Religious Conflict in SomaliaReligious Conflict in Somalia

Submitted to: Prof. Dr. Marco VenturaSubmitted by: Angela Lin Huaming

Date: 31 May, 2015

Outline

Introduction Brief history of Christianity in Somalia Religious conflict between Islam and Christ

ianity Violation of Religious Rights The current issues Reactions and Possible Solutions Conclusion

Introduction

According to Open Doors investigation of World Watch List 2015, Somalia ranked as the # 2 country, where Christians face the most persecution. Available from https://www.opendoorsusa.org/christian-persecution/world-watch-list/somalia/ (accessed 11 March, 2015).

Religious freedom as one of the most fundamental rights of human beings has been declared internationally and it is recognized worldwide. However, as a Muslim country, human rights in Somalia, seems only to be granted to those people who are faithfully remain Muslims. Religious freedom is rather very expensive. As a matter of fact, Somali Christians who want to practice their Christian faith are living under dangerous and harsh situations for they can be killed anytime like ants.

Brief History of Christianity in Somalia

The Roman Catholic Church

Catholic missionaries went to Somalia since 1881, but the majority of Christians have been predominatly foreigners with only 200 Somalia Catholics by 1995.

Prior to 1972, the Catholic Church was served by a bishop, 23 priests, 4 brothers and 85 sisters. They carried on social and charitable work such as education and various kinds of skill training for local people and association for the sick etc.

On 21 Oct. 1972, the goverment took over the church properties in the name of nationalization. Then, a number of priests and sisters left the country.

David B. Barrett, George T. Kurian and Todd M. Johnson eds., World Christian Encyclopedia: A Comparative survey of churches and Religions in the Modern world ( Oxford University Press, 2001), 672-673.

Orthodox Churches

The presence of the Orthodox church in Somalia dates back to the influx of refugees from Ethiopia in the late 1960s. In the 1980s and 1990s these numbers swelled so that by 1995 there were well over 100,000 church members, mainly of the Amhara tribe. These believers are under the patriarch of Addis Ababa, Ethiopia (Ibid. 673).

Protestant Churches

Protestantism in Somalia dates from the year 1898 when Swedish Lutheran missionaires began work in what today southern Somalia. These missionaries developed an educational, medical and agricultural program, in addition to evangelistic outreach and the baptism of some 350 Christians by 1935.

After WWII, Protestant activity has been largely confined to social service with the help of the Sudan Interior Mission (SIM). When in 1963 the teaching of Islam was made compulsory for all schools, the SIM terminated its educational system, although it continued to operate adult English classes and a medical program (Ibid.).

Anglican Church

Since 1950, a small Anglican community consisting mostly of expatriates, exists at Mogadishu.

The Anglican group, which meets in a private home, is regarded as attached to the Episcopal church in Jerusalem (Ibid.).

Religious Conflict

between

Islam and Christianity

in Somalia

Violation of Religious Freedom The military government in power, since 21 Oct. 1969, suspe

nded the constitution of 1 July 1960, but government practice concerning religion has remained unchanged.

The old constitution proclaimed Islam to be the state religion and granted liberty of conscience and worship (articles 1 and 29). It required Muslim citizens to follow the general principles of Islam (art. 30) i.e. the obligatory studies in Islam by primary and secondary schools both in public and private education.

In May 1976, the Ministry of Education suddenly terminated the teaching contracts of the SIM who then had to leave the country afterwards. Today, churches are still accepted by the government, but with condition of no direct and public evangelization (Ibid.).

The militant Islamist group al-Shabaab has publicly declared that it 'wants Somalia free of any Christians.' Those who are suspected of being Christians are frequently killed on the spot, meaning Christians must keep their faith completely secret. Believers are often isolated, and at most will meet in small groups. They cannot own Bibles, as this could put them in danger. Islam is enshrined as the state religion in the nation's constitution, making apostasy (converting to a new religion) illegal, and those who attack Christians do so with impunity.

See http://www.opendoorsuk.org/persecution/worldwatch/somalia.php (accessed 11 March, 2015).

Current Issues

Between 2009 and 2011, Al Shabaab controlled much of southern Somalia. Its rule is based on a very strict and narrow interpretation of Islamic sharia and is perceived as extremely harsh by many Somalis. Moreover, the clan element is again prominently featured by Al Shabaab.

The few Somali Christians in the country face the most severe consequences if they were discovered by Al Shabaab.

In some cases, Somali Bantu had converted to Christianity in protest against the mistreatment that they and their people had experienced at the hands of their ‘Somali co-nationals’ professing Islam. Between 2008 and 2012, Al Shabaab beheaded a number of Christian Somalis.

Markus V. Hoehne, "Continuities and Changes Regarding Minorities in Somalia" in Ethnic and Racial Studies (14 Apr. 2014), 792-807, at 801.

To be Somali is to be Muslim?

