normative insight; it also even enshrined in legal statutes or the scrimination. Equally, religious traditions tive must be to protect both the positive has an empirical dimension. Hence pro- State’s constitution. According to nume- or interpretations of religious doctrine freedom to manifest one’s religious con- moting freedom of religion or belief is rous reports, members of minorities also sometimes appear to justify, or even call viction as well as the negative freedom vital for building a holistic system of bear an additional risk of falling victim to for, discrimination against women. not to be exposed to any pressure to di- human rights protection, based on due police harassment or profiling. This is One example of the former constella- splay religious symbols or perform religi- respect for the inherent dignity of all especially likely if societal stereotypes tion is the ban on the headscarf which ous activities. members of the human family. RELIGIOUS FREEDOM New Europe Page 25 Religious Freedom | November 2010 Freedom of belief must be a freedom to co-exist by Mario Mauro Mario Mauro is a member of the European Parliament from Italy, in the Group of the European People’s Party, and a member of the Committee of Foreign Affairs

urches attacked, hundreds of believers, ticularly where legislation and judgments priests, nuns and also one Archibishop, are used to restrict the ability to express have been beheaded, hanged, kidnapped one's belief. It happens frequently in many and so on. Many of them have also suffe- European states. red psychological pressures and threats At the same time, states like Turkey, from their persecutors, interested in ta- where believers suffer both discrimination king their homes and property. and persecution, want to become Mem- It often happens that Christian com- bers States. Here, the little Christian com- In these days, like never before, multicul- munities, for example in Sudan, co-exist munity is caught between the nationalists’ “ with several different religions, and this is secularism and the fundamentalism. De- turalism is a word used and abused. It is not a fact that has distant roots in the history spite the Turkish Constitution providing of many different countries. freedom of religion, Christians and Jewish possible to build a pluralistic and pacific so- So, how is it possible to co-exist? In believers suffer from discrimination in ciety by basing it on a compromise, because these days, like never before, multicultu- their everyday life: conversion from Islam ralism is a word used and abused. It is not to another faith, missions or proselytism this will lead to an ideology that can be cal- possible to build a pluralistic and pacific of non-muslim religious groups can be society by basing it on a compromise, be- dangerous. Media and public speeches en- led “multicultural relativism”. cause this will lead to an ideology that can courage bad stereotypes and prejudices be called “multicultural relativism”. On the against non-muslim believers. contrary, in this particular historical mo- During the last five years we have seen ment, it is evident that only the encounter several hate motivated attacks and mur- between clear cultural and religious iden- ders against Christians: I would like to re- eligious freedom is the condition hand, and with the discriminations suffe- tity and between people willing to meet call, just the murder of Father Santoro in through which all the freedoms red by people submitted to unfair legisla- each other can build a society where dif- 2006, the killing of three members of a R pass: freedom to express and pro- tions and hate public speeches on the ferent people cohabit and cooperate in protestant church in Malatya in 2007, the fess the religion in which we believe is the other hand. building a better world. raid into a church in Kadikoy in March possibility to escape the abuse of power. Nevertheless, the 75% of deaths linked Consequently, it is necessary to reco- 2009 and the several criminal damages This is why we need to insist on the de- to religion-based hate crimes affect Chri- gnize the right of religious freedom in that happened in some cemeteries. fence of this principle. stians. This makes this religious group the toto. The key point is the permission for Europe cannot remain indifferent. The Violations of this right are taking most persecuted in the world. According everybody to freely live according to their EU must take co-responsibility for the place all over the world and affect around to the NGO Open Doors International, own faith and to freely convert themsel- protection of religious freedom all over 100 million people every year. in 2010, the top ten list of countries where ves. To live a faith in a visible way can be the world, and of course within the EU All religions are affected by persecu- Christians are persecuted because of their fundamental for a more peaceful society. region. tion. I am, for example, thinking about the faith numbered states such as North Thanks to this, everyone can build a piece It is fundamental to remember what mass murder against Muslims in Srebre- Korea, Iran, Saudi Arabia, Somalia, Mal- of the common good. On the contrary, if the nature of a believer is: a believer is a nica or the slaughter caused by the Alge- dives, Afghanistan, Yemen, Mauritania, we reach a compromise based on wrong free man in constant relation with God. rian civil war. That is what the nineties Laos, and Uzbekistan. But we also have principles, we can prepare the base for a This means he will never be overcame by handed down to us. In the early XXI cen- serious persecutions in many other states. disaster that will last for an entire genera- any political system. This concept is well tury we have to deal with violence caused During the last seven years, Iraqi Ch- tion. explained by the great philosopher, Josef by those who use the name of God to im- urch has faced a violent attack within a As I have previously pointed out, there Tishner, who said: “God is born, great po- pose their power on others on the one dramatic political condition: fifty-one ch- are many types of discrimination, in par- wers tremble”. European Union, 2010

More than senior figures from the Christian, Jewish, Muslim religions as well as from the Sikh and Hindu communities from fourteen EU Members States met in the Berlaymont on July 19 2010 to discuss the importance of combating poverty and social exclusion with a view to European governance. New Europe Page 26 RELIGIOUS FREEDOM Religious Freedom |November 2010 Pakistan: persecution in the name of Islam by Fiorello Provera Fiorello Provera is a member of the European Parliament from Italy, a member of the Europe of freedom and democracy Group, and Vice-chairman of the Foreign Affairs Committee ANA/EPA/T.MUGHAL

Pakistani women protesters wear black shawls and mock nooses to protest against newly proposed controversial Isla- mic rape law in front of Parliament in Islamabad on Wednesday, 20 September 2006. Hundreds of members of different NGOs staged a protest against the delay in repealing Islamic Hudood Law on rape, Known as the Hudood Ordinance.

arlier this year the European Par- understand it - remains elusive in Paki- However, the new law has proved extre- contribute substantially to a less repressive liament passed a resolution highli- stan. For much of its history Pakistan has mely difficult to enforce in a country with religious environment, because religious Eghting the persecution of religious been ruled by military dictators, and even such a weak government and conservative freedom is a by-product of political free- minorities in Pakistan. For the European during periods of civilian government the society. Islamist groups, which maintain a dom. Union, and in particular for MEPs, the army has maintained ultimate power, as powerful grip over Pakistani society, have Wholesale reform of the education sy- right to freedom of worship is fundamen- regular coups d'état have shown. demanded the reintroduction of the Hu- stem would promote values of tolerance, tal, universal and non-negotiable. In Pa- Moreover, the military has cynically dood Ordinance calling it God's divine diversity and respect. kistan, however, the free practice of used Islamisation as a means of control- punishment and a victim of unjust propa- A focus on enhancing the rights of religion - at least for non-Muslims - is ling the population. ganda by human rights organisations. women would undoubtedly help to dilute difficult, hazardous and rare. This process gathered pace under Ge- General Zia also introduced a series of some of the more extremist elements of Part of the problem of religious perse- neral Zia ul-Haq, who imposed draconian laws against blasphemy, under which Islam in Pakistan. cution in Pakistan stems from the establi- and disproportionately harsh laws during anyone convicted can be sentenced to A serious effort to counteract the ter- shment of the country itself in 1947 and the 1970s and 1980s in order to enshrine death. rorists and militants operating freely on the promulgation of its constitution in the dominance of Islam. The extremely wide definition of bla- Pakistani soil and spreading their poiso- 1956. It is officially called the Islamic Re- The Hudood Ordinance was a law sphemy makes it easy for the Sunni-do- nous jihadi ideology is long overdue and public of Pakistan, which, in effect, makes passed in 1979 that replaced civil senten- minated government to prosecute most welcome. Steps to improve the qua- the state indivisible from Islam. Pakistan ces for various crimes with sharia punish- Christians, Hindus and Baha'i adherents, lity and integrity of governance and in placed religion at the heart of its raison ments as mandated by the Koran. One of as well as Shias and Ahmadi Muslims. particular to clamp down on the rampant d'être in order to distinguish itself from its its consequences was to make it extremely Ahmadis are considered to be apostates in corruption that has crippled Pakistan's rival India, from which it had been sepa- difficult and dangerous for women to Pakistan and are therefore subject to a economy are absolutely essential. rated. prove an allegation of rape. Pakistan's own particularly robust campaign of govern- Ultimately, the European Parliament But whereas India has developed into National Commission on the Status of ment-sanctioned vilification. can criticise, expose and denounce as a sophisticated democracy in which peo- Women estimated in 2003 that eighty per The civilian and military governments much as it likes, but it will never change ple of all religions and none live side by cent of women in prison had been incar- that have come after General Zia have the situation in Pakistan. side in relative harmony, Pakistan has cerated for adultery because they had fai- done little to combat the rise of funda- Change must come from within Paki- gone the opposite way. Indeed, Pakistan's led to prove an allegation of rape. mentalism and obscurantism. stan, and from within Islam. Only then attitude to religious freedom stems also This part of the Hudood Ordinance What are the solutions to the problem will Pakistan develop a progressive and from its attitude to political freedom. was repealed in 2006 by a law that made of religious persecution in Pakistan? The open society that truly values religious fre- Democracy - at least as we in the EU rape a crime prosecutable under civil law. development of genuine democracy would edom for everyone. RELIGIOUS FREEDOM New Europe Page 27 Religious Freedom | November 2010 Sudan: a political solution to religious persecution? by Charles Tannock

