Do No Harm for Faith Groups -...

Do No Harm for Faith Groups Christian-Muslim Edition

WORKSHOP MANUAL

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Do No Harm for Faith Groups Christian-Muslim Edition

Esther P. SilalahiWith Dilshan Annaraj, Lucy V. Salek and

Matthew J.O. Scott

© World Vision International 2016All rights reserved. No portion of this publication may be reproduced in any form,except for brief excerpts in reviews, without prior permission of the publisher.

Written by Esther P. Silalahi (with Dilshan Annaraj, Lucy V. Salek and Matthew J.O. Scott).

New Revised Standard Version Bible: Anglicised Edition, copyright 1989, 1995,Division of Christian Education of the National Council of the Churches of Christ inthe United States of America. Used by permission. All rights reserved.

Islamic quotations are from: The ‘Sahih International English’ interpretation of the Qur’an, accessed from: https://quran.com/. English translation of the meaning of the Qur’an by Abdullah Yusuf Ali, as found online @: http://www.islam101.com/quran/yusufAli/QURAN/2.htm

For further information about this publication or World VisionInternational publications, or for additional copies of this publication,please contact [email protected].

Editor in Chief: Edna Valdez. Production Management: Joann Slead.Copyediting: Audrey Dorsch. Proofreading: Ian PughCover Design and Interior Layout: Lara Pugh.Cover photos: © World Vision/Sahr Ngaujah© World Vision/Charles Kabena© World Vision/Jon Warren© World Vision/Ludwig Rauch

Usage NoteThis manual should be used only by trained Do No Harm for Faith Groups facilitators. World Vision strongly advises that this manual be used only by individuals trained as facilitators. Facilitators who attend a facilitator training course are permitted to make copies of the provided worksheets, workbooks and flip chart posters for presentation purposes as long as World Vision is properly cited. Permission to use, adapt or translate material from this manual must be obtained jointly from WVI Peacebuilding ([email protected]) and WVI Publishing ([email protected]). Statement of AffirmationWorld Vision is a Christian relief, development and advocacy organisation dedicated to working with children, families and communities to overcome poverty and injustice. Inspired by our Christian faith and values, we are dedicated to working with the world’s most vulnerable people. We serve and collaborate with all people regardless of religion, race, ethnicity or gender.

The references to scriptures of faiths other than the Bible within this publication are provided by our partners, authors and contributors to this manual as examples of selected texts from religious traditions relevant to the specific context of different faiths where we work, and to the theme of this publication. Inclusion of these references in this publication is meant to appeal to communities of different faiths to help influence behaviour change for the well-being of children who live in these religious contexts and does not imply endorsement of these beliefs by World Vision International or its affiliates. All readers of this material are encouraged to receive these materials in a spirit of mutual cooperation to ensure the well-being of the most vulnerable children of our nations.

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AcknowledgementsThis manual has been a labour of love that would not have been possible without the help of many staff from World Vision and Islamic Relief Worldwide.

Pioneering work was started in the early 2000s in Mindanao, Philippines by World Vision Development Foundation (including Bonie Belonio and Hermie Carrillo) and the Davao Ministerial Interfaith (including Rev. Eriberto Gopo, Ustadz Ahmad Guinar Ampuan Al-Hadj, Rev. Rueland D. Badoy, Sister Joan D. Castro, Pastor Shirley E. Papio, Pastor Alan Richa, and Brother Salvador ‘Buddy’ Veloso).

We would like to thank Allen Harder for his work on the special case study for this module.

During the three pilots in Bosnia-Herzegovina, Lebanon, and Kenya, staff from both organisations provided immeasurably helpful contributions. Adela Softic, Christo Greyling, Daniel Muvengi, Dave Robinson, Hezron Masitsa, Ibrahim Dima, James Odong, Joel Taylor, John Mwangi, Mihai Pavel, Olivia Pennikian, Patrick Kambi and Vat Kamatsiko each provided valuable advice, feedback and support. Workshop participants from many faith congregations and faith-based organisations cooperated with faithfulness and good humour, even as we worked out the kinks in the workshop process and materials.

We would like to express our sincere appreciation to the reviewing committee members who kept this project on track: Michelle Garred, Ekaterina Papadhopuli, Narcis Vlasin and Chawkat Moucarry.

