RELIGIOUS FREEDOM, THE PATH TO PEACE (Benedict XVI)

MESSAGE OF HIS HOLINESS
POPE BENEDICT XVI
FOR THE CELEBRATION OF THE
WORLD DAY OF PEACE

1 JANUARY 2011

RELIGIOUS FREEDOM, THE PATH TO PEACE

1. At the beginning of the new year I offer good wishes to each and all for serenity and prosperity, but especially for peace. Sadly, the year now ending has again been marked by persecution, discrimination, terrible acts of violence and religious intolerance.

My thoughts turn in a special way to the beloved country of Iraq, which continues to be a theatre of violence and strife as it makes its way towards a future of stability and reconciliation. I think of the recent sufferings of the Christian community, and in particular the reprehensible attack on the Syro-Catholic Cathedral of Our Lady of Perpetual Help in Baghdad, where on 31 October two priests and over fifty faithful were killed as they gathered for the celebration of Holy Mass. In the days that followed, other attacks ensued, even on private homes, spreading fear within the Christian community and a desire on the part of many to emigrate in search of a better life. I assure them of my own closeness and that of the entire Church, a closeness which found concrete expression in the recent Special Assembly for the Middle East of the Synod of Bishops. The Synod encouraged the Catholic communities in Iraq and throughout the Middle East to live in communion and to continue to offer a courageous witness of faith in those lands.

I offer heartfelt thanks to those Governments which are working to alleviate the sufferings of these, our brothers and sisters in the human family, and I ask all Catholics for their prayers and support for their brethren in the faith who are victims of violence and intolerance. In this context, I have felt it particularly appropriate to share some reflections on religious freedom as the path to peace. It is painful to think that in some areas of the world it is impossible to profess one’s religion freely except at the risk of life and personal liberty. In other areas we see more subtle and sophisticated forms of prejudice and hostility towards believers and religious symbols. At present, Christians are the religious group which suffers most from persecution on account of its faith. Many Christians experience daily affronts and often live in fear because of their pursuit of truth, their faith in Jesus Christ and their heartfelt plea for respect for religious freedom. This situation is unacceptable, since it represents an insult to God and to human dignity; furthermore, it is a threat to security and peace, and an obstacle to the achievement of authentic and integral human development.[1]

Religious freedom expresses what is unique about the human person, for it allows us to direct our personal and social life to God, in whose light the identity, meaning and purpose of the person are fully understood. To deny or arbitrarily restrict this freedom is to foster a reductive vision of the human person; to eclipse the public role of religion is to create a society which is unjust, inasmuch as it fails to take account of the true nature of the human person; it is to stifle the growth of the authentic and lasting peace of the whole human family.

For this reason, I implore all men and women of good will to renew their commitment to building a world where all are free to profess their religion or faith, and to express their love of God with all their heart, with all their soul and with all their mind (cf. Mt 22:37). This is the sentiment which inspires and directs this Message for the XLIV World Day of Peace, devoted to the theme: Religious Freedom, the Path to Peace.

A sacred right to life and to a spiritual life

2. The right to religious freedom is rooted in the very dignity of the human person,[2] whose transcendent nature must not be ignored or overlooked. God created man and woman in his own image and likeness (cf. Gen 1:27). For this reason each person is endowed with the sacred right to a full life, also from a spiritual standpoint. Without the acknowledgement of his spiritual being, without openness to the transcendent, the human person withdraws within himself, fails to find answers to the heart’s deepest questions about life’s meaning, fails to appropriate lasting ethical values and principles, and fails even to experience authentic freedom and to build a just society.[3]

Sacred Scripture, in harmony with our own experience, reveals the profound value of human dignity: “When I look at your heavens, the work of your fingers, the moon and the stars which you have established, what is man that you are mindful of him, and the son of man, that you care for him? Yet you have made him little less than God, and crowned him with glory and honour. You have given him dominion over the works of your hands; you have put all things under his feet” (Ps 8:3-6).

Contemplating the sublime reality of human nature, we can experience the same amazement felt by the Psalmist. Our nature appears as openness to the Mystery, a capacity to ask deep questions about ourselves and the origin of the universe, and a profound echo of the supreme Love of God, the beginning and end of all things, of every person and people.[4] The transcendent dignity of the person is an essential value of Judeo-Christian wisdom, yet thanks to the use of reason, it can be recognized by all. This dignity, understood as a capacity to transcend one’s own materiality and to seek truth, must be acknowledged as a universal good, indispensable for the building of a society directed to human fulfilment. Respect for essential elements of human dignity, such as the right to life and the right to religious freedom, is a condition for the moral legitimacy of every social and legal norm.

Religious freedom and mutual respect

3. Religious freedom is at the origin of moral freedom. Openness to truth and perfect goodness, openness to God, is rooted in human nature; it confers full dignity on each individual and is the guarantee of full mutual respect between persons. Religious freedom should be understood, then, not merely as immunity from coercion, but even more fundamentally as an ability to order one’s own choices in accordance with truth.

Freedom and respect are inseparable; indeed, “in exercising their rights, individuals and social groups are bound by the moral law to have regard for the rights of others, their own duties to others and the common good of all”.[5]

A freedom which is hostile or indifferent to God becomes self-negating and does not guarantee full respect for others. A will which believes itself radically incapable of seeking truth and goodness has no objective reasons or motives for acting save those imposed by its fleeting and contingent interests; it does not have an “identity” to safeguard and build up through truly free and conscious decisions. As a result, it cannot demand respect from other “wills”, which are themselves detached from their own deepest being and thus capable of imposing other “reasons” or, for that matter, no “reason” at all. The illusion that moral relativism provides the key for peaceful coexistence is actually the origin of divisions and the denial of the dignity of human beings. Hence we can see the need for recognition of a twofold dimension within the unity of the human person: a religious dimension and a social dimension. In this regard, “it is inconceivable that believers should have to suppress a part of themselves – their faith – in order to be active citizens. It should never be necessary to deny God in order to enjoy one’s rights”.[6]

The family, the school of freedom and peace

4. If religious freedom is the path to peace, religious education is the highway which leads new generations to see others as their brothers and sisters, with whom they are called to journey and work together so that all will feel that they are living members of the one human family, from which no one is to be excluded.

The family founded on marriage, as the expression of the close union and complementarity between a man and a woman, finds its place here as the first school for the social, cultural, moral and spiritual formation and growth of children, who should always be able to see in their father and mother the first witnesses of a life directed to the pursuit of truth and the love of God. Parents must be always free to transmit to their children, responsibly and without constraints, their heritage of faith, values and culture. The family, the first cell of human society, remains the primary training ground for harmonious relations at every level of coexistence, human, national and international. Wisdom suggests that this is the road to building a strong and fraternal social fabric, in which young people can be prepared to assume their proper responsibilities in life, in a free society, and in a spirit of understanding and peace.

A common patrimony

5. It could be said that among the fundamental rights and freedoms rooted in the dignity of the person, religious freedom enjoys a special status. When religious freedom is acknowledged, the dignity of the human person is respected at its root, and the ethos and institutions of peoples are strengthened. On the other hand, whenever religious freedom is denied, and attempts are made to hinder people from professing their religion or faith and living accordingly, human dignity is offended, with a resulting threat to justice and peace, which are grounded in that right social order established in the light of Supreme Truth and Supreme Goodness.

Religious freedom is, in this sense, also an achievement of a sound political and juridical culture. It is an essential good: each person must be able freely to exercise the right to profess and manifest, individually or in community, his or her own religion or faith, in public and in private, in teaching, in practice, in publications, in worship and in ritual observances. There should be no obstacles should he or she eventually wish to belong to another religion or profess none at all. In this context, international law is a model and an essential point of reference for states, insofar as it allows no derogation from religious freedom, as long as the just requirements of public order are observed.[7] The international order thus recognizes that rights of a religious nature have the same status as the right to life and to personal freedom, as proof of the fact that they belong to the essential core of human rights, to those universal and natural rights which human law can never deny.

Religious freedom is not the exclusive patrimony of believers, but of the whole family of the earth’s peoples. It is an essential element of a constitutional state; it cannot be denied without at the same time encroaching on all fundamental rights and freedoms, since it is their synthesis and keystone. It is “the litmus test for the respect of all the other human rights”.[8] While it favours the exercise of our most specifically human faculties, it creates the necessary premises for the attainment of an integral development which concerns the whole of the person in every single dimension.[9]

The public dimension of religion

6. Religious freedom, like every freedom, proceeds from the personal sphere and is achieved in relationship with others. Freedom without relationship is not full freedom. Religious freedom is not limited to the individual dimension alone, but is attained within one’s community and in society, in a way consistent with the relational being of the person and the public nature of religion.

Relationship is a decisive component in religious freedom, which impels the community of believers to practise solidarity for the common good. In this communitarian dimension, each person remains unique and unrepeatable, while at the same time finding completion and full realization.

