Bishop Dozier Peace and Justice Ceremony
CBU Memphis
January 28, 2004
Brother Stan, Distinguished Trustees, CBU Colleagues, Friends and Guests,
I am humbled to be a recipient of the Bishop Dozier Peace and Justice Award and thank the Board of Trustees most sincerely for its endorsement. When Brother Stan informed me of my nomination, I sat stunned in disbelief not knowing what to think or say in response. Eventually able to focus my thoughts, I knew that my response would have to be: “It would be an honor to accept this coveted recognition if I can do so in the name of the University I serve, the many Brothers who have worked there through the years to help keep it open, and my colleagues and students.” It is, therefore, with deep pride and gratitude that I represent this unique institution here today, its courageous faculty, staff and students, and its challenging mission. With this understanding and with your indulgence, I should like to direct my remarks as follows:
(1) A brief introduction to Bethlehem University for those who may not be familiar with it; (2) Promotion of Peace and Human Rights at the University in normal times; (3) Some challenges the institution continues to face in the midst of the present political situation; (4) A letter delivered to the US Congress.
1. Bethlehem University. During the historic visit of Pope John Paul II to the Holy Land in March 2000 the Holy Father spoke of “the extremely valuable work of Bethlehem University.” The story of this University is indeed one of remarkable accomplishment: the development of an institution from modest beginnings in 1973 of some 100 students to a vibrant university today serving 2100 students in five faculties, an Institute of Hotel Management and Tourism, several special programs and an Institute for Community Partnership serving hundreds of non-traditional students of various ages. Christian and Moslem students come together to study there from diversified backgrounds: from the cities, from villages and refugee camps , males and females; the very poor, most not able to pay an annual tuition of $1,000. Our history is quite unique, begun with the extraordinary vision of Pope Paul VI, and continued by the courageous dedication of many people, who, despite continuous hardship and struggle, have forged Bethlehem University into one of the premier institutions of higher learning in the region. The University is struggling to continue that work in the tragic situation in the area at present. In fact, the tragic situation makes our work more valuable for our students, for our society, and, given continued Christian emigration in the region, the University offers much-needed encouragement and hope for a diminishing Christian population in the Holy Land. It is worth noting that we are also the largest employer in Bethlehem, offering meaningful employment to 300 persons in an area where, at present, unemployment stands at c. 60%
2. Peace and Human Rights at Bethlehem University. Our University is proud to be a part of peacemaking from its inception in 1973 as an agent of peace through its educational ministry to the people of Palestine, especially the youth. Our very name recalls the Prince of Peace and the requirements of discipleship to "always aim at those things that bring peace and that help strengthen one another" ( Romans 14:19 ). Certainly, providing the young people of Palestine with a quality education, giving them the opportunity of self-discovery through learning, and the tools for creative life-building through knowledge, strengthens them intellectually, morally and spiritually. And it strengthens us all.
2.1. Promotion of Peace and Human Rights in normal times . It is our firm belief that peace is brought about by people meeting people, people talking with people, discussing differences, agreeing to disagree, learning to live and work together, not in uniformity but in unity. Since its inception, our University has fostered excellent relations between Christian and Muslim students and staff on campus. The administration, faculty, staff and students together have created a culture of acceptance and inclusion and have incorporated these concepts as part of the University's value system. We are proud that our student body includes an annual average enrollment of c. 68% young women in a country where women are still considered second class citizens in many regions. We are a Catholic/Christian institution administered by the De La Salle Christian Brothers, open to all Palestinians, where all students are treated equally, with respect and dignity and without discrimination. A few practical examples of how we at Bethlehem University attempt to promote a culture of peace and human rights are the following:
2.2. When university students are permitted to hold elections by the National Authority, our students participate freely in Student Senate elections, where they become part of an exercise in democracy, pluralism, tolerance and respect.
2.3. The concept of peace education is a new paradigm, one respectful not only to the values of global citizenship and responsibility, but also the human component, such as inclusive education, adult education, needs of the underprivileged and teacher training. At Bethlehem University we have established in recent years an Institute for Community Partnership, where a wide variety of special programs are offered to a broad range of societal groups not usually served by traditional means.
2.4. In our Humanities Department a number of required and elective courses emphasize in their content general human rights and the rights of individuals and special groups. These courses cover topics in social justice, peace, rights of others, respect of religious, racial and ethnic identities. They aim to deepen the feeling of human belonging, supporting the weak and deprived and attempting to establish the spirit of dialogue, discussion and democracy in the Palestinian society. In addition they attempt to help students understand that peaceful and just solutions and acceptance of the other is the best way to live in peace and understanding amidst differences.
2.5. For several years we participated by satellite in a "Tourism for Peace" Program with several Mediterranean universities, including Ben Gurion University of Israel, encouraging students to cross national boundaries and expand horizons of understanding, acceptance and collaboration.
