UFO: The New American Religion
UFO: The New American Religion

Perhaps the most interesting
and telling fact about UFO sightings is that they have overwhelmingly
occurred in the United States.

This might mean that either
extraterrestrials are specifically observing the United States or
that the United States is peculiarly rich in those cultural
characteristics that stimulate eyewitness reports concerning alleged
extraterrestrial encounters.

I believe there is much
more evidence for the latter supposition.

In a scientific age where
the world’s traditional religions are under constant intellectual and
moral attack, it would not be surprising that people would, not
despite this but because of this, continue their search for spiritual
meaning and situatedness.


As Sigmund Freud once
famously proclaimed, many people, perhaps a majority, are possessed
of an “oceanic feeling” which naturally leads them to religious
speculation and to seek cultural forms of mystical participation.

Since Freud’s time, the
“oceanic feeling” has not disappeared apparently, even if the
traditional ways in which they have been expressed have significantly
weakened.

The peculiar strength of
religious feeling in the United States has often been noted starting
with the likes of Tocqueville through Karl Jaspers and continually
debated by modern day sociologists. Many theories have been offered
to try to explain this cultural phenomenon. The plural nature of the
American religious market, the need for a cultural marker to signal
cooperation and safety in a vast unsure continent,the perceived need
for a kind of social conformism. Indeed, self-identifying atheists
are still at a marked social and political disadvantage within the
United States, although there are recent signs that this is rapidly
changing.

So while the United States
arguably still continues to be bathed in subjective lathes of
“oceanic feeling” the traditional ground and structures that
once channeled that feeling have either weakened or, even,
disappeared.

Enter the Alien.

A belief in highly
intelligent (read technically advanced) aliens is, in many ways, a
perfect expression of a new American religion.

Firstly, in a society that,
itself, is highly technical, scientific, expansionary (and at least
mildly threatening), and puts a high cultural value on power, speed,
and practical intelligence, Aliens seem to fit the bill of a
refracted American presence somewhere beyond our vision, experience,
and capabilities. Indeed, it is my view, that “ET” is a
semi-unconscious projection of ourselves: space faring, colonialist,
technical without a specific goal or creed other than ceaseless
economic expansion.

As Emile Durkheim noted
more than a century ago, a people’s religion is a parallax mirror of
itself: its self-perception, ideals, fears, wants, and spiritual
needs.

The Alien here is a thinly
disguised American technocrat or member of a privileged elite.
Powerful, inscrutable, amoral, secretive, vaguely menacing and, above
all, omnipresent if not always immediately visible.

The fear and wonder of the
Alien is the fear and wonder of a modern technical civilization that
has seemed to escape any kind of moral control.

Indeed, the religion of the
Alien is more like the religion of Alien ation in
the Hegelian sense.

A total
giving away of ourselves to something outside of us and thus beyond
our control.

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Salonen: Who cares about religion these days anyway?
Salonen: Who cares about religion these days anyway?

“Well, Roxane, you’ve got people talking about religion around the dinner table.” The response from the newsroom revealed that, despite my having hit a tender nerve with some, what had begun as a quiet little column behaving itself at dinner parties was emerging as something with more fire and relevance.

                        <p>Though I hadn’t anticipated the strength of those reactions, I never doubted that religion as a topic of discourse mattered and deserved more airtime. And yet, heading into year eight in 2021, some might ask, “Does religious really matter anymore?” </p>                            <p>Studies show society becoming less religious by the year, and young people abandoning organized religion like a football stadium during COVID. The pandemic has further revealed that some churchgoers seem so content with online church that even post-COVID, they might continue worshiping God from their easy chairs at home.</p>                            <p>And then there are the hidden jabs. A recent seasonal frame applied to my Facebook profile picture announced “Merry Chrismas,” and I didn’t notice the missing “T” until a friend pointed it out. She’d seen numerous “Merry Chrismas” memes that week and interpreted this as an intentional “removing” of Christ. </p>    
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</div>                        <p>But just as COVID-19 has shown waning enthusiasm regarding assembled worship, other faithful have become extra appreciative of in-person worship and more fervent in faith, realizing life’s brevity and the importance of getting this one thing right — and soon.</p>                            <p>We’re being called to make a choice about whether God is real, with consequences never weightier and the moral choices facing us never more critical. Despite disturbing trends, the soul, very much alive, yearns for something more than what this world can give. </p>                            <p>The importance of faith in our lives won’t disappear, any more than Christ will disappear because someone removed the “T” in a digital frame. </p>                            <p>We’ve just come through a horrendous year, and truly, the only way we’ll transcend the residue of 2020 well is by continuing to probe the wisdom of the One who transcends all. We still need God and one another. </p>                            <p>I encourage you, no matter where you’re at with God, keep coming back to think through faith with me. A vaccine might curb the coronavirus, but only the Divine Physician can inoculate and heal our souls. </p>    

                    <p><i>Roxane Salonen, a wife and mother of five, works as a freelance writer and speaker in Fargo. Email her at roxanebsalonen@gmail.com, and find more of her work at Peace Garden Passage, http://roxanesalonen.com/.</i></p>    
Covid-19: between the state and religion 
Covid-19: between the state and religion 

By Ropo Sekoni

Given the need to get this page ready for readers to read on Sunday morning, January 3, 2021, the draft of whatever gets on this page on Sunday, needs to reach my editor by 1p.m. on the preceding Friday for editing. Hence, today’s article was written on December 31 when the topic it now discusses was at its most exciting period; the moment of suspense, when it was not clear whether the position of Christian Association of Nigeria (CAN) in Ondo State on Crossover Service for the outgoing year would prevail over that of the state government. Time will tell.

But the avoidable controversy between Ondo State Government and the Ondo State Branch of CAN is one public debate that needs to be examined by public affairs observers and commenters, regardless of what takes place on Thursday night in Ondo State and other states where some CAN members have chosen to flex muscles with people elected to govern the state. The threats of CAN’s representatives in Ondo State over the position of the government on mitigating or even avoiding spread of coronavirus in its second wave in the state hints at aspects of the 1999 Constitution that requires rethinking.

A short summary of developments on federal government’s efforts to save Nigeria from the second wave of the pandemic, as it has succeeded in doing with the first wave. The Presidential Task Force on Covid-19 advised religious leaders against church services in the late hours of December 31, insisting on adherence to the regulation against mass gathering of people. Some of the main Christian denominations, such as Redeemed Christian Church of God (RCCG), the Winners Chapel, and Daystar announced their agreement with the federal government’s advice on Crossover Service for 2020. The chairman of the national body of Christian Association of Nigeria, Rev. Samuel Ayokunle, advised it state chapters to abide by the federal government’s directives on mass gathering in the night of December 31, pleading with Christians, “There is no sacrifice that is too much to put an end to the Coronavirus pandemic in the interest of all and sundry,” a reference to the citizenry, primary owners of the country’s social contract and sovereignty to which this page will return to later in this piece.

It was also reported as the eve of Dec 31 got nearer that some states still quietly insisted on lobbying governors to allow Crossover services to hold. But the state Chairman of the Christian Association of Nigeria in Ondo State has been reported to have kicked against the directive of the government, saying “the association was not consulted before the decision was taken.” It was immediately after Oladapo’s release of the preceding statement that the writing of today’s piece got written. And it is in the juxtaposition of the statement by the national body of CAN, “There is no sacrifice that is too much to put an end to the Coronavirus pandemic in the interest of all and sundry” and the statement of the Ondo branch of the same association, “Services hold as the normal tradition demands. We were not consulted. We are not aware of that” that the thesis of today’s page, the need to avoid needless disagreement capable of creating avoidable confusion in a democracy was formed.