The contribution of religious communities to society is undeniable. Numerous charitable and cultural institutions testify to the constructive role played by believers in the life of society. More important still is religion’s ethical contribution in the political sphere. Religion should not be marginalized or prohibited, but seen as making an effective contribution to the promotion of the common good. In this context mention should be made of the religious dimension of culture, built up over centuries thanks to the social and especially ethical contributions of religion. This dimension is in no way discriminatory towards those who do not share its beliefs, but instead reinforces social cohesion, integration and solidarity.

Religious freedom, a force for freedom and civilization:
dangers arising from its exploitation

7. The exploitation of religious freedom to disguise hidden interests, such as the subversion of the established order, the hoarding of resources or the grip on power of a single group, can cause enormous harm to societies. Fanaticism, fundamentalism and practices contrary to human dignity can never be justified, even less so in the name of religion. The profession of a religion cannot be exploited or imposed by force. States and the various human communities must never forget that religious freedom is the condition for the pursuit of truth, and truth does not impose itself by violence but “by the force of its own truth”.[10] In this sense, religion is a positive driving force for the building of civil and political society.

How can anyone deny the contribution of the world’s great religions to the development of civilization? The sincere search for God has led to greater respect for human dignity. Christian communities, with their patrimony of values and principles, have contributed much to making individuals and peoples aware of their identity and their dignity, the establishment of democratic institutions and the recognition of human rights and their corresponding duties.

Today too, in an increasingly globalized society, Christians are called, not only through their responsible involvement in civic, economic and political life but also through the witness of their charity and faith, to offer a valuable contribution to the laborious and stimulating pursuit of justice, integral human development and the right ordering of human affairs. The exclusion of religion from public life deprives the latter of a dimension open to transcendence. Without this fundamental experience it becomes difficult to guide societies towards universal ethical principles and to establish at the national and international level a legal order which fully recognizes and respects fundamental rights and freedoms as these are set forth in the goals – sadly still disregarded or contradicted – of the 1948 Universal Declaration of Human Rights.

An issue of justice and civility:
fundamentalism and hostility to believers
compromise the positive secularity of states

8. The same determination that condemns every form of fanaticism and religious fundamentalism must also oppose every form of hostility to religion that would restrict the public role of believers in civil and political life.

It should be clear that religious fundamentalism and secularism are alike in that both represent extreme forms of a rejection of legitimate pluralism and the principle of secularity. Both absolutize a reductive and partial vision of the human person, favouring in the one case forms of religious integralism and, in the other, of rationalism. A society that would violently impose or, on the contrary, reject religion is not only unjust to individuals and to God, but also to itself. God beckons humanity with a loving plan that, while engaging the whole person in his or her natural and spiritual dimensions, calls for a free and responsible answer which engages the whole heart and being, individual and communitarian. Society too, as an expression of the person and of all his or her constitutive dimensions, must live and organize itself in a way that favours openness to transcendence. Precisely for this reason, the laws and institutions of a society cannot be shaped in such a way as to ignore the religious dimension of its citizens or to prescind completely from it. Through the democratic activity of citizens conscious of their lofty calling, those laws and institutions must adequately reflect the authentic nature of the person and support its religious dimension. Since the latter is not a creation of the state, it cannot be manipulated by the state, but must rather be acknowledged and respected by it.

Whenever the legal system at any level, national or international, allows or tolerates religious or antireligious fanaticism, it fails in its mission, which is to protect and promote justice and the rights of all. These matters cannot be left to the discretion of the legislator or the majority since, as Cicero once pointed out, justice is something more than a mere act which produces and applies law. It entails acknowledging the dignity of each person[11] which, unless religious freedom is guaranteed and lived in its essence, ends up being curtailed and offended, exposed to the risk of falling under the sway of idols, of relative goods which then become absolute. All this exposes society to the risk of forms of political and ideological totalitarianism which emphasize public power while demeaning and restricting freedom of conscience, thought and religion as potential competitors.

Dialogue between civil and religious institutions

9. The patrimony of principles and values expressed by an authentic religiosity is a source of enrichment for peoples and their ethos. It speaks directly to the conscience and mind of men and women, it recalls the need for moral conversion, and it encourages the practice of the virtues and a loving approach to others as brothers and sisters, as members of the larger human family.[12]

With due respect for the positive secularity of state institutions, the public dimension of religion must always be acknowledged. A healthy dialogue between civil and religious institutions is fundamental for the integral development of the human person and social harmony.

Living in love and in truth

10. In a globalized world marked by increasingly multi-ethnic and multi-religious societies, the great religions can serve as an important factor of unity and peace for the human family. On the basis of their religious convictions and their reasoned pursuit of the common good, their followers are called to give responsible expression to their commitment within a context of religious freedom. Amid the variety of religious cultures, there is a need to value those elements which foster civil coexistence, while rejecting whatever is contrary to the dignity of men and women.

The public space which the international community makes available for the religions and their proposal of what constitutes a “good life” helps to create a measure of agreement about truth and goodness, and a moral consensus; both of these are fundamental to a just and peaceful coexistence. The leaders of the great religions, thanks to their position, their influence and their authority in their respective communities, are the first ones called to mutual respect and dialogue.

Christians, for their part, are spurred by their faith in God, the Father of the Lord Jesus Christ, to live as brothers and sisters who encounter one another in the Church and work together in building a world where individuals and peoples “shall not hurt or destroy … for the earth shall be full of the knowledge of the Lord as the waters cover the sea” (Is 11:9).

Dialogue as a shared pursuit

11. For the Church, dialogue between the followers of the different religions represents an important means of cooperating with all religious communities for the common good. The Church herself rejects nothing of what is true and holy in the various religions. “She has a high regard for those ways of life and conduct, precepts and doctrines which, although differing in many ways from her own teaching, nevertheless often reflect a ray of that truth which enlightens all men and women”.[13]

The path to take is not the way of relativism or religious syncretism. The Church, in fact, “proclaims, and is in duty bound to proclaim without fail, Christ who is the way, the truth and the life (Jn 14:6); in Christ, in whom God reconciled all things to himself, people find the fullness of the religious life”.[14] Yet this in no way excludes dialogue and the common pursuit of truth in different areas of life, since, as Saint Thomas Aquinas would say, “every truth, whoever utters it, comes from the Holy Spirit”.[15]

The year 2011 marks the twenty-fifth anniversary of the World Day of Prayer for Peace convened in Assisi in 1986 by Pope John Paul II. On that occasion the leaders of the great world religions testified to the fact that religion is a factor of union and peace, and not of division and conflict. The memory of that experience gives reason to hope for a future in which all believers will see themselves, and will actually be, agents of justice and peace.

Moral truth in politics and diplomacy

12. Politics and diplomacy should look to the moral and spiritual patrimony offered by the great religions of the world in order to acknowledge and affirm universal truths, principles and values which cannot be denied without denying the dignity of the human person. But what does it mean, in practical terms, to promote moral truth in the world of politics and diplomacy? It means acting in a responsible way on the basis of an objective and integral knowledge of the facts; it means deconstructing political ideologies which end up supplanting truth and human dignity in order to promote pseudo-values under the pretext of peace, development and human rights; it means fostering an unswerving commitment to base positive law on the principles of the natural law.[16] All this is necessary and consistent with the respect for the dignity and worth of the human person enshrined by the world’s peoples in the 1945 Charter of the United Nations, which presents universal values and moral principles as a point of reference for the norms, institutions and systems governing coexistence on the national and international levels.

Beyond hatred and prejudice

13. Despite the lessons of history and the efforts of states, international and regional organizations, non-governmental organizations and the many men and women of good will who daily work to protect fundamental rights and freedoms, today’s world also witnesses cases of persecution, discrimination, acts of violence and intolerance based on religion. In a particular way, in Asia and in Africa, the chief victims are the members of religious minorities, who are prevented from freely professing or changing their religion by forms of intimidation and the violation of their rights, basic freedoms and essential goods, including the loss of personal freedom and life itself.

There also exist – as I have said – more sophisticated forms of hostility to religion which, in Western countries, occasionally find expression in a denial of history and the rejection of religious symbols which reflect the identity and the culture of the majority of citizens. Often these forms of hostility also foster hatred and prejudice; they are inconsistent with a serene and balanced vision of pluralism and the secularity of institutions, to say nothing of the fact that coming generations risk losing contact with the priceless spiritual heritage of their countries.

Religion is defended by defending the rights and freedoms of religious communities. The leaders of the great world religions and the leaders of nations should therefore renew their commitment to promoting and protecting religious freedom, and in particular to defending religious minorities; these do not represent a threat to the identity of the majority but rather an opportunity for dialogue and mutual cultural enrichment. Defending them is the ideal way to consolidate the spirit of good will, openness and reciprocity which can ensure the protection of fundamental rights and freedoms in all areas and regions of the world.