Dr. Charles Tannock, MEP, is a British Conservative member of the European Parliament representing London and serves as ECR Group coordinator on the Committee on Foreign Affairs he battle for religious free- South Sudan have urged souther- end in 2005 with the signing of the are all countries where secular go- dom often goes hand in ners not to throw away this chance Comprehensive Peace Agreement. vernance and greater religious free- Thand with the struggle for to enshrine their inalienable right South Sudan gained a substantial dom have contributed substantially political independence, especially to freedom of worship. degree of autonomy and in the past to the development of progressive, when religion and the state are in- Ever since Sudan won indepen- five years has made some progress forward-looking societies. divisible. This is the case in Sudan, dence from Britain in 1956, south- towards rebuilding its infrastruc- In Sudan’s case, however, a where for much of the past half- erners have been treated like ture and society. The churches and strain of radical Islam based on century the Arab Muslim north has second-class citizens in their own NGOs that played such a courage- jihad took root in Khartoum in the waged a merciless civil war against country. The south is characterized ous role during the civil war by pro- mid-1950s and we are still living Nilotic southerners, who are Afri- by abject poverty and a serious lack viding moral and material with the consequences today, not can and mainly Christian or ani- of public investment in even the assistance to the south are now in least in the strife-torn region of mist. most basic infrastructure. As well as the business of saving souls and not Darfur. Sudan’s case has interesting In early 2011 voters in the au- starving the south of its fair share just saving lives. parallels with Nigeria, which is di- tonomous region of South Sudan of tax revenues, Khartoum has con- When analysing the cause of vided on religious lines between the will decide whether to secede from stantly sought to impose Islamist Sudan’s horrifying history in recent Muslim north (where sharia law the north and create an indepen- values and sharia law on the south. decades, it would be easy to blame applies) and the Christian south. dent sovereign state. According to Civil war broke out immediately colonialism for creating the condi- Occasionally this tension spills over all reliable opinion polling it is al- after independence and lasted se- tions in which religious tension de- into violence in which hundreds of most certain that the south will venteen years. veloped into war. people are murdered. The expected take this opportunity to control its A decade of uneasy peace follo- Undoubtedly the colonial auth- partition of Sudan will undoub- own destiny. Not surprisingly, lea- wed until the government in Khar- orities were deluding themselves if tedly refocus attention on Nigeria ders of the Christian churches in toum tried to tear up the Addis they expected religious harmony to and the sustainability of its future Ababa agreement, which had ended take root in Sudan, such a massive as a unitary state. the civil war. This agreement had and diverse country, when it gained Often in cases of religious per- granted the south considerable au- independence. But other countries secution there is no obvious or ach- tonomy and had also recognized in the region, such as Kenya and ievable solution to the problem. the very different religious heritage Uganda, have shown that they can However, in Sudan the solution is and practices in the south. Conflict develop societies in which different obvious (at least to most souther- broke out again and lasted for 22 religions can flourish. ners) and it is also achievable. The Often in cases of religious years. Why did this not happen in referendum on secession offers persecution there is no obvi- The renewed civil war caused Sudan? Primarily because the lea- South Sudan a new perspective on “ the deaths of at least two million ders of Sudan in Khartoum have al- the future – a future in which sou- ous or achievable solution to people, and caused many millions ways been wedded to a rigid therners will no longer face perse- more to flee their homes. South Islamist vision of their country’s cution, marginalization and the problem. However, in Sudan remains littered with land- development, in which every aspect violence because of their religious mines. Only now are children in of state and private life is subject to beliefs. Sudan the solution is obvious South Sudan going to school in- and regulated by Islamic law. There The American poet Robert (at least to most southerners) stead of learning how to shoot are several examples of successful Frost once said "Good fences make guns. The civil war has left the Muslim-majority countries that good neighbours." This is as true and it is also achievable. south one of the least developed have not sought to impose Islam on for warring ethnic communities in and neediest places on the planet. religious minorities – Tunisia, Se- Sudan as it is for the squabbling The civil war finally came to an negal, Bangladesh and Indonesia farmers Frost was referring to. Flickr - Vít Hassan New Europe Page 28 RELIGIOUS FREEDOM Religious Freedom |November 2010 Persecution against Christians remains unnoticed by Konrad Szymanski Konrad Szymański is a member of the European Parliament from Poland, in the European Conservatives and Reformists Group