The 1999 Constitution, despite its many flaws, is clear on the right of citizens to practice his or her faith without fetters. Correspondingly, conventional wisdom is a given in democracies that that nobody would ordinarily practice such faith at the expense of the security of others, in other words, at the risk of life and property of fellow members of the same physical and political territory. Even though citizens do not generally discuss the danger that can come from an irresponsible practice of religion, except as we often do in Nigeria when we choose to list fault lines at the instance of politicians. What makes human rights meaningful to citizens is recognition of the importance of each citizen protecting his right without disrupting national security and the security of individuals.

Should any religious group have the right to frustrate the government of any state from protecting citizens from physical or psychological danger? The main concern today is the danger posed by any attempt of groups of people—be they Christians, Muslims, Jews, Agnostics, Atheists, or Animists—for the security of citizens other areas including health matters such as the Covid-19 pandemic. Should the Ondo State branch of CAN succeed in holding this year’s Crossover service despite the insistence of the state government on the obligation of all citizens and residents in the state to refrain from holding mass gatherings that can add management of the pandemic to the country’s list of threats to the security of the land.

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Is the insistence of Ondo State Christian body a right thing to do in a situation of national health emergency such as the second wave of the pandemic represents across the globe? Does any religious organization require a special consultation other than the consultation with the most important stakeholders, the citizenry? Does any country struggling with such a deadly virus be further encumbered by a section of one of the country’s faith communities? If the federal government needs to consult every faith community specially about the logic of discouraging mass gatherings during a second wave of the pandemic outside the consultation with citizens as collective owners of the polity and the territory, how feasible would this be, given the uncontrollable speed of the virus?

As this column prays that this current pandemic is the last in the country’s history, democracy and constitution watchers should start thinking anew about the 1999 Constitution that avoids identifying itself as a secular State while proclaiming that Nigeria is a multireligious society. Given the fierceness of Ondo State branch of CAN on its right to special consultation from the state government before enforcing the federal government’s protocol of no Crossover service while the second wave of Covid-19 lasts, the danger remains real that the country may be put at the risk of subjecting policies made in the name and for the interest of all citizens to the whims of special religious groups in a multireligious society.

It should be possible to have a multireligious society that is also a secular polity. The United States is one such example. What may be confusing is what Nigeria has at present, a multireligious society that is unwilling to become a secular polity. Democracy is given its chance through an executive and legislative system that enables citizens or special interest groups to lobby those in government, but it frowns on encouraging special interest groups or individuals to insist that it requires to give its consent before government can carry out its regulations. Those who are clamoring for constitution amendments ought to consider making Nigerian constitution overtly secular, rather than hiding under the canopy of multireligious society.

This column plans to return to the confusion about which level of government has the authority to plan strategies and methods to prevent spread of Covid-19 infections after the true picture of the extent of adherence to protocols surrounding Crossover service in all states become clear after January 1 from reports of professional journalists.

HAPPY NEW YEAR!

Attack targets Russia military base in northern Syria, Guardians of Religion Organisation claims responsibility 
Attack targets Russia military base in northern Syria, Guardians of Religion Organisation claims responsibility 

A Russian military base in northeastern Syria has been targetted at dawn on Friday, in unprecedented aggression for which the Guardians of Religion Organisation have claimed responsibility.

Local sources told Al-Jazeera that the bombing was followed by open fire in the military base, located in the northern countryside of Raqqa, which is under the control of the Syrian Democratic Forces (SDF), home of the Kurdish People’s Protection Units (YPG).

Kurdish media reported that the bombing took place after targeting the Russian checkpoint in Tel Al-Samen with a car bomb.

Shaam News Network indicated that the Guardians of Religion Organisation, which is linked to Al-Qaeda, claimed responsibility for the unprecedented attack.

The news agency divulged that the Guardians of Religion Organisation issued a statement on Friday entitled The Battle of Al-Isra, in which it claimed that it had occupied a Russian military site.

The news agency quoted activists in the local Al-Khabour website stating that the explosion occurred at the entrance to the Russian base, followed by the sound of heavy gunfire, as a number of ambulances entered the site.

The Guardians of Religion Organisation was established in 2018. Since then, many of its leaders have been targeted by aircraft of the international coalition led by the US, offering large financial rewards in exchange for information on the faction commanders’ locations.

The organisation remained a component of Hay’at Tahrir Al-Sham (HTS) until 2016. However, in 2018 it rejected, along with other factions, the Sochi Agreement between Turkey and Russia on a ceasefire in Idlib.

Warping a great faith: Both ‘hard’ and ‘soft’ Hindutva are expedient uses of religion for political gains
Warping a great faith: Both ‘hard’ and ‘soft’ Hindutva are expedient uses of religion for political gains

                As we step into a new decade, Hinduism, and its interpretation and practice, will play an increasingly pivotal role. We have seen the manifestation of ‘hard’ political Hindutva, wedded to the goal of a Hindu Rashtra. It stands discredited not for its evangelism, but for its lack of knowledge of the basics of Hinduism. Another label bandied about is ‘soft’ Hindutva, but with no real clarity about what it means. Since India is a deeply religious country, such notions need to be investigated before they distort the role religion plays in politics and, indeed, in our lives.
Uday Deb

The pejorative phrase ‘soft Hindutva’ is an outcome of a curious – if unintended – collusion between the ultra-Hindu right and the ultra-liberal left. The supporters of political Hindutva believe that they have a monopoly over public display of religion (PDR). They are overt in their passionate – and sometimes fanatical – belief in the need to project, promote and impose their warped view of Hinduism. Thus, they view PDR by any other section of the political class, as an attempt to usurp their ordained public space through a weak imitation, ‘soft’ as against their ‘hard’ religious commitment.

The ultra-liberal left is dismissive about religion per se, and believes that any public show of personal religious fealty by politicians is a betrayal of secularism. For its votaries, political Hindutva can be countered not by a saner practice of religion, but by not practising religion at all, least of all publicly.

I wonder what Mahatma Gandhi would have thought of these unseemly definitional shenanigans. He was, as Nehru said, ‘a Hindu to the innermost depth of his being’. During his first jail term in South Africa (January 1908), he read Rajayoga, commentaries on the Gita. During his second incarceration (October-December 1908) he read the Bhagwad Gita almost every day.

During his third imprisonment (February-May 1909) he read the Veda-Shabda-Sangana, the Upanishads, the Manusmriti, Patanjali’s Yoga Shastra, and re-read the Gita. One of the first books published by his International Press in Phoenix, Natal, was an abridged version of Tulsidas’s Ramcharitmanas, which, as he wrote in his autobiography, was ‘the greatest book in all devotional literature’.

He did not, therefore, see anything wrong in espousing the utopia of Ram Rajya. But – and this is critically important – he combined his staunch belief in Hinduism with the fullest respect for all religions.

Let us take another example. Madan Mohan Malviya (1861-1946) was four times the president of the Indian National Congress, a follower of Mahatma Gandhi, and like him a devout Hindu. When, as a member of the Congress, he founded the Akhil Bhartiya Hindu Mahasabha, for the welfare of Hindus and Hinduism, was he practising soft Hindutva or merely following his personal faith? He is credited for having begun the aarti puja at Har-ki-Pauri in Haridwar – which continues to this day – and the setting up of organisations for the protection of the cow, and for a cleaner Ganga.

He is also the iconic founder of the Banaras Hindu University, from where, as its vice-chancellor, he published a magazine called Sanatan Dharma to promote religious and dharmic interests. The national slogan – Satyameva Jayate – taken from the Mundaka Upanishad, was also his contribution. Did all of this make him a proud Hindu immersed in his faith, or just a practitioner of soft Hindutva, uncritically emulating Savarkar and the RSS?

Our assessments need to get away from such knee-jerk categorisations and aspire to a more reflective inquiry. The truth is that when Hinduism is reduced to cynical tokenism for short-term political dividends, it is soft Hindutva. When it is devalued to illiterate aggression for long-term political gain, it is political Hindutva. Both these extremes are a deliberate ploy to make genuine Hindus lose agency of the way they wish to practice their religion in conformity with republican values, democratic principles and constitutional secularism.