Religious freedom in the world

14. Finally I wish to say a word to the Christian communities suffering from persecution, discrimination, violence and intolerance, particularly in Asia, in Africa, in the Middle East and especially in the Holy Land, a place chosen and blessed by God. I assure them once more of my paternal affection and prayers, and I ask all those in authority to act promptly to end every injustice against the Christians living in those lands. In the face of present difficulties, may Christ’s followers not lose heart, for witnessing to the Gospel is, and always will be, a sign of contradiction.

Let us take to heart the words of the Lord Jesus: “Blessed are those who mourn, for they shall be comforted … Blessed are those who hunger and thirst for righteousness, for they shall be satisfied … Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven” (Mt 5:4-12). Then let us renew “the pledge we give to be forgiving and to pardon when we invoke God’s forgiveness in the Our Father. We ourselves lay down the condition and the extent of the mercy we ask for when we say: `And forgive us our debts, as we have forgiven those who are in debt to us’ (Mt 6:12)”.[17] Violence is not overcome by violence. May our cries of pain always be accompanied by faith, by hope and by the witness of our love of God. I also express my hope that in the West, and especially in Europe, there will be an end to hostility and prejudice against Christians because they are resolved to orient their lives in a way consistent with the values and principles expressed in the Gospel. May Europe rather be reconciled to its own Christian roots, which are fundamental for understanding its past, present and future role in history; in this way it will come to experience justice, concord and peace by cultivating a sincere dialogue with all peoples.

Religious freedom, the path to peace

15. The world needs God. It needs universal, shared ethical and spiritual values, and religion can offer a precious contribution to their pursuit, for the building of a just and peaceful social order at the national and international levels.

Peace is a gift of God and at the same time a task which is never fully completed. A society reconciled with God is closer to peace, which is not the mere absence of war or the result of military or economic supremacy, much less deceptive ploys or clever manipulation. Rather, peace is the result of a process of purification and of cultural, moral and spiritual elevation involving each individual and people, a process in which human dignity is fully respected. I invite all those who wish to be peacemakers, especially the young, to heed the voice speaking within their hearts and thus to find in God the stable point of reference for attaining authentic freedom, the inexhaustible force which can give the world a new direction and spirit, and overcome the mistakes of the past. In the words of Pope Paul VI, to whose wisdom and farsightedness we owe the institution of the World Day of Peace: “It is necessary before all else to provide peace with other weapons – different from those destined to kill and exterminate mankind. What are needed above all are moral weapons, those which give strength and prestige to international law – the weapon, in the first place, of the observance of pacts”.[18] Religious freedom is an authentic weapon of peace, with an historical and prophetic mission. Peace brings to full fruition the deepest qualities and potentials of the human person, the qualities which can change the world and make it better. It gives hope for a future of justice and peace, even in the face of grave injustice and material and moral poverty. May all men and women, and societies at every level and in every part of the earth, soon be able to experience religious freedom, the path to peace!

From the Vatican, 8 December 2010

BENEDICTUS PP XVI

 

Muslim radicals colonising the country, Indonesian bishops say

NDONESIA

Muslim radicals colonising the country, Indonesian bishops say

by Mathias Hariyadi

The bishop of Padang warns against the systematic and organised spread of radical Islamic ideology. Political authorities are criticised for failing to stop the wave of violence. In the meantime, police is out in force to prevent anti-Christian violence over the Christmas period.

Jakarta (AsiaNews) – Mgr Mathinus D Situmorang, president of the Indonesian Bishops of Conference’s (KWI), warned Indonesian political elites on a potentially serious threat to the national interest. The prelate, who is the bishop of Padang (Western Sumatra), delivered his word of caution during the admission ceremony for new members of the Indonesian Catholic University Student Association (PMKRI). In his address, he criticised the state for its powerlessness in the face of dozens of attacks carried out by Islamic fundamentalist groups against churches and Christians. 

“In the past, Indonesia was occupied and colonised by foreign rulers. However, the present situation is not much better even if we are ruled by fellow Indonesian citizens,” the bishop said. Here, he was referring to recent attacks carried out by the Islamic Defender Front (FPI), which stormed two places of worship in Rancaekek, Bandung Regency (West Java), forcing their closure. More broadly, he is deeply concerned that religious intolerance is spreading and taking rook among ordinary people. Muslim extremists, he explained, had no legal right to interfere with the aforementioned places of worship even if they did not have a building permit. What is more, the situation is getting worse because law enforcement is not stopping the Islamists, and it is not clear why.

Nonetheless, for the prelate, “A spirit of intolerance is finding fertile ground because of political interests”. In Parung, Bogor Regency, local authorities issued a ban against the Saint John the Baptist Catholic Church to prevent Christmas celebrations. 

“If some Christian communities in Indonesia hold religious ceremonies in the streets or in the open, it is out of necessity because they have been unable to secure a building permit for their place of worship, and this, for years,” Bishop Situmorang explained.

“If the [central] government and local authorities are stopped by every extremist Muslim group, the situation will get worse and the state’s sovereignty will be given away to illegal groups that will carry out actions against the law,” he lamented.

Still, the 3,000 parishioners who belong to the Saint John the Baptist Catholic Church will be able to celebrate Christmas at a local nuns’ compound. Indonesia’s Defence Minister Purnomo Yusgiantoro, who is Catholic, rejected the accusation, saying that any violent act would be punished. Mgr Situmorang is not so sure. For him, the state is powerless and incapable of dealing with the problem. Yet, he is still “proud to belong to a multicultural society, where the spirit of intolerance is restrained”. 

In the meantime, hours before the start of Christmas services, the country has been placed under tight security with thousands of police deployed near churches, 8,000 in Jakarta alone. In Bali, police has secured every strategic site, including churches.

A study by the Setara Institute for Democracy and Peace warns that whilst most violent actions are carried out by the infamous FPI, less noticeable actions by other radical Muslim groups are equally worrisome, especially since they are increasingly supported by ordinary people and are attracting even liberal groups and moderate clerics.

There are also rumours that radical elements have infiltrated the moderate Indonesian Ulemas Council (MUI), the country’s most important organisation of Muslim clerics, which wields the greatest influence in moral and political terms. According to the Setara report, beside the FPI, other important violent Islamist groups are the Islamic Reform Movement (Garis) and the Islamic People’s Forum (FUI).

The same study noted that in “2005, FUI’s chief Al Khaththath [. . .] made it to the MUI’s board of directors,” and at the organisation’s annual meeting that year, he was among those who “actively lobbied the MUI to issue an edict forbidding the practice of liberal Islam”

14 Javanese principles

In the middle of increasing demand to give more attention to Yogyakarta andSurakarta’s special status, we also reminded about the 14 Javanese principles: 

1.  “Nglurug Tanpa Bala, Menang Tanpa Ngasorake, Sekti Tanpa Aji-Aji, SugihTanpa Bandha”

Meaning: fight without involving other people; win without humiliating orunderestimating others; charm that not base on force / power / money /bloodline; a wealth that not come from material items 

2.  “Datan Serik Lamun Ketaman, Datan Susah Lamun Kelangan” 

Meaning: don’t give up when bad things occur and don’t be sad when you losesomething 

3.  “Sepi ing Pamrih Rame ing Gawe, Banter tan Mbancangi, Dhuwur tan Ngungkuli”  

Meaning: work hard whole hearty supported with high spirit; quick but no need tooutpace others; aim high but no need to exceed others 

4.  Aja Gumunan, Aja Getunan, Aja Kagetan, Aja Aleman” 

Meaning: do not confuse easily; do not regret easily; do not surprise easily;and do not spoil yourself 

5.  “Aja Ketungkul Marang Kalungguhan, Kadonyan lan Kemareman”  

Meaning: Do not let yourself imprison by the obsession for position / material /other world desire 

6.  “Aja Kuminter Mundak Keblinger, Aja Cidra Mundak Cilaka, Sing Was was Tiwas”  

Meaning: never think yourself as the smartest one – these habit will guided youtowards right direction; do not cheat – these will avoid disaster fromhappening; whoever doubt those 2 principles will perish 

7.  “Aja Milik Barang Kang Melok, Aja Mangro Mundak Kendo” 

Meaning: don’t let yourself tempted by luxurious and beautiful things; avoidambiguity in order to maintain good spirit and determination 

8.  “Aja Adigang, Adigung, Adiguna”  

Meaning: avoid self centered and power oriented mind set 9.  “Sing Sabar lan Ngalah Dadi kekasih Allah”   Meaning: Be patient and yield in order to become God’s lover 

10.      “Sing Prihatin Bakal Memimpin”   

Meaning: whoever willing to live a modest life will become a warrior, a fighterand a leader  

11.      “Sing Resik Uripe Bakal Mulya”  

Meaning: honesty will lead you to a noble life 

12.      “Urip Iku Urup”  

Meaning: A good life is a life which can gives positive contribution to theothers 

13.      “Sura Dira Jayaningrat, Lebur Dening Pangastuti”  

Meaning: Courage, power and influence can be beaten by peace / prosperousgreetings 

14.      “Memayu Hayuning Bawana, Ambrasta dur Hangkara” 

Meaning: all living human must fight for their safety, happiness and prosperity.