t is without doubt that the a country with an Islamic ma- adopted soon by the majority freedom of religion consti- jority. He expressed great con- of the House. Among others Itutes a pillar of human ri- cern about the future existence this declaration "calls on the ghts. It has been stated in the of Christian minority in Iraq as High Representative of the European Convention for the its number continues to dimi- Union for Foreign Affairs and Protection of Human Rights nish. It is due to the different Security Policy to incorporate and Fundamental Freedoms forms of discrimination against the subject of religious freedom (Art. 9.1) and the Universal this minority. There have been into European external poli- Declaration of Human Rights alarming numbers of religi- cies". (Art. 18). The practice shows ously motivated killings, bea- Is it enough however how however that the persecution tings, rapes, forced conversions, the EU tackles the co-respon- on the grounds of religion or marriages, and displacement sibility for the protection of re- belief is still present worldwide. from homes and businesses. At ligious freedom in the world? According to the statistics at the same time, being Iraqi him- Taking into account all the least 75% of religious persecu- self he underlined a strong be- possible political and financial tion is directed against people lief in the diplomatic means to instruments that the EU insti- of Christian faith and each year bring back the freedom of reli- tutions have in their posses- about 170,000 Christians suf- gion in his country. There is an sion, we must admit that the fer because of their beliefs. The urgent need for fostering re- EU lips are still sealed. total number of faithful who conciliation among Iraqis, for Human rights always find are discriminated amounts al- promotion of human rights in their expression in a practical ready to 100 million. It's also a that area and asking the go- dimension. Religious freedom, known fact that more Chri- vernments to respect the rules. defence from the persecutions, stians have been martyred in Another guest, Mr Kok especially against Christians, is the 20th century than in all the Ksor has spoken on the behalf not a result of any political pre- prior 1,900 years. All in all it of the Montagnard people li- ference. It is a demand of the makes Christians the most per- ving in Vietnam. This Chri- moment coming from a situa- secuted religious group. stian community endures tional analysis in concrete poli- Persecution may include strong pressures and infringe- tical circumstances. also obstacles to the proclama- ments of their rights from the The European Union pos- tion of faith, confiscation and Vietnamese communist go- sesses many instruments to im- destruction of places of wor- vernment. The pictures he de- prove the situation of the ship or prohibition of religious scribed were horrifying, but persecuted Christians or other training and education. again these people do not want religious minorities in the Restrictions on religion to resort to other than peaceful world. First of all, the emerging touch over half of the countries means. EU diplomacy shall react on and these contain more than They do not want to leave every incident of intolerance on 80% of the global population. their country either. Up to the that ground. Secondly, all of Interestingly the problem is present time though, the Viet- the countries, which practice present worldwide, irrespective namese government have con- the politics of religious oppres- of the country, its cultural tinued to attack their villages, sion, or which do not succes- background or political regime. arrested, tortured or sent them sfully oppose the persecutions, Alexandros Michailidis | www.alemi.gr Naturally the democratic regi- to prisons. There is an open develop political and economic mes shall have fewer tendencies fight of the communist party relations with the EU. Viet- for violations of religious free- with the Christian belief. Still nam, Iraq or India shall become dom. Christians suffer because there is hope that the interna- more and more important part- of radical Islam, sometimes tional community can exercise ners for the Union. This part- Hinduism or atheistic commu- its influence to improve the si- nership however should be nism. tuation in Vietnam. conditioned upon the guaran- Of course, the situation dif- A situation of the Christian tees of respect for the rights of fers from country to country. minority is nearly the same dif- the religious minorities, espe- Is it enough however how the EU First of all we have to distin- ficult in India, the largest world cially of the persecuted, in “ guish between the state hosti- democracy, where Christians many different ways, Chri- tackles the co-responsibility for the lity towards religious constitute only 2.34% of the stians. protection of religious freedom in minorities and social aversion, population, as Dr T.M. Joseph Many countries such as Al- which the governments simply has presented at our confe- geria or Russia are our partners the world? Taking into account all do not know how to handle. rence. Unfortunately Christians in the Neighbourhood policy. During the conference have become a target of the do- This could be used as another the possible political and financial which I have recently organised minant community, especially instrument of influence. together with Mr Mario Mauro in the province inhabited by European silence on the instruments that the EU institu- MEP on this topic, we have li- their majority, Orissa. There problems of religious freedom stened to the witnesses of per- have been many radical inci- undermines our credibility in tions have in their possession, we secution representing various dents of physical violence the area of human rights in the cultures and backgrounds. They noted in the last years. world. We have a clear obliga- must admit that the EU lips are still have given very concrete exam- As a fruit of the mentioned tion in this field and nothing ples of the tragic situation in conference, a written declara- can excuse us from a reaction to sealed. their respective countries. tion on religious freedom is si- the mass martyrdom of Chri- Our guest from Iraq, Mgr gned by the members of all stians, which we witness in XX Louis Sako, has presented the four biggest Parliamentary po- and XXI centuries. situation of Christians there, in litical groups and hopefully RELIGIOUS FREEDOM New Europe Page 29 Religious Freedom | November 2010 The need for a secular voice in the European Union by Sophia in ‘t Veld Sophia in ‘t Veld is a member of the European Parliament from the Netherlands, in the Group of the Alliance of Liberals and Democrats in Europe. She is a member of the EU-Turkey JPC and vice-chair of the Committee on Civil Liberties, Justice, and Home Affairs

rely heard in the debate. procedure for deciding the agenda. In re- Most of these organisations have recent years the Presidents of the Parlia- presentatives in Brussels. However, unlike ment and the Council have joined these business lobbies or NGOs, these organi- “Summits”. Although there is no particu- sations are not subject to the regular rules lar basis for this in Article 17, Barroso has on transparency. This is a serious omis- chosen to meet separately with religious sion, as this means the political influence and secular groups. Barroso only accepted In past centuries, worldly and ecclesiasti- of these organisations cannot be verified. to meet with secular groups after que- All the more serious as religious organi- stions and pressure from Members of the “cal powers were closely linked, and sations do not only have the regular advo- European Parliament. worldly rules sought divine legitimation of cacy tools of a lobby, but they can also A similar attitude was found in the apply the official rules and sanctions of previous President of the European Par- their reign. Despite the official separation their religious community – for example liament, who had invited a series of religi- excommunication - to policy makers, for- ous leaders to address the Plenary session of church and state, in many Member Sta- cing them to vote according to religious of the European Parliament. Under pres- doctrine. sure he agreed to add a secular speaker to tes we still find traces of this century long The Roman Catholic church has a the list (the only woman, incidentally), but special position, as the Vatican is at the the President of Parliament himself was cooperation. same time a state. The EU has diplomatic ostentatiously absent during her address relations with the Vatican, including an to the plenary assembly. EU embassy. In past centuries, worldly The debates focus almost exclusively and ecclesiastical powers were closely lin- on a limited number of issues, relating to fter decades of ongoing secularisa- Human Rights and the UN Universal De- ked, and worldly rules sought divine legi- Fundamental Rights, sexual and repro- tion, and despite declining church claration of Human Rights provide a solid timation of their reign. Despite the ductive health rights, family, and marriage. Aattendance, churches and religious basis for the protection and promotion of official separation of church and state, in Freedom of religion and freedom of spe- groups are increasing their influence on our values. many Member States we still find traces ech are another area of interest. Religious EU policy making. The first half century Civil society actively naturally engages of this century long cooperation. In con- lobbies have no strong interest in other of European integration was dedicated in further defining the values of the Eu- trast, the EU institutions have been purely policy areas, such as transports or compe- largely to policies of a more technical na- ropean Union, including associations re- secular from their inception. Attempts to tition policies. On the whole the most po- ture: coal and steel or the internal market. presenting various religious and secularist insert a reference to the Judaeo-Christian werful religious lobbies represent very As Europe evolves from diplomatic coo- life stances. This resulted in the inclusion roots in the EU Treaty failed. But the le- conservative views, sometimes even at peration between governments, into a po- of Article 17 of the Treaty on the Func- aders of the EU institutions are seeking to odds with the EU Fundamental Rights, litical union, a community of citizens, the tioning of the European Union, stating create special ties between the EU and re- for example equal treatment of gay and le- need arises to define the shared values and that the EU “shall maintain an open, tran- ligion. Within the office of EU Commis- sbian citizens. They make their presence discuss ethical questions. sparent and regular dialogue with these sion President Barroso, a special unit has felt on dossiers like the Anti-Discrimina- Our values have already been laid churches and organisations”. But in prac- been set up for the “Relations with reli- tion directives, sexual and reproductive down formally in a wide range of treaties, tice, the “Dialogue” is very uneven and un- gion, churches and communities of con- health rights in the context of the Millen- conventions and laws. The EU Treaties representative, as religious forces, in viction”. Barroso stages annual “Summits” nium Development Goals, Development refer to shared values and to fundamental particular the most conservative strand, with religious leaders. The selection crite- cooperation, the fight against HIV/Aids, rights. The EU Charter of Fundamental have disproportionate influence on EU ria for participants are unclear, as is the or EU funding for stem cell research. In Rights, the European Convention on policy making. The secularist voice is ba- many cases they claim exemptions and ex- ceptions from EU Fundamental Rights, on grounds of freedom of religion. The European version of the “Religi- ous Right” does not represent the majority of European citizens. But they have a strong influence on policy making. As Eu- rope is becoming a mature political union, it is high time the secular voice be heard. Secular movements are highly diverse: atheists, agnostics, secularists, humanists, but also liberal religious associations such as Catholics for a Free Choice, women’s rights and gay rights movements. But they share the view that the separation of church and state applies equally to the EU institutions, and they stand firm for EU Fundamental Rights. In the European Parliament the Plat- form for Secularism in Politics brings together MEPs and NGOs. The debates cover a wide range of issues, from gay rights to conscientious objection in medi- cine, from apostasy within Islam to the role of Concordats. The affiliated NGOs are now setting up the Alliance for Secu- larism in Europe. The Platform and the Alliance will work towards a strong voice for secularism the European Union. Spyros Paloukis | www.spyrospaloukis.com New Europe Page 30 RELIGIOUS FREEDOM Religious Freedom |November 2010