Swami Vivekananda, the towering symbol of Hindu renaissance, would have been impatient of such categorisations of ‘soft’ or ‘hard’. His mission was to espouse an enlightened and inclusive form of Hinduism sans hatred, intolerance and violence. Once, when he was berated by conservative Hindu critics for staying with a Muslim lawyer in Mount Abu, he expostulated: ‘Sir, what do you mean? I am a sanyasin. I am above all your social conventions … I am not afraid of God because he sanctions it. I am not afraid of the scriptures, because they allow it. But I am afraid of you people and your society. You know nothing of God and the scriptures. I see Brahman everywhere manifested through even the meanest creature. For me there is nothing high or low. Shiva, Shiva!’

Hinduism deserves a true renaissance based on its great wisdoms. But this will require its followers to study their religious legacy, and prevent its distortion by ‘hard’ and ‘soft’ Hindutva-vadis.

Lord Ram in the Ramayana says: ‘Janani Janambhoomischa Swargadapi Gariyasi’ – Mother and motherland are superior to heaven. Today, our motherland requires social harmony and stability to realise her destiny of becoming one of the great nations of the world. If Prime Minister Narendra Modi’s call, ‘Sabka saath, sabka vikas, sabka vishwas’, is not to become just an expedient slogan, it must be based on Swami Vivekananda’s vision and on Mahatma Gandhi’s inclusiveness.

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      <div class="disclaimer" readability="7"> <h6>Disclaimer</h6> Views expressed above are the author's own.</p> </div>                </div>



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Barr, Barret, Biden, Bryant, Fauchi – top 5 US Catholic 2020 newsmakers -- also high in national headlines
Barr, Barret, Biden, Bryant, Fauchi – top 5 US Catholic 2020 newsmakers — also high in national headlines
(Photo: NIAID)Anthony Fauci

Three of them grabbed headlines often in the latter part of the year — Amy Coney Barrett, Joseph R. Biden Jr. and Anthony Fauci – and they were among the top Catholic newsmakers in 2020 named by a prominent Catholic review.


America, the Jesuit Review, said that the year that has just passed by was “12 months of a lot of bad news.”

During an endless barrage of reports of the COVID-19 pandemic and the ensuing economic and social devastation, life in the United States still went on despite surpassing 20 million virus cases and 346,000 death on Jan. 1.

 “As always at America, we keep an eye out for the papists in the lot, and so we present our top five U.S. Catholic newsmakers of 2020.

They were not necessarily American magazine’s five favorite U.S. Catholic newsmakers of 2020, yet they were the one ones who garnered “the most heat and light” and they are likely to catch the public eye again this year.

The five are William Barr, Amy Coney Barrett, Joseph Biden, Kobe Bryan and Anthony Fauci.

ANTHONY FAUCI

The top infectious disease expert in the United States, Fauci was also on global television screens during the year.

“Who couldn’t fall at least a bit in love with America’s favorite doctor this past year? (Well, not the sitting president, but his enemies list makes Richard Nixon look like a Quaker…wait, Richard Nixon actually was a Quaker?),” wrote the magazine.

Dr. Fauci is a 1958 graduate of Regis High School in New York City and a 1962 graduate of the College of the Holy Cross in Worcester, Mass. (a classics major!).

He is the director of the National Institute of Allergy and Infectious Diseases at the National Institutes of Health and a member of the White House Coronavirus Task Force.

“He became the public face of Covid-19 prevention efforts this year, offering sage advice and caution during the early days of the pandemic, and never backed down when other figures in and out of government tried to water down his wisdom or contradict the medical realities of Covid-19,” wrote America.

That meant voicing unpopular opinions sometimes, including advising U.S. Catholics to forgo receiving the Eucharist for a time.

Fauci also offered encouragement to graduating students at Jesuit high schools around the country in a virtual address to the students at Regis High School in May.

“Currently our lives have been upended by a truly historic global pandemic. I am profoundly aware that graduating during this time—and virtually, without your friends, classmates and teachers close by—is extremely difficult,” he said.

“However, please hang in there. We need you to be smart, strong and resilient. With discipline and empathy, we will all get through this together.”

WILLIAM BARR

William Barr was appointed by President Donald Trump to his second stint as attorney general of the United States in 2019.

He was also attorney general under President George H. W. Bush, but his tenure didn’t last long:

In December Trump announced that Barr would depart from the administration in its final days, having fallen out of favor with the president for saying publicly he found no evidence of widespread voter fraud in the 2020 presidential election.

“But Mr. Barr gained a fair amount of notoriety among his fellow Catholics on a different issue: his enthusiasm for the death penalty,” said America.

Despite frequent Vatican clarifications that executions can have no justification for executions, Barr instructed the U.S. Bureau of Prisons in July 2019 to restart executing prisoners sentenced to death in federal court.

“Recent months have seen a flurry of legal activity seemingly designed to facilitate executions before the incoming Biden administration presumably suspends the practice again. It hasn’t won Mr. Barr many friends among Catholic bishops.”

KOBE BRYANT

“Among the tattoos Kobe Bryant sported on his right bicep was one featuring the name of his wife Vanessa, a crown, a pair of angel wings and the words ‘Psalm XXVII,'” writes America.

The opening lines of Psalm 27 are “The Lord is my light and my salvation; whom shall I fear? /The Lord is the stronghold of my life; of whom shall I be afraid?”

Psalm 27 was used in response on Jan. 26, 2020, the day Bryant died in a helicopter crash just hours after attending Mass.

His death stunned the basketball world and saddened millions of fans, including the Los Angeles Laker fans who saw him play all 20 of his seasons with the team, winning five N.B.A. championships and finishing an all-time fourth in points scored.

Bryant was not often forthcoming about his Catholic faith,

Still, he was described by Archbishop Jose Gomez of Los Angeles as “a very good Catholic, a faithful Catholic,” and one with whom Gomez discussed issues of faith on numerous occasions.

“Mr. Bryant became a notorious figure in 2003 when he was accused of rape; though criminal charges were dropped, he reached an out-of-court settlement with the alleged victim. He credited a priest with helping him through the process,” said America.

“The one thing that really helped me during that process — I’m Catholic, I grew up Catholic, my kids are Catholic — was talking to a priest,” Bryant told GQ magazine GQ in 2015.

“It was actually kind of funny: He looks at me and says, ‘Did you do it?’ And I say, ‘Of course not.’ Then he asks, ‘Do you have a good lawyer?’ And I’m like ”Uh, yeah, he’s phenomenal.’ So then he just said, ‘Let it go. Move on. God’s not going to give you anything you can’t handle, and it’s in his hands now. This is something you can’t control. So let it go.’ And that was the turning point.”

AMY CONEY BARRETT

A U.S. Supreme Court already dominated by Catholics got another one in 2020, as President Trump pushed through the nomination of Amy Coney Barrett as the sixth Catholic justice.

It came just days before the November presidential election. Justice Barrett earned her own meme during the hearings for her nomination to a lower court in 2017, when U.S. Senator Dianne Feinstein, a Democrat from California, referred to Justice Barrett’s religious beliefs by saying, “the dogma lives loudly within you.”

Barrett won praise from many Catholics for her strong views against legal abortion, but she also garnered some negative publicity because of her background in a charismatic Christian community, People of Praise.               

(Photo: University of Notre Dame)Amy Coney Barrett

America Magazine said that several news outlets “incorrectly equated with the oppressive and sexist community depicted in Margaret Atwood’s novel The Handmaid’s Tale.”

“Because she took the seat vacated by the death of liberal scion Ruth Bader Ginsburg, Justice Barrett’s politically conservative bona fides were cast in an even starker light during her October confirmation hearings.”

JOSEPH R. BIDEN JR.

Americans in 2020 opted for the second Catholic president of the United States, six decades after John F. Kennedy became its first.

Joseph R. Biden Jr. will take the oath of office and become the 46th U.S. president on Jan. 21.