2.6. In the field of research some of our professors conduct projects with Israeli professors, most noteworthy being the work on hearing deficiencies in young children, a project which was featured in National Geographic Magazine. We would welcome more joint efforts but, unfortunately, at the present time the Palestinian Ministry of Higher Education does not permit this cooperation on an institutional level until basic human rights violations of university personnel are redressed .
3. Some Challenges our institution continues to face in the midst of the present situation.
3.1. As an institution of higher learning we are being tested in many ways. Just to maintain the University in operation is one of the major challenges. To “maintain in operation” means trying to conduct classes when many faculty, staff and students must take circuitous routes, walk by foot for considerable distances and oftentimes be subjected to humiliation at checkpoints to reach the University—even when there are no curfews or closures. Maintaining the University in operation is trying to find enough money in a destroyed economy to pay salaries; it is also making daily administrative decisions which require constant adaptation to unforeseen and uncontrollable circumstances. But on a deeper level, to maintain the University in operation tests the very values and principles for which the University stands. Times of stress reveal just how much those values are really present in the motivations and attitudes of all concerned.
3.2. This leads to opportunities —sometimes in the moment offered by the vision seen in a flash of lightning, sometimes in the longer times offered by the knowledge gained in persevering wearily through day after day, week after week—opportunities for the University to learn how far and how badly it may have strayed off course in living up to its principles. Justice issues may need to be treated more directly throughout the curriculum, and their presence in course outlines encouraged, so students realize the connections between their specializations, the core program, and their lives inside and outside the walls of the institution. In other words the situation may really call the institution to a deep change in its policies, planning and their execution.
3.3. Times of crisis and suffering reveal the limits as well as the principles and vocation of institutions. Universities are not political parties or instruments of them. We cannot pretend to respond to all demands of the cries for justice. Sometimes we are humbled before our own inadequacy to respond more concretely to all the needs of the suffering society we are a part of. But this can lead us to recognize more deeply who we are, and what only we are. No one else can do what we do: the formation of youth for their part in the construction of society, by their academic and professional excellence and street smarts, i.e., way of mediating their abilities to the society such as it is, and such as it aspires to become. And how vitally important this is at this strategic moment in our country.
3.4 We at Bethlehem University are called to witness to our principles on human rights, justice, and peace, and to our specifically Christian beliefs and convictions and hopes by means of our attitudes toward staff and students, and also towards ourselves, and sister institutions engaged in higher education. We must especially be careful and courageous in relating to the local and regional communities. Here is where the functioning of the cultural-social structure plays such important roles at times. For in a Muslim, Christian neighborhood there are certainly some complementary notions of rights and justice, but there are also profound differences. That some of our Muslim brothers and sisters have their own quite different beliefs about the suicide bombings or the concept of martyrdom also affects deeply the area where the principles and beliefs of a Christian institution are enunciated and carried out through policy and planning. The inter-religious dimensions cannot be covered over with smooth talk, when it comes to the crunch of conflicting religious and ethical views on violence, rights, duties, vengeance and justice. A really Christian university in a largely Muslim cultural context such as ours is in a very challenging and sensitive position when it comes to articulating, facing, and resolving such justice-related issues when they arise in stressful times. It is our role to work toward deeper consensus with non-Christians and Christians on the issues implied in the underlying principles of the University.
3.5. Education or leading out : where do we come from, where are we going, whom do we walk with? We at Bethlehem University walk with Palestinians, from years of occupation to liberation and taking of national sovereignty, its rights and responsibilities. We are not only educating, in very stressful and violent times, but we are being educated. We have something to teach, and we have something to learn. To learn the truth, and to take the consequences of finding it. To learn what is good, and to take responsibility for sharing it. We are educating for mutual trust, despite so many reasons and experiences of distrust, disloyalty and betrayal.
3.6. The basic issues remain . Jerusalem, the secure borders, the settlements, the suicide bombings, the targeted killings and destruction of homes, the refugees, the Wall, the U. N. resolutions. And then there are the graves, and the graves. Much more numerous than the seats in Congress. And the dead are still very much alive in those living. It depends on the living to work out just agreements on each of those issues. They will not go away. We go away. They remain, and keep chewing up generation after generation, widening and deepening the divides, dehumanizing human beings, sometimes to the level of beasts. But still, we will keep trying to lead beyond that, with our eyes and ears and hearts open, with every intention of reaching that just, compassionate peace, in negotiation, agreement, respect. We will educate no one to be satisfied with that level of himself where he no longer sees in his enemies and his friends, a brother. A brother or sister with whom he may deeply disagree, but in whom he has hope for that change of heart which is more than mutual interest, that is closer to mutual respect, if only the respect for perseverance toward a greater more common good for everyone.
It is our hope and prayer that someday our people – that all God's people-- will know that freedom and justice and peace for which their hearts yearn.
5. Letter to US Congress . Permit me to conclude by reading a letter written by our Brothers which was delivered to the US Congress on two occasions: in October 21, 2002, and last winter. The basic convictions enunciated in this letter have not changed and are still relevant today.
