SEPTEMBER 2009

Conflict is an inherent and legitimate part of social and political life, but in many places conflict turns violent, inflicting grave costs in terms of lost lives, degraded governance, and destroyed livelihoods. The costs and consequences of conflict, crisis, and state failure have become unacceptably high. Violent conflict dramatically disrupts traditional development and it can spill over FROM THE DIRECTOR borders and reduce growth and prosperity across entire regions. Religion is often viewed as a motive for conflict and has emerged as a key compo- nent in many current and past conflicts. However, religion does not always drive violence; it is also an integral factor in the peacebuilding and reconciliation process. Development assistance and programming does not always consider this link- age, nor does it fully address the complexity of the relationship between religion and conflict. As a main mobilizing force in many societies, proper engagement of religion and its leaders is crucial.

This Toolkit is intended to help USAID staff and their implementing partners un- derstand the opportunities and challenges inherent to development programming in conflicts where religion is a key component. Like other guides in this series, this Toolkit discusses key issues that need to be considered when development as- sistance is provided in religious contexts and identifies lessons that been emerged from USAID’s experience implementing such programs. However compared to other types of programming, USAID experience engaging religion and religious actors to prevent conflict or build peace is modest. Thus, recognizing that there is still significantly more to be learned on this critical topic, this toolkit contains summaries of four actual USAID programs that have successfully engaged religious actors. This tangible evidence of what is possible is provided to encourage others considering programming in this area. Lessons learned from these and similar pro- grams are also included that can serve as the basis for more learning about this little understood and under-researched development topic, information for which there is a great deal of field interest and demand.

As Director of CMM, I am pleased to introduce this document on religion in the context of conflict and peacebuilding. The Office of Conflict Management and Mitigation (CMM) in the Bureau for Democracy, Conflict, and Humanitarian Assistance (DCHA) of the United States Agency for International Development (USAID) was established to provide technical leadership on conflict-related issues to USAID Missions and our Washington based regional and pillar bureaus. I hope that readers will find the information contained herein thoughtful, innovative, and useful. We consider these toolkits to be “living documents” and would welcome your comments and observations to help us improve future iterations.

Neil A. Levine Director Office of Conflict Management and Mitigation Bureau for Democracy, Conflict, and Humanitarian Assistance United States Agency for International Development Acknowledgments This Toolkit would not have been possible without input from many. Marci Moberg was the lead author with inputs from David Hunsicker and Tjip Walker. Additional contributions of ideas and support were provided by Mohammed Abu Nimer, Diana Fernandez, Isa Gartini, Emily Gish, Helen Glaze, Marc Gopin, Shannon Hayden, Azhar Hussein, Sheherazade Jafari, Ayse Kadayifci, Ron Kronish, Kaz Kuroda, Mohammad Latif, Heather MacLean, Katherine Marshall, and Sharon Morris. Special thanks are due to Susan Cullufi (USAID/Albania), David Hunsicker and Brad Bessire (USAID/Central Asian Republics), and Chom Bagu and Minnie Wright (USAID/Nigeria) for their assistance in preparing the program descriptions. Kelly Heindel coordinated final editing and production. Jennifer Hennessy (AMEX International) was responsible for the layout and design. RELIGION, CONFLICT & PEACEBUILDING: AN INTRODUCTORY PROGRAMMING GUIDE Connecting religion and violent conflict is easy to do. Many of the world’s violent outbreaks, both present and past, are couched in religious terms, ranging from the 1st century Jewish-Roman War, to the 11th century Crusades, to 17th century Thirty Years War to the 20th century Irish civil war to contemporary conflicts in Sri Lanka, Nigeria, Iraq, and Israel/West Bank/Gaza. Connecting religion and peacebuilding is equally easy to do. Human history includes many examples where the religiously motivated acted in extraordinary ways to bridge divides, promote reconciliation, or advocate peaceful coexistence. It thus becomes clear that understanding the dynamics of conflict—both the sources of discord and the forces of resilience—requires an understanding of the connections between conflict, religion and peacebuilding. And yet sensitivities and uncertainties surrounding the mere mention of religion frequently stand in the way of that understanding.

This general discomfort with examining the religious dimensions of conflict dynamics poses problems for development practitioners at several levels. At the most basic, a lack of awareness of the religious context may adversely affect interventions or provoke active resistance, even when large scale violence is not a significant risk. Where the risk of instability is higher, inattention to religious identities or to the views and aspirations of religious leaders may result in mischaracterizations about what the conflict is actually about or how likely it is to become violent. And where violence is a reality, discounting the religious dimension or resisting engagement with religious actors may result in overlooking the many opportunities to tap into religion as a force for compassion and promoting peace.

The aim of this Toolkit is to help lower the discomfort of USAID staff in making the analytical and programmatic connections between conflict, religion and KEY ISSUES 4 peacebuilding. The Key Issues section provides additional arguments for why development practitioners should—and can—address religion more directly. LESSONS LEARNED 10 Special attention is given to clarifying the legal provisions governing engagement with religious organizations and detailing a nine-step process of due diligence to ensure that programming is both sensitive and effective. The Program Options PROGRAM OPTIONS 14 section provides in-depth summaries of four USAID-funded programs that engage both religiously-grounded grievances and religious actors. Such an approach is ADDITIONAL RESOURCES 31 a departure from other Toolkits, but given the agency’s limited experience with this type of programming, in-depth treatments detailing objectives, activities, partners, and lessons learned seem more helpful and more likely to overcome REFERENCES 32 the discomfort by demonstrating the possible. The Toolkit also includes valuable lessons learned and a list of organizations active in the nexus of religion and conflict that offer various resources to conflict analysts or development programmers.

The Office of Conflict Management and Mitigation (CMM) recognizes that we are at an early stage understanding and addressing the nexus of conflict, religion and peacebuilding. Thus this Toolkit is a more of a starting than an ending point. To help advance this work, CMM has established a Religion and Conflict resource page on the USAID Intranet (inside.usaid.gov/dcha/cmm) that will be regularly updated with new project summaries and new resources. We also encourage questions, comments and suggestions by email to: [email protected].

 KEY ISSUES

DEFINING RELIGION AND RELIGIOUS ACTORS Religion and spirituality his guide focuses on the role religion plays in conflict and engagement with reflects a deeper sense of religious actors through conflict-sensitive (i.e., multi-sector approaches inner identity, reflecting a Tthat take a “do no harm” approach), as well as direct conflict and peace- framework of beliefs and building programs. Though the term eludes any single definition, religion is a key component of individual and group identity. At a macro level, for purposes of this principles that inform and guide, the term “religious actors” refers to: mainstream and indigenous religious/ shape worldviews. spiritual leaders, institutions and organizations, non-governmental organizations (NGOs), and communities that identify with a specific religion or spirituality, as well as informal networks and youth groups. This includes faith-based, faith-inspired, indigenous religions, and other actors. These actors play an important role in many societies as a key stakeholder in communities where they are often trusted more by individuals than secular government actors. For this guide, “religious actors” will be used to encompass this wide umbrella.