They must also fight the anger and greed within themselve (milis APIK)

President Obama’s Speech at University of Indonesia

President Obama’s Speech at University of Indonesia:

“… May our two nations work together, with faith and determination …”

Jakarta, November 10, 2010

 

 

Thank you for this wonderful welcome. Thank you to the people of Jakarta. And thank you to the people of Indonesia.I am so glad that I made it to Indonesia, and that Michelle was able to join me. We had a couple of false starts this year, but I was determined to visit a country that has meant so much to me. Unfortunately, it’s a fairly quick visit, but I look forward to coming back a year from now, when Indonesia hosts the East Asia Summit.

 

Before I go any further, I want to say that our thoughts and prayers are with all of those Indonesians affected by the recent tsunami and volcanic eruptions – particularly those who have lost loved ones, and those who have been displaced. As always, the United States stands with Indonesia in responding to this natural disaster, and we are pleased to be able to help as needed. As neighbors help neighbors and families take in the displaced, I know that the strength and resilience of the Indonesian people will pull you through once more.

 

Let me begin with a simple statement: Indonesia is a part of me. I first came to this country when my mother married an Indonesian man named Lolo Soetoro. As a young boy, I was coming to a different world. But the people of Indonesia quickly made me feel at home.

 

Jakarta looked very different in those days. The city was filled with buildings that were no more than a few stories tall. The Hotel Indonesia was one of the few high rises, and there was just one brand new shopping center called Sarinah. Betchaks outnumbered automobiles in those days, and the highway quickly gave way to unpaved roads and kampongs.

 

We moved to Menteng Dalam, where we lived in a small house with a mango tree out front. I learned to love Indonesia while flying kites, running along paddy fields, catching dragonflies, and buying satay and baso from the street vendors. Most of all, I remember the people – the old men and women who welcomed us with smiles; the children who made a foreigner feel like a neighbor; and the teachers who helped me learn about the wider world.

 

Because Indonesia is made up of thousands of islands, hundreds of languages, and people from scores of regions and ethnic groups, my times here helped me appreciate the common humanity of all people. And while my stepfather, like most Indonesians, was raised a Muslim, he firmly believed that all religions were worthy of respect. In this way, he reflected the spirit of religious tolerance that is enshrined in Indonesia’s Constitution, and that remains one of this country’s defining and inspiring characteristics.

 

I stayed here for four years – a time that helped shape my childhood; a time that saw the birth of my wonderful sister, Maya; and a time that made such an impression on my mother that she kept returning to Indonesia over the next twenty years to live, work and travel – pursuing her passion of promoting opportunity in Indonesia’s villages, particularly for women and girls. For her entire life, my mother held this place and its people close to her heart.

 

So much has changed in the four decades since I boarded a plane to move back to Hawaii. If you asked me – or any of my schoolmates who knew me back then – I don’t think any of us could have anticipated that I would one day come back to Jakarta as President of the United States. And few could have anticipated the remarkable story of Indonesia over these last four decades.

 

The Jakarta that I once knew has grown to a teeming city of nearly ten million, with skyscrapers that dwarf the Hotel Indonesia, and thriving centers of culture and commerce. While my Indonesian friends and I used to run in fields with water buffalo and goats, a new generation of Indonesians is among the most wired in the world – connected through cell phones and social networks. And while Indonesia as a young nation focused inward, a growing Indonesia now plays a key role in the Asia Pacific and the global economy.

 

This change extends to politics. When my step-father was a boy, he watched his own father and older brother leave home to fight and die in the struggle for Indonesian independence. I’m happy to be here on Heroes Day to honor the memory of so many Indonesians who have sacrificed on behalf of this great country.

 

When I moved to Jakarta, it was 1967, a time that followed great suffering and conflict in parts of this country. Even though my step-father had served in the Army, the violence and killing during that time of political upheaval was largely unknown to me because it was unspoken by my Indonesian family and friends. In my household, like so many others across Indonesia, it was an invisible presence. Indonesians had their independence, but fear was not far away.

 

In the years since then, Indonesia has charted its own course through an extraordinary democratic transformation – from the rule of an iron fist to the rule of the people. In recent years, the world has watched with hope and admiration, as Indonesians embraced the peaceful transfer of power and the direct election of leaders. And just as your democracy is symbolized by your elected President and legislature, your democracy is sustained and fortified by its checks and balances: a dynamic civil society; political parties and unions; a vibrant media and engaged citizens who have ensured that – in Indonesia – there will be no turning back.

 

But even as this land of my youth has changed in so many ways, those things that I learned to love about Indonesia – that spirit of tolerance that is written into your Constitution; symbolized in your mosques and churches and temples; and embodied in your people – still lives on. Bhinneka Tunggal Ika – unity in diversity. This is the foundation of Indonesia’s example to the world, and this is why Indonesia will play such an important role in the 21st century.

 

So today, I return to Indonesia as a friend, but also as a President who seeks a deep and enduring partnership between our two countries. Because as vast and diverse countries; as neighbors on either side of the Pacific; and above all as democracies – the United States and Indonesia are bound together by shared interests and shared values.

 

Yesterday, President Yudhoyono and I announced a new, Comprehensive Partnership between the United States and Indonesia. We are increasing ties between our governments in many different areas, and – just as importantly – we are increasing ties among our people. This is a partnership of equals, grounded in mutual interests and mutual respect.

 

With the rest of my time today, I’d like to talk about why the story I just told – the story of Indonesia since the days when I lived here – is so important to the United States, and to the world. I will focus on three areas that are closely related, and fundamental to human progress – development, democracy, and religion.

 

First, the friendship between the United States and Indonesia can advance our mutual interest in development.

When I moved to Indonesia, it would have been hard to imagine a future in which the prosperity of families in Chicago and Jakarta would be connected. But our economies are now global, and Indonesians have experienced both the promise and perils of globalization: from the shock of the Asian financial crisis in the 1990s to the millions lifted out of poverty. What that means – and what we learned in the recent economic crisis – is that we have a stake in each other’s success.

 

America has a stake in an Indonesia that is growing, with prosperity that is broadly shared among the Indonesian people – because a rising middle class here means new markets for our goods, just as America is a market for yours. And so we are investing more in Indonesia, our exports have grown by nearly 50 percent, and we are opening doors for Americans and Indonesians to do business with one another.

 

America has a stake in an Indonesia that plays its rightful role in shaping the global economy. Gone are the days when seven or eight countries could come together to determine the direction of global markets. That is why the G-20 is now the center of international economic cooperation, so that emerging economies like Indonesia have a greater voice and bear greater responsibility. And through its leadership of the G-20’s anti-corruption group, Indonesia should lead on the world stage and by example in embracing transparency and accountability.

 

America has a stake in an Indonesia that pursues sustainable development, because the way we grow will determine the quality of our lives and the health of our planet. That is why we are developing clean energy technologies that can power industry and preserve Indonesia’s precious natural resources – and America welcomes your country’s strong leadership in the global effort to combat climate change.

 

Above all, America has a stake in the success of the Indonesian people. Underneath the headlines of the day, we must build bridges between our peoples, because our future security and prosperity is shared. That is exactly what we are doing – by increased collaboration among our scientists and researchers, and by working together to foster entrepreneurship. And I am especially pleased that we have committed to double the number of American and Indonesian students studying in our respective countries – we want more Indonesian students in our schools, and more American students to come study in this country, so that we can forge new ties that last well into this young century.

 

These are the issues that really matter in our daily lives. Development, after all, is not simply about growth rates and numbers on a balance sheet. It’s about whether a child can learn the skills they need to make it in a changing world. It’s about whether a good idea is allowed to grow into a business, and not be suffocated by corruption. It’s about whether those forces that have transformed the Jakarta that I once knew -technology and trade and the flow of people and goods – translate into a better life for human beings, a life marked by dignity and opportunity.

 

This kind of development is inseparable from the role of democracy.

 

Today, we sometimes hear that democracy stands in the way of economic progress. This is not a new argument. Particularly in times of change and economic uncertainty, some will say that it is easier to take a shortcut to development by trading away the rights of human beings for the power of the state. But that is not what I saw on my trip to India, and that is not what I see in Indonesia. Your achievements demonstrate that democracy and development reinforce one another.