In his acceptance speech he quoted the devotional hymn “On Eagles’ Wings” with words based on Psalm 91, the Book of Exodus 19, and the Gospel of Matthew 13. in a very public display of his faith.

“He faced intense criticism for his pro-choice position on abortion, including from Catholic bishops, and was even denied Communion by one zealous pastor with a creative take on canon law.”

“Ultimately, however, a majority of American voters saw “Uncle Joe” as a better option than four more years of Mr. Trump, though American Catholics were almost evenly split in their support for the two candidates.

“So now the important question arises: Which parish will President Biden choose to attend Sunday Mass?”

(Photo: Joe Biden official campaign website)Joe Biden
Akeredolu to Nigerians: Don’t to allow religion, politics to us
Akeredolu to Nigerians: Don’t to allow religion, politics to us

Governor Oluwarotimi Akeredolu of Ondo State has urged Nigerians not to allow their differences in religion, politics and even social stratification to create artificial and needless boundaries in other to achieve a greater state.

This was contained in the Governor’s New Year Message made available to newsmen on Friday in Akure by the Commissioner for Information and Orientation, Donald Ojogo.

Akeredolu expressed optimism that the best of all is embedded in every individual as long as the resolve to surmount challenges was placed above “self-abnegation”.

He said: “Humanity has never been insulated from challenges and clearly too human challenges have never remained invincible and endlessly insolvent. Undoubtedly, Year 2020 was fraught with a web of challenges.

“All the same, our individual and collective approach to Year 2021 remains a potent force that can open our minds to the hidden and exploitable opportunities required for fresh paths of growth and development.”

He said losing faith in ourselves and the nation was not an option but a clear route to self-abnegation.

“We only require a new approach, fresh ideas for results of uncommon nature to face the unusual times,” Akeredolu said.

Akeredolu urges Nigerians not to allow religion, politics to divide them
Akeredolu urges Nigerians not to allow religion, politics to divide them
 Gov. Oluwarotimi Akeredolu of Ondo State has urged Nigerians not to allow their differences in religion, politics and even social stratification to create artificial and needless boundaries in other to achieve a greater state.This was contained in the governor’s New Year Message made available to newsmen on Friday in Akure by the Commissioner for Information and Orientation, Mr Donald Ojogo.

Akeredolu expressed optimism that the best of all is embedded in every individual as long as the resolve to surmount challenges was placed above “self-abnegation“.

“Humanity has never been insulated from challenges and clearly too human challenges have never remained invincible and endlessly insolvent. Undoubtedly, Year 2020 was fraught with a web of challenges.

“All the same, our individual and collective approach to Year 2021 remains a potent force that can open our minds to the hidden and exploitable opportunities required for fresh paths of growth and development,’’ the governor said.
He said losing faith in ourselves and the nation was not an option but a clear route to self-abnegation.“We only require a new approach, fresh ideas for results of uncommon nature to face the unusual times, “ Akeredolu said. (NAN)

Ramli Ibrahim dances through arts, religion and politics INTERVIEW | Our youths recognise Lady Gaga but may be completely ignorant of what is a rebab, erhu, veena or sapeh. S Thayaparan 6 h ago
Ramli Ibrahim dances through arts, religion and politics INTERVIEW | Our youths recognise Lady Gaga but may be completely ignorant of what is a rebab, erhu, veena or sapeh. S Thayaparan 6 h ago

INTERVIEW | The emphasis on our humanity needs to comprehensively be incorporated into our education system and into our day to day life, said Indian classical dancer Ramli Ibrahim.

An accomplished dancer and trainer, the Kajang-born Ramli established his Sutra Dance Theatre in 1983.

In a recent interview, he spoke about the obstacles he faced as a Malay Muslim, problems in getting federal or state funds for Indian dance productions and the influence of national politics on arts and culture.

In fixing arts and culture in 2020, you wrote: “Taking away the extremist and sometimes confusing Islamic factors out of our arts and culture policies and doing away with some Islamic religious requirements.” How did these factors influence your journey as a young artist, and how do they influence young artists today?

As a Malay Muslim who has made Indian classical dance not only his vocation but also his lifetime pursuit, I have encountered my share of flak and obstacles from various Islamic agencies and some of the more religious members of the Muslim community.

Personally, I have never thought my involvement in Indian classical dance was a problem with being a Muslim. In actual fact…

Buddhist Times News – Buddhist Eco-monks and Tree Ordination
Buddhist Times News – Buddhist Eco-monks and Tree Ordination

In recent years we have seen the continuous, unrelenting abuse of the world’s resources. Forests and trees, which are critical to ecosystems and planetary biodiversity, are under acute stress. According to the Buddhist tradition, the Buddha was born from Maya’s side under a tree. He achieved enlightenment under the Bodhi tree, and delivered his first sermon and entered parinirvana under the shelter of trees. For religious and scientific reasons, the health of forest ecosystems is critical to the Buddhist idea of collective, planetary well-being.

Deforestation is a major threat in many majority Buddhist countries, including Thailand and Cambodia. Decades of illegal logging has had an adverse effect on local economies, food security, and biodiversity. However, a group of Buddhist monks and activists in Thailand and Cambodia are working together to protect threatened forests, integrating Buddhist principles with environmental awareness, providing consultation to government officials about environmental issues, and implementing sustainability projects. They are also involved in tree ordination, which over the past few years has gained media attention around the world for its innovative and inspiring message about the sanctity of the natural world.

In their campaigns, the eco-monks highlight how the selfish and short-sighted desire for economic gain and accelerated development have led to the exploitation of resources. They see it as their duty to bring traditional religious concepts and rituals to bear on contemporary ecological needs.

For years, the monks have made a substantial difference by cooperating with local NGOs to formulate sustainable development plans, developing education programs to encourage alternative farming methods that place a lighter burden on the land, and providing farmers with the knowledge, tools, and financial support to improve villagers’ economic circumstances.

Prominent eco-monk Phrakhu Sangkom Thanapanyo Khunsuri has established a traditional farming school at his temple in the eastern Thai province of Chonburi: the Maab-Euang Meditation Center for Sufficiency Economy. With many full-time students, Phra Sangkom teaches the Buddhist concepts of personal reflection and a theory called the Sufficiency Economy, which was developed by the late Thai monarch Bhumibol Adulyadej to promote subsistence farming, encourage self-sufficiency, and teach detachment from materialism and consumerism.

In Bangkok, another eco-monk, Phrakhu Win Mektripop, who holds a master’s degree in environmental economics from Thailand’s Chulalongkorn University, has taught for years on the interrelationship between Buddhism and environmentalism. Many Thai universities and NGOs have followed in the stead of these monks by promoting environmental values founded on the Buddhist teaching to farmers and residents. The Bangkok-based International Network of Engaged Buddhists (INEB) is one such organization working to connect Buddhist and non-Buddhist social and environmental activists across Asia and the world.

Thai monks are also teaching their Cambodian counterparts to protect forests. For example, Cambodian monk Ven. Bun Saluth, head of Samrong Pagoda in Oddar Meanchey Province, is a pioneer in protecting forests in Cambodia. Ven. Bun Saluth grew up in a rural village, the son of a farmer, but left home at an early age to become a monk. He spent five years studying in Thailand, where he lived with a group of eco-monks, returning home in February 2002 with a vision to protect his country’s forests. He has since succeeded in preserving 18,261 hectares of forest land in Oddar Meanchey. For his work, Ven. Bun Saluth was awarded the Equator Prize by the United Nations Development Programme in 2010.

According to a World Bank report, 73 per cent of Cambodia was covered by forest in 1990, but by 2010 that had fallen to 57 per cent. The monks fighting to preserve Cambodia’s forests have worked mainly through two large groups: the Monks Community Forest (MCF) and the Independent Monk Network for Social Justice (IMNSJ). Both groups are battling to save forests by demanding stronger government action against deforestation and lobbying lawmakers for greater protection of trees.