Human rights: the basis of harmony

by Nicolas Berger Nicolas Berger is the Director of Amnesty International’s European Institutions Office in Brussels

Spyros Paloukis | www.spyrospaloukis.com

here is often considerable overlap and arson attacks. Discrimination against between different grounds of di- Muslims in the area of employment, par- Tscrimination. This is particularly ticularly of women wearing religious clo- evident in respect of discrimination on the thing, is widespread across Europe. grounds of ethnic origin and religion. In- Indeed, the right to wear religious dress is deed, telling the two apart can sometimes itself being increasingly contested. be quite difficult. Discriminators are not Europe’s Muslims have also been both always that discerning; they tend rather to Even long-standing Muslim communities specifically targeted and disproportiona- lump all ‘otherness’ together and discrimi- tely affected by a range of security measu- nate accordingly. “face difficulties in exercising their rights to fre- res which, ostensibly designed to counter Two groups which frequently suffer the threat of terrorism, have often resul- discrimination on account of a variety of ely practice their religion with the constructed in serious human rights violations. overlapping prejudices are Jews and Mus- tion of mosques often being prevented by Ethnic profiling has resulted in Muslims lims. These two groups may be discrimi- being disproportionately stopped, sear- nated against not only on the grounds of strong local resistance and existing places of ched and arrested, with negligible results their ethnic origins and often misunder- in terms of successful prosecutions. stood or presumed religious beliefs, but worship occasionally, but increasingly being Under hastily introduced counter-ter- also because of their presumed political rorism laws, Muslims suspected of often beliefs and responsibility for world events. subject to vandalism and arson attacks. only the most oblique involvement in ter- Thus, European Jews are subject to abuse rorism-related activities, have faced pro- and even violence on account of a percei- longed preventive detention, the denial of ved responsibility for the situation in Is- the force it should be. As a result, indivi- clear that Islamophobia exists as a distinct due process and removal to countries rael and the Occupied Territories, while dual acts of anti-Semitism, including vio- and deeply troubling phenomenon that where they face a real risk of being sub- European Muslims are often indiscrimi- lent attacks on Jewish people and the has been significantly exacerbated by the jected to torture or other ill-treatment. In nately associated with extremist views and desecration of places of worship and bu- reaction to the 11 September 2001 attacks addition to the violations of the rights of violent ideologies. rial, still occur with disturbing frequency in the USA. The result has been a variety individuals, such measures have fed popu- Discrimination on these overlapping across Europe. of human rights violations. lar prejudices and contributed further to grounds takes various forms including Islamophobia in Europe is, in its cur- The rising tide of Islamophobia has the alienation of Europe’s Muslim com- violent attacks, interference with the free- rent guise, a more recent phenomenon resulted in increased discrimination munities.It is clear that the human rights dom of religion and expression and the coinciding with the large-scale arrival of against Muslims and individuals presu- framework cannot provide all the answers denial of equal access to employment, Muslim immigrants in most western Eu- med to be Muslims in all areas of life. to the many challenges posed by Europe’s goods and services. ropean countries over the last 50 years. Even long-standing Muslim communities rich diversity. Anti-Semitism has a long and painful This short period has been sufficient, ho- face difficulties in exercising their rights It does, however, provide a minimum history in Europe. Even if the public ex- wever, for Islamophobia to penetrate deep to freely practice their religion with the set of rights and obligations, which, if bet- pression of anti-Semitic sentiment is less into the mainstream of public discourse construction of mosques often being pre- ter respected, would contribute greatly to common today than it once was, it still and political debate. vented by strong local resistance and exi- the harmonious flourishing of Europe’s enjoys widespread popular currency and it Even if it is often difficult to distin- sting places of worship occasionally, but many different peoples, traditions, cultu- unfortunately not always countered with guish from a broader xenophobia, it is increasingly being subject to vandalism res, languages and relgions. RELIGIOUS FREEDOM New Europe Page 31 Religious Freedom | November 2010 lcr| Center for American Progress Flickr

English Defence League supporters and anti-fascist supporters clash in Birmingham city centre.

Muslims living in fear by Greg Austin Dr. Greg Austin is Vice President at the EastWest Institute and Director of EWI’s Global Security Program and Policy Innovation. He has also held senior posts at the International Crisis Group and the Foreign Policy Centre London am not a fascist, a nazi, a terrorist, planned religious centre got their way. Pre- a criminal or violent. But I am con- sident Obama also backed the right of the “Istantly being forced on the defen- organizers of the centre to go ahead with sive”. This is one piece of the evidence of a their plans. Muslim student to a Dutch court hearing Islamophobia is now at the centre of race-hate charges against Geert Wilders, a national politics in a number of liberal de- member of parliament in October this year. mocratic countries. It has surfaced stron- According to Wilders: “Islam is not a reli- gly in international politics. The gion, it's an ideology, the ideology of a re- Organization of Islamic Conference, an Al Qaeda has taken note of the rising ho- tarded culture. I have a problem with international grouping of 57 countries, has “ Islamic tradition, culture, ideology.” In initiated a global campaign against Isla- stility to Muslims and threatened retalia- another place he says: “The Koran is a fa- mophobia. Al Qaeda has taken note of the scist book which incites violence.” He cal- rising hostility to Muslims and threatened tion for it. There is an escalating climate of led for it to be banned, like Hitler’s book retaliation for it. There is an escalating cli- fear and hate around this religion in too Mein Kampf. mate of fear and hate around this religion The current Netherlands government, in too many places. many places. currently a minority government, has come What is Islamophobia? According to to office by relying on the support of Wil- the Runnymede Trust, it has many faces ders’ party. This was a sad day for demo- that include the following. Islam is seen “as cracy and for the Netherlands. a monolithic bloc, static and unresponsive across Europe today. Ironically, the docu- for sowing the seeds of division and hate Switch to the United States and Newt to change”. It is seen as inferior to the ment was bound by its time. The first pro- to produce a false flower of legitimacy for Gingrich, former Republican speaker of West, barbaric, irrational, primitive, sexist, vision in it does not grant religious their own political goals. the House of Representatives. He called violent, aggressive, threatening, supportive freedom but grants freedom to organized The revolutions of Europe and the Muslim organizers of a planned religious of terrorism and engaged in a 'clash of ci- religion, the “Church”. That tells us some- United States over two centuries ago were centre near Ground Zero in New York “ra- vilizations'. It is seen as a political ideology. thing. Religion has always been highly po- supposed to have forced the separation of dical Islamists” interested in “supremacy” The Trust also noted that hostility towards liticized and remains so. In fact, religious state and religion, and to have guaranteed and likened them to Nazis wanting to put Islam is used to justify discriminatory freedom (freedom of conscience) is argua- freedom of conscience. All citizens might up a sign beside the Holocaust memorial practices towards Muslims. bly one of the last freedoms to arrive, is therefore reasonably expect governments or Japanese wanting to put up a sign at Runnymede, a name taken by the Trust often the most politically contested and in liberal pluralist democracies (and their Peal Harbor. mentioned above, is the place in Britain the most fragile. One reason is that beca- parliamentarians) not to implement policy New York’s mayor, Michael Bloomberg, where the Magna Carta was signed, the use a religion offers potentially decisive or act in any way to appease religious hate countered Gingrich by saying it would be document seen as one of the principal so- views on what is right and wrong, all sorts or an irrational discomfort with Islam. Op- a “sad day for America” if opponents of the urces of political and civil rights enjoyed of demagogues see it as very fertile ground pose Islamophobia, now. New Europe Page 32 RELIGIOUS FREEDOM Religious Freedom |November 2010