 

Like any democracy, you have known setbacks along the way. America is no different. Our own Constitution spoke of the effort to forge a “more perfect union,” and that is a journey we have travelled ever since, enduring Civil War and struggles to extend rights to all of our citizens. But it is precisely this effort that has allowed us to become stronger and more prosperous, while also becoming a more just and free society.

 

Like other countries that emerged from colonial rule in the last century, Indonesia struggled and sacrificed for the right to determine your destiny. That is what Heroes Day is all about – an Indonesia that belongs to Indonesians. But you also ultimately decided that freedom cannot mean replacing the strong hand of a colonizer with a strongman of your own.

 

Of course, democracy is messy. Not everyone likes the results of every election. You go through ups and downs. But the journey is worthwhile, and it goes beyond casting a ballot. It takes strong institutions to check the concentration of power. It takes open markets that allow individuals to thrive. It takes a free press and an independent justice system to root out abuse and excess, and to insist upon accountability. It takes open society and active citizens to reject inequality and injustice.

 

These are the forces that will propel Indonesia forward. And it will require a refusal to tolerate the corruption that stands in the way of opportunity; a commitment to transparency that gives every Indonesian a stake in their government; and a belief that the freedom that Indonesians have fought for is what holds this great nation together.

 

That is the message of the Indonesians who have advanced this democratic story – from those who fought in the Battle of Surabaya 55 years ago today; to the students who marched peacefully for democracy in the 1990s, to leaders who have embraced the peaceful transition of power in this young century. Because ultimately, it will be the rights of citizens that will stitch together this remarkable Nusantara that stretches from Sabang to Merauke – an insistence that every child born in this country should be treated equally, whether they come from Java or Aceh; Bali or Papua.

 

That effort extends to the example that Indonesia sets abroad. Indonesia took the initiative to establish the Bali Democracy Forum, an open forum for countries to share their experiences and best practices in fostering democracy. Indonesia has also been at the forefront of pushing for more attention to human rights within ASEAN. The nations of Southeast Asia must have the right to determine their own destiny, and the United States will strongly support that right. But the people of Southeast Asia must have the right to determine their own destiny as well. That is why we condemned elections in Burma that were neither free nor fair. That is why we are supporting your vibrant civil society in working with counterparts across this region. Because there is no reason why respect for human rights should stop at the border of any country.

 

Hand in hand, that is what development and democracy are about – the notion that certain values are universal. Prosperity without freedom is just another form of poverty. Because there are aspirations that human beings share – the liberty of knowing that your leader is accountable to you, and that you won’t be locked up for disagreeing with them; the opportunity to get an education and to work with dignity; the freedom to practice your faith without fear or restriction.

 

Religion is the final topic that I want to address today, and – like democracy and development – it is fundamental to the Indonesian story.

 

Like the other Asian nations that I am visiting on this trip, Indonesia is steeped in spirituality – a place where people worship God in many different ways. Along with this rich diversity, it is also home to the world’s largest Muslim population – a truth that I came to know as a boy when I heard the call to prayer across Jakarta.

 

Just as individuals are not defined solely by their faith, Indonesia is defined by more than its Muslim population. But we also know that relations between the United States and Muslim communities have frayed over many years. As President, I have made it a priority to begin to repair these relations. As a part of that effort, I went to Cairo last June, and called for a new beginning between the United States and Muslims around the world – one that creates a path for us to move beyond our differences.

 

I said then, and I will repeat now, that no single speech can eradicate years of mistrust. But I believed then, and I believe today, that we have a choice. We can choose to be defined by our differences, and give in to a future of suspicion and mistrust. Or we can choose to do the hard work of forging common ground, and commit ourselves to the steady pursuit of progress. And I can promise you – no matter what setbacks may come, the United States is committed to human progress. That is who we are. That is what we have done. That is what we will do.

 

We know well the issues that have caused tensions for many years – issues that I addressed in Cairo. In the 17 months that have passed we have made some progress, but much more work remains to be done.

 

Innocent civilians in America, Indonesia, and across the world are still targeted by violent extremists. I have made it clear that America is not, and never will be, at war with Islam. Instead, all of us must defeat al Qaeda and its affiliates, who have no claim to be leaders of any religion – certainly not a great, world religion like Islam. But those who want to build must not cede ground to terrorists who seek to destroy. This is not a task for America alone. Indeed, here in Indonesia, you have made progress in rooting out terrorists and combating violent extremism.

 

In Afghanistan, we continue to work with a coalition of nations to build the capacity of the Afghan government to secure its future. Our shared interest is in building peace in a war-torn land – a peace that provides no safe-haven for violent extremists, and that provides hope for the Afghan people.

 

Meanwhile, we have made progress on one of our core commitments – our effort to end the war in Iraq. 100,000 American troops have left Iraq. Iraqis have taken full responsibility for their security. And we will continue to support Iraq as it forms an inclusive government and we bring all of our troops home.

 

In the Middle East, we have faced false starts and setbacks, but we have been persistent in our pursuit of peace. Israelis and Palestinians restarted direct talks, but enormous obstacles remain. There should be no illusions that peace and security will come easy. But let there be no doubt: we will spare no effort in working for the outcome that is just, and that is in the interest of all the parties involved: two states, Israel and Palestine, living side by side in peace and security.

 

The stakes are high in resolving these issues, and the others I have spoken about today. For our world has grown smaller and while those forces that connect us have unleashed opportunity, they also empower those who seek to derail progress. One bomb in a marketplace can obliterate the bustle of daily commerce. One whispered rumor can obscure the truth, and set off violence between communities that once lived in peace. In an age of rapid change and colliding cultures, what we share as human beings can be lost.

 

But I believe that the history of both America and Indonesia gives us hope. It’s a story written into our national mottos. E pluribus unum – out of many, one. Bhinneka Tunggal Ika – unity in diversity. We are two nations, which have travelled different paths. Yet our nations show that hundreds of millions who hold different beliefs can be united in freedom under one flag. And we are now building on that shared humanity – through the young people who will study in each other’s schools; through the entrepreneurs forging ties that can lead to prosperity; and through our embrace of fundamental democratic values and human aspirations..

 

Earlier today, I visited the Istiqlal mosque – a place of worship that was still under construction when I lived in Jakarta. I admired its soaring minaret, imposing dome, and welcoming space. But its name and history also speak to what makes Indonesia great. Istiqlal means independence, and its construction was in part a testament to the nation’s struggle for freedom. Moreover, this house of worship for many thousands of Muslims was designed by a Christian architect.

 

Such is Indonesia’s spirit. Such is the message of Indonesia’s inclusive philosophy, Pancasila. Across an archipelago that contains some of God’s most beautiful creations, islands rising above an ocean named for peace, people choose to worship God as they please. Islam flourishes, but so do other faiths. Development is strengthened by an emerging democracy. Ancient traditions endure, even as a rising power is on the move.

 

That is not to say that Indonesia is without imperfections. No country is. But here can be found the ability to bridge divides of race and region and religion – that ability to see yourself in all individuals. As a child of a different race coming from a distant country, I found this spirit in the greeting that I received upon moving here: Selamat Datang. As a Christian visiting a mosque on this visit, I found it in the words of a leader who was asked about my visit and said, “Muslims are also allowed in churches. We are all God’s followers.”

 

That spark of the divine lies within each of us. We cannot give in to doubt or cynicism or despair. The stories of Indonesia and America tell us that history is on the side of human progress; that unity is more powerful than division; and that the people of this world can live together in peace. May our two nations work together, with faith and determination, to share these truths with all mankind.

Inner’s Heart Conversation

There is no enemy that can not be conquered by love.
There is no illness that can not be cured by love and affection.
There is no hostility that can not be forgiven by sincerity.
There is no difficulty that can not be solved by perseverance.
There is no stone that can not be broken by patient.
Everything is must be from the bottom of your heart.

Talk with your inner heart, and it will go through to another heart too.
To be succeed is not about how big is your muscle and smart is your brain,
yet it is also about how lenient/soft of your heart to do certain matters.

You can not stop a cried baby by pulling him at your arm.
Or persuade him with sweets/candies and sweet words.
What you have to do is embrace/hug him until he feel the heart beat calmly in your depth of relieved.

Please begin with your soft heart before you give it to your achievement.

Bibles with ‘Allah’ are Confiscated

 http://www.latimes. com/news/ nationworld/ world/la- fg-briefs30- 2009oct30, 0,7232083. story

 

October 30, 2009

 

MALAYSIA

Bibles with ‘Allah’ are confiscated

Malaysian authorities have confiscated more than 15,000 Bibles because they referred to “God” as “Allah,” a translation that has been banned in this Muslim-majority country, Christian church officials said.

The Rev. Hermen Shastri, general secretary of the Council of Churches of Malaysia, said authorities seized a consignment of 10,000 copies sent from Jakarta, Indonesia, to Kuching, in Sarawak state, on Sept. 11 because the Indonesian-language Bibles contained the word “Allah.”

