By James J. Busuttil, VI International Conference on Religion, Gerrie Ter Haar, Gerrie Ter Haar

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Extra info for Bridge Or Barrier: Religion, Violence and Visions for Peace

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See also Ronald Agus, The Binding of Isaac and Messiah: Law, martyrdom, and deliverance in early rabbinic religiosity (Albany: State University Press of New York, 1989). 6 To illustrate with an example, my paternal grandmother devoted her entire life to the welfare of her children. As an Orthodox immigrant, however, during the Depression, she had great difficulty with employment. But the greatest difficulty she had was being fired every Sunday for not coming in on Saturday, the Sabbath. This clearly put her children at some risk, in terms of not making enough money to provide food and shelter in those terrible years.

52 See in this volume Míguez, op. cit. 53 These include a number of African countries, including Ghana, Nigeria, and Sierra Leone, but also countries outside the African continent, such as Peru and East Timor. 54 Nomonde Masina, “Xhosa practices of ubuntu for South Africa”, in Zartman, Traditional Cures for Modern Conflicts, op. , at 170. 55 Cf. Zartman, Traditional Cures for Modern Conflicts, op. cit. 26 gerrie ter haar by secular ideals. Part of a tolerant world is the acceptance that different paths may lead to the same goal, in this case a humane and peaceful society.

This is related to the religion question in the sense that it points to human motivations that clearly sacrifice many basic needs, thus calling into question a reductionist account of human choices regarding conflict and violence. 4 There is still a problem with not comprehending the unpredictable and powerful nature of religious commitment. There are religious commitments that can drive people to do things that are perfectly in line with some very pragmatic human needs, such as saving life, being prudent in one’s monetary affairs, establishing community and so on.

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