The IMNSJ has more than 5,000 monastic followers who teach local people how to use social media to raise awareness about illegal logging by uploading photos and videos and publishing articles. The monks also teach local residents what they can do to prevent deforestation. IMNSJ founder and leader Vene. Buntenh is a passionate advocate of preventing deforestation. Among his concerns are the threats against Prey Lang, one of Cambodia’s largest and oldest evergreen woodlands, comprised of 3,600 square kilometres of forest, including giant luxury timber trees, and home to at least 20 endangered plant species and 27 endangered animal species. Large sections of Prey Lang have already disappeared to make space for plantations, and illegal loggers have removed large patches of trees in protected areas.

The environmental and conservation activities of monks in Thailand and Cambodia also extend to performing tree ordination ceremonies. Tree ordination, adopted from traditional Buddhist practices, is popular in many Buddhist-majority countries. Trees are given “monastic ordination” and wrapped in the iconic saffron cloth worn by Theravada monks, thereby making them sacred and protecting the trees from damage, destruction, and deforestation.

Although the practice of tree ordination did not exist in the Buddha’s time, it is clear that the dedicated teams of monks aspire to create a “pure land” in the human realm. This engaged aspiration has led to the organic development of tree ordination tradition. A monastic robe wrapped around a tree symbolizes the aspiration to not only reduce deforestation, but also to establish a wildlife reserve in the area.

However, monks and activists in Thailand and Cambodia have also come under fire for their activities. Ven. Buntenh was charged with fraud alongside two other civic leaders in January 2018, prompting him to live in exile in the US. In the same year, the supreme patriarch of Cambodia’s monastic sangha turned against the activists, saying that monks should not be involved in protests and calling on pagodas to close their doors to those who are.

At a more everyday level, eco-monks continue to receive criticism about their methodology. Some say that the prominence of monks in worldly or political affairs will lead younger generations of monks to put less emphasis on their monastic lives and practice. It has been a tradition for the Thai monastic sangha to remain conservative on social issues, with monks rarely commenting on topics with political implications. Thai conservatives firmly believe that the role of the monastic sangha should be restricted to the spiritual realm. Less ideological and more pragmatic detractors worry about a hostile relationship developing between monks and the government as a result of repeated clashes. The role of Buddhism in Thai communities as a whole has also been challenged, owing to increasing government involvement and scrutiny.

Nevertheless, the eco-monks insist that they simply want to promote awareness of dependent origination as taught by the Buddha. All things exist through complex causes and conditions, which in turn become the causes and conditions for other phenomena. From this perspective, the world is a vast web of interdependence, in which human and environmental well-being are inseparable. Individuals, communities, businesses, and governments therefore must incorporate mindfulness of this reality into their daily work to avoid destructive acts against nature. This is the ultimate objective of the eco-monks: to protect the forests and trees for the well-being of the environment while also eliminating mental defilements and relieving human suffering.

We live in a world full of thorny and complex issues that demand nuance and sensitivity. We should not overlook the power of religion to address social issues, such as environmental problems, war and peace, and so on. The activities of eco-monks remind us of the benefits of engaged buddhism. Each one of us can take part in the fight for eco-values and religious values.

WWF believes that the green economy approach is the choice for a viable future in the Mekong and, recognising the anticipated changes in the region, is both realistic and feasible. Conservation responses need to be both strategic, addressing the need for long-term development, and where necessary tactical, using temporary measures to secure species and ecosystems under imminent threat. Multiple actions will be needed, ranging from initiatives at international, regional and national policy level to many thousands of projects, negotiations and decisions at the level of sites and landscapes.

Buddhist Times News – Farmers with red flags have taken over the highway with their SUVs and tractors.
Buddhist Times News – Farmers with red flags have taken over the highway with their SUVs and tractors.

By   —  Shyamal Sinha

The sixth round of talks between the central government and the protesting farmers took place on Wednesday with the government agreeing on two of the four issues which caused the famers to block border points in Delhi and surrounding areas since November 26. The Centre agreed to spare heavy fines for stubble burning and continue the current mechanism of providing subsidised power for agricultural use. However, the two sides remained deadlock on the removal of the three controversial farm reforms and legal guarantee for the Minimum Support Price (MSP) policy. This round of negotiations was held between three Union ministers and 41-member representative group of the protesting farmers.

Union agriculture minister Narendra Singh Tomar said that the meeting was held in cordial atmosphere adding that discussions would continue on the remaining two issues on January 4. “Discussions on the three farm laws and MSP are continuing and will continue in the next round of talks on January 4,” Tomar said. The minister also urged the farmer groups to send back the women, children and the elderly back to their homes due to the harsh weather conditions in the national capital.

With pizza stalls, masseurs and bonhomie, the protests here and at the Singhu border have the air of a town fair.

This is India’s new proletariat. Fattened on power subsidies and minimum support price at the Indian taxpayers’ expense, they do not care whether they are causing the nation heavy loss and inconvenience.

As the farmers’ protest lingers, one wonders whether there is a bigger game and deeper planning at play to weaken India.

Protesting farm unions have said they will write to British lawmakers and Prime Minister Boris Johnson not to travel to India to take part in Republic Day celebrations next month until the Modi government scraps three pieces of legislation they say will hurt their livelihoods.

Where is the money coming from?

Who gains the most from blocking laws that can revolutionise the Indian agricultural economy?

Who has recently received a military jolt while trying to bully its way into grabbing territory along a disputed border?

Who had to swallow its pride and halt its progress?

Who is on the receiving end of a massive diplomatic backlash worldwide over its role in being the originator and spreader of COVID-19?

And so, who is most likely to try dirty, covert means to attack India’s progress?

The questions point only in one direction: A Communist dictatorship run by a man of almost delusional ambition.

In 1959, when Prime Minister Jawaharlal Nehru admitted to illegal actions by Chinese forces in the Northeast Frontier Agency (NEFA) and Ladakh, the Communist Party of India stayed quiet, as if it were not important at all. During its Calcutta summit, it released a statement effectively disputing India’s territorial claims along the McMahon line.

When the Chinese butchered the Tibetans, the CPI put out a statement praising the Chinese for leading the Tibetans from “medieval darkness”.

Comrade VS Achutanandan was censured in 1962 for arguing in favour of donating blood for the jawans and contributing money from the sale of prison rations saved by inmates to the defence fund.

During the 2017 Doklam standoff, the CPM blamed India for increasing “the profile of the Dalai Lama and the so-called Tibetan provisional government. The visit of the Dalai Lama accompanied by a union minister to Arunachal Pradesh and the recent unfurling of the Tibetan flag of the provisional government in Ladakh are serious irritants for China,” its statement said.

After the clash between Indian and Chinese soldiers in Galwan, the CPM politburo released a statement calling it “unfortunate”, without even naming China.

The Congress itself has quite a record with China.

Rahul Gandhi wanted to pass the very same farm laws. It was in the Congress 2019 election manifesto. Now, the party is misleading farmers and fomenting chaos.

Is there a deeper agenda?

Gandhi insinuated that the Chinese had robbed Indian land, insulting the government and the forces in the time of conflict. On 3 July, 2020, he tweeted a video where people were claiming that China had taken our land, implying that the Indian forces were lying. Turns out the man in the video was actually a Congress worker and former councillor.

Rajiv Gandhi Foundation (run by Sonia and Rahul Gandhi) took money from China between 2005 and 2009. Congress-led UPA government allowed the trade deficit with China to balloon 33-fold, increasing it from an almost negligible $1.1 billion in 2003-04 to $36.2 billion in 2013-14.

In 2008, the Congress and the Communist Party of China (CCP) signed an undisclosed MoU. Around then, Sonia Gandhi-led Rajiv Gandhi Foundation accepted Chinese money.

Rajiv Gandhi Foundation has also been found to have donated to the China Association for Internationally Friendly Contact (CAIFC). The US Congress has called the CAIFC a “suspicious extension” of Chinese military involved in espionage activities.