Available from http://www.dohi.org/us/proddetail.php?prod=Christian_Convert_from_Islam_Beheaded_in_Somalia (accessed 11 March, 2015).

A burnt Catholic Church in Somalia, 2011.

Available from http://www.slinkywizard.com/technova/index.php/2012-06-21-03-15-38/english/935-postcards-from-hell-2012?showall=1&limitstart= (accessed 11 March, 2015).

Reactions and Possible Solutions

1. Respect the Religious Right

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

UN Universal Declaration of Human Rights Art. 18. Available from http://www.un.org/Overview/rights.html#a18 (accessed 20 March, 2015).

2.The Holy See on Human Rights

"The Delegation of the Holy See would like to submit to the joint reflection of the Human Rights Council that these and other unspeakable crimes are being committed against people belonging to ancient communities simply because their belief, social system, and culture are different from the fundamentalist combatants of the so-called ‘Islamic State’ group. The appeal to religion in order to murder people and destroy the evidence of human creativity developed in the course of history makes the on-going atrocities even more revulsive and damnable. An adequate response from the International Community, which should finally put aside sectarian interests and save lives, is a moral imperative."

Silvano M. Tomasi, "Freedoms of Religion and Expression: Adopting an Ethics of Responsibility," in News.VA (10 March, 2015) Availabel from http://www.news.va/en/news/freedoms-of-religion-and-expression-adopting-an-et (accessed 28 March, 2015).

According to Grim and Finke, "To the extent that a religious group achieves a monopoly and holds access to the temporal power and privileges of the state, the ever-present temptation is to openly persecute religious competitors. When the state offers privileges to all religions and power to none, no single religion can claim the authority of the state. Thus, we argue that to the degree that governments ensure religious freedoms for all, there will be less conflict between religions and less religious persecution. Many have noticed the pacifying effect of greater religious freedom protects against the “tyranny” of the majority religion and reduces the grievances of minorities. Thus, there will be less conflict between religious groups."

Briam J. Grim and Roger Finke, "Religious Persecution in Cross-National Context: Clashing Civilizations or Regulated Religious Economic?," in American Sociological Review Vol. 72, no. 4 (Aug. 2007): 633-658, at 637.

3. Political Perspective...

4.1. Social Perspective Through Business Activities

"In Indonesia, a number of businesses are undertaking a variety of efforts to promote interfaith understanding. One example is EXPRESS Taxi. With a fleet of more than 10,000 taxis in Jakarta, the company promotes a faith-friendly workplace by setting up prayer rooms and facilitating Muslim and Christian observances, as well as celebrations of Chinese New Year. Such efforts not only foster interfaith understanding but also increase worker productivity and satisfaction."

Religious Freedom and Business Foundation, "Business: A Powerful Force for Supporting Interfaith Understanding and Peace," in The Global Compact Network Indonesia (2014), 11.

4.2. Social Perspective Through Business Activities

"In Nigeria, businesses and economic development NGOs are working to stop widespread violence, which has already taken hundreds of lives and threatens to lead to civil war (....) An improved economy and new opportunities, such as those created by the Yola Innovation Machine, could be an effective tool in reducing violent extremism as employment is created and people from different faiths work together to solve business problems (Ibid., 13)."

5. Religious Perspective...

The House of Love Foundation established and ran the marriage initiative in collaboration with the Jakarta Municipal Government. The program saw Muslim, Protestant, Catholic, Buddhist, Hindu and Confucian couples from across the capita take part. This initiative also promotes intercultural and interfaith understanding within the community (Ibid.).

Conclusion

Continuing the Dialogue...

"It is the duty of every believer to improve his understanding of his own faith and also try to gain a fuller positive appreciation of other faiths. There is no question in the foreseeable future of any amalgamation of religions, however, the first stage would rather be that of the mutual recognition where the various world religions accept one another as fellow-climbers of the cloud-covered mountain on whose summit in the mists God dwells unseen."

W.Montgomery Watt, Islam and Christianity Today: A Contribution to Dialogue (London: Routledge &Kegan Paul, 1983), 145-146.

Hope through Multiple Ways of Dialogue....

Dialogue of life: where people who live in pluralistic societies share their common problems and preoccuptations and help each other to live according to their faith

Dialogue of action: in which Christians and Muslims collaborate for the integral development of people and struggle to safeguard religious values

Dialogue of experience: in which even ordinary persons share their life of prayer with one another

Dialogue of theological exchange: in which specialists seek to deepen their understanding of their own respective traditions, etc.

See Pontifical Council for Interreligious Dialogue and Congretation for the Evangelization of Peoples, Dialogue and Proclamation no. 42; available from http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_19051991_dialogue-and-proclamatio_en.html (accessed 28 March, 2015). See also, Ovey N. Mohammed, Muslim-Christian Relations: Past, Present, Future (New York: Maryknoll Orbis Books, 1999), 79.