Special thanks are due also to World Vision Australia for vital funding support, and to Mark Lorey for encouraging this project. Many thanks go to our diligent, long-suffering, and patient publishing colleagues, Audrey Dorsch, Joann Slead and Edna Valdez. These world-class professionals work tirelessly to ensure that World Vision publications are the best they can be, achieving impact and results on the group in helping promote the well-being of children.

Thanks be to God, the One who reconciles all.

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Abbreviations

ADP Area Development Programme

BiH Bosnia and Herzegovina

CDA Collaborative for Development Action

DNH Do No Harm

DNH and Faith Do No Harm and Faith

DNH and Peacebuilding Do No Harm and Peacebuilding

FBO Faith-Based Organisation

F&D Faith and Development

IEBL Inter-Entity Boundary Line

I-PACS IntegratingPeacebuildingandConflictSensitivity

IPiP Integrating Peacebuilding in Programming

LCP Local Capacities for Peace

MEER Middle East and Eastern Europe Region

MSTC Making Sense of Turbulent Contexts

NGO Non-Governmental Organisation

ToF Training of Facilitators

WV World Vision

WVI World Vision International

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ContentsAcknowledgements iii

Abbreviations iv

Overview 1Purpose of the workshop ....................................................................................................................................1Roles for managing the workshop ..................................................................................................................1Logistics ...........................................................................................................................................................................2

Module 1 – Opening 4Objectives......................................................................................................................................................................4Time .................................................................................................................................................................................. 4Facilitator notes ..........................................................................................................................................................4Suggestions for delivery steps ...........................................................................................................................6Equipment .....................................................................................................................................................................6Annexes .......................................................................................................................................................................... 6

Module 2 – Introduction 7Objectives......................................................................................................................................................................7Time .................................................................................................................................................................................. 7Facilitator notes ..........................................................................................................................................................7Suggestions for delivery steps ...........................................................................................................................9Equipment ...................................................................................................................................................................10Annexes ........................................................................................................................................................................10

Module 3 – Case Study 11Objectives....................................................................................................................................................................11Time ................................................................................................................................................................................11Facilitator notes ......................................................................................................................................................11Suggestions for delivery steps .........................................................................................................................12Equipment ...................................................................................................................................................................17Annex .............................................................................................................................................................................17

Module 4 – Context Analysis: Understanding the Dividers and Connectors 18

Objectives....................................................................................................................................................................18Time ................................................................................................................................................................................18Facilitator notes ........................................................................................................................................................18Suggestions for delivery steps ........................................................................................................................ 23Equipment ..................................................................................................................................................................25Annexes ....................................................................................................................................................................... 25

Module 5 – Understanding Our Activity/Project 26Objectives................................................................................................................................................................... 26Time ............................................................................................................................................................................... 26

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Do No Harm for Faith Groups: Christian-Muslim Edition

Facilitator notes ..................................................................................................................................................... 26Suggestions for delivery steps ........................................................................................................................30Equipment ...................................................................................................................................................................31

Module6–AnalysingOurImpactsandInfluences 32Objectives................................................................................................................................................................... 32Time ............................................................................................................................................................................... 32Facilitator notes ..................................................................................................................................................... 32Suggestions for delivery steps ........................................................................................................................ 36Equipment .................................................................................................................................................................. 38Annex ............................................................................................................................................................................ 38

Module7–Options:FindingAlternativesforBetterInfluence 39Objectives................................................................................................................................................................... 39Time ............................................................................................................................................................................... 39Facilitator notes ....................................................................................................................................................... 39Suggestions for delivery steps ........................................................................................................................40Equipment .................................................................................................................................................................. 42

Module 8 – Action Steps and Plan to Enhance Community Harmony 43Objectives....................................................................................................................................................................43Time ................................................................................................................................................................................43Facilitator notes ......................................................................................................................................................43Suggestions for delivery steps ........................................................................................................................44Equipment ..................................................................................................................................................................44

Module9–EvaluationandClosing 45Objectives................................................................................................................................................................... 45Time ............................................................................................................................................................................... 45Facilitator notes ..................................................................................................................................................... 45Suggestions for delivery steps ........................................................................................................................ 45