 RELIGION, CONFLICT & PEACEBUILDING At a micro level, religion and spirituality popular support for specific policy aims reflects a deeper sense of identity, or make space for their group that may reflecting a framework of beliefs feel discriminated and/or marginalized. and principles that inform and shape Military or movement leaders may use worldviews. This framework can be religion in a tactical way, as a tool for interpreted on an individual level or recruitment or as a safeguard from a group level to inform individual defection. Religious actors engaged in and group decisions and actions. It is peacebuilding can draw on a common important to remember that the level worldview, theological language, and It’s estimated more of influence religion has on individuals shared values by adherents to gain and groups varies. As a result, careful support for peace. than two-thirds analysis must be completed to of the world’s understand the nuances and dynamics 3. Religious teachings can provide population identifies in each context. justifications for extreme action or peace. This role is important to with a religion. remember when in a conflict-zone WHY DOES RELIGION with any or no religious overtone. MATTER? As a powerful source of identity, the When conflicts assume religious emergence of religion in a conflict overtones, religious power-brokers can dramatically raises the stakes of the emerge apart from formal institutions conflict’s outcome. and chains of authority. At the core of its nature, religion is a critical con- ENGAGING RELIGION: sideration for development programs, OPPORTUNITIES AND because it often transcends geographic boundaries and can be used to reach a CHALLENGES wider network of followers. The result OPPORTUNITIES has both positive and negative implica- Engaging religion and key religious tions for the world today, where it is actors in conflict settings can provide estimated that more than two-thirds of unique opportunities to intervene in the world’s population identifies with a ongoing conflicts or to reduce the risk religion. that violence will erupt. Religious teach- ings can provide important sources of: Religion can emerge as a key factor within conflict situations, whether they • Meaning, identity, and emotional are primarily of a political, ethnic, intra- support that can increase resilience societal, or ideological nature, due to at in coping with adversity and least the following key reasons: facilitate mobilization to overcome it. 1. As mentioned earlier, religion is often • Empathy and compassion that can a core source of identity. A religious sustain reconciliation and problem- landscape taps into a narrative which, solving across divisions. similar to ethnicity, is historical and • Values, norms, and motivations that personal. Both ethnicity and religion support nonviolent approaches to may exist interdependently. However, raising and confronting differences. religion has the ability to transcend ethnic differences. Religious actors frequently have a special relationship with the affected 2. Actors in a conflict may employ populations that can dampen conflict religious authorities or religious drivers, strengthening conflict mitigation language to mobilize followers and efforts, or both. Specifically: widen their base of support. This can • Religious leaders and institutions occur at the political level, when leaders are often considered trustworthy use religious discourse to garner and credible by the local population  Pearce, The Rationality of Appealing to due to their established roles in Religious Identity in Conflict, 4.  their respective communities. activities including intra- and inter- • Religious actors may have a shared religious dialogue and cooperation. and respected set of values with • Peace conferences in Southern different sides of the conflict. Sudan, sponsored by the New Values, including forgiveness and Sudan Council of Churches, aim reconciliation, in religious texts and to improve dialogue between Peace conferences teachings can inspire communities parties engaged in the conflict and to change attitudes and actions in Southern Sudan, to mobilize communities towards at a basic level and transform local peace programs. sponsored by the New worldviews at a deeper level to • In Kashmir, a program sponsored Sudan Council of understand “others” in the conflict by the International Center for Churches, aim to improve positively. Religion and Diplomacy brings • Religious actors may have unique dialogue between together Muslim and Hindu leverage as spiritual leaders that youths in Kashmir to interact with parties engaged in the allows them to influence and sway each other in an attempt to lay conflict and to mobilize communities in ways that secular the foundations for long-term players in the conflict may not. communities towards mutual trust and understanding. This unique leverage increases the This initiative built support for the local peace programs. likelihood of expanding support for formation of an interfaith council. peace. • Religious actors have a deep Religious actors sometimes act in understanding of the local isolation, but often this is not the case. context giving them the ability to Religious actors may work in tandem work successfully at a local level. with or in support of other tribal, • Religious actors often have access civil society, or governmental actors. to all levels of power—community, Development practitioners will need nation, and international—which to determine the role that religious gives them the ability to address actors play in each context to capitalize conflicts on multiple levels. on the resources that they bring to the table. There may also be circumstances In many settings religious organizations where other traditional leaders and their leaders, due to the trust and perform functions similar to religious moral authority they hold from broad- leaders, without some of the challenges based constituencies, are uniquely listed below or where the challenges positioned to facilitate post-conflict posed by working with religious and reconstruction and reconciliation spiritual-based actors outweigh the efforts. opportunities for engagement. • In West Africa, in response to civil wars in Sierra Leone and Guinea, CHALLENGES and ongoing violence in Liberia, Engaging religious actors in conflict inter-religious councils—composed environments also poses serious of representatives from Muslim, challenges: Protestant, and Catholic groups— • Utilizing religion can exacerbate provided leadership and resources or create new social and political to rebuild communities, and advo- conflict without sensitivity and  cated for refugees. These networks knowledge of local nuances and attempt to maintain requisites for dynamics. Careful conflict analysis building peace across national and that focuses on stakeholders, regional boundaries. group dynamics, and the cultural In regions with histories of overtly context, such as the application religious conflict, long-term of USAID’s revised Conflict reconciliation programs may include Assessment Framework (CAF 2.0),

 World Conference of Religions for Peace,  Gopin. Religion, Violence, and Conflict “Religions for Peace in West Africa.” Resolution.  RELIGION, CONFLICT & PEACEBUILDING is an important tool to mitigate to understand actors’ motivations is the risk of inappropriate invocation necessary to mitigate these risks. of religious teachings or improper • Religious communities often have a or ineffective engagement with long history and established tradi- religious actors. tions. As a result, a shift in com- • Engagement with religious munity consciousness can be slow. leadership has implications on Patience is key, as is a focus on the Patience is the which voices are and are not small incremental steps that can elevated. While religious leaders build the path for positive change. key; even small can act as a unifier, rallying people • Religious leadership is often male- incremental steps around nonviolent action, they do dominated, having implications on can build the path not inherently serve in a unifying gender dynamics and relationships. for positive change. role. Therefore, USAID staff should USAID staff should consider all understand whose interests religious actors in the local context religious leaders represent, as well including informal networks and as power dynamics between the unofficial leadership that may have role of leaders and community better access or include female members. community members. • Motivations for engagement with • USAID staff are often required to USAID on the part of religious advance foreign policy objectives actors could be manipulative and even in complex local contexts. For used as a platform to impose example, a development objective power on weaker community to increase girls’ education may members or groups. In addition, in be considered a good long-term some contexts, religious actors are objective, but infeasible in the not independent and can be sub- short-term due to the sensitivities dued by the state. Careful analysis in the local context and the need

LEGAL CHALLENGES One of the most significant challenges for USAID in engaging religious communities is the Establishment Clause of the First Amendment to the U.S. Constitution. In a 1991 decision, the United States Court of Appeals for the Second Circuit concluded that the Establishment Clause (separation of church and state) was applicable to USAID grants under the American Schools and Hospitals Abroad (ASHA) program. As a result, USAID implements all of its programs overseas as if the Establishment Clause were applicable. This means that USAID will finance only activities and programs that have a secular purpose and which do not have the primary effect of advancing or inhibiting religion. Accordingly, USAID-financed activities and programs may not (i) result in government indoctrination of religion, (ii) define its recipients by reference to religion, or (iii) create an excessive entanglement with religion. USAID grantees and other recipients of funds must allocate assistance on the basis of neutral, secular criteria that neither favor nor disfavor religion, and such assistance must be made available to both religious and secular beneficiaries on a nondiscriminatory basis. USAID funds may not be used to finance inherently religious activities, such as worship, religious instruction, or proselytization. Thus, before development professionals “plunge into the thicket of Establishment Clause jurisprudence,” as the Court of Appeals for the Second Circuit stated in a non-USAID case, development planners in USAID should consult with their Regional Legal Advisor or with the Office of General Counsel in Washington to ensure that planning is consistent with applicable law.

 to take the time to build trust in the community. NATURE OF THE • Sensitivity to religion can be difficult for USAID staff working CONFLICT 1Conflict analysis using USAID’s Conflict in the secular framework of the U.S. Government. This includes Assessment Framework, including careful attention to key actors, should Cultural norms can discomfort with the use of religious language, customs, and an overall be completed before program design color and infuse religion lack of knowledge and experience. and implementation. The analysis will in each local context, This can also be the case with be helpful to identify the extent to Foreign Service national staff. which religion plays a role in forming greatly influencing identities and the extent to which religious values and • Controversy related to the Establishment Clause and the those identities influence perceptions practice. This is reflected complexities of Establishment of grievances and serve as a source in how religions are Clause jurisprudence have scared of resilience. The analysis will also help clarify the role of religious actors in practiced or understood. some USAID staff away from programming attempts even if it the conflict dynamic and determine For example, although meets legal requirements (See box the rewards—and risks—associated many Indonesians, on previous page). with working with them. A full conflict Albanians, and Egyptians analysis will also provide the framework ENGAGING RELIGION: for addressing the other eight issues are Muslim, their cultural listed here. norms and practices A WAY FORWARD widely differ. The programmatic and legal challenges to working with religious actors on conflict issues are many. Indeed, the additional sensitivities and legal CULTURE 2Cultural norms can color and infuse requirements that such engagement requires has led some to question if religion in each local context, greatly development agencies are appropriate influencing religious values and practice. vehicles for dealing with the religious This is reflected in how religions are aspects of violent conflict. However, practiced or understood. For example, the opportunities for engaging religion although many Indonesians, Albanians, and religious leaders in support of and Egyptians are Muslim, their cultural conflict prevention and peacebuilding norms and practices widely differ. In are also many, and in some cases, addition, special attention should be unique. This suggests a case-by-case paid to general cultural norms and approach that bases the decision about values outside of religion. For example, engagement on careful analysis and a in some cultures, raising one’s voice is sensitive and realistic weighing of the a highly confrontational act, whereas in relative advantages and disadvantages others, it is a normal part of everyday of addressing the religious dimensions dialogue. USAID staff should strive to of conflict. Such a deliberation should develop a foundational understanding include consideration of nine issues. of the culture or cultures in each given context.

 USAID is not the only development agency GENDER wrestling with these issues. The UK’s Depart- Understanding3 local customs and ment for International Development (DfID), the Swiss Agency for Development, the United Na- traditions regarding gender roles tions, and the World Bank continue to struggle and dynamics are critical to program to articulate a clear understanding of the role of design and implementation. In some religion in development programming. Several contexts, programming targeting only studies sponsored by other donors are listed in the References section. women can be considered threatening.  RELIGION, CONFLICT & PEACEBUILDING An analysis of gender in each context THE RELATIONSHIP will reduce the risk of designing BETWEEN RELIGION programming that could be deemed too sensitive or create new conflict. AND GOVERNMENT 7Do religious communities perceive the NATURE OF government as threatening through police harassment? Do religious leaders HIERARCHY/ already partner with government Key historical events STRUCTURE entities on community projects? Do can significantly 4In most contexts, religious leadership is sanctioned religious bodies have a shape identity, hierarchical. As a result, lower ranking credibility gap in their communities? understanding officials and sometimes the broader Understanding this dynamic relationship community will look to top leadership in each context is critical to successful of self and other, members to signal approval before program design and implementation. group dynamics, and engaging in programs. Steps should be A distrusting relationship may provide remnants of tension taken to understand local hierarchal a window of opportunity to bring structures and to engage religious parties to the table for dialogue between communities leaders at the beginning of the program to mend relationships, whereas a and government from design process. successful relationship may provide the previous conflicts. government with a partner to improve social service delivery.