Religious freedom and extremism

by George Readings George Readings is a Research Fellow and Communications Officer for Quilliam, the world’s first counter-extremism think tank citymuslims.co.uk

Students of City University's Islamic society conduct outdoor prayers in On 2 February 2010, supporting that they were ‘forced’ to conduct their prayers outside although they were adamant that this was ‘by no means a demonstration... [r]ather it is an obligation’.

uring the 2009/2010 academic would be met with violence on a similar argue? “Religious freedom” is a vital prin- year, a small clique of extremists scale to a 1953 massacre of Ahmadis in ciple because it allows a diverse and plura- Dwas able to take over the Islamic Lahore. listic society to survive. But so do other Society at City University, London. From “Religious freedom” is the legal right principles, like the rule of law, equality, de- this position, they preached that people to believe, not believe, or change one’s mocracy, and freedom of speech. As such, who choose to leave Islam should be kil- mind about believing, in whatever god or “religious freedom” cannot be allowed to led, declared Shi’a Muslims not to be gods one chooses, but what meaning does undermine these other principles. For Muslims and left Jewish students so inti- it really have if extremists can exploit it to example, “religious freedom” allows an in- midated that, rather than praying in the justify attacks on the religious freedom of dividual to believe that Ahmadis are not ‘interfaith’ prayer room, they felt safer others? And should “religious freedom” re- Muslim, but it doesn’t exempt this view- using empty class rooms and lecture halls ally be a carte blanche for religious belie- point from criticism. And it certainly do- instead. They even taught that other Sunni vers to act however they like, so long as esn’t allow a bending of the law to permit Muslim students, if they chose not to pray they can argue that it is “part of their reli- inciting hatred, or even violence, against five times a day, should be killed as “apo- gion”? Ahmadis. states”. The answers to these questions may, at Inevitably, discussion of what is and When they were challenged, this group times, seem obvious. For example, nobody what is not legitimate “religious freedom” – who had trampled over the religious fre- would argue that “religious freedom” allows will carry on as long as there are multi-reedom of students they disagreed with – a group to engage in terrorist violence. At ligious societies, and different understan- complained that “Islamophobes” were de- the other end of the spectrum, however, dings of what it means will be reached in nying them their right to religious free- does “religious freedom” allow a parent to different countries and at times. At pre- dom. This has all been documented by my withdraw their child from sex education sent, for example, the French ‘burka ban’ is colleague, Lucy James, in a ground-brea- classes in school? Or to force them to wear unthinkable in Britain, but this may not al- king briefing published recently by Quil- a kippah, kara, headscarf, or even face-veil? ways be the case. liam about radicalisation of students at In the two cases above, the groups in- Equally inevitable is the fact that ex- City University. volved clearly held no brief for the concept tremists like Khatme Nubawwat Academy Elsewhere in London, as reported re- of “religious freedom”. Indeed, they hoped and the clique at City University will con- cently in the British press, preachers lin- to deny it to people whose views were not tinue to exist, and will continue to be inte- ked to Khatme Nubawwat Academy, a compatible with their own. Moreover, their rested in “religious freedom” only so far as British offshoot of a Pakistani group, also intimidatory behaviour may have had im- it provides a way to discourage and discre- exercised their “religious freedom”. They mediate and practical consequences on the dit their critics. This means that, whilst re- did so by teaching that Ahmadis are not ability of others to exercise their religious ligious freedom is key to allowing Muslims and warning that any attempt to freedom. Should such behaviour really pass pluralistic and diverse societies to survive, change laws in Pakistan forbidding Ahma- without comment in the name of “religi- so is challenging extremists who exploit dis from describing themselves as Muslims ous freedom”, as the extremists themselves this important right to deny it to others. RELIGIOUS FREEDOM New Europe Page 33 Religious Freedom | November 2010 Full veil, burqa, niqab, hijab… a challenge to ‘European’ values? by Willy Fautré Willy Fautré is the director of Human Rights Without Frontiers (Brussels) and Member of the International Consortium on Law and Religion Studies (ICLRS)

Iraq, the niqab was banned by a political stalemate since the parlia- French public overwhelmingly en- fatwa. In Kuwait, women wearing mentary elections in June. dorses the government’s ban: 82% the niqab have been banned from By now, the wearing of the full veil approve of a ban on Muslim driving for security reasons. In in public is prohibited in an in- women wearing full veils in public, Saudi Arabia, people in charge of creasing number of municipalities, including schools, hospital and public security have started a battle especially in Flanders. These bans government offices, while just 17% against the niqab after discovering are accompanied by administrative disapprove. that many Islamic terrorists have fines which can amount to 250 €. used it to hide in and commit ter- In 2009, the city of Brussels fined Ban on the full veil: pros and cons ror attacks. In Syria, students and only 29 women - down from 33 in Three categories of arguments are teachers are not allowed to wear 2008 - for wearing a burqa-type mainly used by the supporters of a the full Islamic veil. dress. full or partial ban on the full veil: Up to now, France is the only EU security, women’s rights and inte- Legislation and practice in some EU member to have adopted a national gration in the European values countries law banning the burqa in the pub- system. With regard to the EU member lic square. The legislation was Security: Some states have banned states, a wide variety of policies overwhelmingly approved by the or want to ban the full veil on the range from the ban, to the accom- lower house of parliament in July. grounds of public safety and argue modation in the public sphere, in In September, the law was passed that the police need to see the schools and in state institutions. at the Senate by a vote of 246 to faces of everybody on the streets in No legislative provision explicitly one, with about 100 abstentions order to prevent criminal activities deals with the wearing of the coming essentially from left-lean- (i.e. hold ups) and suicide-bomb- ANA/EPA/NAQEEB AHMED burqa in Austria, Denmark, Ger- ing politicians. ings, to identify criminals or pris- many, Sweden. oners on the run, to find missing In other countries, there is no leg- Society attitudes throughout the EU persons, and so on. islative provision either but local In Austria, a debate was initiated For security reasons, the veil and institutional initiatives have been by Social Democrat Minister for the full veil may also need to be taken to ban it indirectly. Women and Public Services, banned at the workplace. In Italy, several municipal councils Gabriele Heinisch-Hoseck, to- Women’s rights: Westerners, non- have adopted decrees banning the wards formulating laws that would Muslims, and many Muslim A file picture dated 08 June 2010 burqa on the controversial basis of ban the full veil in public spaces if women are actively fighting what shows Burqa clad Afghan women. two laws on public security. the number of women wearing it they consider the subjugation and In the Netherlands, there is no were to increase dramatically. subordination of women through Denmark, he recent adoption of a law general rule banning the full veil in In the majority of the imposition of the full veil. banning the burqa (1) in educational institutions but some Danes are opposed to the wearing However, a ban could further the public square in France schools have adopted regulations of a full veil by Muslim women in worsen the plight of those who are T banning the burqa and their deci- the streets. Moreover, the penalty coerced by family or by the dictates is posing the problem of the inter- sectionality of religious freedom, sions have been endorsed by the for forcing a woman to wear the of tradition to cover themselves in cultural rights and women’s rights, Commission on Equal Treatment. burqa has recently been increased public. Many believe that by mak- Spain one of the most complex human In , a handful of towns and to four years imprisonment. ing the burqa and the niqab illegal, Germany, rights issues in today’s global cities have banned the wearing of In a survey conducted a lot of women would be forced to world. burqas and niqabs in municipal in April-May 2010 found that the stay at home, which would further The religious, sacred and cultural buildings, including in the coun- German public strongly supports a alienate them and deprive them of are sometimes so intimately inter- try’s second-largest city of ban on the full veil: 71% approve their freedom of movement, their woven that it is difficult to differ- Barcelona in June. while just 28% disapprove. right to education, their access to UK Italy entiate between them. Societies In , the Ministry of Education In , 63 % of the Italians are in public and health services, eco- dominated by men and by the rule released a circular letter about favor of a ban. nomic opportunities and their Netherlands of religion have adopted a number school uniforms in October 2007, In the , only about ability to seek advice or support.. of practices which are not explic- which allowed the school councils 150 women are said to wear the European/ French values: One of itly prescribed by their holy books, to have an interior regulation and head-to-toe burqa or the niqab the most pervasive underlying as- such as the preservation of girls’ to ban the burqa on the grounds of and people think a general ban sumptions in the discourse on Eu- virginity by genital mutilation, or security or of the nature and qual- would heighten alienation among ropean Muslim integration is that the eradication of sinful sexual re- ity of the classes. the country’s Muslims, who num- Muslim religiosity is incompatible lations by honor killings. Clothing On the basis of a decree released ber approximately 1 million. with and a threat to European val- Spain restrictions and obligations im- on 22 March 2006 in the Begum In , a survey conducted in ues. In France, president Sarkozy posed by states or by religious case, the House of Lords consid- April-May 2010 found that the held that wearing a full veil is in- groups (but also freely chosen by ered that the school had not vio- public strongly supports a ban on compatible with France’s republi- women), whether they are rooted lated the right to manifest one’s the full veil: 59% approve while can values. With such argument, in religious principles or not, are religion or beliefs when excluding just 37 % disapprove. the French government, it will give Sweden debated publicly, not only in Mus- a female student who wanted to In , according to a census strong arguments to such hardlin- lim countries but also in European, attend classes with a jilbab (a long made by Expressen (independently ers as Iran’s president Mahmoud American and Asian countries dress worn with a hood or a veil). liberal) and the Swedish research Ahmadinejad who will be too Belgium where Islam is a minority religion. In ‘s lower house of par- consultancy Demoskop, 53 % of happy to defend the Iran’s republi- liament almost unanimously de- the Swedish population want a law can values and impose a strict dress Situation in some Muslim countries cided on 29 April 2010 to ban against wearing burqa and niqab in code to all women, including to In Egypt, the Ministry of Health burqa-type Islamic dress in public public, while 46 % are said to be European female tourists. Is that has prohibited the wearing of the but the draft law still needs to be against a prohibition. what the supporters of the defence France niqab (2) by nurses in hospitals. In approved by the Senate and polit- In , a survey conducted in of national or European values and ical life has been paralyzed by a April-May 2010 found that the identity really want? New Europe Page 34 RELIGIOUS FREEDOM Religious Freedom |November 2010 Assyrian Christians face destruction in Iraq by Andy Darmoo Andy Darmoo is a member of the Save the Assyrians Campaign