Annexes 46Background ................................................................................................................................................................ 46Annex – 1A: Sample of Activities for Introduction ......................................................................... 46Annex – 1B: Initial Workshop Schedule .................................................................................................. 47Annex – 2A: Background of ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ ................................................................................................. 48Annex – 2B: Conflict Analysis ........................................................................................................................ 50Annex – 2C: Context Analysis Tools Used by World Vision ....................................................53Annex – 2D: Notes on Do No Harm (DNH)/Local Capacities for Peace (LCP) ........ 54Annex – 3: Gorica Case Study – draft 8 ................................................................................................. 60Annex – 4: Religious Texts On Connectors ......................................................................................... 62Annex – 5: Religious Texts to Support Implicit Ethical Messages ........................................ 65Annex – 6: Additional Resources ................................................................................................................ 68

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OverviewThis manual is designed for facilitators of the ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ workshop for partners. The participants in a workshop are religious leaders and faith-based organisation (FBO) staff who work closely with the host organisation. The workshop relates Do No Harm (DNH) – also known as Local Capacities for Peace (LCP) – principles in relation to faith teachings. Pilot testing of the workshop has enhanced participants’ capacitiesininfluencingtheirrespectivecommunitiestoworktowardspeaceandharmony.

Purpose of the workshop

The contents of this manual can help facilitators achieve the objectives of the ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ workshop, which is to build the capacity of workshop participants to

1. understand DNH and peacebuilding and how their faith and role as leaders nurture the community with DNH principles.

2. rediscover what sacred scriptures and religious texts say about peacebuilding.

The workshop may mark only the beginning of a long process in which mindsets will change. Enhanced inter-religious relationships contribute to making holistic well-being in the community more visible. Development or humanitarian programmes are an excellent way to encourage and support faith leaders to become active in peacebuilding and implementing the DNH principles. Facilitators are encouraged to sensitively challenge participants to think about how religion can sometimes be misused and about the role they (and their organisations) play as leaders and membersoftheircommunities.Thisreflectioncanencouragetheircommitmenttomodeltheirteachingindailylifeand in social outreach activities.

Roles for managing the workshop

Facilitation team

The ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ workshop is unique in requiring commitment from variouspartiestoobserveandreflectwhatreligioustextssayaboutpeacebuilding.Theworkshopalsobringsmanyopportunities for participants to interact and share ideas. This interaction can be mutually enriching, but if it is not handled well it can lead to sharp disagreement. The workshop facilitation team must handle any tension with great sensitivity, without limiting the participants in expressing their ideas.

Following are the minimum characteristics of the facilitation team for this workshop:

1. Solid understanding of DNH principles

2. Commitment and exposure to interfaith tensions

3. Proven experience in cross-cultural adult-learning methodologies

4. At least two facilitators – ideally three

5. Diversity, especially in gender balance and variety of faiths represented

If circumstances prevent a workshop facilitation team from meeting these criteria – especially religious diversity – the facilitators should acknowledge this limitation to the participants.

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Organiser(s)

Thehostorganisation’scountryorprojectofficeshouldconvenepartnersfortheworkshopandconsiderimplementing the recommendations generated. A single contact person with inter-religious sensitivity should act as the main liaison on logistics and communication with the participants. This person should not serve on the facilitation team so that she or he is free to focus on logistics and other technical issues before and during the workshop.

Participants

The participants of this workshop are religious leaders or staff working for faith-based organisations (FBOs) in their communities.Thesearesignificantstakeholdersbecausetheirinfluenceinthecommunitycanhelpbuildpeacefuland harmonious relationships. The workshop is designed for 20 – 25 participants, who should be selected according to these criteria:

• Does the participant’s faith group or FBO have a vision and mission that expresses a willingness to support everyone in the community and to work for the well-being of children?

• Does the participant understand the vision and mission of the religious group or FBO they represent?

• Can the religious leader or FBO staff member commit to attend the entire workshop? (This is a sensitive workshop, and each session builds on previous sessions; it is important for all participants to follow the process together to build trust.)

The participants should include people who have established relationships with the host organisation as well as some new partners, especially if those partners help complement diversity.

While preparing the workshop, the facilitation team and the organiser(s) should understand the participants’ background,suchasreligiousaffiliation,organisationalhistory,positionandcapacities.Itishelpfultoconsidertowhat extent the participants

• are working to promote peace and harmony

• areaccustomedtoworkingwithvariousreligiousaffiliations

• understand what the workshop is about.

