My daughter came home from Middle School where they were studying the Holocaust and asked me “Mommy, was grandpa a Nazi?” How do you answer such a question? Easy! I said “No”, because all of my life I had heard my parents rail against the Hitler regime. They sent my father to the Russian front and my mother to the basement for shelter from the Allied bombers attacking Berlin. But thirty years later, a fifth-grader in my French class, who was also learning about the Holocaust, asked me, “Why are the German people so awful?” Now the answer was not so easy, because the student unwittingly used a stereotype painting all present-day German people as Nazi criminals. Without going into the history of WWII, I briefly explained that not all Germans are awful, just like not all Americans are awful. Still, seeing an opportunity for a lesson, I taught the French words for “war and peace” (la guerre et la paix) and went on with class.
The traffic was fierce on Martin Luther King Boulevard as people flocked to the community-wide interfaith service at Mount Olivet Baptist Church. Olivet, had grown from humble beginning in the 1920s to one of the city’s largest African-American churches. Yet, the church was packed, overflowing with elected officials, police officers and FBI, military veterans, and media among the diverse crowd of Black & White, Christians, Jews, and Muslim. Together, we prayed over the loss of four marines and a wounded sailor, who would die just hours later. We prayed over the trauma to our entire community inflicted by lone gunman, Muhammad Youssef Abdulazeez.
The academic study of ethics, in light of the experience of the Holocaust, has witnessed rapid development in the last decade. In addition to research into ethical decision making during the Holocaust itself in such volumes as Rab Bennett’s Under the Shadow of the Swastika: The Moral Dilemmas of Resistance and Collaboration in Hitler’s Europe, more general reflections on the significance of the Holocaust for contemporary ethics have come to the fore from Jewish and Christian scholars alike. There have also been voices such as Herbert Hirsch who have questioned whether we can learn anything from the Holocaust in terms of the moral challenge facing us today given the sui generis nature of that event as well as the immense complexity of a modern, global society.
In 2008, Rachel Osikoya responded from the United Kingdom (UK) to the question, “Will Religious Diversity increase as a focus for diversity professionals?” She followed up with a 2015 perspective. Read both responses side-by-side…
2008 RESPONSE: I would say that multifaith diversity is already just as important as other elements of diversity. When looking at diversity and inclusion in the UK religion and belief are always a factor. Most large corporates in the UK have multifaith rooms or quiet rooms for prayer and contemplation. There are also a number of independent organisations that are available to help companies understand best practice on how to deal with workplace multifaith issues.
It has been fifteen Christmases since my mother passed. But, I can’t help remembering all the lessons she taught me – especially one regarding what Christmas is all about. It was Christmas Eve, 1987. I was a young naval officer and I had been at sea nearly 100 days straight escorting U.S.-flagged tankers through the Persian Gulf in the largest convoy operation since WWII. On this particular Christmas, my ship, the aircraft carrier, USS Midway, was just outside the Strait of Hormuz, off the coast of Iran, while Iran and Iraq were approaching their sixth year of war with each other.
(The Bermuda Jews History Series was originally published in The Bermudian Magazine)
I sat in a restaurant overlooking Hamilton harbor pondering my morning researching Bermuda Jews in the island’s Archives. I’d spent many hours reviewing Bermuda’s Jewish tourism prior to World War II. Yes, my family had mentioned ‘restricted’ places where no Jews were allowed. But mostly I remembered their stories of Bermuda’s war-time kindness to Jews. Dr. Hollis Hallett, the Archives founder, directed me to documents from the 1930s showing the impact of an increasingly global anti-Semitism on Bermuda tourism. What should I write about this ugly period?
The good people of the First Waughtown Baptist Church were consumed by utter jubilation – it was Baptism Sunday. Wearing the best of their Sunday best they sang hymns as they proceeded to the banks of the Belview Creek not far from the Church and just beyond the old Belview School. The candidate for baptism was none other than my mother’s distant relation Brother Hines. Bro Hines hailed from a strong old Baptist family and his people were numbered amongst the founders of First Waughtown and it’s mother church First Baptist Winston and his father was a Baptist pastor of the family church in Davidson County.
For those of you who have not yet heard the story of the Maayan Babustan/Ein Bustan kindergarten, this is a Waldorf school, a kindergarten that is run in two languages – Arabic and Hebrew. The kindergarten is situated in the Arab village of Hilf, within the municipality of Bosmat Tab’un, 7 minutes drive from the nearby Jewish town of Kiryat Tivon. The kindergarten is attended by 27 Arab and Jewish children, in two age groups. The staff is also comprised of Arabs and Jews: in each class there is a Hebrew speaking teacher and an Arabic speaking teacher. In addition, we are pleased to have two interns, two young Bedouin Arab women who are fulfilling their “Year of Service” by working as assistants in the kindergarten, one in each age group.
The 1974 Vatican document on Catholic-Jewish Relations is primarily known for its emphasis on the need for Catholics to come to understand Jews as they define themselves or, in other words, to refrain from creating what I would call “straw Jews.” The 1985 document focused its attention on the correct presentation of Jews and Judaism in Catholic religious education and preaching. The 1998 document on the Holocaust emphasized the importance of Holocaust education and tried to come to grips with Catholic responsibility during the Shoah. On the latter point some, including myself, have judged it incomplete even though it moved in the right direction on the question of Catholic collaboration with the Nazi effort at Jewish annihilation. Beyond the actual points made in these Vatican statements they helped immeasurably in creating a positive ethos for constructive scholarly work on the question on the part of theologians biblical exegetes.
“A Third Way” conference, small but fervent in participation, was held in Chattanooga, TN. The main point and goal of the conference was this: How do we have a strong Christian identity that is also benevolent to others? So many times “tolerance” goes along with a weak identity, weak loyalty to a tradition. On the other hand, people who are really strong in their beliefs can sometimes behave in hostile ways (or perceived hostile ways) to outsiders. The idea for the conference was that there was a “third way”—a way to have a strong identity that is generous and benevolent to outsiders.