“It is estimated that since the invasion about half of all Chri- stians have left their homes. Some have fled to the north or have escaped to countries like Syria, Jor- dan and Lebanon,

while others have ANA/EPA/OLIVIER HOSLET eventually reached Europe.

Syriac-Chaldean-Assyrian of Iraq protest in front of the European Union headquaters in Brussels.

ew Europe has asked me to write velled to Iraq to help provide much-nee- Save the Assyrians. The intention was to tions running the country, nothing has an article for this supplement fo- ded humanitarian and medical aid, so I put pressure on the West to use its power been done. Since this resolution was pas- Ncusing on religious freedom, par- was aware of conditions facing Assyrians to ensure the Iraqi Government guaran- sed, there has been no improvement in the ticularly regarding the situation being in the country at the time, particularly in teed the rights of its Assyrian and Chri- situation – in fact, it has only gotten faced by the Assyrian Christians of Iraq. Baghdad. Sanctions certainly took their stian community. worse, not helped by there still not being Since 2003, members of this ancient com- toll, but providing Assyrians steered clear Sadly, these efforts have fallen on deaf a government in place so long after Iraq’s munity have been increasingly forced to of politics they were largely left alone by ears. There have been meetings in Wash- last elections. abandon their homes, sometimes literary the regime. ington, in New York at the UN, with the Since the scale of the exodus of Assy- with nothing except a bag of clothes, and However, following the war in 2003 European Commission, but nothing has rians from Iraq has became clear, we have catch the nearest bus to take them to the catastrophe struck. It is unbelievable that resulted from any of these. Even as re- also sought funds to provide humanitarian borders of Jordan, and nowadays Syria. even under the previous regime Assyrians cently as July this year, I was invited to a aid for those now living in terrible condi- These two countries, which are not weal- did not face the type of insecurity faced meeting of the various Christian denomi- tions, whether in Syria or those internally thy countries, have thankfully opened now, even after seven years. It is estimated nations in Iraq (as I had dealt with some displaced to the north of the country. Un- their doors to millions of refugees, due to that since the invasion about half of all of the delegates previously), and attended fortunately, the EU has been very slow in the carnage in Iraq – whether due to Christians have left their homes. Some on behalf of the Save the Assyrians cam- providing any assistance to non-Muslim abductions, rape or murder, which are have fled to the north or have escaped to paign. Unfortunately, I can report that no- communities in Iraq. Instead, we have continuing to take place daily. This is countries like Syria, Jordan and Lebanon, thing progressed – we had good listeners been kindly helped by various British and especially highlighted in October’s attack while others have eventually reached Eu- from the US State Department and Con- American charities, who not only provide on a church in Baghdad, when many of rope. These people are living in these co- gress but that is all. basic help with food and medication, but the congregation were held hostage for untries as refugees and need support with More concrete steps have needed to be are also trying to rebuild communities hours and then killed by terrorists, who basic needs such as housing and medica- taken against successive Iraqi Govern- which are in exile. may have been from Egypt, Yemen or nei- tion. ments to force them to meet their obliga- I hope this article has given you an ap- ghbouring countries. The situation for Assyrian Christians tions to its own people, particularly those preciation of what is being faced by Iraq’s While a British citizen for forty years, has grown steadily worse over the years in who represent such an integral part of the Assyrian Christians. You can help us in I was born in Iraq and am myself an As- the seven years since the invasion. Bagh- country’s rich heritage. our efforts by writing to both your local syrian Christian. Assyrians are the indige- dad and Mosul are still dangerous places We have tried working through the member of parliament and your MEP to nous people of Iraq and were the first to for Christians, with numerous examples of European Parliament to raise awareness of put pressure on your government and the embrace Christianity as their national re- horrendous anti-Christian atrocities in- the situation being faced. EU to use whatever influence it has to ligion in the first century AD. It is well cluding kidnapping and murder. Of co- A resolution was passed in the Euro- help this community. known that Assyrians speak Aramaic, the urse, churches have been targeted and pean parliament thanks to Dr Charles We cannot continue to allow one of ci- language believed to be spoken by the Assyrians are finding it extremely difficult Tannock MEP and Glyn Ford, a former vilisation’s oldest communities to simply Lord Jesus Christ; we pride ourselves to to care for the vulnerable and needy in the MEP, together with many other honoura- drain away from its ancestral homeland be the first people to embrace Christia- community. ble members. But unfortunately because and disappear, especially as we in Europe nity. After the invasion, with a British jour- of the continuing problems with Iraq, are supposed to place a high regard for Over the years of sanctions I had tra- nalist friend, I started a campaign called such as corruption and the warring fac- other people’s human rights. RELIGIOUS FREEDOM New Europe Page 35 Religious Freedom | November 2010 The new frontiers