Logistics

Time

The ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ workshop needs three full days. Considering that the participantsaresignificantstakeholderswithbusyschedules,itisimportanttogivesufficientadvancenoticeaboutthe workshop dates and the requirements for full and consistent participation.

The facilitation team and organisers should also be sensitive in establishing the workshop dates as a model of good understanding of DNH principles. Take care not to overlap with any religious occasion. Choosing the right time demonstrates respect and will help to avoid participants’ limitations for attending the workshop.

Venue

Selecting an appropriate workshop venue helps demonstrate the DNH principles. The organiser should consider a venue where all participants

• can feel comfortable. Did the venue host events in the past or does it contain religious symbols that could discourage some participants from attending?

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• canaccessthevenuewithouttoomuchdifficulty.Someminortrafficchallengesmightbeunavoidable,butthevenue should not be located in a part of the community that is off limits to people of certain faiths and should also be accessible for people with physical disabilities if possible.

• have adequate facilities. If the participants stay overnight at the venue, are there gender-segregated areas, public spaces for interaction with others, spaces for prayer, etc.?

• are able to sit, write, discuss in small groups and interact. Does the meeting room have big walls to hang ‘sticky walls’1and/orflipchartpaperstokeeptrackofparticipants’work?Dothemeetingroomshavegoodaircirculation, temperature control, and ability to hear others?

Equipment and supplies

The following things will need to be made available or purchased for this workshop:

Equipment for participants:

9 Note books

9 Pens

9 Bags to keep discussion materials

9 Name badges

Equipment for the facilitators:

9 LCD projector

9 Laptop/back-up computer

9 Flipchart stand

9 Flipchart sheets

9 Big markers in various colours

9 Metacards and/or coloured papers

1 For further details on sticky walls and their use and care, see: https://www.northstarfacilitators.com/2015/05/all-things-sticky-care-and-use-of-sticky-walls/

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Module 1 – Opening

Objectives

Allowparticipantstogettoknoweachotherbetter,understandthebackgroundandflowoftheworkshop,sharetheir expectations and agree on ground rules.

Time

60 minutes

Facilitator notes

Getting off to a good start is essential for the success of the workshop. Participants should understand the workshop’shistory,objectivesandflowinmoredetail,andcommittheirpresence–physicallyandmentally–fullytotheworkshop.Explaintheflowoftheworkshopanddemonstratehoweachsessionisbuiltuponprevioussessions.

There are four main components to the opening session:

1. Welcome Leadership from the host organisation should welcome the participants, thank them for their effort and time to come to the workshop, and explain the intention of conducting this workshop to motivate and support them. Ahead of time the facilitator and host leader should discuss how to introduce the host organisation, especially if some participants will be unfamiliar with the organisation. For example, they could explain the host organisation’s identity and why it partners with other faiths, and clarify whether the host is a formal religious organisation or FBO.

2. Participants and facilitation team introduction A dynamic introduction process will set a good atmosphere, allowing participants to express their opinions and listen to those who hold different views. Start by introducing the facilitation team. (If the facilitation team is not as diverse as is recommended, the facilitators should acknowledge and explain this limitation.) Two creative activity examples are provided in Annex – 1A: Sample of Activities for Introduction, but the facilitators are encouraged to use their own creativity.

3. Participants’ expectations and a walk-through of the schedule Although most participants will have received a formal invitation from the host organisation, it is worth repeating the background and purpose of the workshop, to avoid misunderstanding. The facilitator should ask participants about their expectations and clarify any expectations that will not be met in the workshop. This should be done gently; one way is to give a short explanation of the workshop objectives and review the schedule. If there are still concerns about expectations, encourage participants to stay and follow the process. (The initial schedule of this workshop can be found in Annex – 1B: Initial Workshop Schedule.)

Special note for workshops with only religious leaders:

The facilitator should define the concepts of ‘activity’ and ‘activity impact’. Non-governmental organisation (NGO) staff generally understand project terminology, but ‘project’ or ‘activity’ might be understood differently by religious leaders. Instead, the facilitator could ask ‘How do you serve the community?’ or ‘What kind of activity or engagement do you have with the community in your area?’ The facilitator should make clear that the objective is to understand how the things we do affect the harmony (i.e. inter-group relationships) in the community.

