Finding long-lasting solutions for peace

If we are to truly address the question of violence against children, peace and the establishment of a protocol of peace, we must see the connection between poverty, deprivation, violence and peace for all our human family, and most especially for our children. Peace and the perpetration of violence, especially against those unable to defend themselves, must never be seen as merely abstract or philosophical. Peace and violence must never be seen as separate and apart from societal needs and social challenges. For many, peace begins with food, water, shelter and healthcare. Violence often accompanies a lack of these essentials. For some people, peace begins with education and employment. Very often violence is the result of inadequate or inappropriate learning.

Peace is a hospital bed and shoes on little feet. Violence is death and tremendous indignity. Peace is, as well, a safe home and loving hands that protect our children. Violence against children represents a betrayal of trust, very often in the very home considered sacred and comforting. I believe that, far too long, nations may have defined concepts such as peace with specific reference to the absence of violence, war, arms and battle. Maybe with some good reason…but the need to see beyond this narrow definition is now. I believe that these definitions have, in the process, limited religious and social institutions from achieving their fullest potential as authors of long-lasting and far-reaching solutions for significant peace in each country. The conversation on violence and poverty must move to a higher realm…connecting the dots, but reaching down to the depths of human suffering and deprivation to make real and valid stages of intervention through economic and social processes.

If we are to establish real peace and secure real protection against violence, we must be faithful to the principles of our democracies and that of the United Nations. The Constitution of T&T begins by affirming our nation being founded upon principles that acknowledge (among other things) “…the position of the family in a society of free men and free institutions, the dignity of the human per- son…and the principles of social justice...” But it goes even further. The preamble of our Constitution says: “Whereas the people of T&T…believe the operation of the economic system should result in the material resources of the community being so distributed as to subserve the common good…” This is not about money alone. The solution we seek today must be sustained not by weapons of war, but by corn and milk, timber, by rice and provision and for immunisation for all our children. This is a universal language spoken by all nations.

Our war must be upon the ravages of violence, famine,poverty, illness and human need. As T&T, and indeed the world, prepares itself to face significant global, economic and social changes, rapid technological and demographic restructuring, a new approach to societal violence is needed. It is our duty to create a secure social infrastructure which will focus on our collective duty to protect our human family, today and tomorrow. “For man holds in his mortal hands the power to abolish all forms of hu-man poverty and all forms of human life…”—John K Kennedy 1961. This is part of our global responsibility. We can no longer accept the idea of individualism—either of person or country. We are part of a global network that forces us towards active participation in generating solutions to problems that we, as global residents, have created.

And religion is a crucial channel through which the cords of social need and social solution must pass. It is time for all nations, and their governments, to shift economic and entrepreneurial commitments and investments to integrate social value. The monuments of a new order of peace will be hospitals, roads, food, medicine and housing. Mental, spiritual and economic poverty must be seen as the root of war and violence and therefore to stamp out poverty is to engender peace and safety for our children. Every gun that is made, every drug trade established, every bullet fired is a loud signal of the theft of every child who goes hungry, who needs shelter and those who need medicine. Every act of violence against a child is an act against every human and spiritual law that governs us all.

But do not be mistaken, the best government, the most effective Parliament and the most maternal prime minister cannot do this alone. Freedom, democracy and patriotism naturally incorporates citizen participation and citizen responsibility. Religion today must be about facilitating a redefinition of people’s mission and commitment to nationhood and human upliftment, but which must, without question or compromise, be grounded within a strong economic framework. The fear of change must not stand in the way religious institutions reach out to national, regional and international communities to develop sustainable strategies for peaceful living. The digital divide, once seen as a factor of wealth, is now clearly a factor of education. Evolving occupations, revolutionary career paths and complete systems in palm-held technology have created massive changes in the way we think, love, meditate, worship and enjoy life.

Religions must not shy away from this but must flood the Internet with positive messages, conferences, youth programmes, promotions that generate increased interest through online media. Institutional religions would be unwise to ignore this tremendous shift in behaviour if it is to reconnect the dots between church and men. We must travel the roads taken by our children if we are to remain a valid and related part of their world. If we are not there, many others will fill those gaps. In this regard, it is my hope that the dynamics of religious growth, in the last decade especially, have not been seen as negative or detrimental to traditional institutions. To my mind, new approaches to religious discussion must surely mean that people are very willing to talk, just in a different way.

The advent of televangelism and online religious webcasts must signal that, while the places of worship may have changed, the essence of the teachings is as powerful as ever. Within the elements of change lie the solutions most valid to each nation, to each community and to each child. It was, after all, Charles Darwin who said: “It is not the strongest of species that survive, or the most intelligent, but the one most willing to change.” To their credit, many religions have taken up the challenge to incorporate technology in delivery of messages to larger groups of persons. As you say, different faiths, common action. We, too, as mothers, fathers, teachers, priests and pundits all have a tremendous responsibility to infuse in the heart and mind of all of our children, the inherent power within each of us to recognise truth, honour and peace. Even those who may have strayed already. This is the key to real transformation. This is the profound truth of all religion and all socio-cultural teachings: the power to transform the human condition from within.

Chapter 7 of the Vishnu Purana says: “the mind of man is the cause both of his bondage and his liberation…” Even global institutions have recognised this and the Unesco preamble says: “Since wars begin in the minds of men, it is in the minds of men that the defences of peace must be constructed.” When we establish peace and fellowship within us, it is only then that they will emerge in our words and actions towards others. This is a tremendous responsibility—to forge nations of peace and fellowship. To come face to face with the evil called violence, cloaked in familiar clothing and walking on familiar roads with our children. Religious leaders must lead the way in this global journey to end violence against all, but especially our children. A journey that must be taken by every nation and every government.

Religious bodies must rekindle the flames of participatory action and not be relegated to minimum tokenism. Adhere to the voice of wisdom from Matthew Chap 5 Verse 14/15: “Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; for it giveth light unto all that are in the house..” A supporting and complementary tenet of African philosophy is what is referred to as “ubuntu” or the essence of what it is to be human. Ubuntu recognises that all humanity is interlinked and the causes of poverty, war and oppression bind us all, regardless of race, colour, creed, class or religion. Religious leaders must not be afraid to continue to walk the untravelled path from time to time. The burden of suffering and the systemic abuse of our children drain the spiritual and social wealth of all nations and threaten the progressive survival of our brotherhood of mankind.

The challenge is for you to unify in this purpose, move beyond superimposed propaganda or pressure to withdraw and forge new directions. Carve your own paving stones as you move within all of our communities…change and transformation are no longer watchwords, they are survival tools. Today is a good day for this discussion.  More and more this nation calls on us and we must respond.  This country has fed us, schooled us and sheltered us. It is time to give back. In your honour I urge you to continue this significant conversation for the sake of all our children. “I am certain that after the dust of centuries has passed over our cities, we, too, will be remembered not for victories or defeats in battle or in politics, but for our contribution to the human spirit”—John F Kennedy.