Posted on February 8th, 2012 No comments
When we think of chaplaincy in the military it is often in the context of serving those who serve. But there are roles for clergy in the American Military policy that cannot be played by other members of the armed services. Rabbi Jon Cutler (DMin HUC-JIR NY) is a congregational rabbi as well as Captain US Navy. He has just returned from and has just returned from a 16 month tour of duty Director of Religious Affairs for Combined Joint Task Force (CJTF) Horn of Africa. His account of some of what he did while on active duty, taken from a talk given in Norfolk at the Institute for Global Engagement, is as inspiring as it is informative.
Conflicts have torn the social fabric of the African societies, displaced millions of people, traumatized communities, and drained the continent from material and human resource resulting in destabilizing governments and communities. Religion leaders in Africa play a crucial role in conflict resolution and restoration of peace.
The American Military has a strong presence throughout the world. The role of the military chaplain is to engage with key religious leaders to help promote regional stability through interfaith dialogue, to dissuade conflict by capacity building and to demonstrate a commitment to facilitate African religious leaders in addressing the issues in African Muslim and Christian communities. It is through religious leadership building that there is potential to stem violent extremism such as the influence of Al Shabah along the Swahili coast and to hamper their effort to recruit Kenya Muslim youth to their cause. This process relies on building a trusting relationship over a period of time. The point emphasized is trust. The chaplain has to be an honest broker
Being engaged with religious leaders in East Africa is complex. Engagement takes place on many levels with multiple end goals. The nations of East Africa that I am tasked to partner with are Djibouti, Uganda, Kenya, Ethiopia and Tanzania. Within each nation are numerous tribes with their diverse culture and language and their set of problems. Then religion is added on top of this with its distinct set of problems. Even though Christians and Muslims are present within each nation the percentage of Christians and Muslims varies from nation to nation for example Djibouti is 99% Muslim and Ethiopia is 80% Christian. Christianity has its own internal dynamic and it varies from nation to nation such as in Ethiopia where the dominant form of Christianity is Ethiopian Orthodox with growing Evangelical Protestant presences or in Kenya the dominant denomination is Anglican but along the coast the dominant religion is Islam (80%).
The same holds true for Islam. Even though the majority of Muslims are Sunni in East Africa there is a significant presence of Sufi (Ethiopia), Aga Khan (Uganda) and Salafists (Tanzania Coast and Zanzibar). Adding to the complexity is the extremist elements within Christianity and Islam. The extremist Islamic group Al Shabah based in Somali is a direct threat along the Swahili Coast of Kenya and Tanzania actively seeking Muslim youth to fight in Mogadishu or the extremist Protestants groups building their churches in exclusively Muslim villages actively seeking converts. There, also, is a small Jewish presence in Uganda, Ethiopia and Kenya. It takes a significant amount of time to grasp the religious complexity within East Africa and even more so the cultural and tribal. The issues concerning women are barely addressed.
In addition there is another layer of complexity with direct engagement and that is who is the chaplain engaging with – the local imam or the Mufti for all of Uganda, the parish priest or Patriarch of the Ethiopian Orthodox Church, the local Assemblies of God pastor in a remote Tanzanian village or the Security General for all Evangelical Independent Churches of Africa? Each encounter will have a different dynamic, agenda and end state. Each stakeholder has a distinct personality style as well. And there are times that the chaplain engages with religious organizations which mean that the engagement is with small to large number of people – councils, boards, elders, etc. With it comes its own internal dynamic and politics. These organizations can be local, national, regional, continental, or intentional.
The additional challenge is trying to explain my role as a military chaplain and director of Religious Affairs for CJTF-Horn of Africa to the religious leaders. Since there is no context that they can relate to, I explain in terms of representing the US military as a religious leader wanting to partner with them to help bring peace and stability to the region.
In my role as chaplain, being a rabbi is a surprising advantage. No one religious leader or group of people that I have met ever encountered a Jew before much less a rabbi. I have found that the religious leaders have a rudimentary understanding of Judaism which then opens up great opportunities for in depth discussion about comparative Judaism and Islam or comparative Christianity and Judaism. In the end it has been an educational experience in understanding a religion besides Christianity or Islam with hope of broadening their world view and increased tolerance. For example, the Supreme Judge of Ethiopian Islamic asked that I return to teach him about Judaism.
Meeting the objectives of the mission is extensive. I will discuss two of the means to meet the mission. First, due to my ability to travel throughout Combined Joint Operational Area (East Africa) I am able to identify the religious atmospherics within the region. I am able to identify fault lines between Christian and Muslims groups, fault lines within exclusively Christian groups and/or Muslim group as well as the tension points. For example, talking with Evangelical Protestant ministers their fear is that Uganda will be enacting a law that Sharia law will be part of the Constitution. With the fear came anxiety about their own security in Uganda and strong negative view towards Muslims. The purpose is to gage the atmospherics and in the future such information can be useful. In the meantime if possible due to one’s skill try to address the concerns in order to lessen the tension points. Out of this process can come a greater understanding and appreciation for the other. And through this process of engagement is the ability to identify Christian and Muslim leaders who share the same goal for peace and stability.
Once identified to bring them together to start working on joint projects. The conversation about religion is essential, interfaith dialogue is necessary but the conversation must turn into action. The cause for instability and the lack of peace in East Africa is grassroots issues – lack of opportunities for African youth, poverty, HIV, etc. The role of the chaplain is to facilitate bringing like minded individuals and/or groups, Christian and Muslim, who want to address the hard core issues that are the root causes for lack of peace and stability. The role chaplain is then to work with US Embassy officials in the respective nations to introduce the collective working group of Muslim and Christians to funding sources. The chaplain is very much involved in the 3 D process (Defense, Diplomacy and Development). By working on joint project Christians and Muslims will become inter-dependent on another, therefore, Africa for Africans. Such joint projects have the potential to become self sustaining. This has broader ramifications because it demonstrates to the ‘world’ that Muslim and Christian can live next to each and to work together. The goal is to make violent extremism irrelevant. The goal is to fulfill Micah’s 4:3-4 vision: “And they shall beat their swords into ploughshares, and their spears into pruning shears; nation shall not lift up a sword against nation, nor shall they learn war anymore. But they shall sit every man under his vine and under his fig tree and none shall make them afraid: for the mouth of the Lord of hosts has spoken of it.”