Religion, Ethics, and Peacebuilding: Part 1
Religion, Ethics, Peacebuilding, and Conflict — Study Notes
Overview
Today’s two-piece lecture covers religion, ethics, peacebuilding, and conflict.
Diane Moore (Harvard Divinity School) is a key researcher who highlighted components of religion often misunderstood, to help define what religion is.
Core takeaway: religion is a dynamic, multifaceted phenomenon that interacts with culture and politics and can influence conflict in complex ways.
Structure of the talk emphasizes both analysis of religion in conflict and the potential for religion to contribute to peacebuilding.
Three core misconceptions about religion (as outlined by Moore)
Religions are internally diverse
Not all individuals within a given tradition think the same way.
Variations exist across major traditions (e.g., Christian denominations: Roman Catholic, Orthodox, Protestant).
Diversity also exists within “sects or expressions”; social-political contexts shape beliefs and practices.
Examples: Not all Christians oppose abortion; not all Buddhists are nonviolent.
Religions are constantly changing
Religion is not a fixed, static entity.
It evolves with time and culture (e.g., views on slavery have shifted across religious traditions).
Religion is intrinsically related to culture
Religion and culture influence each other; you cannot fully separate human experience from religious practice.
Observed religious holidays in a country (e.g., the United States) illustrate this entanglement.
Why this matters for conflict
To understand conflict, examine religion through multiple lenses (internal diversity, change over time, and cultural embeddedness).
Religion can be a source of both division and cohesion, depending on context and actors involved.
Case study: Israel–Palestine background (highlights to frame how religion intersects with conflict)
Early roots and colonial context
Balfour Declaration (1917): British government supported a national home for the Jewish people in Palestine.
Tied to Zionist movement’s push for a Jewish state in Jerusalem.
1917 as a key turning point in modern Jewish nationalism.
Post-World War I: Ottoman Empire dissolved; Palestine placed under British mandate by the League of Nations.
Partition and state creation
1948: State of Israel established following UN Partition Plan (Resolution 181).
Palestinians felt this partition denied sovereignty and self-determination; they refer to the event as the Nakba (catastrophe).
1949: War ends with Israel’s victory; roughly one million Palestinians displaced; mass exodus marks a defining moment in the conflict.
Territorial division and occupations
Post-1949: Territory divided into State of Israel, the West Bank, and the Gaza Strip.
Gaza Strip: about 140 square miles; population ≈ 2{,}000{,}000.
West Bank: about 2{,}000 square miles; population ≈ 3{,}000{,}000.
Egypt and Jordan controlled Gaza and the West Bank, respectively, until 1967.
1967 – Six-Day War
Israel launched a preemptive attack amid regional tensions and mobilization by Arab states.
Result: Israel occupied all of Mandate Palestine, including West Bank, Gaza Strip, and East Jerusalem.
1979 – Camp David Accords
Peace agreement between Israel and Egypt; did not resolve Palestinian self-determination.
Palestinian uprisings and peace process
1987 – First Intifada: largely spontaneous, nonviolent demonstrations (mass boycotts, civil disobedience) with some violence.
1993 – Oslo Accords: PLO recognized as representative of Palestinian people; Israel recognized the right of Palestinians to exist in peace (per UN resolution). Established framework for Palestinian self-governance in West Bank and Gaza, but did not end Israeli settlement activity.
1994 onward: Ongoing tensions; Israel continued settlement activity in the occupied territories.
2000–2005 – Second Intifada: more violent; barrier wall around the West Bank approved by Israel in 2002.
2006 – Hamas wins parliamentary elections; takes control of Gaza by force in February 2007.
Western governments (US, EU, etc.) do not recognize Hamas as a legitimate government due to its designation as a terrorist organization since the late 1990s.
2011–2014 – A series of peace talks and confrontations; unity government formed in 2014 between Fatah and Hamas.
2023–present – Renewed hostilities following a Hamas attack in October 2023; described as among the bloodiest episodes in recent memory.
Key actors and nationalist movements
Zionism: A nationalist movement supporting a Jewish state in Palestine. Originally framed as secular, but deeply entangled with religious significance of the land.