GROUP DYNAMICS Critical5 to any programming is an KEY HISTORICAL analysis of inter- and intra-group EVENTS dynamics to undercover grievances, Key8 historical events can significantly potential flashpoints for conflict, shape identity, understanding of self and and opportunities for collaboration other, group dynamics, and remnants between groups through programming. of tension between communities and Power dynamics between majority and government from previous conflicts. For minority groups can be exacerbated this reason, USAID staff must be well- if careful analysis is not completed. versed in and understand key historical Some programming efforts may engage events for each culture and context both majority and minority groups they develop conflict and peacebuilding while other programming options programs. may be tailored to minority issues. Mixed group programming must be approached with caution to understand CURRENT U.S. group motivations and strive to ensure majority groups will not use FOREIGN POLICY 9What is the current position for U.S. programming as an opportunity to dominate. foreign policy in the country and local context? Are there any prohibited groups or areas? Is the United States Government the best implementer THE ROLE OF for the proposed development LANGUAGE objective? In some cases, it may be 6Examining the role of religion more appropriate for other donors, in language will ensure program NGOs, and foundations to implement approaches understand specific programming. terminology that could be perceived as suspicious or carrying an underlying agenda and utilize sensitive language.

5 CMM’s Women and Conflict Programming Guide can provide additional recommendations.  LESSONS LEARNED

PHOTO THE PHOTO NTER-REL G OUS COORD NAT NG COUNC L

The USAID-funded KEDEM project brought together Israeli Jewish, Arab Christian and Arab Muslim religious leaders to learn to work UNDERSTAND THE RELIGIOUS DIMENSIONS together. One lesson learned is that 1Understanding must precede intervention in any setting where violent conflict is a developing trust may take longer risk or a reality. Part of that understanding must be a nuanced appreciation of the than a project’s duration. A fuller ways religion intersects conflict dynamics and the roles that religious actors play. description of the project, including Such understanding is important whether or not a decision is made to engage additional lessons learned, may be religion or religious actors directly. Religious teachings and practices can affect found on pages 27-30 of this Toolkit. perceptions and responses to development programs ranging from health to education to economic growth to humanitarian assistance. Thus, in the interests of doing no harm, religion should become a routine consideration during country- level strategic planning in conflict settings and during particular program designs. USAID’s revised Conflict Assessment Framework (CAF 2.0) provides guidance on how to analyze conflict situations in ways that give appropriate attention to religious actors. 10 RELIGION, CONFLICT & PEACEBUILDING ENGAGE ALL ensure lower ranking religious leaders RELEVANT FAITH and community members are given the green light to support the program. COMMUNITIES Additionally, excluding male members 2Current USAID engagement of of the community by, for example, “religious actors” is overly narrow, providing new livelihood skills for focusing almost exclusively on women in a post-conflict community Buy-in from religious members of the three Abrahamic may be perceived as threatening to faiths. USAID must widen its focus male members of the community leaders is critical to to consider religious traditions other who are already struggling to find ensure lower ranking than Judaism, Christianity, and Islam, employment and support their families. religious leaders and otherwise, USAID programs will continue to overlook engagement community members with other religious groups serving as PAY ATTENTION TO are given the green main stakeholders in conflict dynamics. INTRA- AND INTER- light to support the The result is missed opportunities for GROUP DYNAMICS program. conflict prevention, resolution, and 4Neglecting intra- and inter-group peace-building. dynamics can inflame and widen divisions. Intra- and inter-group GET BUY-IN dynamics can carry a history of FROM RELIGIOUS power inequities when minority groups or issues of marginalization LEADERSHIP and discrimination are present. Every 3Lower ranking religious leaders and effort should be made to ensure community members frequently take programming provides equal footing their cue from higher ranking religious for groups in contexts with a variety of officials. Engagement with top religious religious groups. This should include, but leadership is critical to engagement is not limited to, printing publications at the local level. Without buy-in at and materials in all languages, this level, leaders at the local level incorporating all cultural traditions, and may be reluctant to participate in the including participants from all groups program even if they are interested present in the community. and personally supportive of the program. As a result, organizing at the community level requires a great deal FRAME PROGRAMS of groundwork and relationship building IN APPROPRIATE with senior leaders. LANGUAGE 5Framing programs in secular language Building these relationships is especially in some cases can be perceived as important for programs seeking to threatening or carrying an underlying empower women in religious contexts. coercive agenda. Program designers Empowerment programs from a should take their cue from the local secular perspective and without the community regarding how to frame buy-in of religious leaders and male programs in language that is careful members of the community are often to avoid terminology that is perceived perceived as foreign, threatening, negatively in local contexts. Programs and carrying an underlying agenda. should be framed in corresponding Successful gender programs in religious local language. Mirroring community contexts will include buy-in from language norms helps communities feel religious leadership, include male a sense of ownership and connection members of the community in the to program objectives and goals. Finally, program, and avoid framing programs gender programming should be framed with language that could be perceived in the respective context language as imposing a foreign agenda. Buy- to avoid being perceived as a foreign in from religious leaders is critical to agenda.

11 INVEST IN ALLOT TIME TO MONITORING AND BUILD TRUST EVALUATION 6Religious leaders may be reluctant or 8Much more analytical effort and rigor skeptical to get involved in USAID needs to be invested in monitoring programming. Programming must be and evaluating development program undertaken with extreme caution generally, but is particularly important and attention to the sensitivities of for programming addressing religion The legal and the religious communities to mitigate and conflict because the current other challenges of feelings of suspicion and concern. This evidence base is thin and there are programming with should include intensive efforts to many who remain to be convinced establish confidence, trust, and build that programming in this area can be religious leaders and a partnership with religious actors. effective. that address religious Efforts to build trust must begin from dimensions of conflict the outset and remain a top priority Yet despite the need for rigor, most monitoring and evaluation methods are significant, but can to ensure religious actors do not view the program as a covert attempt to in this area are rudimentary, relying be overcome. There interfere with religious institutions, almost exclusively on output measures is room for creative communities, or beliefs. This could (how many attended a reconciliation and innovative mean adopting a longer timeline before event), anecdotes and testimonials of results, and assertions of life-changing programming. beginning programming that is USAID’s customary practice. impacts. Improving the situation first requires a recognition that programming in these areas can—and EXPAND THE must—be held to the same standards PROGRAMMING of monitoring and evaluation as any REPERTOIRE other development intervention. 7At present, the range of programming Second, it requires applying good that engages religion or religious actors monitoring and evaluation practice, directly is relatively limited. The legal including identification of one or more and other challenges of programming underlying theory of change, selection with religious leaders and that address of the outcome indicators appropriate religious dimensions of conflict are to that theory, and monitoring impact significant, but can be overcome. There not only immediately after an event or is room for creative and innovative a program, but several years after as programming. This Toolkit and other well.6 And third, it requires setting aside initiatives are intended to provide sufficient human and financial resources the analytical support and tools for to support robust monitoring and designing effective programming that evaluation. addresses the religious dimensions of conflict. CMM is also committed to ESTABLISH providing a hub for gathering lessons INSTITUTIONAL and building good practice as work in this area expands. However, for CAPACITY 9A lack of foundational knowledge that knowledge to develop and grow, monitoring and evaluation of religion and expertise will continue to hinder and conflict programming must USAID’s ability to program effectively in become more rigorous. religious environments. Programming to

6 CMM has a number of resources available to support effective monitoring and evaluation of conflict programming, including the religious as- pects. More information is available from CMM’s Intranet site (inside.usaid.gov/DCHA/CMM).

12 RELIGION, CONFLICT & PEACEBUILDING date remains non-strategic in many some USAID programs stray into cases and often tends to extremes entanglement with religion that on two ends. On one end, USAID result in the appearance of programs sometimes omits or ignores the favoring certain religious groups or importance of religion in a given in the propagation of theological context when implementing programs. positions. Including critical analysis This has resulted in serious risks to and consultations with local partners local staff and community members, and community members will ensure and in some cases, to programs being USAID programs are strategic and shut down or exacerbating tensions build religious considerations into because consultations with religious programming where necessary, and authorities and related considerations exclude them when not necessary. were not built into planning and implementation. On the other extreme,

13 PROGRAM OPTIONS

PHOTO USAPHOTO D/G MANGANSAKAN

Grade 1 students in Mindanao, his section provides project briefs on four USAID-funded Philippines with new book bags provided as part of a USAID-funded programs that explicitly engaged religious actors to ad- project to strengthen the curriculum dress the religious dimensions of conflicts in Albania, at private Madaris (Muslim schools). T Israel/West Bank, Kyrgyzstan, and Nigeria. They are drawn from The new curriculum includes math, science, and English along with among the small pool of such programs to provide a sense of Arabic and religious subjects. what can be—and has—been done. As such these programs should be seen as a stepping stone to what could be done in other conflict settings. We hope to be able to draw on a wider and deeper pool of program options in future versions of this Toolkit.