Rahul secretly met with the Chinese several times in the past. Once he met Chinese ministers during Kailash Yatra. In the middle of the Doklam stand-off, he had quietly met with the Chinese ambassador.

These farmer protests have been the launchpad for an attack on Mukesh Ambani’s Reliance, an Indian giant standing in the way of China’s 5G plan to wire the world. China’s plan is to python-wrap the world with the Belt and Road Initiative and 5G networks. However, lately, nations have almost unanimously kept Chinese companies away from setting up 5G networks.

It is significant than that in the last few days, protestors vandalised and destroyed more than 1,500 mobile of Reliance Jio in Congress-ruled Punjab. Jio is set to be the biggest 5G player in India.

The protesters have demanded the release of Naxals and jihadis in jail for anti-India activities. Punjab railway lines were blocked, cutting off supplies to the critical Jammu, Kashmir and Ladakh among other routes. The exchequer has already lost more than Rs 30,000 crore.

Rajasthan chief minister Ashok Gehlot targeted the Centre for not resolving the issues of farmers by saying that farmers were forced to welcome New Year out on the roads. “It is sad that our farmer brothers and sisters, who are protesting would welcome New Year out on roads and away from homes. A sensitive, responsive govt would never let this happen,” Gehlot tweeted.

Comprehensive Commentary on Kant's Religion Within the Bounds of Bare Reason
Comprehensive Commentary on Kant’s Religion Within the Bounds of Bare Reason

Preface x

Acknowledgments xxiii

Abbreviations xxvi

Introduction: The Hermeneutic Background to Kant’s Religion: The Two Prefaces (R 3–14) 1

1. Kant’s private beliefs and the writing of Religion 1

2. The 1793 Preface: (A) Religion as the final purpose of morality 7

3. The 1793 Preface: (B) Unifying philosophical and biblical theology 21

4. The 1794 Preface: Two experiments and Kant’s responses to critics 31

Part I: Human Nature’s Transcendental Problem: Evil and the Boundary of Goodness (First Piece) 41

1 The Original Goodness of Human Nature: Introduction, Comment, and Section I (R 19–28) 43

1. Untitled introduction: Is humanity good or evil by nature? 43

2. Comment: (A) Why moral neutrality is impossible 51

3. Comment: (B) Could humans be partly good and partly evil? 59

4. Section I: Human nature’s original predisposition is good 63

2 The Propensity to Evil in Human Nature: Sections II and III (R 28–39) 72

1. Section II: (A) Three sources of moral evil 72

2. Section II: (B) Defining evil as a perversion of moral reasoning 78

3. Section III: (A) Empirical evil and its origin on the boundary 83

4. Section III: (B) The need for (and form of) an a priori proof 92

3 Evil’s Rational Origin and the Hope for Recovery: Sections IV and V (R 39–52) 106

1. Section IV: (A) Transcendental versus empirical origins 106

2. Section IV: (B) Assessing the Bible’s account of evil’s origin 112

3. Section V: (A) Divine aid and conversion’s possibility 120

4. Section V: (B) God’s role in transforming moral character 133

Appendix I: Experiencing the Effects of Grace against Evil: The First General Comment (R 52–3) 144

Part II: The Individual’s Logical Struggle: The Power of Belief in Divine Aid (Second Piece) 151

4 The Personified Idea of the Good Principle: Introduction and Section One, Subsections A and B (R 57–66) 153

1. Untitled introduction: How to distinguish evil from good 153

2. Section One, A: The archetype of perfection as a divine gift 161

3. Section One, B: (A) Becoming exemplary via practical faith 166

4. Section One, B: (B) An archetypal person’s twofold nature 169

5 Legitimizing Hope in Divine Grace: Section One, Subsection C (R 66–78) 179

1. First difficulty: How can imperfect beings become holy? 179

2. Second difficulty: Can we be certain of our eternal destiny? 183

3. Third difficulty: How can God punish pre]conversion evil? 195

4. Overview: Grace as the basis for a legal claim to being good 207

6 Biblical Symbols of the Struggle with Evil: Section Two (R 78–84) 215

1. The Genesis narrative on evil’s legal claim to dominion 215

2. Advent of a unique person, free from the propensity to evil 218

3. In what sense does the crucifixion defeat the power of evil? 223

4. The narrative’s rational meaning 227

Appendix II: Experiencing Miracles as Self]Negating: The Second General Comment (R 84–9) 233

Part III: The Community’s Empirical Victory: The Church as Historical Vehicle for Good (Third Piece) 249

7 The Founding of a True Church: Introduction and Division One, Sections I–V (R 93–109) 251

1. Untitled introduction: Hope for victory in struggling with evil 251

2. Division One, Sections I–III: Founding the ethical community 255

i. Sections I and II: The duty to leave the state of nature 255

ii. Section III: An ethical community requires God 263

3. Division One, Sections IV–V: Establishing a true church 267

i. Section IV: The four requirements for church organization 267

ii. Section V: Every true church begins as a revelation faith 273

4. Untitled comments: Different faiths can express one religion 283

8 Interpreting Religious Ideas in a Church: Division One, Sections VI–VII (R 109–24) 288

1. Division One, Section VI: (A) Interpretations must be moral 288

2. Division One, Section VI: (B) Nonmoral Interpretive Methods 294

i. Scriptural scholarship is secondary to the moral method 294

ii. Feeling as a common but unreliable third method 300

3. Division One, Section VII: (A) Interpreting faith as a vehicle 303

i. The “remarkable antinomy” of sanctifying faith 303

ii. Perspectival solution to the antinomy of faith 310

4. Division One, Section VII: (B) The coming of God’s kingdom 319

9 Gradual Victory of Good in Church History: Division Two (R 125–37) 326

1. Division Two: (A) The unchangeable basis of the true church 326

2. Division Two: (B) Christianity’s radical break with Judaism 329

i. The allegedly nonuniversal emphasis of the Jewish faith 329

ii. The universal heart of Jesus’ message 333

3. Division Two: (C) The role of scholarship in church history 338

i. The diversion of historical Christianity from its true aim 338

ii. Qualified optimism about the present state of religion 341

4. Division Two: (D) Symbols of the inward kingdom 346

Appendix III: Understanding Mysteries as Moral Symbols in Communities of Faith: The Third General Comment (R 137–47) 355

Part IV: Religion’s Hypothetical Application: How to Serve God in a Church (Fourth Piece) 377

10 Natural Christianity Revealed: Introductions and Part One, Section One (R 151–63) 379

1. Untitled introduction: True and false service of God 379

2. Part One, Introduction: Approaches to interpreting religion 384

3. Part One, Section One: (A) The moral core of Jesus’ teachings 395

4. Part One, Section One: (B) Jesus’ teachings on the afterlife 404

11 Learning Statutory Religion without Delusion: Part One, Section Two, and Part Two §§1–2 (R 163–75) 409

1. Part One, Section Two: (A) Biblical scholarship as a means 409

2 Part One, Section Two: (B) Christian Judaism as prudential 414

3. Part Two, Introduction and §1: The origin of religious delusion 420

4. Part Two, §2: The moral principle opposing religious delusion 427

12 Conscience as the Authentic Guide: Part Two, §§3–4 (R 175–90) 439

1. Part Two, §3: Appendix: The deception of priestery 439

2. Part Two, §3: Appendix: Teaching godliness without idolatry 451

3. Part Two, §4: (A) Conscience as the guide for church teaching 463

4. Part Two, §4: (B) Avoiding hypocrisy in affirming creeds 469

Appendix IV: Understanding Means of Grace as Indirect Service: The Fourth General Comment (R 190–202) 477

Glossary 501

Works Cited 537

Index 552

2020 in review: A year without precedent | BWNS
2020 in review: A year without precedent | BWNS

BAHÁ’Í WORLD CENTRE — The Bahá’í World News Service looks back on a year like no other, providing an overview of the stories it has covered on developments in the global Bahá’í community that have strengthened resilience and offered hope in a time of great need.