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4. Ground rules Sometimes called a ‘learning contract’ or ‘process agreement’, the ground rules help maintain a safe learning climate for all workshop participants. Asking participants for ideas on the ground rules encourages positive participation throughout the workshop. Facilitators need to take great care to ensure that participants’ needs are being heard and acknowledged, while at the same time balancing the demands of the workshop. For example, ifaparticipantasksforaverylatestartoraverylatefinishtime,thefacilitatormightwanttoacknowledgetheperson’srequestbutstillbefirmwiththeworkshop’sagenda.Onewayistoexplaintheworkshopobjectivesinmore detail and point out how these can be achieved through the established ground rules. The facilitator should also prepare a list of essential expected behaviours so that if the participants do not suggest any of these, the facilitator can introduce them and ask for agreement.

Understanding that every context has its culture and tendency, following are some essential ground rules.

• Respect for others

This is a core value for this workshop. Everybody is responsible for developing a safe space for learning during the workshop. The facilitation team and all participants need to limit the risk that might come out of this learning process. The facilitator should explain how each rule relates to the workshop dynamic, especially as an expression of respect for others. Here are a few guidelines to help promote respect:

o Seek to understand. When, for instance, someone does not clearly understand an idea, the person is encouraged to ask further questions in order to understand the message/meaning of the idea before commenting on it.

o Appreciate other beliefs, practices and traditions. For instance, prayer time for Muslims will be respected, and participants agree to respect symbols such as the cross for Catholics.

o Only one person talks at a time.

o Do not seek to ‘convert’. Diversity needs to be respected. Participants should be reminded that everybody contributes a unique and valuable perception to the discussion. Regardless of differing backgrounds, everybody is welcome to contribute because the workshop is an open space to learn from each other, to sharpen each other and become familiar with each other. Thus, everybody is welcome to express an opinion. That does not mean the other participants cannot disagree with the opinion. In fact, there might be time for participants to agree that they disagree upon some issues.

o Triangulation. Often, a passionate opinion will be heard and understood better if the speaker can ‘triangulate’, or add two other references to support their point. For example, the statement ‘The mayor spoke against corruption on the radio yesterday, and an imam spoke against corruption last Friday’ is a better way to support someone’s point than simply saying ‘we have a corruption problem in our community’.

• Respect for time

The facilitators must model respect for time themselves so that the importance of punctuality can be communicated during the workshop. This is one way to express respect for others.

• Respect for the facilitation team

o Mobile phones to be switched off or at least put in silent mode

o Phone calls and text messages to be made/received outside the conference room only

o Laptops and tablets not to be opened during the classroom session

o 100% presence (physically and mentally)

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Thefacilitatorshouldwritetheagreedgroundrulesonaflipchartandpostitwhereitcanbeseenbyallparticipants. This is useful as a reminder of how important everyone’s involvement is and how they can support each other in the workshop. The facilitation team should observe closely as participants engage the workshop and sensitively point out any ground rules that are being overlooked. The facilitation team should carefully observe the time during the opening session to reinforce the idea of punctuality.

Suggestions for delivery steps

1. Master of ceremonies welcomes participants and gives the stage to the host organisation’s designated leader to give a welcome. (5 minutes)

2. Host organisation leader gives a short welcome and gives the stage to the facilitator. (5 minutes)

Note

The host should provide some handouts to explain the host organisation and its work.

3. The facilitator welcomes the participants one more time and introduces himself or herself and the facilitation team. (5 minutes)

4. The facilitator leads a fun and creative introduction of the participants. (15 minutes)

5. The facilitator invites participants to express their expectations for the workshop, and notes them on the board/flipchart.(10minutes)

6. The facilitator responds to expectations by describing the workshop’s objectives and process. (10 minutes)

Note

This is the space for the facilitator to address any expectations that do not align with the workshop’s objective.

7. The facilitator leads the process of generating ground rules and puts the established ground rules on the wall for reference. (10 minutes)

Equipment

9 LCD projector

9 Laptop

9 Metacards for introduction

9 Marker

Annexes

Annex – 1A: Sample of Activities for Introduction

Annex – 1B: Initial Workshop Schedule

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Module 2 – Introduction

Objectives

• Participants understand the background and objectives of the workshop.