Core contention: disputes over land, sovereignty, and territorial control; religion becomes part of a broader political claim.
Palestinian nationalism: Emphasizes self-determination and governance, not solely driven by religion; historically multi-ethnic and multi-religious (Christians, Muslims, Jews in Palestine pre- Nakba).
Early Palestinian nationalists leaned toward secularism and a national movement that did not depend on religious revival.
Hamas: Islamic Resistance Movement; national-libertarian project framed in religious terms.
Describes self-determination as a religious duty; emphasizes hijab as struggle (jihad) and opposition to secularism.
Quote from scholars Atalia Omer and Jason Springs: Hamas intertwines religious teachings with political aims and aims for broader transnational Islamic unity and territorial integrity.
Important takeaway about religion and conflict here
The conflict is not started or driven solely by religion, but religion plays a significant role in shaping identities, symbolism, and justifications, complicating peace efforts.
Quantitative context on religion and war
Encyclopedia of Wars (Charles Phillips and Alan Axelrod): of 1763 recorded wars, only 123 had a religious cause (less than 7% of wars) and less than 2% of all people killed.
This does not deny religion’s influence, but situates religious causes within broader political, territorial, and economic contexts.
A multi-dimensional framework for understanding religion in peacebuilding
The graphic framework (recommended reading): five dimensions of religion in peacebuilding
Religion as ideas
Teachings, norms, values, and narratives that shape worldviews; varies by context; can be leveraged for conflict resolution or escalation.
Religion as community
Group identities (ethnic/religious) can unite or divide; crucial in ethnic conflicts.
Religion as institutions
Leaders, organizations, and hierarchies; different religious authorities can advocate peace or mobilize for conflict.
Religion as symbols and practices
Rituals, places of worship, visual symbols; can be mobilizing tools for mobilization or targets for attack; risk of ethnic cleansing when weaponized.
Religion as spirituality
Deep, personal meanings and emotions; often the most difficult aspect to address in conflict resolution due to its intimate nature.
Practical implication
Each dimension can have both positive and negative impacts on conflict and mediation; must be analyzed together rather than in isolation.
Analytical questions for interpreting religious contexts in conflict
Identity and overlap
What identity markers (language, ethnicity, class, religion) intersect and create firmer divides?
Example: a religious majority that also dominates language or economic class can intensify exclusion.
Relationship between religion and the state
What laws protect religious minorities? Is there a separation of church and state? How does religion influence state policy?
Influence and power of religious actors
How much political power do religious leaders or institutions have? Are they included or excluded from decision-making?
International/ regional perception
How is the religion viewed globally? What stereotypes exist, and how do they affect public opinion?
Historical-religious context
What is the history of the religion’s believers? What territories or sacred spaces are important (temples, churches, holy cities) and why does this matter for territorial disputes?
Gender norms and roles
What are the norms governing gender identity within the religion? How are women and girls treated, and what impact could this have on conflict dynamics?
Power dynamics and incentives
How might religious leaders or institutions gain or lose from the conflict? What incentives shape their involvement or withdrawal?
Mediation and conflict analysis approach
Keep analyses simple and focused when mediating between two parties (reference to prior US Institute of Peace guidance).
Use the five dimensions and the above questions to diagnose underlying drivers beyond religion itself (e.g., power, resources, sovereignty, legitimacy).
Examine both antagonistic and cooperative uses of religion in peacebuilding (e.g., faith-based mediation, interfaith dialogue, humanitarian norms).
The triangle of violence and peace (applied to Palestine context)
Direct violence
The most visible form; involves harm to life and basic human needs; e.g., ongoing casualties and humanitarian crises in Gaza.
Structural violence
Systematic barriers that prevent access to resources and opportunities (e.g., occupation, settlements affecting land and water resources; visa restrictions affecting labor mobility and economic growth).
UN observations: settlements and land/water access restrictions undermine Palestinian self-determination.
Cultural violence
Norms, beliefs, and social attitudes that legitimize or normalize other forms of violence (e.g., normalization of occupation in some contexts, stigmatization of Palestinians, or dehumanizing narratives).
Interplay and total impact
All three forms can reinforce each other, making conflict resolution more challenging.