14 RELIGION, CONFLICT & PEACEBUILDING RelHarmony Inter-Religious Dialogue Benefiting Country: Albania and Action towards Peace in Time frame of USAID Involvement: June 2004- Israel/Palestine March 2007 Benefiting Country: Israel Key Considerations Built into Program Design: Time frame of USAID Involvement: Stakeholder analysis, nature of hierarchy/ September 200-December 200 structure, key historical events, group dynamics, Key Considerations Built into Program and relationship between religion and Design: Stakeholder analysis, gender, nature of government. hierarchy/structure, group dynamics, and role Cost: $900,000-$90,000 of language Cost: $00,000-$2,000 Project Summary page 19 Project Summary page 27

Interfaith Mediation Centre/ Legal Education Program in Muslim Christian Dialogue Madrasas Forum (IMC/MCDF) Benefiting Country: Kyrgyzstan Benefiting Country: Nigeria Time frame of USAID Involvement: since Janu- Time frame of USAID Involvement: 2000-2004 ary 200 Key Considerations Built into Program Design: Key Considerations Built into Program Design: Nature of hierarchy/structure, group dynam- Stakeholder analysis, nature of hierarchy/struc- ics, role of language, and relationship between ture, culture, role of language, and the relation- religion and government. ship between religion and government. Cost: $400,000-$40,000 Cost: $10,000-$200,000 Numerous grants were awarded over Budget numbers estimated and include the the 4-year period. Most of the awards for total cost of implementing Street Law activities workshops and training were between $2,000 in public school, as well as madrasas. This does and $0,000. Retreats and follow-up events not include the indirect costs of salaries for were approximately $1,000. Media activities full-time ABA staff, etc., which would make the received higher awards, around $0,000. total cost higher. Project Summary page 23 Project Summary page 16

1 KYRGYZSTAN: LEGAL EDUCATION PROGRAM BACKGROUND During the approximately 70 years of Soviet rule in Central Asia, religious practice was highly circumscribed, including religious education. There were only two Islamic religious educational institutions operating in the Soviet Union. Both of these institutions were in Uzbekistan. Only a small number of those interested were able to study in the institutions, traveling from around the entire USSR, including Kyrgyzstan, to study. Since independence, Kyrgyzstan has relaxed some controls over religious practice. Although the new constitution and laws provide freedom of religion in the country, government structures may restrict this right at times. Observant Muslim groups and individuals in

particular are often targeted for extra CHR LAW OF RULE KRAFCHAK/ABA S PHOTO: N T AT VE scrutiny and occasionally suffer from This Street Law class in Nookat, Kyrgyzstan, like others provided harassment by authorities. through the Legal Education Program, offers classes in madrasas on democratic practice and religious freedom. Increasing concerns over the spread of extremism have resulted in an increase confiscate other religious materials and This lack of knowledge made individuals in what observant Muslims feel are acts personal property because they are not feel as though the secular state did not of discrimination. Muslim students are literate in Arabic nor sufficiently trained protect those rights. Due to continued sometimes targeted and occasionally to distinguish extremist literature from harassment, students needed to be subject to detention. Individuals who other literature. educated about their basic rights to be have beards or wear religious attire able to respond appropriately. are more often targeted by law During meetings with religious leaders, enforcement for document checks and USAID was able to identify needs of 2. Better integration of religious routine searches. During checks, police the religious community that USAID communities into secular society in spend time searching for the literature programming could address. The basic order to prevent them from becoming of banned extremist organizations, needs identified were: marginalized and susceptible to recruitment by extremist groups. 7 such as Hizbut Tahrir. Unfortunately, 1. Lack of knowledge among members law enforcement personnel sometimes of religious communities of their rights.

OBJECTIVES The Legal Education Program in 1. Give them knowledge of their basic 3. Lessen the likelihood students will be Madrasas provides access to a broader rights, and in doing so, influenced by extremists, and education for madrasa students so as to: 2. Better prepare them to more fully 4. Promote the development of a participate as citizens of a secular broad-based rule of law culture that democracy, and includes religious communities.

7 Although Kyrgyzstan has a Muslim majority, observant Muslims only constitute a small percentage of the population and tend to form a subculture within society centered upon madrasas and mosques. 16 RELIGION, CONFLICT & PEACEBUILDING KYRGYZSTAN: LEGAL EDUCATION PROGRAM PROGRAM ACTIVITIES In an effort to address the needs of interested in conducting lessons in IN THE SCHOOLS religious communities in Kyrgyzstan, the madrasas, conducted meetings Street Law courses are being taught USAID encouraged the implementer with teachers and religious leaders, to male and female students in of its Legal Education (aka Street Law) monitored progress of the program, Islamic institutes and madrasas, most Program, American Bar Association and handled logistics. Local law students of whom are between the ages of Rule of Law Initiative (ABA/ROLI), to are chosen through a competitive 15-18, although there are adult and begin pilot lessons in madrasas in the process consisting of three stages: some younger students as well. Full- South of the country. The initial pilot selection of the application forms, short time madrasa instruction is open classes began in January 2006 and were presentations, and interviews. to any student who has completed an expansion of ABA/ROLI’s existing the compulsory nine years of Street Law program in secular public Students are recruited from local basic education. Islamic Institutes in schools in Kyrgyzstan established in universities and trained to conduct Kyrgyzstan serve students who have 2001. Street Law program activities lessons in madrasas on religious rights completed their secondary, as well as include operating Street Law Centers, and pluralist democracy and law, social basic education. To date, the program training local law students to be norms, constitutional law, criminal has trained 126 students (90 male and volunteer Street Law instructors, law and gender rights. The majority 36 female). The program continues to developing curricula, and teaching of trainers in the program are law grow and in February 2007 was given lessons on various legal topics. students, although some are students in permission from religious leaders to other disciplines, particularly in Jalalabad begin teaching in additional madrasas. STREET LAW CENTERS which does not have a law faculty. The program also began working in an The Street Law Program operates In total, there were 64 trainers, with Islamic NGO that provides Qur’anic through four Street Law Centers teams of two students each working instruction for adults. in the Kyrgyz cities of Osh, Jalalabat, in two schools during the 2006-2007 Bishkek, and Karakol. The Centers were academic year. In most cases, trainers Male and female students are taught established initially to support work in working in the madrasas also taught separately following the prevalent public schools in these areas and have classes in public schools. The curriculum custom of gender segregation been expanded to also include work used in the madrasas was developed implemented in Central Asian madrasas. in religious educational institutions. through a collaborative relationship Students work together in groups and Specifically for the work in madrasas, with Street Law staff, imams, and actively participate in conversations, centers adapted the curriculum, madrasa teachers. role play and other interactive activities recruited and trained trainers about the topic at hand.

MONITORING & EVALUATION Street Law and USAID staff visit Regular meetings between religious and get a better understanding of the the madrasas on a regular basis to leaders and USAID/Street Law staff religious leaders’ satisfaction with the track attitude changes in students help keep both sides in constant com- courses. Findings from religious lead- and monitor the quality of courses munication with each other. Based ers, students, and trainers are gathered being taught. Staff continue to receive on meeting feedback, Street Law staff and used to continually fine tune the positive feedback from students can make adjustments to the courses program. who say the new subjects have given them the confidence they need to participate effectively in secular society and their communities. In addition, one participant mentioned they were no longer afraid of law enforcement officers or wearing their hijab in public. Some of the young men have said that they have asserted themselves when confronted by police and did not allow themselves to be harassed.

17 KYRGYZSTAN: LEGAL EDUCATION PROGRAM

LESSONS LEARNED Through monitoring and evaluation credibility with teachers and students. their experience. USAID hopes the activities, several lessons were learned: USAID continues to work to adjust additional training will lead to a more the curriculum based on input from relaxed and productive teaching 1. Law student trainers who are not local religious leaders and course environment. observant Muslims needed further participants. education on the history of Islam and 4. Rights and civics education as an overview of Islamic law and theology 3. In addition to basic background it is provided in Street Law-like to engage effectively with students. It knowledge on Islam, trainers need to courses can also serve to cause is extremely important that trainers be prepared for the environment and increased frustration among program are given a firm grounding in basic experience of working in a madrasa. As beneficiaries rather than reduce it if religious concepts they will encounter mentioned earlier, many trainers work there are not outlets through which in order to understand the full context as teachers in the secular and madrasa they can learn more about how to of students’ questions and to be aware program where both experiences exercise those rights. Therefore, the of their religious sensibilities. As a result, require different sensitivities. It was also next phase of the program will seek USAID and ABA/ROLI worked to recommended that trainers be careful to ensure that madrasa students develop a training course to provide with their word choice, be aware and instructors have access to legal background knowledge on Islam and of their behavior and attire, and be information on specific issues that issues that might arise during the sensitive to the vulnerability madrasa individuals face through increased course of their teaching. Courses were students feel under current conditions. access to legal resource centers and taught by Theological Faculty instructors The Street Law program is working legal information, including referral to from Osh State University. to develop further training to prepare pro bono or paid legal representation if law students for what to expect during necessary. 2. Lessons must be developed with cultural and religious sensitivities in mind. This is essential for courses to be effective. Some of the more sensitive topics might not be appropriate under the mores of a madrasa. For example, classes on gender equality within the family were felt to be too sensitive and have not been included to date. However, the foundation for that topic can be laid out early on in classes. In addition, USAID decided to move courses on democracy and governance later in the curricula to LAW ABA/RULEOF NPHOTO: T AT VE Understanding local gender sensitivities was key to the success of the allow more time to develop trust and Legal Education Program in reaching both male and female madrasa students.

