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Peace Colloquy peace colloquy The Joan B. Kroc Institute for International Peace Studies University of Notre Dame Issue No. 10, Fall 2006 The Politics of Sacred Space A report from Jerusalem — pg. 3 Kroc historian examines Mideast border wars — pg. 11 World Social Forum nurtures democracy — pg. 14 2 | contents | Why maps matter 3 Column: assessing peace Mediterranean Sea The failings of long-ago mapmakers efforts are partly to blame for the ongoing LEBANON conflict over the borders separating 4 “Sacred Space” conference BEIRUT Syria, Lebanon, and Israel, says histo- SYRIA rian Asher Kaufman. His research 11 Mapping Syria explores the historic underpinnings of Shebaa Farms Golan 14 World Social Forum Heights today’s Middle Eastern flashpoints. (Israeli ISRAEL occupied) — page 11 18 Rwanda revisited Laboratory for democracy The World Social Forum may prove to 20 Peace conference be the most important political devel- opment of the 21st century, which is 21 Alumni news why it is grabbing the attention of sociologists such as Jackie Smith. The 23 Kroc news scholar/activist explains the movement’s roots and potential. 31 Faculty publications — page 14 34 Kroc publications Embracing paradox Faculty member Larissa Fast, a conflict 35 Column: Lessons from Myla transformation expert, finds “hope, progress and paradox” in Rwanda. She reports on the complexities of building peace in a society emerging from the ashes of genocide. — page 18 Editor: Julie Titone Designer: Marty Schalm Printer: Apollo Printing On the cover: Visitors approach Jerusalem’s Dome of the Rock. Photo by Martha Merritt. peace colloquy 3 Assessing the impact of peacebuilding Hal Culbertson Associate Director ll peace processes are played out to a ubiquitous soundtrack of violence,” observes John Darby in the recently published volume, Violence and Reconstruction (Notre Dame “ Press, 2006). The continuation — or escalation — of violence after peace accords can lead to disillusionment and undermine support for the peace process. It can also con- found attempts to assess the effectiveness of peace initiatives. A Is the continued violence a sign that peace efforts failed, or a reaction to their success by parties that benefit from conflict? How can peacebuilders demonstrate that advances have really been made, when a seemingly small incident can quickly escalate, undermining years of effort? These questions loom over peace agreements, but also peacebuilding initiatives taken by non-govern- mental organizations and civil society groups. Kroc Institute faculty members are increasingly being called upon to wrestle with issues such as these. Sometimes, organizations with which we have longstanding relationships request our help in assessing their peacebuilding efforts. For example, Catholic Relief Services (CRS) recently asked Larissa Fast to document Catholic peacebuilding and reconciliation efforts in Rwanda since the 1994 genocide. Her reflections on this undertaking are presented on page 18. Requests also come from the policy community. With support from the Japanese government and the Permanent Mission of Japan to the United Nations, George Lopez and David Cortright developed standards and a methodology for evaluating compliance with recommendations of the United Nations Security Council Counter-Terrorism Committee and the Counter-Terrorism Executive Directorate. With funding from the United States Institute of Peace, the Kroc Institute and the CRS Southeast Asia Regional Office are developing a toolkit containing resources that organizations can use to plan, monitor, and evaluate their own peacebuilding activities. The toolkit project team is led by John Paul Lederach, John Darby, and myself from the Kroc Institute, and Reina Neufeldt and Myla Leguro of CRS. Over the past several months, the team facilitated workshops on the toolkit in Cambodia and at the annual Kroc-CRS Summer Institute for Peacebuilding at Notre Dame. We will feature more on the toolkit in the upcoming issue of Peace Colloquy. The evaluation tools being developed will be particularly beneficial to our graduate students. In 2005–06, the first year that Kroc students completed field internships, several students were asked to evaluate peacebuilding efforts as part of their internships with organizations around the world. Looking for signs of improvement in conflicts that often seem intractable is a daunting endeavor. It requires a deep understanding of both complex local realities and scholarly methods of inquiry. Given the institute’s commitment to integrating scholarship and practice, this is a task we are uniquely suited to pursue. peace colloquy 4 The Politics of Sacred Space Report on the Kroc Institute conference at Tantur, March 2006 S COTT A PPLEBY Land is sign, symbol, and space — persistent ele- Israeli