by Francisco Jaime Quesado Francisco Jaime Quesado is the General Manager of the Innovation and Knowledge Society in Portugal Flickr - Kevin Krejci

he world is rethinking its frontiers. In the New Global Economy and Inno- When Jurgen Habermas spoke vation Society, people and companies have Tabout this special global capacity of a central role to play towards a new atti- creating a new commitment between the tude connected with the creation of value citizens toward the challenge of the fu- and focus on creativity. ture, he was in fact speaking about this In a time of change, the world can´t commitment with New Frontiers in a glo- wait. The world must confirm itself as an bal and complex world. Based in new “enabler actor” in a very demanding world, standards of Law and Democracy, these introducing in the society and in the eco- Habermas is more than ever present – the New Frontiers are above all the confirma- nomy a capital of trust and innovation “ tion that in this new world the individual that is essential to ensure a central leader- difference of this new world will be in the performance in a complex society is pos- ship in the future relations betwen the dif- sible, desirable and above all necessary for ferent social and economic players. These exercise of the capacity of the individual par- the future. new actors should be more and more glo- These New Frontiers allow people to bal, capable of driving to the social matrix ticipation as the central contribution to the know who they are and have a strong a unique dynamic of knowledge building commitment with the values of freedom, and selling it as a mobile asset on the glo- reinvention of the collective society. social justice and development. This is the bal market. reason to believe that a new standard of This New Contract of trust between Democracy, more than a possibility, is an the different actors must be supported by individual and collective necessity for all some strategic proposals that demand for of us, effective global citizens. a new operational agenda. The world tivity and knowledge. This is the basis for reinvention of its people and institutions. Habermas is more than ever present – must know how to integrate in a positive a future effective implementation of a An active commitment, in which the the difference of this new world will be in way most of the citizens that want to de- Competitive Strategy, which must be fol- focus in the participation and develop- the exercise of the capacity of the indivi- velop new ideas. Social cohesion is done lowed by every citizen. The global world ment of new competences, on a collabo- dual participation as the central contribu- with the constructive participation of the has still a strong opportunity to imple- rative basis, must be the key of the tion to the reinvention of the collective citizens and it is more and more necessary ment an agenda of innovation – the op- difference. society. I times of Change and Uncer- an effective attitude of mobilization for portunity is more and more know and it This is a process that is not determined tainty, the World must regain its Strategic this effort. can´t be lost. by law. It is effectively constructed by all Competitive Advantage but at the same A positive integrative policy is a signal The world is facing a new strategic ch- the actors in a free and collaborative stra- time must be able to reinforce its Social that the different actors have a common allenge. Reinventing this world and giving tegic interaction. The Reinvention of the Dimension. road to follow in the future. the different Actors (States, Universities, world is the reinvention of its people and In this way it´s essential to learn the les- At the same time, Innovation and Te- Enterprises, Civil Society) the opportu- institutions. An active commitment, in sons that more than ever emerge from a chnology must be the “enablers” for com- nity of developing new challenges focused which the focus in the participation and world that is trying to rebuild its compe- petitiveness in this New World. on innovation and creativity is in a large development of new competences, on a titive advantage and to reinvent its effec- Universities and Companies must per- sense giving a central contribution to a collaborative basis, must be the key of the tive place in a complex and global network form a new strategic partnership centered New Global Order. difference. This is purpose of the New of relations. in the objectives of the added value, crea- The Reinvention of the world is the frontiers. RELIGIOUS FREEDOM New Europe Page 37 Religious Freedom | November 2010 The Sincerity of Turkey’s Democracy? The Case of the Indigenous Aramean (Syriac) People by Johny Messo Johny Messo is President of the Syriac Universal Alliance

Syriac-Orthodox St. Akhsnoyo church at Midyat, Turkey and biased textbooks.

rom the outside, today’s Turkey appears stinction between them has erred.” There as if it differs markedly from yesterday’s exists an academic consensus on this issue, as stian faith? Turkey. However, one should always there also is one that states that ‘Assyrian’ is a 2. What is Turkey’s view on recognizing the 3. The ball is in Turkey’s court F Arameans as an ‘indigenous people’, in kee- The Arameans have an ancient history in bear in mind that not everything that shines historically unfounded and politicized name is gold. As a result of the decision made in that was invented in the 19th century. ping with the UN Declaration of the Rights Turkey and are one of the oldest Christian December 2004 by the European Union 1.4 Diaspora: As a result of systematic ethnic of Indigenous Peoples signed by Turkey in peoples in the world. Despite genocide, mi- (EU) to start the accession negotiations with cleansing, land theft, persecutions and discri- 2007 and explicitly stated in Resolution 1704 streatment and discrimination, they have al- Turkey, the recent years have witnessed a se- mination by the Turkish State, often with the of the Parliamentary Assembly of the Coun- ways remained loyal and peaceful citizens. ries of widely acclaimed reform packages and help of Kurdish auxiliaries, the Arameans fled cil of Europe? Noting that the Christian Arameans have constitutional amendments in this ever more from their homeland. Today some 25,000 fled from their homeland and in the past de- de-Christianized, Islamified state. Arameans reside in Turkey, among whom 2.2 Illegal Land Occupation cades have frequently expressed the desire to Despite these developments, most experts circa 2,500 souls have remained in Southeast 3. What is Turkey’s stance towards the conti- be officially recognized by the Turkish Go- agree that Turkey still has a long way to go in Turkey. The number of Aramean Europeans nuation of the illegal expropriation by the vernment as a ‘minority’, according to the La- order to achieve “stability of institutions gua- substantially exceeds the number of Arame- State of huge amounts of land historically and usanne Treaty, in order to obtain a legal status ranteeing democracy, the rule of law, human ans in this region. legally belonging to the Arameans, as affir- so that they can start building up a future in rights, respect for and protection of minori- 1.5 Leadership: In the diaspora, particularly med by the European Union and the Parlia- their ancestral land, Turkey can now demon- ties.” In the case of the Aramean people, this in Europe, the Arameans have tasted the de- mentary Assembly of the Council of Europe? strate how sincere its commitments to the va- part of the Copenhagen criteria, which form lights of true democracy, freedom and equal 4. When will Turkey end the delays of court lues and principles of the EU truly are. the basis in the negotiation process with can- citizenship. In the secularized and free West, cases, noted by the European Court of The Arameans, above all, ask for equal citi- didate countries since 1993, exposes Turkey’s secular organizations emerged in addition to Human Rights Annual Report 2009, that zenship, based on a new constitution that apparent lack of commitment to Europe’s va- the churches and monasteries aiming at or- Aramean monasteries, villages and proprie- meets the standards of the EU and which lues. ganizing, defending and representing the tors are facing? laws will effectively be implemented. They 1. The Aramean (Syriac) People of Turkey Aramean people and their rights. strife for the recognition of their people and Most politicians, journalists, writers and ac- 2.3 Endangered Aramaic Cultural Heritage historic presence in Southeast Turkey. They tivists are not familiar with the Aramean pe- 2. The Aramean Question in Turkey 5. Is the Turkish Government willing to take ask not to be treated as foreigners or as a fifth- ople and their historical presence in Southeast The Aramean Question in Turkey consists of any responsibility in restoring, safeguarding, column by Turkish society, led by the main- Turkey. Briefly, five facts are worth stressing: past and present cases of many human rights developing and promoting the endangered stream media and biased textbooks. In fact, 1.1 Indigenous: Contrary to the Turks and violations which have never been addressed Aramaic cultural heritage of Southeast Tur- Turkey should embrace and integrate the na- the Kurds, who as latecomers are foreign to by Turkey or the international community. key? tive Arameans as an ambitious people who Southeast Turkey, the Arameans and their Due to limited space, only four sub-questions 6. Is the Turkish Government prepared to as- can enrich it culturally, intellectually, spiri- Aramaic language are indigenous to this co- will be mentioned. Rather than elaborating sist and facilitate the Arameans who originate tually and economically. With their expe- untryside, as corroborated by written evidence them, as experts have done many times be- from Turkey in preserving their threatened rience in the Western diaspora, the Arameans dating back to the 12th century B.C. fore, it has been decided to ask Turkey reaso- language, culture and identity? may even become beneficial to Turkey in as- 1.2 People: Rather than a religious commu- nable questions which represent the voice and sisting Turkish society in the continuing pro- nity, the Arameans are a people or stateless the desire of the Aramean people. It is hoped 2.4 Return Migration: The Future of Tur- cess of democratization. nation, and this is how their vast majority in- that this will initiate an official dialogue with Abdin Between the seventh and tenth centuries creasingly perceive and call themselves. In the Turkish Government, conceivably coor- 7. Is Turkey ready to invest structurally in its A.D., the Arameans brought the Mesopota- Turkey, the ethno-religious Arameans histo- dinated by the EU. south-eastern terrain, above all in improving mian and Greek sciences to the Arabs who rically consist of the Syriac (Orthodox, Ca- 2.1 Lack of Recognition & Legal Status the security, infrastructure and facilities for later exported this knowledge to Europe. Pe- tholic, Protestant), Chaldean and Nestorian 1. What is Turkey’s position on recognizing normal life circumstances there that may rhaps with their Christian background and as (or: ‘Assyrian’) communities. the Arameans as a ‘minority’, in conformity draw Aramean refugees back to the land of a people that has integrated most successfully 1.3 Name: The Syriac Orthodox Patriarch with international law and the Lausanne Tre- their ancestors? in European countries, the Arameans may aptly wrote about the synonymy of their aty from 1923, much like the Greeks, Arme- 8. Can Turkey ensure that the Tur-Abdin re- once again form a bridge between two civili- names: “The Syriac language is the Aramaic nians and Jews, so that they are allowed to gion in Southeast Turkey remains populated zations, this time between Turkey and the language itself, and the Arameans are the Sy- establish their own schools, teach their Ara- by its original Aramean inhabitants in the EU. In any case, the ball of democratization is rians themselves. He who has made a di- maic language and freely practice their Chri- next decades, if not centuries? in Turkey’s court. The Ecumenical Patriarchate