• Participants are exposed to the Do No Harm (DNH) principles.

• Participants get the opportunity to think through the importance of applying the DNH principles as religious leaders.

Time

90minutes

Facilitator notes

The ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ workshop is designed to help religious leaders from various backgrounds and FBO staff discuss their contexts and analyse the impact of their activities and/or projects onrelationshipsamongstgroupsinthecommunity.Bytheend,manyworkshopparticipantsmayfindvariouswaysto adapt their activities to promote harmony in the community.

In this introduction module, the facilitator should introduce the background, purpose, context analysis tools generally used by NGOs, and the DNH background and framework. The PowerPoint presentation should include examples of how DNH principles can be used in communities with religious contexts. The DNH framework could beintroducedthroughthePowerPointpresentationorthroughaflipchartorstickywall,atthediscretionofthefacilitator. The handouts can include the materials from Annex 2D: i) DNH framework, ii) DNH step by step, iii) DNH conceptual map, iv) Religious texts for reference on connectors, and v) Things to remember when identifying dividers and connectors.

The PowerPoint presentation should discuss at least the following points:

1. Background of the ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ workshop

a. Short explanation of the background of initiatives of ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ workshop

b. Other parts of the initiatives (online exposure to DNH for World Vision [WV] staff and Training of Facilitators [ToF])

c. Objectives of the workshop

Notes

• Although this will be review, it is necessary to repeat it as an integral part of the Do No Harm and Faith (DNH and Faith) workshop’s background.

• Reading material is in Annex - 2A: Background of ‘Do No Harm for Faith Groups: Christian-Muslim Edition’

2. Conflicttheory Thefacilitatorshouldacknowledgethattherearemanyconflicttools.Someofthemwillbediscussedin Module 4: ‘Context Analysis’. However, in this session the facilitator should discuss the greed and grievances concepts and the ‘volcano’ metaphor (Annex–2B:ConflictAnalysis).

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3. Context Analysis (very brief introduction of tools that are used generally in World Vision2)

a. Macro – MSTC Making Sense of Turbulent Contexts (MSTC) is a set of analysis tools World Vision uses to get more understanding of a large area, such as a country. The tools help improve organisational effectiveness across multiple sectors of programming.

b. Meso – I-PACS IntegratingPeacebuildingandConflictSensitivity(I-PACS)isanapproachinwhichcontextisanalysedin order to improve the quality of a project/programme by understanding its impact on the context of conflict.Theapproachcombinestwomethodsofanalysis.FirstistheDoNoHarm/LocalCapacitiesforPeace analysis. A more detailed description of this method can be found below (in section c. Micro – DNH). Second is the Integrating Peacebuilding in Programming (IPiP), where participatory learning and action tools are used to understand the context. To understand the project/programme impact on relationships in the community, the analysis examines how people are transformed, how good governance occurs in the community, how power and resources are justly distributed, how a community’s capacities are enhanced and how working in coalition is built.

c. Micro – DNH The Do No Harm/Local Capacities of Peace is an analysis tool to understand more deeply the impact of a projectonthecontextofconflict.Thetoolsuggeststhat,throughunderstandingthecontextofconflict(which is characterised by dividers and connectors) and the project that has been implemented in the community (through detailed knowledge of the project’s elements), one can see how the project interacts withthecontextofconflict.Inadditiontothis,DNHalsoprovidesmechanismsforaprojecttomakeanimpactonthecontextofconflict.Thesemechanismareresource transfer and implicit ethical messages. Anticipating that a negative impact might occur even though not intentionally designed, it is important to always thoroughly consider options to improve project impact.

Reading materials are in Annex – 2C: Context Analysis Tools Used by World Vision.

4. DNH concept

a. Short history of the DNH project by Collaborative for Development Action (CDA)

b. Demonstration of the learning of the DNH project

2 Thereading(Annex-2B:ConflictAnalysis)isforthefacilitatoranddoesnot necessarily need to be fully explained to the participants in detail.

Working in coalitions

Creating a culture of good

governance

Enhancing community capacities

IPiPFramework

Transforming persons

Sustainable livelihoods with just distribution of resources and power

http://wvi.org/making-sense-turbulent-contexts

http://wvi.org/peacebuilding-and-conflict-sensitivity/do-no-harm

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c. DNH Framework

Readings for these topics, including some examples where tensions between religious groups can be reduced when DNH principles are used, can be found in Annex – 2D: Notes on DNH.