RECOMMENDATIONS 1. The support of official religious alleviate suspicions and misinformation 2. Any program of this type should be leadership structures and government about the program. Efforts should be built upon a broad-based approach to is also essential. Without at least implicit made during the beginning stages of promoting legal literacy in the secular approval, the program would not have the program to inform and, if necessary, sphere, including in public schools. One been able to move forward. Maintaining gain formal approval. However, after reason USAID and ABA/ROLI were transparency in the program by the program begins, efforts to maintain able to overcome suspicions about informing the religious leadership and these relationships cannot end. If the the program and begin working in the relevant government bodies of where support of either religious leadership madrasas was the proven track record the program was implemented and or the government is lost, it could of the Legal Education Program since inviting them to provide input and assist be detrimental to the program and its inception in public schools beginning in monitoring the program helped potentially halt further trainings. in 2001. 18 RELIGION, CONFLICT & PEACEBUILDING ALBANIA: RELHARMONY PROJECT BACKGROUND Until 1990, Albania was under Communist rule and suffered political oppression and international isolation. In 1967, Albania became the first atheist nation in the world and prohibited the practice of religion. The government imprisoned clergy, confiscated properties belonging to religious groups, and supposedly religious education and information were suppressed. After the fall of the Communist regime, religious institutions began to revive. With prior religious infrastructure completely destroyed, religious institutions abroad began building religious centers and training clergy in Albania. Although Albania has not experienced religious conflict, concerns about the

PHOTO USAPHOTO D/ALBAN A possibility of a conflict are growing. In Religious leaders from Albania’s four traditional religious communities June 2003 an informal survey of 2,110 meet at the South Eastern European Interfaith Conference held in people in 14 Albanian cities hinted Tirana, Albania in 2005. As a result of the conference, in May 2006, the that extremist religious views were leaders agreed to formally establish the National Inter-Religious Council, growing in the country. Concerns a key and lasting mechanism for fostering religious harmony in the over entry into the European Union country and for advocating on behalf of religious communities. and the possibility of destabilization tensions and includes trainings for in the Balkans led USAID to develop religious leaders and journalists, RelHarmony. The program was establishing interfaith organizations, and established in anticipation of increasing organizing conferences.

OBJECTIVES The following objectives guide this dialogue within their community 5. Identifying and testing approaches program: in order to reduce marginalization, and techniques that help the different factionalism, and radicalization; faith communities to work towards 1. Providing the leadership of religious solving common problems. communities with the skills, tools, and 3. Providing leaders of thought and capabilities they need to work together media with increased ability to address with other groups towards common extremist and intolerant views and goals; become forces to combat them;

2. Providing the leadership of religious 4. Giving all parties a clearer under- communities with the skills, tools, standing of the causes and potential and capabilities required to improve areas of intolerance;

19 ALBANIA: RELHARMONY PROJECT

PROGRAM ACTIVITIES RelHarmony has focused on three main religion. There were many opportunities Council organized a symposium activity areas: training and exchange, for informal sharing and learning about entitled “Harmony and Inter-faith small grant program, and media and other faiths. One small group activity Dialogue.” Four papers presented dialogue related activities. enabled youth to develop substantive by representatives of the four main project proposals to submit to a religious groups expounded theological TRAINING AND EXCHANGE community project competition. The approaches to religious harmony. ACTIVITIES winning proposal received a small grant Two hundred participants including More than 14 different training and and implementation support from top religious leaders, clerics from exchange activities have occurred over RelHarmony. throughout the country, government the 2½ years of the program. Most South Eastern European Interfaith representatives, foreign diplomats, and activities focused on equipping religious Conference USAID representatives attended. leaders and institutions with the skills RelHarmony assisted the World they need to be serious stakeholders Engaging Children through Art Conference of Religions for Peace to in interfaith activities. Leaders In the summer of 2006 RelHarmony organize a three-day conference in participated in leadership, community partnered with a group of artists and Albania to bring together 50 senior development, and conflict resolution educators to organize a Children’s religious leaders and representatives training. Activities also included a youth Drawing Contest. The organizers including participants from neighboring interfaith summer camp and interfaith selected 40 children from various countries Bosnia-Herzegovina and local youth meetings as well as an initial schools in Tirana based on their artistic Kosovo to strengthen the role of baseline survey examining attitudes talent. The organizers then led small religious communities in building towards other faiths in target areas. group brainstorming sessions with peace and stability in the region. After A final survey was conducted at the the children to introduce the theme the conference the Albanian leaders conclusion of the program. The survey of religious harmony and to inspire established a National Inter-religious measured the impact of RelHarmony the children’s ideas and creativity. The Council (NIC) to foster religious programs, and change in views compositions were then used to mount harmony in the country and advocate towards religious diversity, harmony, an art exhibit. A number of the images on behalf of religious communities. and pluralism. Some unique activities were selected from the exhibit for included: Symposium on “Harmony and Interfaith inclusion in a 2007 interfaith calendar Dialogue” that was widely distributed in Albania International Summer School on Religion In February 2007, the newly and overseas. and Public Life formed National Inter-Religious RelHarmony arranged for three Albanian activists in 2005 to attend the international, inter-religious summer school for two weeks. The focus was on inter-religious dialogue. The lessons learned there led to the creation of the National Interfaith Committee and an initial strategic plan for the Committee.

The First Interfaith Youth Summer Camps Over 200 youth and religious leaders participated in summer camps in 2005- 2006. Youth were selected by religious leaders in target cities. They participated in discussions and workshops on topics including conflict resolution, cooperation, and Albania’s religious history. They also visited the religious USAPHOTO D/ALBAN A sites of various faiths and participated A discussion session during an interfaith youth summer camp sponsored in the religious observances of each by the RelHarmony project. Over 200 youth from across Albania were exposed to conflict resolution skills and Albania’s religious history. 20 RELIGION, CONFLICT & PEACEBUILDING ALBANIA: RELHARMONY PROJECT

SMALL GRANT PROGRAM Drafting Agreements between the State Developing Databases and Media ACTIVITIES and Religious Communities Coverage Reports RelHarmony small grant program In Albania, no laws regulate the Staff developed several databases to activities gave religious leaders and relationship between religious use during the project including: a data- communities the opportunity to shape communities and the state. Instead, the base of religious institutions and leaders and lead interfaith objectives. Activities constitution calls for the establishment in Albania; a database of governmental ranged from establishing interfaith of agreements to define state-religious and non-governmental international women and cooperation centers to relations. The State Committee on and local institutions that deal with supporting an Interfaith Harmony Week Cults (a government established religious affairs and conflict prevention; and Solidarity Concert to raise public group) received a grant to form an a database of experts, researchers, and awareness on harmony, pluralism, equal Inter-Ministerial Working Group to trainers of potential interest to the rights, and justice. Small grant activities draft three separate agreements that project; a database of local and inter- were developed from proposals of faith communities signed as well as national media institutions that work in leaders and citizens applying for grants. a template agreement that the state Albania; and a bibliography of Albanian Some of the most innovative activities can sign with interested religious and international literature on religious included: communities. The agreements will affairs. The media database was used to Interfaith Women and Cooperation regulate the relationship between produce media coverage reports which Centers religious communities and the state monitored media coverage of religious These centers were overseen by the in the fields of culture, education, affairs and kept all RelHarmony staff interfaith project supervisory commit- property, taxes, customs, religious informed on major developments on tees and provided a combination of matters, and other key issues. religious affairs in Albania. practical skills training and discussion/ Agreements have been approved awareness raising about interfaith issues by the Government of Albania and aimed at creating a forum for relation- are awaiting formal approval through ships between members of diverse Parliament. faith communities. MEDIA AND DIALOGUE- Interfaith Youth Program “Harmony” RELATED ACTIVITIES The winning youth proposal from Media and dialogue related activities the interfaith summer camp was focused on training journalists and using developed into a youth program aimed the media as an outlet for religious at strengthening civic education, inter- leaders to spread the message of religious cooperation, and interfaith religious harmony. Through public and joint initiatives among youth. The media outreach, RelHarmony sought activities included an information center to increase general understanding and offices, skills training, peer group of religion and Albania’s tradition of discussions, a presentation series, and religious pluralism. Leaders participated cultural activities. in a televised discussion with the State and intellectuals, as well as a roundtable Property Restitution Issues for Religious on media coverage with journalists Communities in Workshop and professors. Activities included Thirty-nine representatives from some non-traditional programs such religious communities and government as a student essay contest, children’s officials participated in a workshop on drawing contest, and a documentary property restitution issues. During the on religious harmony in Albania. In Communist rule, property owned by addition, one activity in particular from religious groups was seized. The work- the media portfolio enabled USAID shop served to provide an opportunity staff to keep up-to-date on important for discussion, raise awareness, and institutions and issues: resulted in proposals for future com- mon action.

21 ALBANIA: RELHARMONY PROJECT

MONITORING & EVALUATION Monitoring and evaluation for this whether there were any changes in Surveys were used to evaluate project took place through several the organizations or services they the overall success of the project. mechanisms. For training programs, provide. Events were evaluated A baseline survey and a follow-on participants were interviewed based on acceptance and included survey to develop program goals and and filled out surveys to provide roundtables, dramatic presentations, objectives was administered in eight RelHarmony with feedback on the and documentaries evaluated based target districts at the beginning and activities. Staff evaluated the following on acceptance. RelHarmony staff at the end of the project to measure levels of event and activity impact for monitored the amount of questions impact of the activity. The surveys participants: whether participants found people in the audience posed. Based evaluated religious attitudes and feelings the training enjoyable and relevant; on these observations, they decided and involved open interviews with what participants learned from the the level of interest in the event taking religious leaders/ practitioners. training; what skills, knowledge, and place. attitudes they used in their work; and

LESSONS LEARNED 1. Developing conflict programming in to address critics and provide results on with other religions or denominations. a country without conflict can create attitudinal and conscious shifts. RelHarmony staff felt that some groups skepticism. RelHarmony was the first feared accepting other religions within project of its kind in Albania. When 2. Religious leaders lacked experience traditional borders might make them first presented, many people did not with community development lose their own values. understand the need for the program programs and/or NGO governance since there was no conflict or visible structures and management. Specifically 4. Sensitivity is vital for media reporting signs of a possible conflict. They raised leaders lacked knowledge and skills on religious events and issues. In one concerns that implementing a project on how to best allocate funds, as well instance, a publication printed wrong like this could draw attention to the as how to enlarge pool beneficiaries. results from the baseline survey, possibility of conflict and thought it Capacity building efforts can provide insulting a religious community. Intensive would be better to leave the situation these leaders with essential skills. efforts were needed to rebuild trust alone. Similar programs should be ready with the community and get them 3. Some religious leaders were involved again in RelHarmony’s reluctant to participate in activities activities.