An additional 5,100 Bibles, also imported from Indonesia, were seized in March, said an official from the Bible Society of Malaysia.

A Home Ministry official said he was not aware of the seizures.

Church officials say “Allah” is not exclusive to Islam but is an Arabic word that predates Islam.

C.I.A. Sought Blackwater’s Help to Kill Jihadists

August 20, 2009

By MARK MAZZETTI

WASHINGTON — The Central Intelligence Agency in 2004 hired outside contractors from the private security contractor Blackwater USA as part of a secret program to locate and assassinate top operatives of Al Qaeda, according to current and former government officials.

Executives from Blackwater, which has generated controversy because of its aggressive tactics in Iraq, helped the spy agency with planning, training and surveillance. The C.I.A. spent several million dollars on the program, which did not successfully capture or kill any terrorist suspects.

The fact that the C.I.A. used an outside company for the program was a major reason that Leon E. Panetta, the C.I.A.’s director, became alarmed and called an emergency meeting in June to tell Congress that the agency had withheld details of the program for seven years, the officials said.

It is unclear whether the C.I.A. had planned to use the contractors to actually capture or kill Qaeda operatives, or just to help with training and surveillance in the program. American spy agencies have in recent years outsourced some highly controversial work, including the interrogation of prisoners. But government officials said that bringing outsiders into a program with lethal authority raised deep concerns about accountability in covert operations.

Officials said the C.I.A. did not have a formal contract with Blackwater for this program but instead had individual agreements with top company officials, including the founder, Erik D. Prince, a politically connected former member of the Navy Seals and the heir to a family fortune. Blackwater’s work on the program actually ended years before Mr. Panetta took over the agency, after senior C.I.A. officials themselves questioned the wisdom of using outsiders in a targeted killing program.

Blackwater, which has changed its name, most recently to Xe Services, and is based in North Carolina, in recent years has received millions of dollars in government contracts, growing so large that the Bush administration said it was a necessary part of its war operation in Iraq.

It has also drawn controversy. Blackwater employees hired to guard American diplomats in Iraq were accused of using excessive force on several occasions, including shootings in Baghdad in 2007 in which 17 civilians were killed. Iraqi officials have since refused to give the company an operating license.

Several current and former government officials interviewed for this article spoke only on the condition of anonymity because they were discussing details of a still classified program.

Paul Gimigliano, a C.I.A. spokesman, declined to provide details about the canceled program, but he said that Mr. Panetta’s decision on the assassination program was “clear and straightforward.”

“Director Panetta thought this effort should be briefed to Congress, and he did so,” Mr. Gimigliano said. “He also knew it hadn’t been successful, so he ended it.”

A Xe spokeswoman did not return calls seeking comment.

Senator Dianne Feinstein, the California Democrat who leads the Senate Intelligence Committee, also declined to give details of the program. But she praised Mr. Panetta for notifying Congress. “It is too easy to contract out work that you don’t want to accept responsibility for,” she said.

The C.I.A. this summer conducted an internal review of the assassination program that recently was presented to the White House and the Congressional intelligence committees. The officials said that the review stated that Mr. Panetta’s predecessors did not believe that they needed to tell Congress because the program was not far enough developed.

The House Intelligence Committee is investigating why lawmakers were never told about the program. According to current and former government officials, former Vice President Dick Cheney told C.I.A. officers in 2002 that the spy agency did not need to inform Congress because the agency already had legal authority to kill Qaeda leaders.

One official familiar with the matter said that Mr. Panetta did not tell lawmakers that he believed that the C.I.A. had broken the law by withholding details about the program from Congress. Rather, the official said, Mr. Panetta said he believed that the program had moved beyond a planning stage and deserved Congressional scrutiny.

“It’s wrong to think this counterterrorism program was confined to briefing slides or doodles on a cafeteria napkin,” the official said. “It went well beyond that.”

Current and former government officials said that the C.I.A.’s efforts to use paramilitary hit teams to kill Qaeda operatives ran into logistical, legal and diplomatic hurdles almost from the outset. These efforts had been run by the C.I.A.’s counterterrorism center, which runs operations against Al Qaeda and other terrorist networks.

In 2002, Blackwater won a classified contract to provide security for the C.I.A. station in Kabul, Afghanistan, and the company maintains other classified contracts with the C.I.A., current and former officials said.

Over the years, Blackwater has hired several former top C.I.A. officials, including Cofer Black, who ran the C.I.A. counterterrorism center immediately after the Sept. 11 attacks.

C.I.A. operatives also regularly use the company’s training complex in North Carolina. The complex includes a shooting range used for sniper training.

An executive order signed by President Gerald R. Ford in 1976 barred the C.I.A. from carrying out assassinations, a direct response to revelations that the C.I.A. had initiated assassination plots against Fidel Castro of Cuba and other foreign politicians.

The Bush administration took the position that killing members of Al Qaeda, a terrorist group that attacked the United States and has pledged to attack it again, was no different from killing enemy soldiers in battle, and that therefore the agency was not constrained by the assassination ban.

But former intelligence officials said that employing private contractors to help hunt Qaeda operatives would pose significant legal and diplomatic risks, and they might not be protected in the same way government employees are.

Some Congressional Democrats have hinted that the program was just one of many that the Bush administration hid from Congressional scrutiny and have used the episode as a justification to delve deeper into other Bush-era counterterrorism programs.

But Republicans have criticized Mr. Panetta’s decision to cancel the program, saying he created a tempest in a teapot.

“I think there was a little more drama and intrigue than was warranted,” said Representative Peter Hoekstra of Michigan, the top Republican on the House Intelligence Committee.

Officials said that the C.I.A. program was devised partly as an alternative to missile strikes using drone aircraft, which have accidentally killed civilians and cannot be used in urban areas where some terrorists hide.

Yet with most top Qaeda operatives believed to be hiding in the remote mountains of Pakistan, the drones have remained the C.I.A.’s weapon of choice. Like the Bush administration, the Obama administration has embraced the drone campaign because it presents a less risky option than sending paramilitary teams into Pakistan.

Source: http://www.ny times.com/2009/08/20/us/20intel.html?_r=1&th=&emc=th&pagewanted=print

Moslem in China: The Uighur say Beijing’s repression of their culture led to the outburst of violence [EPA]