Link to peace concepts
Negative peace: absence of direct violence.
Positive peace: addressing root causes (structural and cultural violence) and building just institutions, norms, and opportunities.
Zionism and Palestinian nationalism: a nuanced view
Zionism
Nationalist project supporting a Jewish state in Palestine; originally framed as secular, but deeply connected to religious and historical claims to the land.
Emphasizes territorial control and sovereignty.
Palestinian nationalism
Emphasizes self-determination; historically multi-religious and secular in some early formulations, appealing to Christians, Muslims, and Jews alike in a shared national identity.
Pre-Nakba Palestine was multicultural; early nationalism did not necessarily promote Islamic revival; sought statehood for Palestinians with broad inclusion.
Hamas (Islamic Resistance Movement)
An explicit religious political movement that frames self-determination as a religious duty.
Emphasizes hijab and resistance to secularism; seeks broader transnational Islamic unity and territorial integrity.
Takeaway about religion’s role
In this conflict, religion interacts with nationalist projects and colonial legacies; it is a powerful driver of identity and legitimacy, even if not the sole cause of conflict.
Key analytical takeaway from this lecture
Religion can shape conflict and peace in multiple ways, but it intersects with power, territory, history, and identity.
A narrow focus on theology or dogma risks missing structural and political dimensions that maintain cycles of violence.
Peacebuilding requires harnessing the constructive potential of religion (shared values, humanitarian ethics, interfaith dialogue) while addressing grievances and power disparities.
Practical implications and ethical considerations
Ethical tension: balancing respect for religious identity with universal human rights and inclusive governance.
Practical implication: faith leaders can play constructive roles in peacebuilding (advocating nonviolence, humanitarian access, reconciliation).
Policy relevance: ensure protection for religious minorities, promote separation of state and religious institutions where appropriate, and recognize the political nature of religious movements.
Next topic teaser (from the lecture)
How religion can contribute to peacebuilding and how it can be used in peacebuilding processes (vs. how it can fuel conflict).
Ethical considerations in conflict resolution.
Quick references to specific terms and items
Balfour Declaration: 1917.
UN Partition Plan: Resolution 181.
Nakba (Palestinian catastrophe).
1948–1949: War, displacement, occupation.
1967: Six-Day War – occupation of West Bank, Gaza, East Jerusalem.
1979: Camp David Accords – peace between Israel and Egypt.
1987: First Intifada.
1993: Oslo Accords.
2002: Barrier wall around the West Bank (authorized by Israel; opposed by ICJ and ICC).
2006: Hamas wins Palestinian legislative elections; takes control of Gaza in February 2007.
2011–2014: Peace talks and unity government between Fatah and Hamas.
2023: Hamas attack on Israel in October 2023; ongoing regional implications.
Hypothetical scenarios to illuminate concepts (for study purposes)
Scenario A: A country with a single religious majority also has a dominant economic class and a unique language. How might this overlap deepen intergroup tensions compared to a country with more overlapping identities?
Scenario B: A religious leader advocates for peace talks but a political faction within the same tradition opposes concessions. How can mediation leverage the peace-seeking faction while addressing the concerns of the opposing faction?
Scenario C: A state separates church and state in law but religious institutions still influence civil society through charitable work and education. How can policymakers harness these religious channels for humanitarian goals while maintaining secular governance?
Connections to broader themes
This lecture links to foundational peace-building principles: power dynamics, legitimacy, self-determination, and the ethics of conflict resolution.
It ties to earlier discussions on how historical colonialism and territorial disputes shape contemporary conflicts and how religion intersects with nationalism, identity, and political legitimacy.
Summary takeaways
Religion is not monolithic or static; it is diverse, evolving, and deeply intertwined with culture.
In conflicts like Israel–Palestine, religion contributes to identity, morality, and symbolism while the core disputes are about territory, sovereignty, and self-determination.
A multi-dimensional analysis of religion is essential for effective peacebuilding: ideas, community, institutions, symbols/practices, and spirituality each matter.
Effective mediation requires simplifying analyses while capturing the complex role of religion, power, and historical grievances to address both direct and structural violence, and to challenge cultural norms that normalize ongoing conflict.