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We can no longer wait for others to do that work for us – we must begin now, today and including everyone in this room and we must start by building “cultures of peace” in our homes – in our schools – and in our communities and from there. It must spread out from there.
On the same day they came to Nepal to inaugurate UPF, Nepal’s peace process began. The 12-point Memorandum of Understanding was signed in New Delhi between the Maoists and the Seven Party Alliance. The beginning of ending the decade-long war that left as many as 15,000 Nepalese people dead was on the same day as UPF’s inauguration in Nepal: Nov. 22, 2005. We are here in memory of that event eight years ago.
I will try to give some guidelines regarding the evolution of interventionism in the last two decades, in order to be able to discuss some conclusions applicable to the Syrian war and to the future Geneva II Peace Conference.
The fact that the crisis in Syria occupied much of the recent UN deliberations is proof enough that the parties involved are not exclusively Syrians. No wonder the attention of the majority of the international community is focused on its happenings. Had there been no way out of the American threat, we may have not been able to meet anywhere in this troubled Middle East.
The current return of religion has been extraordinarily apparent throughout the entire world. Religion has a stronger hold now than it has had for a long time in many parts of the world. It is successfully discussed in the media and politics. Politics is permeated by faith sentiments and beliefs. It seems that religion is not colliding with modernity. On the contrary, religion and modernity are merged in a harmonious way.
Civil society is missing its religious partner, which is a major facet of human experience and expression. Interfaith bodies like the Universal Peace Federation have been calling for institutionalizing this partnership. I agree. I am sure that if an interfaith council were established at the UN, Hindus and for that matter people of all religions would welcome it. It is a long-standing need.
The situation in Syria is ever-changing and difficult. It is a challenging situation, but whatever position UPF takes must have some resonance with religious and cultural voices living within Syria. It is worth noting that on the Internet there is considerable criticism from religious voices inside Syria directed towards those outside Syria for failing to grasp the internal Syrian situation and over-simplifying what is happening.
I appeal one more time to the European politicians to become aware of their responsibility. Military attacks against Syria are the worst means! I appeal to all people of good will to follow your conscience, to not trust the lies of propaganda and to honestly examine yourselves before God.
I appeal to the human conscience to make a swift move defending human rights to rein in the savagery being committed against innocent children and the elderly in Syria. I share UPF’s appeal to the United Nations and the major powers to redouble their efforts for a diplomatic solution. Meanwhile, leaders of the world’s great faith traditions, especially Muslims, Jews and Christians, should come together in the search for a solution that brings an end to the bloodshed.
It is in these gatherings of concerned and distinguished individuals that one should speak freely. We are talking about Syria, not only one of the most important countries of the Arab world but, until this day, called by Arab nationalities Um al-’Urubah, mother of Arabism.
It is my duty to extend my sincere thanks to all of the brothers who came from around the world to stand with the Syrian people in their distress and anguish. I ask God to record your coming to this conference as an expression of obedience and worship of God. As God said: “This is the best worship: to help the oppressed.”
it seems not merely appropriate but necessary that we re-think the role and responsibility of religion in global affairs. By establishing an interreligious body, such as an “interfaith compact” within the UN System, the potential for “Track II” diplomacy can be underscored and enhanced. Religion’s unique capacities for peacebuilding may also be better utilized. Such an innovation requires not merely that governments awaken to the value of religions as stakeholders and allies but also that religions awaken to their responsibilities not only to their adherents, but to the world and to each other.