Tuesday, July 07, 2009 12:36 Mecca time, 09:36 GMT

FOCUS: CHINA     Uighurs blame ‘ethnic hatred’    By Dinah Gardner in Beijing   The Uighur say Beijing’s repression of their culture led to the outburst of violence [EPA]   The riots that rocked the city of Urumqi in China’s northwestern Xinjiang region are the area’s worst for more than a decade.  In the 1990s, Uighur insurgent groups staged several deadly bomb attacks across the region; in 2008, attacks on police and government targets in Xinjiang ended with more than two dozen deaths. What makes these riots different, however, is the high number of causalities. Exile groups say violence erupted after police moved in on Sunday to break up a peaceful demonstration protesting against the killing of two Uighur migrant workers in southern China last month. Many Uighurs – the Turkic-speaking Muslim ethnic minority of the region – and overseas scholars say the recent violence is rooted in deep-seated and long-standing resentment between the Uighur people and the Han Chinese majority, who account for 92 per cent of the population. Andrew James Nathan, a political science professor at Columbia University in the US, says deteriorating relations between the Uighur and the Han are to blame for the latest riots. “I don’t know what triggered this specific event, but the underlying tension that broke out in this as well as previous events reflects the alienation of the Uighur residents from the kind of rule imposed by Beijing, which is insufficiently respectful of their culture, religion, identity, and interests,” he says. Ethnic tensions persist From her exile in the US, Kadeer denied any involvement in the unrest in Xinjiang [AFP]  The government, though, is clear about who is to blame – outside forces, in particular Rebiya Kadeer, the leader of the US-based World Uighur Congress (WUC). “The unrest was a pre-emptive, organised, [and a] violent crime. It was instigated and directed from abroad, and carried out by outlaws in the country,” a government spokesperson said. Kadeer, a former political prisoner in China who now runs the WUC as a Uighur rights organisation, rejects the accusations. “I did not organise any protests or call on the people to demonstrate, ” she says. A young Uighur man, who has been living in Beijing for the past five years, agreed to an interview on the condition that he remain anonymous, saying he feared repercussions from the authorities. He says Kadeer and the WUC could not have been behind the violence. “Ever since I was born until now there has been this problem between Uighur and Han,” he says. “Han people don’t treat us or our culture with any respect, and the key thing is that there are more and more Han coming to live in Xinjiang. And that means us Uighur people are losing our culture and we have less freedoms.” Relations are so bad, he says, that Han taxi drivers will not even pick him up on the streets of Urumqi. Uighur children, he says, are barred from learning their own language in schools – from middle school onward studies are solely in Chinese. “They don’t allow us to teach our children about Islam in schools. They are not allowed to study religion until they are at least 18.” “They have taken away our language and our culture. Han people treat us like dirt.” Outside forces Tensions had been reaching boiling point in the past week or so after the deaths of the two Uighur migrant workers. They were killed in a fight in a toy factory in Guangdong province following a rumour that six Uighur men had raped two Han Chinese women. While Chinese media is acknowledging the link between the Urumqi riots and the tragic killings in Guangdong, it is insisting that outside forces used the incident “in the name of revenge” to “sow the seeds of racial and religious hatred in Xinjiang”. Al Jazeera approached several Chinese scholars for comment on the riots in Xinjiang but they declined to be interviewed, saying they do not have permission to discuss the issue with journalists. The killings were definitely the spark for this latest violence, says Dru Gladney, a professor of anthropology and Xinjiang specialist at Pomona College in California. “I think it is connected [with the Guangdong killings] at least that’s what I’ve been told by Uighurs I have spoken to,” Gladney says, adding that this time because the violence took place in Urumqi it is likely the protest is rooted in anger at Han treatment rather than any religious-based fight for independence. “I think it was significant that it took place in Urumqi because Uighurs there only make up about 10 per cent of the population,” he explains by phone. “Most protests have historically been outside Urumqi, in rural areas in the south or in Yili in the north … There are more worker solidarity issues [in Urumqi] – a lot of the Uighur intellectuals and more secular nationalist Uighurs are based in urban areas like Urumqi whereas more religious activists are in the countryside and places like Kashgar.” Blaming insurgent groups Beijing says the insurgent groups are fighting for independence and may be connected to al-Qaeda, but for the average Uighur, independence seems an unattainable dream. The young Uighur man in Beijing says his people are powerless and it is useless pursuing notions of independence. “China has caught and suppressed our culture and religion. They have destroyed our history and our ancient buildings in Kashgar. And now it’s all gone.” Meanwhile, in Urumqi, the city is under lock-down, according to western media. Curfews have been imposed and mobile phone and Internet links cut, much as authorities crushed anti-government riots in Tibet last year. Despite the crackdown, the chances are, say scholars, that this is not the end of it. “Protests in Xinjiang have been increasing slowly for many years and I think the prospect is that they will continue to occur, both this year and in future years,” says Nathan. Anniversary celebrations Some analysts hope the level of violence will convince Beijing to heal rifts with the Uighur The government is particularly on edge this year because of celebrations for the 60th anniversary of the founding of the People’s Republic of China on October 1. While officially, the government insists this problem is caused by exile separatists and local “outlaws”, Gladney is hopeful that the scale of the violence will convince Beijing that the solution lies less in an authoritarian approach and more in trying to heal the rifts between the ethnic groups. “I think some of us are hoping that it may cause them to rethink their strike hard tactics that they’ve used up until now, but certainly not until things settle down,” he says. “Clearly with this level of [violence] it should cause them to really rethink that.” How do the local people see an eventual solution to the ethnic strife? The Uighur man strokes his beard and laughs nervously. “I don’t know how to solve this problem,” he says. “I wish I was in Xinjiang now but I’m not there. I feel helpless.”    Source: Al Jazeera

U.S. Officials Admitted that Boys Weere Sodomized In Iraq Prison

U.S. Officials Admitted that Boys Were Sodomized In Iraq Prison

By Washington’s Blog

May 21, 2009 “Washington’s Blog” —  Many people have heard Pulitzer prize winning reporter Seymour Hersh’s claim that boys were sodomized at Abu Ghraib and that the Pentagon has video of the rapes.

Many people think that they’ll believe it when and if they ever see the video. But we don’t need to wait for the military to release the videos. There is already proof that Hersh is right.

For example, the Guardian wrote in 2004:

The October 12 memorandum, reported in the Washington Post…came to light as more details emerged of the extent of detainee abuse. Formal statements by inmates published yesterday describe horrific treatment at the hands of guards, including the rape of a teenage Iraqi boy by an army translator.. .

According to the leaked memorandum … it also called for military intelligence officials to work more closely with the military police guards at the prison to “manipulate an internee’s emotions and weaknesses”. ..

In the Washington Post report, one detainee, Kasim Hilas, describes the rape of an Iraqi boy by a man in uniform, whose name has been blacked out of the statement, but who appears to be a translator working for the army.

“I saw [name blacked out] fucking a kid, his age would be about 15-18 years. The kid was hurting very bad and they covered all the doors with sheets. Then when I heard the screaming I climbed the door because on top it wasn’t covered and I saw [blacked out], who was wearing the military uniform putting his dick in the little kid’s ass,” Mr Hilas told military investigators. “I couldn’t see the face of the kid because his face wasn’t in front of the door. And the female soldier was taking pictures.”

It is not clear from the testimony whether the rapist described by Mr Hilas was working for a private contractor or was a US soldier…

Another inmate, Thaar Dawod, describes more abuse of teenage Iraqis. “They came with two boys naked and they were cuffed together face to face and Grainer [Corporal Charles Graner, one of the military policemen facing court martial] was beating them and a group of guards were watching and taking pictures from top and bottom and there was three female soldiers laughing at the prisoners,” he said.

More convincingly, the Telegraph wrote in 2004:

America was braced last night for new allegations of torture in Iraq after military officials said that photographs apparently showing US soldiers beating an Iraqi prisoner nearly to death and having sex with a female PoW were about to be released.

The officials told the US television network NBC that other images showed soldiers “acting inappropriately with a dead body”. A videotape, apparently made by US personnel, is said to show Iraqi guards raping young boys.

(If that link becomes broken, see this).

There you have it: the Telegraph implied in 2004 that U.S. officials admitted that there was a video of guards raping boys. Even if the Telegraph’s implication is wrong, there is strong evidence that such rapes did in fact occur as Hersh said.

And whether or not any of the rapists were U.S. soldiers or contractors, at the very least, American soldiers aided and abetted the rape by standing around and taking videos and photographs.

Whether or not Obama releases the photographic evidence, he must prosecute all of those who committed such atrocities, stood around and watched, ordered them to be committed, or created an environment in which they could occur.

Torture Was Taught By CIA Declassified manual details the methods used in Honduras; Agency denials refuted

By Gary Cohn, Ginger Thompson, and mark Matthews

The Baltimore Sun, Monday 27 January 1997, Final Edition

WASHINGTON — A newly declassified CIA training manual details torture methods used against suspected subversives in Central America during the 1980s, refuting claims by the agency that no such methods were taught there.

“Human Resource Exploitation Training Manual — 1983” was released Friday in response to a Freedom of Information Act (FOIA) request filed by The Sun on May 26, 1994.

The CIA also declassified a Vietnam-era training manual called “KUBARK Counterintelligence Interrogation — July 1963,” which also taught torture and is believed by intelligence sources to have been a basis for the 1983 manual.

Torture methods taught in the 1983 manual include stripping suspects naked and keeping them blindfolded. Interrogation rooms should be windowless, dark and soundproof, with no toilet.

“The ‘questioning’ room is the battlefield upon which the ‘questioner’ and the subject meet,” the 1983 manual states. “However, the ‘questioner’ has the advantage in that he has total control over the subject and his environment. ”

The 1983 manual was altered between 1984 and early 1985 to discourage torture after a furor was raised in Congress and the press about CIA training techniques being used in Central America. Those alterations and new instructions appear in the documents obtained by The Sun, support the conclusion that methods taught in the earlier version were illegal.

A cover sheet placed in the manual in March 1985 cautions: “The use of force, mental torture, threats, insults or exposure to inhumane treatment of any kind as an aid to interrogation is prohibited by law, both international and domestic; it is neither authorized nor condoned.”

The Sun’s 1994 request for the manuals was made in connection with the newspaper’s investigation of kidnapping, torture and murder committed by a CIA-trained Honduran military unit during the 1980s. The CIA turned over the documents — with passages deleted — only after The Sun threatened to sue the agency to obtain the documents.

Human rights abuses by the Honduran unit known as Battalion 316 were most intense in the early 1980s at the height of the Reagan administration’ s war against communism in Central America. They were documented by The Sun in a four-part series published from June 11 to 18, 1995.

Unmistakable similarities

The methods taught in the 1983 manual and those used by Battalion 316 in the early 1980s show unmistakable similarities.

The manual advises an interrogator to “manipulate the subject’s environment, to create unpleasant or intolerable situations.”

In The Sun’s series, Florencio Caballero, a former member of Battalion 316, said CIA instructors taught him to discover what his prisoners loved and what they hated.

“If a person did not like cockroaches, then that person might be more cooperative if there were cockroaches running around the room,” Caballero said.

In 1983, Caballero attended a CIA “human resources exploitation or interrogation course,” according to declassified testimony by Richard Stolz, then-deputy director for operations, before the Senate Select Committee on Intelligence in June 1988.