Developments in the global Bahá’í community in 2020

Responding to the pandemic

When the pandemic first hit, acts of solidarity throughout the world showed humanity how it could rally around an issue to alleviate suffering. The months since March have demonstrated more clearly than ever that every human being can become a protagonist of change. As people took action, a sense of collective purpose motivated yet more people to do whatever they could to be of service to their fellow citizens—creating a virtuous circle and giving rise to an unprecedented level of collective action.

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Youth in Sierra Leone have created a film that helps educate their community about preventing the spread of the coronavirus disease (COVID-19).

In March, the News Service reported on the initial response of Bahá’í communities to the crisis as they quickly and creatively adapted to new forms of interaction suited to public health requirements and found ways to be of service to their societies.

In a suburb of New York City, a group of youth engaged in community-building initiatives turned their attention to pressing needs arising from school closures.

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Left: Children in Berlin, Germany, who participate in Baha’i education classes, have made drawings on the theme of hope for the residents of a home for the elderly. Right: Children in New Zealand painting at home.

Children in Luxembourg participating in moral education classes made cards to bring joy to health workers and others carrying out essential services, while children in Berlin, Germany, created drawings on the theme of hope for the residents of a home for the elderly. In Slovenia, the Bahá’ís of Bašelj connected food delivery services catering to restaurants to also deliver to homes. That month also saw Bahá’ís around the world marking Naw-Rúz—their new year and the first day of spring—by strengthening bonds of friendship and conveying messages of hope.

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Bahá’í communities in New Zealand are offering moral education classes online for children.

By April, as the spread of the coronavirus became more apparent, the efforts of Bahá’í communities further intensified. In Canada, participants of a Bahá’í-inspired program for English learners found support in one another through difficult times. In Tunisia, the Bahá’ís of the country joined with diverse religious to call for both science and religion to guide an effective response. In the DRC, community ties enabled thousands of people to be kept informed of accurate information and advice, including on what crops to plant to ensure food security. In Kiyunga, Uganda, radio broadcasts prompted a conversation across households on the importance of prayer as a source of strength. Bahá’í radio stations elsewhere found a renewed purpose, acting as a source of critical information and an anchor of community life to those living in rural areas.

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To respond to the great need for personal protective equipment, Local Spiritual Assemblies in India have been collaborating with tailors to make and distribute face masks.

Efforts that month swelled where Bahá’í Local and National Spiritual Assemblies channeled the energy and assistance of very many people into action, disseminated critical information and other resources to where it was most needed, and assisted vulnerable populations to access government services.

In the months since April, it has become ever more clear that service to society and collective worship are essential elements in the life of a community that remains hopeful and perseveres in the face of a crisis. In Romania, participants in devotional gatherings open to all are finding their hearts to be “beating as one”. In South Africa, Bahá’í healthcare professionals, seeing potential in every human being to serve their society, have been drawing on the strength of the community to provide support to those recovering from the coronavirus.

In all places, youth have moved to the forefront of the grassroots response to the crisis. In Sierra Leone, young people created a film on preventive health measures, while in Italy youth explored profound themes related to social transformation in a series of short videos. Amid the pandemic and in the aftermath of the Beirut explosion, youth in the city drew on capacities they had gained in Bahá’í community-building efforts to create a disaster recovery network.

Over this period, the arts have played an important role in casting a light on themes that are captivating the public consciousness. Meanwhile, the Bahá’í World publication has released a series of articles on themes related to the global health crisis and major issues facing societies as they look ahead.

Pursuing long-term social and economic development endeavors

In addition to reporting on grassroots Bahá’í social and economic initiatives in response to the pandemic, the News Service also covered more complex projects and efforts by Bahá’í-inspired organizations as they adapted to circumstances arising from the health crisis.

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Participants in a Bahá’í-inspired educational program called Preparation for Social Action in Vanuatu are taking steps to maintain food supplies for their fellow citizens.

The News Service reported on examples of initiatives to improve food security. In Vanuatu, participants in a Bahá’í-inspired educational program called Preparation for Social Action have been taking steps to not only maintain food supplies for their fellow citizens, but also to encourage others in their country to do the same. In Nepal, with many migrant workers returning home amid the pandemic, a Baha’i Local Spiritual Assembly took steps to enhance the community’s capacity to produce its own food.

In Colombia, FUNDAEC—a Baha’i-inspired organization based in Cali—turned its attention to supporting local food production initiatives, while fostering appreciation toward the land and the environment in communities throughout the country.

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Teachers at the Riḍván School in El Salvador have been offering classes online and through other means, including at a safe distance in neighborhood streets where families have limited or no internet access.

Some of the efforts covered in the area of education include the following: In Bolivia, a Bahá’í-inspired university has been supporting staff and students through challenging times and has given thoughtful consideration to identifying technologies suitable for present circumstances. In the Central African Republic, Indonesia and India—among other places—Bahá’í-inspired community schools have found creative ways of adapting, gaining insight into the role of teachers in times of crises. In the United States, constructive conversations among individuals, officials, and the police on racial equality have helped to create shared purpose among different segments of society toward improving systems of public safety.

Participating in the discourses of society

This past year, the News Service covered a variety of stories on the efforts of the Bahá’í community to contribute to social discourses.

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In September, the Bahá’í International Community released a statement titled “A Governance Befitting: Humanity and the Path Toward a Just Global Order,” marking the 75th anniversary of the United Nations.

The Bahá’í International Community participated in forums on the importance of language in fostering a shared identity, agriculture, peace, and the role of international structures on a path to a just global order.

National Bahá’í communities have contributed to discourses on the environment, family life, the equality of women and men, and the role of religion in society.

In Jordan and other countries, Bahá’í communities have been creating spaces for journalists and different social actors to explore how the media can play a constructive role in society. In Indonesia, a series of seminars has tapped into a strong desire among officials, academics, and others to explore fundamental principles of a more peaceful society. In Canada and Austria, a podcast series and video blog respectively have been drawing insights from religion to provide new perspectives on issues of national concern. Participants of roundtable discussions in Kazakhstan and the Kurdistan region of Iraq have been exploring how spiritual principles that have drawn people together in this time can help shape public life in the future. In Chile, the Bahá’í community has been creating spaces alongside the constitutional process to examine with their fellow citizens the foundations for a materially and spiritually prosperous society.

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The Bahá’ís of Jordan have been hosting roundtable discussions with journalists on how the media can be a source of hope for society.

National conversations about peace and coexistence gained momentum over the past year. At a moment when racial and other forms of prejudice came to the forefront of public consciousness in the United States and across the world, the National Spiritual Assembly of the Bahá’ís of that country released a statement that spurred vital conversations about a path forward. In the Netherlands, the anniversary of ‘Abdu’l-Bahá’s Tablets to the Hague prompted reflection on progress toward world peace. In Tunisia, roundtable discussions examined how peaceful coexistence would only be possible with the full participation of women.

This year, among the conferences organized by the Bahá’í Chair for World Peace at the University of Maryland, College Park, was a gathering on the need to address moral dimensions of climate change. The Bahá’í Chair for Studies in Development at Devi Ahilya University, Indore, invited economists and academics to examine how new conceptions of human nature can enhance long-term approaches to urban development in light of the health crisis.

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In Australia, a two-year process of gatherings among diverse segments of society culminated in the release of Creating an Inclusive Narrative, a publication that offers insights on forging a common identity.

In Australia, a two-year process of gatherings among diverse segments of society culminated in the release of Creating an Inclusive Narrative, a publication that offers insights on forging a common identity. In the Democratic Republic of the Congo and India, remarkable gatherings brought together chiefs to examine how to transcend traditional barriers and prejudices that keep people apart as they build toward lasting peace.

In Papua New Guinea, the Bahá’í National Spiritual Assembly of the country issued a statement in July on the equality of women and men, speaking to a global concern that has been exacerbated during the pandemic.

The News Service also reported on contributions by youth to social discourses. The Institute for Studies in Global Prosperity has been promoting gatherings for university students in which young people explore together questions concerning social change.