Thefacilitatorcanencourageparticipantstocontinuereflectingontheissuesdiscussedduringtheworkshop,applying the lens of their faith and considering how children would be affected. The well-being of children is already a mutual interest of workshop participants and their communities. However, strengthening and developing that by expandingtheirnetworkandcollaborationwouldcertainlybenefitmorechildren.

The facilitator can wrap up the session by acknowledging the diversity in the workshop – not only religious backgrounds but also roles in the community – as a reminder that during this workshop every opinion should be listened to and respected, even if there is disagreement.


1. The facilitator presents the objective of the session and gives a short explanation of what will be presented.

2. The facilitator presents the introduction to ‘DNH for Faith Groups: Christian-Muslim Edition’:

1. Background of the DNH for Faith Group Workshop (10 minutes)

2. ConflictTheory(25minutes)SeeAnnex2B

o ThefacilitatorcanmakeslidesorflipchartsoutofthenotesfromAnnex2Bandfollowthesesteps (15 minutes):

o Openthesessionbyaskingwhatparticipantsthinkofwhentheyheartheword‘conflict’.Writetheanswersonflipchartpaper(5minutes)

o Askparticipantswhattheythinkofwhentheyheartheword‘peace’.Writetheanswersonflipchartpaper(nexttothe‘conflict’words)(5minutes)

o Acknowledge that every context is different and that there are tools to help understand context. Present simpledefinitionsfor‘conflict’and‘peace’aswellassomeofthetoolsfromAnnex2B.

3. Context analysis tools that are used generally in World Vision (10 minutes)

a. Power Point presentation

b. Distribute handouts if necessary

4. DNH concept (30 minutes)

a. Short history of DNH Project by CDA and the learning of it

b. Blankgiganticframeworkonflipcharts

c. DNH framework analysis without getting too detailed in each step (i.e. the categories of dividers/connectors and the examples for each question in the activity do not need detailed explanation)

d. Review of the steps by adding numbers to each step to make it more visual for the participants

e. Introduction of the ‘step by step’ and ‘conceptual map’ of the DNH tool as alternative ways of thinking as different people think differently.

Note

As much as possible, the facilitator needs to think of creative ways of introducing the DNH framework. Using the colour-coded metacards is one method.

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5. The facilitator provides a question-and-answer opportunity (10-15 minutes).

Note

A question-and-answer session can also be offered during the presentation. This depends on facilitation style. It is important to guide the participants to start thinking of how the role of religious institutions, faith groups and religious leaders relates to promoting harmony and applying the DNH principles.

6. (If time permits – 5 minutes) The facilitator asks participants to start thinking of ways in which they engage/interact with community. Participants might think of an activity or – if applicable – a project or any other kind of engagement with/for their community. Although this is not the time for an in-depth discussion on the role of religious institutions, faith groups and religious leaders, if participants do not offer suggestions, the facilitator could stimulate their thinking by asking

• To what extent can religion function to build harmony in the community?

• What would be the role of community leaders to encourage their people to build relationships with others regardless of their background/identity?

Equipment

9 LCD projector

9 Laptop

9 Flipchart paper

9 Marker

Annexes

Annex – 2A: Background of ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ workshop

Annex–2B:ConflictAnalysis

Annex – 2C: Context Analysis Tools Used by World Vision

Annex – 2D: Notes on DNH

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Module 3 – Case Study

Objectives

• Participants increase their understanding of activity’s impact on inter-group relationships.

• Participants systematically conduct an analysis using the DNH framework.

Time

105 minutes

Facilitator notes

A case study is a methodology to give training or workshop participants a sense of experiencing a real situation in a classroom setting. A good case study should be developed from a real situation, with factual data that describes the setting and the context clearly. In a DNH case study, the description of the context should give some idea of the inter-group relationships, such as dividers, connectors and some information about one or more initiatives.

Ideally, a case study is used for participants from outside the context who do not have much knowledge about the context. There are disadvantages to having a case study that is too similar to the participants’ realities:

• Participants may be tempted to correct the data written in the case to their own perspective and experiences.