RECOMMENDATIONS 1. Religious leaders should be consulted on raising the awareness of the local 4. In a new program, with not much from the beginning of a project’s media to the need for heightened experience to draw on, the program development. They are vital players sensitivity in conflict environments. must proceed as a learn-as-you-go in the process and should have a process. The program should be 3. The relationship between projects strong say in creating program goals, monitored and evaluated along the like RelHarmony and religious leaders objectives, and activities. way with players and adjustments to is political in nature. Religious leaders program outlook should be made 2. The media must exercise extreme carry their own influence over specific as needed. This approach requires sensitivity and caution when it comes communities and could flex their flexible funding mechanism to adjust to to religious issues. One wrong article power to remind everyone who is in changing dynamics. or lack of attention to sensitivity can control if they feel threatened. A media spark conflict. At the same time, media reporting mishap sent one religious 5. Constant efforts are needed to activities provide a great opportunity to leader calling the U.S. embassy to build strong relationships with religious promote public discussion and media remind them of his authority to decide leaders and activists in the communities. coverage that helps establish religious when and where the project can work Establishing trust with these major toleration and moderation. As a result, in his community. players is essential for the success of USAID program efforts should focus religion and conflict programs. 22 RELIGION, CONFLICT & PEACEBUILDING NIGERIA: INTERFAITH MEDIATION CENTRE/MUSLIM CHRISTIAN DIALOGUE FORUM BACKGROUND Competition among Nigeria’s regions and ethno-religious groups for resources and political power has historically been fierce. In the predominantly Muslim north, the influence of extremist elements is of growing concern in some states. Additionally, poverty is deeply entrenched in the rural north and is attended by disproportionately high rates of child mortality, illiteracy and other social ills, the product of years of poor social services. Resource conflicts in the north, sometimes exacerbated by ethnic and religious tensions, have precipitated episodes of violence in which thousands of people have lost their lives. Youth unemployment is a major problem and ethnic/religious conflicts are on the rise, particularly in PHOTO NTERFA TH MED AT ON CENTER/N GER A Kano and in Sokoto where Shia and Imam Muhammad Ashafa (left) and Pastor James Wuye jointly lead the Sunni in-fighting has increased violence Interfaith Mediation Center in Kaduna, Nigeria. Their work, partially in their states. Currently one-third of supported by USAID, to promote dialog and reconciliation across faith Nigeria’s 36 states are ruled by Sharia communities is one example of how religion—and religious leaders—can be a positive force for peace law. made Kaduna notorious a decade ago. encouraging co-existence. In 2000, Pastor James Wuye and Imam As active perpetrators of violence, the USAID/OTI provided funding to the Muhammad Ashafa, known as the two met by chance at a government Interfaith Mediation Center and since Pastor and Imam of Kaduna, established function in 1995, made peace and 2002, USAID/Nigeria has supported the Interfaith Dialog Committee have since been working together the work of the Pastor and Imam in in 1995. The Pastor and Imam are facilitating interfaith dialogue and Kaduna, Kano, Taraba, and Plateau states. products of the religious violence that

OBJECTIVES USAID supports the efforts of the Committee to: Address violence or resource issues, all of which pose a IMC/MCDF and the Kaduna Peace caused by communal, ethnic, religious, major threat to stability in Nigeria.

PROGRAM ACTIVITIES To address violence and obstacles to have received conflict management such as students’ leadership training and peace, IMC/MCDF works through skills, including alternative dispute trauma healing for women and youth. youth and women’s groups, inter-faith resolution. This multi-track approach Programs are designed to meet the religious leaders, leaders of ethnic builds conflict mediation organizations; needs of target communities. communities, traditional rulers, senior creates networks between target state officials, student union leaders, and groups that encourage peace on both Since 2000, USAID has provided small members of the Sharia Implementation sides; helps with media advocacy; and grants to the IMC/MCDF to support Committee. The groups/organizations designs conflict resolution programs, the following activities:

23 NIGERIA: INTERFAITH MEDIATION CENTRE/MUSLIM CHRISTIAN DIALOGUE FORUM TRAINING ACTIVITIES makers. The summit acknowledged Committee (KPC) to gain further Training proved to be a good tool both the efforts of Christian and training to outline strategies for to de-escalate conflict, by exposing Muslim citizens promoting peace and implementing resolutions, particularly perpetrators to conflict mediation and harmonized the views and opinions as violence continued. KPC also peacebuilding perspectives. Training of different stakeholder groups. One hoped to expand their network to programs also helped channel youth peace award recipient was Christian all three senatorial zones in Kaduna energies towards practices that can Youth Leader Sunday Oibe. Mr. Oibe, a State, targeting peace and security promote democracy and complement Christian, who prevented a mob from stakeholders selected among local government initiatives. Such programs killing an innocent Muslim man after he government officials, and religious, provide the opportunity to understand received training from IMC/MCDF. traditional, and youth leaders. KPC and conflict progression and consequences/ IMC/MCDF also felt it was necessary dynamics of violent inter-ethnic, Retreat for Members of the Peace to establish a core community Early religious, and communal conflicts. In Declaration Committee Warning Structure to monitor, alert, addition, workshops increased youth The Kaduna Peace Summit and and intervene in potential conflict awareness of conflict management Peace Award laid the foundation situations. strategies. for negotiating the Kaduna Peace Declaration (KPD), signed on August In the retreat, leaders proposed Participants included major government 22, 2002. In January 2003, USAID and workshops to help targeted and religious stakeholders, as IMC/MCDF sponsored a Retreat for stakeholders acquire peacebuilding well as parties of the conflict (i.e., the Peace Declaration Committee to and conflict prevention skills. To ensure violent religious groups). During the develop strategies and activities for success, the workshops targeted workshops, participants discussed the implementation of the Kaduna Nigerians who were respected by types and causes of conflict; the Peace Declaration (KPD). A retreat religious and traditional leaders. They escalation and de-escalation of conflict; was necessary for the Kaduna Peace also helped to disseminate the KPD to conflict handling styles; communication and listening skills; forgiveness and reconciliation; understanding peace advocacy, lobbying, and networking; and strategic planning. Simulation exercises and role playing helped to solidify training in the minds of the participants.

To reduce the risk of increased ten- sions between conflict parties, an initial training for each group was conducted before groups participated in joint- trainings. Trainings resulted in overarch- ing inter-faith communities between participants from conflict parties, and the establishment of youth inter-faith committees. Both committees served as platforms to support coexistence and peace through religious texts.

PEACEBUILDING ACTIVITIES The Kaduna Peace Summit and Peace

PHOTO PHOTO NTERFA TH MED AT ON CENTER/N GER A Award Townhall Meeting at the local government chambers in Jos-north. IMC/MCDF was given a grant to Religious leaders along with government officials and local community sponsor the Kaduna Peace Summit and members participated in the discussion on “Building Bridges Across Peace Awards in Kaduna to show case Segregated communities.” and consolidate the work of peace

24 RELIGION, CONFLICT & PEACEBUILDING NIGERIA: INTERFAITH MEDIATION CENTRE/MUSLIM CHRISTIAN DIALOGUE FORUM the grassroots’ communities; replicating Planning Workshop on Preventing Violence responded to questions related to the KPC in all local councils of Kaduna during Ramadan in Kaduna and Kano conflict and the peace process during State; and developing a plan for As Ramadan and Christmas the Ramadan Fast. This project helped monitoring and preventing conflict in approached, there were renewed make the Kaduna Peace Declaration Kaduna State. threats of violence in cities of the available to a wider section of the northwestern part of Nigeria. A three- population of Kaduna State and allowed MEDIA ACTIVITIES day reflection on potential conflicts and the Kaduna Peace Committee to reach Inter-Faith Media Advocacy in Kaduna planning workshop was sponsored by out to both Christian and Muslim As part of the follow-up to the Kaduna IMC/MCDF bringing together the KPC communities to identify potential Peace Declaration retreat, IMC/ and the Kano Inter-ethnic Forum to conflicts during the holiday season. It MCDF sponsored media outreach to develop activities that could contain the also served to reinforce the message popularize the Peace Declaration. Radio situation. The group decided on a two- of peaceful coexistence and tolerance jingles (public service announcements) week inter-faith live television advocacy in Kaduna and Kano states. Twelve and call-in programs ran for six program. The television advocacy television jingles were also produced weeks. These helped to continue the program, broadcast in both English and and broadcast six times weekly for two momentum created by the Peace Hausa, featured selected members of weeks. Declaration and the retreat while other the Kaduna Peace Committee, as well workshops were planned. as the Kano Inter-Ethnic Forum, who