Persecution of the Bahá’ís in Iran and Yemen

At a time when the international community has been battling a global health crisis, the persecution of the Bahá’ís in Iran and Yemen has not relented.

A United Nations resolution, passed earlier this month by the General Assembly, condemned Iran’s ongoing violations of human rights, including those of the country’s Bahá’í community. This year Iranian authorities have escalated their persecution of the Bahá’ís through scores of baseless arrests, denial of the most basic civil rights, and restrictions in applying for a new national identification card. These actions have placed great pressures on individuals and families already facing a health crisis.

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Six Bahá’ís in Yemen were released from years of wrongful detainment this year.

In Yemen, a court upheld a religiously-motivated death sentence against a Bahá’í earlier this year. Although he and five other Bahá’ís were later released from their wrongful detainment, the Bahá’í International Community remains gravely concerned and has called for the safeguarding of the rights of all Bahá’ís in Yemen to live according to their beliefs without risk of persecution.

Bahá’í Houses of Worship

The News Service covered stories this past year on how Bahá’í Houses of Worship have adapted to the pandemic while infusing wider segments of society with the spirit of collective worship and service. Stories also reported on advancements in the construction of Houses of Worship in Kenya and Papua New Guinea.

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Design for the dome of the House of Worship in Bihar Sharif, India.

Design concepts were announced for the local temple in Bihar Sharif, India, and the national House of Worship for the Democratic Republic of the Congo. The project in the DRC forged ahead, with a groundbreaking ceremony and the start of construction.

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In Matunda Soy, Kenya, construction of the local House of Worship is now at an advanced stage of completion.

Construction of the Shrine of ‘Abdu’l-Bahá

The beginning of this year saw the first steps being taken to prepare the site and lay the groundwork for the Shrine of ‘Abdu’l-Bahá. Coinciding with the start of construction, the mayor of ‘Akká and representatives of the city’s religious communities gathered to honor ‘Abdu’l-Bahá at a special ceremony.

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Progress on the construction of the Shrine of ‘Abdu’l-Bahá continued to be made with the approval of local authorities at each stage.

Although certain operations had necessarily slowed or stopped when the pandemic hit, progress continued to be made with the approval of local authorities at each stage. By April work on the foundations was giving shape to an imprint of the design’s elegant geometry. In September the foundations were completed, allowing the first vertical elements of the edifice to rise.

The Scientology Information Center: 2020, A Year in Review
The Scientology Information Center: 2020, A Year in Review


The Scientology Information Center: 2020, A Year in Review – Religion News Today – EIN Presswire

























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'The Next Jihad' authors talk religion, Christian persecution in Nigeria with Nick Cannon
‘The Next Jihad’ authors talk religion, Christian persecution in Nigeria with Nick Cannon
Nick Cannon hosts “Cannon’s Class” with Rabbi Abraham Cooper and the Rev. Johnnie Moore | YouTube

Television host Nick Cannon interviewed the authors of The Next Jihad, a book that details the attacks on Nigerian Christian communities by jihadist terror groups and radical Fulani herders that have led to the displacement of millions and the slaughter of thousands. 

Rabbi Abraham Cooper and the Rev. Johnnie Moore wrote The Next Jihad: Stop the Christian Genocide in Africa to bring greater awareness to the persecution Christians are facing in Nigeria.

Cooper has been a longtime activist for Jewish and human rights causes worldwide and met and co-authored this book with Moore after he learned about the latter’s work to rescue 149 Iraqi Christians from the Islamic State terrorist group in the Nineveh Plains in 2015. 

When they met after learning about each other’s work, Cooper told Moore they needed to travel to Nigeria to report on the mass killings happening there. 

In the interview posted on his YouTube channel Tuesday, Cannon suggested that some Nigerians might wonder who Moore and Cooper were to enter the country and report on atrocities happening there when they weren’t from Nigeria.

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“When you think about the idea of colonialism, its roots, its origin, a lot of people feel, the people of the land feel defensive, that people have stolen from them in the past,” he said, referring to Nigerians.

“That as we sit here, as people who are not Nigerian, they are like, “What do they know? Who are they to come into our land, report on what we see, and go back and write a book to talk about all the issues? Why isn’t there a Nigerian person sitting there and talking about what’s happening? Why are there two white guys and this guy from television sitting there and talking about what’s happening?” Cannon asked. 

Moore, a commissioner on the U.S. Commission on International Religious Freedom and president of the Congress of Christian Leaders, said Cannon’s point was “valid.” He then noted that Christianity first arrived in Nigeria with a former slave who wanted to share the Gospel with his countrymen.

“Some people would say that’s not a good thing,” Cannon asserted.

During the hourlong interview, Cooper and Moore shared stories of how Nigerian Christians have faced terrible persecution and have not abandoned their beliefs.

As an example, they mentioned Nigerian Christian Leah Sharibu, who has been held captive by the terrorist group Boko Haram for three years because she refuses to give up her faith in Jesus.

Moore explained that Christians in Nigeria face persecution from three groups. 

“It’s Boko Haram, it’s ISIS in West Africa, and there are Fulani militants. And we’re careful about this because the Fulani are the largest tribe in Africa, there are 17 million Fulani in Nigeria. There vast majority of Fulani are just wonderful people. There’s a small group of people, who inspired by Boko Haram and inspired by others, are raiding Christian villages, determined to get rid of every Christian in the country and every Muslim that stands in their way,” he said. 

In their book, they tell the story of a Christian priest in training named Michael who preached to his terrorist captors, telling them about Jesus. Because he did so, they killed him.

Cooper, director of the global social action agenda of the Simon Wiesenthal Center, a leading Jewish human rights organization with over 400,000 family members, said the stories of the mass killings of Christians in Nigeria by radical Muslim extremists resembled stories of the Holocaust.

“[Nigerian] students in a college dorm were woken up in the middle of the night. And they were told, ‘could you say something from the Quran?'” said Cooper. “And if they couldn’t, they were killed on the spot. They would pull people out of cars. And it reminded me in some ways about what the Nazis did about selecting.”

In the Holocaust, Nazis would test people to determine if they were Jewish, then kill them, he said. In Nigeria, Christians face a similar test.

“I would say the pen of a scholar is much more powerful than the blood of a martyr,” said Cannon, who is pursuing a Ph.D. in Theology and Divinity at Howard University School of Divinity. “To me, humanity outshines religion every time. If we’re keeping score, and I’m talking from Abrahamic faiths to even beyond, religion has done a lot of damage to this world and then humans have to come and fix it.”

Cooper said in response to Cannon’s condemnation of religion that many of the bloodiest genocides of the 20th century have been led by people who hated God.

“Stalin, the Soviet Union, Mao, Hitler, those were all people who were not motivated by religion, they were against religion,” he stressed.

Moore urged the show’s viewers to turn their compassion into action that helps Christians who are being persecuted in Nigeria because they serve God.

“Compassion requires action. It’s not just enough to say that you care about something. You have to do something about it. You don’t have to take on the whole problem yourself. No individual can change the world. But you sure can change a lot more than you’re trying to do.”

Earlier this month, Nigeria’s International Society for Civil Liberties & the Rule of Law released a report that documented the killing of 34,400 Christians by radical Islamists since 2009. 

In 2019, the Jubilee Campaign, which advocates on behalf of religious minorities across the globe and successfully petitioned the International Criminal Court to indict Boko Haram for their killings across northeastern Nigeria, said the slaughter of Christians in Nigeria has reached the threshold of genocide.

Cannon stirred controversy in July when he said on his program that Jews and white people are closer to animals than human beings. 

“The only way they can act is evil,” he said on his podcast, referring to people with light skin. “They have to rob, steal, rape, kill and fight in order to survive. So they’re the ones closer to animals, they’re the ones that are actually the true savages.”

Although he apologized for his statements about Jews, he has yet to apologize for his comments about white people.

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