he Ecumenical Patriarchate is the highest see and holiest center of the Or- thodox Christian Church throughout the world. It is an institution with a Thistory spanning seventeen centuries, during which it retained its see in Constantinople (present-day Istanbul). It constitutes the center of all the local Or- thodox Churches, heading these not by administration but by virtue of its primacy in the ministry of pan-Orthodox unity and the coordination of the activity of the whole of Orthodoxy. The function of the Ecumenical Patriarchate as center par excellence of the life of the entire Orthodox world emanates from its centuries-old ministry in the witness, protection and outreach of the Orthodox faith. The Ecumenical Patriarchate therefore possesses a supra-national and supra-regional character. From this lofty consciousness and responsibility for the people of Christ, regardless of race and language, were born the new regional Churches of the East, from the Caspian to the Baltic, and from the Balkans to Central Europe. This activity today extends to the Far East, to America and Australia. Orthodox Christians on all continents, which do not fall under the jurisdiction of the autocephalous (independent) or autonomous (semi-independent) Churches, fall under the direct jurisdiction of the Ecumenical Patriarchate. The most important of the autocephalous Churches are the ancient Patriarchates of Alexandria, An- tioch and Jerusalem (together with the ancient Archdiocese of Mt. Sinai), the Patriarchates of Russia, Serbia, Romania, Bulgaria and Georgia, as well as the Ch- urches of Cyprus, Greece, Poland, Albania, and the Church of the Czech Lands and Slovakia. The autonomous Churches include those of Finland and of Estonia. Consequently, the Orthodox Churches in Europe, America, Australia and Britain, which are not under the jurisdiction of the aforementioned autocephalous Churches, lie within the jurisdiction of the Ecumenical Patriarchate. All Orthodox feel that they are constituents of one essentially spiritual community, wherein "when one member suffers, so do all." It is a true sense of unity in diversity. View of Ecumenical Patriarchate in Phanar. History of the Ecumenical Patriarchate

Following the establishment merly subject, now came under the jurisdiction of Constantinople and en- of Constantinople (the an- joyed the privileges of the latter's most senior see. cient city of Byzantium) as the As a title, the phrase "Ecumenical Patriarchate" dates from the sixth cen- state capital of the Roman tury and belongs exclusively to the Archbishop of Constantinople. The Great Empire in the early part of the Schism of 1054-in fact the culmination of a gradual estrangement over many fourth century, a series of si- centuries-resulted in formal separation between the Churches of the East and gnificant ecclesiastical events the West, granting Constantinople sole authority and jurisdiction over the saw the status of the Bishop of Orthodox Churches throughout the world. the new Rome (as Constanti- After the capture of Constantinople by the Latins during the Fourth Cru- nople was then called) eleva- sade (1204), the Ecumenical Patriarchate was transferred to Nicaea (1206), but ted to its current position and Emperor Michael VIII Palaeologos restored it to Constantinople when he privilege. The Church of recaptured the city in 1261. When Constantinople became the capital of the Constantinople is traditionally Ottoman Empire in 1453, the Ecumenical Patriarch (at the time, Gennadius regarded as being founded by II) was recognized as Ethnarch of the Orthodox peoples, with increased au- St. Andrew, the “first called” of thority over the Eastern Patriarchates and the Balkan Churches, as well as the Apostles. The 3rd canon farther afield. of the Second Ecumenical From that time, the Ecumenical Patriarchate became a symbol of unity, Council held in Constantino- rendering service and solidarity to the Eastern Churches. In difficult periods, "Sultan Mehmed II confirming rights ple (381) conferred upon the the Ecumenical Patriarchate was consulted for the resolution of problems. of Ecumenical Patriarch Gennadius II." bishop of this city second rank Frequently, patriarchs of other Churches would reside in Constantinople, after the Bishop of Rome. which was the venue for meetings of the Holy Synod that was chaired by the Less than a century later, the 28th canon of the Fourth Ecumenical Council Ecumenical Patriarch. held in Chalcedon (451) offered Constantinople equal ranking to Rome and The Ecumenical Patriarchate also sponsored missionary growth through special responsibilities throughout the rest of the world and expanding its ju- the centuries, the most notable of which was the conversion of the Kievan risdiction to territories hitherto unclaimed. Rus in the tenth century and the most recent of which was the missionary The Ecumenical Patriarchate holds an honorary primacy among the au- work in Southeast Asia in the last century. This pastoral role and responsibi- tocephalous, or ecclesiastically independent, Churches. It enjoys the privilege lity has earned the characterization of the Ecumenical Patriarchate as "the of serving as "first among equals." It is also known as the "Roman" Patriar- golden beacon of Orthodoxy, preserving the unwaning brilliance of Christia- chate (hence the Turkish phrase: Rum Patrikhanesi), recalling its historical nity." source as the Church of New Rome, the new capital of the Roman Empire, Currently, the Ecumenical Patriarchate is actively engaged in diverse ec- transferred in 330 from Old Rome to Byzantium by Constantine clesiastical activities and ministries. It has historically proved to be a dynamic the Great. The first bishop of the city of Byzantium was St. Stachys (38- leader in the ecumenical movement, fully participating in the World Coun- 54), a disciple of the Apostle Andrew. In 330, Byzantium was renamed Con- cil of Churches from its inception, as well as in local ecumenical bodies, insti- stantinople and New Rome, while its bishopric was elevated to an tuting and chairing bilateral theological dialogues with non-Orthodox archbishopric. The Metropolitan of Heraclea, to whom Byzantium was for- Christians but also with other monotheistic faiths.