MONITORING & EVALUATION USAID conducted several participant partners, (i.e., IMC/MCDF) to learn will also help IMC/MCDF become surveys at the completion of these to develop proposals, write reports, sustainable, an immediate issue that training workshops. Specifically during and create new grant agreement needs to be addressed. the Kano workshops, USAID complet- solicitations. The strategy promoted ed a monitoring report, detailing the strong accountability, and was activities and outcomes of the grant. flexible enough to allow USAID, For the media outreach radio program, through IMC/MCDF, to respond an external evaluation was conducted quickly to conflict emergencies or by an independent consultant to assess windows of opportunity. longer term impact of the program. USAID continues to support IMC/ USAID utilized the SWIFT I Small MCDF and plans to provide a direct Grants strategy, which was designed capacity building grant to IMC/MCDF to address conflict quickly and to help increase its capacity to receive appropriately. This tool was used by direct grants from USAID. USAID will partners to train NGOs and others help IMC/MCDF put systems in place, to increase their capacity to mitigate including a financial system compatible and manage conflicts. It also helped to USAID’s. The proposed assistance

LESSONS LEARNED 1. Local established partners are might inadvertently misunderstand the part in the training. This was due to invaluable. IMC/MCDF was attractive situation and increase tensions through both the religious and cultural context to USAID because it is a local poor programming. For example, of Nigeria. IMC/MCDF’s knowledge organization already engaged in conflict issues of gender and equity had to and sensitivity to local conditions resolution programming and had a be taken into consideration when was crucial to the program’s success. good understanding of local nuances training participants were selected. All and dynamics, including ethnic tensions members of the Sharia Implementation and local interpretations of Christianity Committee, the Sharia Court Judges, and Islam. Without a local link, one and Sheiks are male; no female took

25 NIGERIA: INTERFAITH MEDIATION CENTRE/MUSLIM CHRISTIAN DIALOGUE FORUM 2. Multi-pronged approaches within place to reflect, encouraged interaction, was utilized in Nigeria. In Jos, initial programs are more likely to reach all decreased the risk for community negative responses were overcome by conflict parties and conflict-affected pressure, and promoted emotional stages, which spread the difficulties out communities. IMC/MCDF has used healing. rather than allowing groups to destroy one activity. Additionally, when the media campaigns and training 4. Dividing the programs into stages can situation deteriorated after the Miss workshops to accomplish their allow for communication, feedback, and World beauty pageant sparked Muslim goals while engaged with both evaluation in conflict settings.Stages protests, USAID was able to develop can be particularly helpful when in sides through a culturally-sensitive and implement programs that could active conflict environments where approach, utilizing the traditions of continue the peace process within suspicion and tension is common to conflict-affected communities. Nigeria. Developing further programs ensure the ‘do no harm’ rule is upheld was possible because USAID had not 3. In conflict areas, interventions facilitated and programs are sensitive to change. committed to programs too far in away from the area of conflict can A stage-based intervention allows advance and had money in hand for increase chances for success. The Kaduna interveners to create an enabling episodic conflicts. and Plateau groups were taken away environment safe enough for conflict from their communities to Lokoja parties – be they direct or shadow to work on their peace plans. This parties – to fully unveil grievances isolation kept them focused on the and concerns. One way to do this is work at hand, and allowed them a through the small grant strategy, which

RECOMMENDATIONS 1. A nexus built between government 2. Capacity-building for youth networks 3. Conflict programming should engage and relevant civil society actors is is an important tool in environments grassroots participation to reduce necessary for success in sensitive where youth are direct perpetrators conflicts in target communities who environments. This connection can of violence. Networks can help reduce have a stake in bringing lasting peace. enhance the quality of activities and violence by engaging youth and giving This can ensure local buy-in and a demonstrate government support them a sense of ownership during the sense of ownership, essential to building for the peace process to participants. peace process. They can also help to re- peace organically, and building a bridge In Nigeria, IMC/MCDF worked with duce violence if given the opportunity to regional and national diplomatic state government officials to choose and can serve as a check and balance efforts. participants. By gaining the support of on government by raising their ability the government, IMC/MCDF was able to influence policy and government to target participants who could best programs. contribute to the peace process.

26 RELIGION, CONFLICT & PEACEBUILDING ISRAEL/PALESTINE: INTER-RELIGIOUS DIALOGUE AND ACTION TOWARDS PEACE BACKGROUND “KEDEM: Voices for Religious Reconciliation” was a systematic and substantive effort to bring Israeli Jewish, Arab Christian, and Arab Muslim local leaders together over an extended period of time to get to know one another and to learn to work together. Participants included Islamic judges (Qadis) and hard-line Rabbis, none of whom have traditionally been part of the peace movement in Israel.

The program, which started in 2003, was implemented in two major phases. The first two years were used to build trust through dialogue between religious leaders from the three faiths. USAID funded the third year of the program, which moved the program from dialogue to action. During this

second phase, members of KEDEM PHOTO NTER-REL G OUS COORD NAT NG COUNC L continued to engage in dialogue/ Two of the founding members of the KEDEM project, Rabbi David Stav encounter/study days and focused on (left) and Sheikh Kamal Riyan. carrying out the grassroots peace- building activities planned earlier in the It should be noted that in mid-2006, the original time period due to program. KEDEM leaders upon their KEDEM project organizers, the World own initiative began to develop and logistical and security concerns. These Conference of Religions for Peace concerns are discussed in greater disseminate conciliatory interpretations (WCRP), and the Inter-religious of inflammatory religious texts, provide detail in the “Lessons Learned” and Coordinating Council (ICCI) in Israel, “Recommendations” sections. opportunities for intimate dialogue requested an extension of the original to learn about the “other,” work with end-date from the end of September, media outlets to influence Israeli 2006 to the end of December, 2006. society, and work to mitigate and They stated that the program had prevent violent conflict. not been able to fulfill its goals during

OBJECTIVES Program objectives for KEDEM are: 3. To demonstrate that religions and The overall goal of the program is to religious leaders can be positive forces 1. To bring grassroots religious leaders catalyze its participants to develop new for peace and reconciliation rather than together from Israeli Jewish and Arab ways in which religious leaders on the inciting violence and terror. communities to meet one another, local level can become voices for peace and reconciliation. learn about each other’s religions and 4. To show that dialogue alone is enter into dialogue on core issues of insufficient without concrete programs the conflict. that affect individual and community consciousness, and to create a new 2. To create a ripple effect whereby re- atmosphere for the possibilities of ligious leaders mobilize people in their peaceful coexistence. communities to participate in peace- building activities. 27 ISRAEL/PALESTINE: INTER-RELIGIOUS DIALOGUE AND ACTION TOWARDS PEACE PROGRAM ACTIVITIES USAID funded two key components in Jewish and Muslim texts that concern in the Galilee region helped create a KEDEM’s third year: “the Other.” Arab partners identified a teachers’ manual to help both sides researcher to develop materials for use of the conflict learn more about each DIALOGUE/ENCOUNTER/ by Arabs in Israel. The Jewish researcher other’s religious/national narrative. STUDY DAYS conducted research and prepared The manual highlights events in Biram, Dialogue/encounter/study days were sample curricular materials for use in where Christian Arab villagers were up- organized with Israeli Jewish and selected Jewish high schools. rooted in 1952, and Gush Etzion, where Arab religious leaders. These bi- Jews were massacred in 1948. Exposure monthly meetings focused on personal Family Encounters/KEDEM Women to the manual will help both Jews and interactions, study of religious texts, Family Encounters and groups of Arabs living in Israel understand that discussions on core issues of the women were engaged to spread both sides have encountered suffering. conflict, and reflections about personal the message of KEDEM beyond its and group action projects. Three core immediate participants. One event held Educating About the “Other”- Lecture groups were developed over the five at a kibbutz brought KEDEM families Series and Teacher Training Courses years of the project. The first core together. In addition, a new group of After developing the curriculum, group of seven Israeli rabbis and seven women composed of 14 Jewish and 14 KEDEM members took steps to speak Arab Muslim and Christian leaders Arab (Muslim and Christian) women at high schools and teach courses began meeting in 2003. who were wives, daughters, or friends for both Jewish and Muslim teachers. of wives and daughters of the religious A full-year course was taught at a COMMUNITY ACTION leaders was established to create space teacher-training college in the Religious PROJECTS for women to join the effort. The group Zionist sector of Israeli Teacher Training During the third year, the first core met ten times. One emotional meeting, Colleges, covering Jewish texts on group engaged less frequently in which was dedicated to the personal “Relating to the Other” and relations dialogue sessions and engaged more experiences of the women and their between the Jewish majority and the heavily in carrying out the following families during the recent war, inspired Arab minority in Israel. A course for action projects that they designed the group to develop action projects. college faculty titled “Dialogue and during the first phase. These action Another KEDEM women’s group called Tolerance in the Culture of Islam” was projects promote a culture of “Women as Catalysts for Peace” was taught for two months at a college in moderation, pluralism, and mutual formed and met in dialogue sessions an Israeli Arab town. understanding. during September 2006 through December 2006. Composed of Jewish Media Outreach The KEDEM Institute for Learning and and Arab women from West and With the help of media consultants, Reconciliation East Jerusalem, this group worked to KEDEM members established a media Core Group I created the Institute develop a plan for sharing Jerusalem. response team. The team was trained in for Learning and Reconciliation to media skills and prepared/issued press research and prepare educational Educating About the “Other” releases, interviews, and op-eds on materials to counter inflammatory Two members of KEDEM who live issues that arose during 2006.