The “Human Resource Exploitation Training Manual — 1983” suggests that the interrogator show the prisoner letters from home to convey the impression that the prisoner’s relatives are suffering or in danger.

In The Sun’s series, Jose Barrera, a former member of Battalion 316 who said he was taught interrogation methods by U.S. instructors in 1983, recalled using the technique:

“The first thing we would say is that we know your mother, your younger brother. And better you cooperate, because if you don’t, we’re going to bring them in and rape them and torture them and kill them,” Barrera said.

The manual suggests that prisoners be deprived of food and sleep, and made to maintain rigid positions, such as standing at attention for long periods.

Ines Consuelo Murillo, who spent 78 days in Battalion 316’s secret jails in 1983, told The Sun that she was given no food or water for days, and that to keep her from sleeping, one of her captors entered her room every 10 minutes and poured water over her head.

Mark Mansfield, a CIA spokesman, declined to comment on the manuals. However, asked about agency policy on the use of force and torture, he referred to Stolz’s 1988 testimony before the Senate intelligence committee.

In testimony declassified at The Sun’s request, Stolz confirmed that the CIA trained Hondurans.

“The course consisted of three weeks of classroom instruction followed by two weeks of practical exercises, which included the questioning of actual prisoners by the students.

“Physical abuse or other degrading treatment was rejected, not only because it is wrong, but because it has historically proven to be ineffective, ” he said.

Beyond that reference, Mansfield said only: “There are still aspects of the review process that need to be completed. For that reason, it would not be appropriate to comment.”

He was referring to an internal CIA investigation ordered in 1995, after publication of The Sun series on Battalion 316, to determine whether CIA officials acted improperly in Honduras during the 1980s.

The Clinton administration promised more than a year ago that CIA, State Department and Defense Department documents relevant to the time of Battalion 316’s abuses would be turned over to Honduran government human rights investigators. To date, no CIA documents have been sent to the Hondurans.

A truth confirmed

The Honduran judge overseeing his country’s human rights investigation welcomed the release of the CIA training manuals.

“These manuals confirm a truth we in Honduras have known for a long time: that the United States was involved in encouraging the abuses of the Honduran military,” said Judge Roy Medina. “They were trying to stop communism. But the methods they used are not acceptable in civilized societies.”

In releasing the training manuals, the CIA declined to say whether either document was used in Honduras. However, a declassified 1989 report prepared for the Senate intelligence committee, obtained earlier by The Sun, says the 1983 manual was developed from notes of a CIA interrogation course in Honduras.

The most graphic part of the 1983 manual is a chapter dealing with “coercive techniques.”

The manual discourages physical torture, advising interrogators to use more subtle methods to threaten and frighten the suspect.

“While we do not stress the use of coercive techniques, we do want to make you aware of them and the proper way to use them,” the manual’s introduction states. The manual says such methods are justified when subjects have been trained to resist noncoercive measures.

Forms of coercion explained in the interrogation manual include: Inflicting pain or the threat of pain: “The threat to inflict pain may trigger fears more damaging than the immediate sensation of pain. In fact, most people underestimate their capacity to withstand pain.”

A later section states: “The pain which is being inflicted upon him from outside himself may actually intensify his will to resist. On the other hand, pain which he feels he is inflicting upon himself is more likely to sap his resistance.

“For example, if he is required to maintain rigid positions such as standing at attention or sitting on a stool for long periods of time, the immediate source of pain is not the ‘questioner’ but the subject himself.” ” After a period of time the subject is likely to exhaust his internal motivational strength.”

Inducing dread: The manual says a breakdown in the prisoner’s will can be induced by strong fear, but cautions that if this dread is unduly prolonged, “the subject may sink into a defensive apathy from which it is hard to arouse him.”

It adds: “It is advisable to have a psychologist available whenever regression is induced.”

Getting a confession: Once a confession is obtained, “the pressures are lifted enough so that the subject can provide information as accurately as possible.” The subject should be told that “friendly handling will continue as long as he cooperates.”

Solitary confinement and other types of sensory deprivation: Depriving a subject of sensory stimulation induces stress and anxiety, the manual says. “The more complete the deprivation, the more rapidly and deeply the subject is affected.”

It cites the results of experiments conducted on volunteers who allowed themselves to be suspended in water while wearing blackout masks. They were allowed to hear only their own breathing and faint sounds from the pipes. “The stress and anxiety become almost unbearable for most subjects,” the manual says.

Hypnosis and drugs: The 1983 manual suggests creating “hypnotic situations,” using concealed machinery, and offers ways of convincing a subject that he has been drugged. Giving him a placebo “may make him want to believe that he has been drugged and that no one could blame him for telling his story now,” the manual says.

Arrest: The most effective way to make an arrest is to use the element of surprise, achieving “the maximum amount of mental discomfort.”

“The ideal time at which to make an arrest is in the early hours of the morning. When arrested at this time, most subjects experience intense feelings of shock, insecurity and psychological stress and for the most part have difficulty adjusting to the situation.”

Cells: Prisoners’ cells should have doors of heavy steel. “The slamming of a heavy door impresses upon the subject that he is cut off from the rest of the world.”

The manual says “the idea is to prevent the subject from relaxing and recovering from shock.”

The 1983 manual suggests that prisoners be blindfolded, stripped and given a thorough medical examination, “including all body cavities.”

Substantial revisions

Between 1984 and 1985, after congressional committees began questioning training techniques being used by the CIA in Latin America, “Human Resource Exploitation Training Manual — 1983” underwent substantial revision.

Passages were crossed out and written over by hand to warn that the methods they described were forbidden. However, in the copy obtained by The Sun, the original wording remained clearly visible beneath the handwritten changes.

Among the changes was this sentence in the section on coercion: “The use of most coercive techniques is improper and violates policy.”

In another, the editor crossed out descriptions of solitary confinement experiments and wrote: “To use prolonged solitary confinement for the purpose of extracting information in questioning violates policy.”

A third notation says that inducing unbearable stress “is a form of torture. Its use constitutes a serious impropriety and violates policy.” And in place of a sentence that says “coercive techniques always require prior [headquarters] approval,” an editor has written that they “constitute an impropriety and violate policy.”

To an instruction that “heat, air and light” in an interrogation cell should be externally controlled is added “but not to the point of torture.”

Disturbing questions

The 1983 interrogation manual was discussed at a closed hearing of the Senate Select Committee on Intelligence in June 1988. Then-Sen. William S. Cohen said that the interrogation manual raised disturbing questions, even with the revisions. Cohen is now the secretary of defense.

“No. 1, I am not sure why, in 1983, it became necessary to have such a manual,” Cohen said, according to a transcript declassified at The Sun’s request. “But, No. 2, upon its discovery, why we only sought to revise it in a fashion which says, ‘These are some of the techniques we think are abhorrent. We just want you to be aware of them so you’ll avoid them.’

” There’s a lot in this that troubles me in terms of whether you are sending subliminal signals that say, ‘This is improper, but, by the way, you ought to be aware of it.’ ”

KUBARK manual

A second document obtained by The Sun, the 1963 KUBARK manual, shows that, at least during the 1960s, agents were free to use coercion during interrogation, provided they obtained approval in advance.

It offers a list of interrogation techniques, including threats, fear, “debility, pain, heightened suggestibility and hypnosis, narcosis [use of drugs] and induced regression.”

Like the 1983 manual, the KUBARK manual describes the effectiveness of arresting suspects early in the morning, keeping prisoners blindfolded and taking away their clothes.

“Usually his own clothes are taken away,” the manual explains, “because familiar clothing reinforces identity and thus the capacity for resistance.” The KUBARK manual also cautions against making empty threats, and advises interrogators against directly inflicting pain.

It contains one direct and one oblique reference to electrical shocks.

The introduction warns that approval from headquarters is required if the interrogation is to include bodily harm or “if medical, chemical or electrical methods or materials are to be used to induce acquiescence. ”

A passage on preparing for an interrogation contains this advice: “If a new safehouse is to be used as the interrogation site, it should be studied carefully to be sure that the total environment can be manipulated as desired. For example, the electric current should be known in advance, so that transformers or other modifying devices will be on hand if needed.”

An intelligence source told The Sun: “The CIA has acknowledged privately and informally in the past that this referred to the application of electric shocks to interrogation suspects.”

While it remains unclear whether the KUBARK manual was used in Central America, the 1963 manual and the 1983 manual are similar in organization and descriptions of certain interrogation techniques and purposes.

The KUBARK manual is mentioned in a 1989 memorandum prepared by the staff of the Senate intelligence committee on the CIA’s role in Honduras, and some members of the intelligence community during that period believe it was used in training the Hondurans. One said that some of the lessons from the manual were recorded almost verbatim in notes by CIA agents who sat in on the classes.

THE BALTIMORE SUN

Pub Date: 1/27/97