security checkpoint. The mood is somber and ments of personal, religious, and political identity in tentative. A short walk away, the human traffic bustling Jerusalem, the place of origin and pilgrimage for the in and out of the Church of the Holy Sepulchre on a three great Abrahamic faiths. Now a wall knifes through busy Sunday in Lent underscored the tension among its the land, creating its own ominous sign and symbol of various Christian co-inhabitants. Most dispiriting, per- scarred space and mutual mistrust. The dynamics of haps, were the sites on the Palestinian side of the wall. exclusion, resistance, defiance, struggle, and advocacy The now-partitioned Cave of the Patriarchs, where for peace that define this “holy land” was the subject of Abraham and Sarah are believed to be entombed, is an international conference held at Tantur Ecumenical entered through checkpoints, barbed wire, metal detec- Institute in Jerusalem on March 12–14, 2006. Titled tors, and a gauntlet of Israeli teen-soldiers sporting “Whence the Heavenly Jerusalem? The Politics of automatic rifles. One who would come to pray is dis- Sacred Space and the Pursuit of Peace,” the conference tracted by the scene where Baruch Goldstein, a Jewish explored religious and political contestation over holy physician and irate settler, opened fire on Muslim wor- sites in Palestine and Israel from a variety of Muslim, shippers in 1994 — 12 years to the day before we visit- Christian, and Jewish perspectives. ed the site — murdering 29. Rachel’s Tomb is another Rashied Omar and Scott Appleby, co-directors of heavily fortified bunker; the wall allows access for the Kroc Institute‘s Program on Religion, Conflict and Israelis and tourists, and snakes nearby to create a space Peacebuilding, organized the conference. During the on the other side for a planned Jewish settlement. planning phase David Burrell, C.S.C., served as the University of Notre Dame’s and Kroc’s representative at With these site visits as a backdrop, the conference Tantur, a world-renowned conference center adminis- opened on Monday with the panel Myth, History, and tered by Notre Dame and the Vatican. Conference par- Identity: Competing Narratives of Sacred Space. Kroc fac- ticipants included a cohort of faculty and officers from ulty fellow and anthropologist Patrick Gaffney, C.S.C., Notre Dame, scholars and peace practitioners from described the historical disputes among Christians, who other American and Canadian universities, Kroc alumni have traditionally viewed the Holy Land as “the fifth working for peace in the Middle East, and activists, gospel.” The millet system developed by the Ottomans, politicians, and professors from communities and recognizing the internal Christian disputes over universities in Israel and Palestine. Jerusalem, established what came to be called “the status On Sunday March 12, prior to the formal opening quo.” Under this arrangement, the Greek Orthodox, of the conference we toured Temple Mount/Noble the Armenian Orthodox, and the Latin Christians were Sanctuary and the Church of the Holy Sepulchre in granted separate religious sovereignties over the city and Jerusalem, the Cave of the Patriarchs in Hebron, and its holy sites, particularly the Church of the Holy Rachel’s Tomb in Bethlehem. Each of these contested Sepulchre, which was divided spatially and temporally religious sites was heavily fortified and guarded by the among the ethnoreligious groups. Nationalism compli- Israeli army, casting a pall over our pilgrimage and cre- cated and exacerbated the intra-religious tensions ating a sense of dismay in Christian, Jewish, Muslim, throughout the 20th century. Recently, the unsustain- and secular pilgrims alike. ability of the situation was crystallized in the struggles Now only Muslims may enter Al-Aqsa mosque and to repair the dome of the church. Aware that the status the shrine of the Dome of the Rock, although anyone quo was eroding in the 1980s and 1990s under the may visit the mount itself, after passing through an force of Israeli (Jewish) expansion, Palestinian (Muslim) peace colloquy 5 l l i H e i b b e D Keynote speaker Gershom Gorenberg and his son, Yehonatan, chat with Kroc Institute Director Scott Appleby. radicalism, and the accompanying diminution of ty and study in preparation for the restoration of Jewish the Christian presence in the Holy Land, the main rule. The other extreme provides scriptural grounds for Christian groups signed an agreement of cooperation. revolutionary violence, thereby “taking destiny into The rebuilding of the dome became symbolic of a their own hands.” more profound shift toward collaboration in the face Mustafa Abu-Sway, a professor of Islamic studies at of external threats. Al-Quds University in Jerusalem, examined Qur’anic
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