MONITORING & EVALUATION A two-day workshop provided experienced substantial changes in the This personal transformation is also KEDEM staff with evaluation tools. way they understand each other both evidenced by the continued level of Staff interviewed KEDEM members at the cognitive and emotional levels. participation among KEDEM members; about their experiences and hopes A participating Qadi reported that it core groups I and II stayed involved for the future, in order to understand had taken approximately two years throughout the year. KEDEM’s impact on participants and to build a level of trust strong enough inform future planning. Despite coming to begin dialogue with the hard-line Success for the third year of the to the program with stereotypes rabbis, but that now they are able to project was determined by mainly and prejudices held about their pick up the phone and call one another achievements in the area of education, counterparts, KEDEM participants have when a significant conflict event occurs. joint statements published in the 28 RELIGION, CONFLICT & PEACEBUILDING ISRAEL/PALESTINE: INTER-RELIGIOUS DIALOGUE AND ACTION TOWARDS PEACE

Israeli media (but not in Arab media spreading the program’s influence driven by the curiosity of friends and sources), and in the small number of both into the formal and informal relatives. These action projects have limited community projects. These realms, Arab participants did not cite also strengthened the capacity of local community action projects built having had any formal influence on Jewish, Muslim, and Christian leaders to upon KEDEM members’ personal their communities. Arab participants, engage cooperatively in reconciliation transformations and aimed to foster however, did report on spreading and peace-promoting activities. a broader, communal transformation. KEDEM’s message within their close Unfortunately, while rabbis reported personal circles of relationships,

LESSONS LEARNED 1. KEDEM-like programs should antici- in highly religious contexts should only pate and build in time to account for the push social action projects if there is impact of potential difficult political envi- demonstrated local interest in them ronments and circumstances in conflict and support from religious leadership. environments. External events can delay or even threaten to end programs. The 3. Extending the message of reconciliation conflict in northern Israel and southern beyond firsthand participants in KEDEM- Lebanon during the summer of 2006 like programs is not an easy task. A produced physical and psychological planned field trip that was supposed damage that affected KEDEM. Partici- to bring the Jewish students enrolled pants on both sides felt that the war set in the “Relating to the Other” teacher- back KEDEM’s progress. In particular, training course to meet with Arab the Jewish side was very upset about students at the Al Hiwar Dialogue expressions of Israeli Arab support for College was cancelled at the last Hezbollah over the summer, which led minute. While the project’s primary some rabbis to question the whole leaders have bought into the message purpose of KEDEM. Much of Septem- of KEDEM, changing community ber and October 2006 was devoted consciousness is a slower process. to rebuilding relationships and planning, 4. Groups on either side of the divide instead of continuing action projects. may not be able to work at the same Likewise, the disengagement from the pace. Due to asymmetries in power, Gaza Strip in late summer 2005 nega- support structures and other tively impacted KEDEM’s progress. mitigating circumstances, some projects 2. Religious actors may be the best were slower in getting started and stakeholders to engage in highly sensitive progressing on the Arab side. Program and religious contexts. For example, staff should anticipate such asymmetries KEDEM program staff pushed to and factor in some flexibility while implement a joint social action youth in the planning stage and should not project in the socio-economically assume that one group’s slower pace disadvantaged city of Lod. However, is reflective of a lesser desire to meet the Lod project did not move beyond the program’s goals. Recognizing that the planning process, due to the lack of different groups may experience KEDEM member commitment to this difficulties particular to them and project versus the other educational working to correct imbalances is projects with heavy involvement of important when implementing religious actors. Programs like KEDEM programs.

29 ISRAEL/PALESTINE: INTER-RELIGIOUS DIALOGUE AND ACTION TOWARDS PEACE RECOMMENDATIONS 1. Evaluation metrics for similar the program. If leaders central to the 4. While the program does involve programs in conflict environments program encounter capacity-specific Christian Arab leaders, the focus of must correctly reflect the type of problems that hinder full engagement, KEDEM has appeared to be primarily engagement (with religious actors) and programs may consider providing focused on reconciling Muslims and the environment (conflict setting).This additional support instead of canceling Jews. Better incorporated/integrated includes the earlier recommendation projects. Christian participation, at an earlier to measure long-term impact, as well as stage, would have improved Christian providing space for changing dynamics 3. Group meetings were only participants’ experiences. For example, and difficult circumstances. Metrics in conducted in Hebrew. Not being their partly due to their later involvement, a generally peaceful country will look native tongue, Hebrew-only discussions Christians did not experience personal very different from metrics in a conflict hindered Arab participants from transformations at the same level environment where change is much expressing themselves as easily as the as the other participants. Programs slower and incremental. rabbis. Also, a newsletter about KEDEM should strive to involve complete activities was sent out a few times representation of all sides in a conflict, 2. It is important for conflict during the program’s implementation, including minority groups, and be mitigation programs to ensure that updating all members of KEDEM sensitive to intra-group dynamics. both groups are equally involved about ongoing projects. However, the and that participants are able to newsletter, as well as the final project 5. Timelines for programs should stay fully engaged. In this case, Arab evaluation, was only published in take regional and local customs into participation was not at the same Hebrew. Because different sides in a account. Planning must account for level as Jewish participation. Although conflict often speak different languages, when religious observances take partner implementers claimed “cultural even when they share citizenship, place. Because the Jewish holidays differences” explained slower Arab programs should strive to ensure that fell in September and Ramadan fell follow-through, the problem may all individuals involved are able to in October 2006, the action phase be that the program did not recruit participate in their language of choice. of KEDEM could not be finished by leaders who had the requisite time to Provision of translation services for September as originally planned. stay directly involved in the program. participants can correct this imbalance. For example, Arab leaders were Program documents should be more involved in activities to secure published, at a minimum, in all groups’ livelihoods than the participating languages. As a general rule, it also is rabbis were. Similar programs should helpful to provide copies in English in ensure leaders are respected in their order to keep donors informed. communities and be able to commit to

30 RELIGION, CONFLICT & PEACEBUILDING ADDITIONAL RESOURCES

• The Religion and Peacemaking Program at the United States Institute for Peace has a variety of publications, reports, and courses available to practitioners highlighting the intersection of religion, conflict, and peacebuilding. http://www.usip.org

• The Tanenbaum Center for Interreligious Understanding also has a variety of publications and tools for practitioners related to conflict resolution, peace education, and highlighting current religious peacemaking efforts. http://www.tanenbaum.org/

• The International Center for Religion and Diplomacy has several project reports and some research papers on the role of religion in diplomacy efforts and foreign policy. http://www.icrd.org

• Catholic Relief Services’s Peacebuilding Division is known for producing useful publications with lessons learned and case studies from experiences in the field. http://crs.org/

• The Center for Strategic and International Studies’ Post-Conflict Re- construction Project has published Mixed Blessings on the role of religion in foreign policy in 2007. Following the publication, the project continues to hold events and publish event notes on the topic. http://www.csis.org

• The Development Dialogue on Values and Ethics Unit at the World Bank explores the relationship between faith and development. The Unit website has a variety of web link resources, as well as publications. http://go.worldbank.org/HH5UDBBLZ0

• The Berkley Center for Religion, Peace, and World Affairs at Georgetown University developed a database available through the Center’s website with organizations, events, and publications related to the intersection of religion and development. The Center also conducts research and publishes articles more broadly on the role of religion in foreign affairs. http://berkleycenter.georgetown.edu/home

31 REFERENCES Note: Any CMM documents referenced in this guide may be found on either its public Internet site (www.usaid.gov; keyword: conflict) or its Intranet sit (inside.usaid. gov/DCHA/CMM). In addition, the Intranet site contains a resource page that provides additional material on religion, conflict, and peacebuilding.

Appleby, Scott. The Ambivalence of the Sacred: Religion, Violence, and Reconciliation. New York: Rowman and Littlefield, 2000.

Brass, Paul R. Theft of an Idol: Text and Context in the Representation of Collective Violence. Princeton: Princeton University Press, 199.

Belshaw, Deryke, Robert Calderisi, and Chris Sugden, eds. Faith in Development: Partnerships between the World Bank and the Churches of Africa. Irvine: Regnum Books International, 2001.

Center for Development Studies, University of Wales Swansea. “A Leap of Faith? DfID’s Engagement with Faith-Based Organizations and the Role of Faith-Based Groups in Poverty.” December, 14, 2004.

Fox, Jonathan. “In the Name of God and Nation: The Overlapping Influence of Separatism and Religion on Ethnic Conflict.” Social Identities, Vol. , No.  (2002): 49-4.

Fox, Jonathan, et al. “The Question of Religion and World Politics.” Terrorism and Political Violence, Vol. 17 (200): 29-0.

Gopin, Marc. “Religion, Violence, and Conflict Resolution.” Peace & Change, Vol. 22, No. 1 (1997).

Holestien, Anne-Marie. “Role and Significance of Religion and Spirituality in Development Cooperation.” Swiss Agency for Development Cooperation, March 200.

Marshall, Katherine and Richard Marsh, eds. “Millennium Challenges for Develop- ment and Faith Institutions.” The International Bank for Reconstruction and Development, 200.

Pearce, Susanna. “The Rationality of Appealing to Religious Identity in Conflict,” presented at the International Studies Association Annual Conference, Portland, OR, February 27, 200.

Reychler, Luc. “Religion and Conflict.” The International Journal of Peace Studies Vol. 2. No. 1 (1997).

Smock, David, ed. Religious Contributions to Peacemaking: When Religion Brings Peace, Not War. Washington, DC: United States Institute of Peace, 200.

World Conference of Religions for Peace, “West Africa,” World Conference of Religions for Peace. http://www.wcrp.org/initiatives/conflict-transformation/west- africa, accessed August 4, 2009.

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U.S. Agency for International Development Office of Conflict Management and Mitigation 1300 Pennsylvania Avenue, NW Washington, DC 20523 e-mail: [email protected] www.usaid.gov