• Because the case is about their area, some participants might feel threatened or criticised by the ‘outsider’ (i.e. the facilitator and/or other participants).

A case study with enough distance from the participants has the advantage of the participants being freed from feeling ‘responsible’ in the described situation, and they can work with more objectivity. This creates opportunity for deeper analysis.

Generally a case study would consist of two or three pages. These pages, of course, will not provide all the data aboutthesituation.However,thefacilitatorshouldassureparticipantsthatthedataprovidedissufficienttoconductthe analysis. In fact, in real life, we do not have all data about a situation; we have to work with the data provided. The facilitator can also motivate the participants by predicting that they will be surprised by the result of the analysis coming from this case study.

Gorica case study

The Gorica case study has been developed to serve the needs of the ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ workshop to develop religious leaders and FBOs’ staff capacities in understanding the DNH principles with reference to their faith. It is based on a real situation in Bosnia and Herzegovina (BiH), drawn from focusgroups’discussionsandinterviewswithvariousaudiences(children,woman,leaders,etc.).Forconfidentialityreasons,thenamesofspecificpeople,placesandorganisationshavebeenchanged.

The Gorica case study provides four levels where religious values can be observed:

1. Identifyingthetwogroupsinconflictandtheirrelationshipbeforeandafterthewar.Thedemographicinformation indicates the changes.

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2. Identifying ethnicity as religious identity. The case describes how relatively secular Bosniaks and Serbs gravitated totheiridentitypolesastheconflictescalated.(Depicttheconflictaslargelyanidentity-focusedconflict).Moreover, grievances and past narratives fed into the identity issue.

3. Religious/moral values, symbolism and the role of religious leaders during the reconstruction period. For instance:

a. The relocation of an Orthodox church on the site of a war-damaged mosque

b. The effort of crossing lines to save others by risking their own lives.

c. Unresolved trauma and challenges leading to forgiveness. This dilemma is observed in children talking about what happened during the war, how parents educate their children, etc.

Lastly, because a case study is best used with participants who have enough distance from it, it is recommended that the Gorica case study not be used for a BiH audience; it might also not be appropriate for those from the former Yugoslavia. The facilitator should acknowledge this limitation to the participants. In fact, if even one or two participants are from Bosnia and Herzegovina or the former Yugoslavia, it is highly recommended that the facilitator have a chat with these participants before the workshop. The facilitator should provide a safe environment for these participants so they understand how this case study is used for learning purposes.


Preparation

• Have enough printed case studies for each participant to have one.

• Preparetheboard/flipchartstands.Threeflipchartsstandsarepreferable–oneeachfor‘Tensions/Dividers’,‘Post-WarAssistance’and‘Connectors’.Write‘ContextofConflict’abovethem.

ContextofConflict

Tensions/Dividers Post-war assistance Connectors

International Intervention

GlobeChild Intervention

Opening

a. The facilitator presents the following points (10 minutes):

o What a case study is and why it is used in this workshop

o Thebenefitofpresentingacasestudywith‘distance’fromparticipants–toavoidgettingintoasituationwhere participants want to ‘correct’ the re-telling of a story in a context that might be very familiar and personal to them

o Limitations of data in a case study – everybody has the same information, and they will see how rich the case is.

b. The facilitator could introduce the case study this way:

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‘WearereligiousleadersinGorica,whereafictionalinternationalNGO–GlobeChild–wouldliketoimplementaproject.TounderstandwhatandhowitcouldworkmoreefficientlyinGoricaandbringpositiveimpactforsustainable peace in the community, GlobeChild needs our advice.’

Reading the case study

The facilitator allows 15 minutes for participants to read the case study; he or she provides the following discussion questions for participants to consider as they read:

• What do you identify as sources of tension or dividers among people in Gorica?

• What do you identify as things that connect people in Gorica?

• As religious leaders, what suggestions can you give to GlobeChild to have a more positive impact on inter-group relationships in Gorica?

Notes

• The facilitator can encourage participants to make notes like D (for dividers) and C (for connectors) on each item as they read.

• The Gorica Case Study is available in Annex – 3: Gorica Case Study (draft 8).

Discussion (45 minutes)

After the reading, the facilitator can start unpacking the case study by saying, ‘We know that Gorica was affected by warandthepost-warinternationalemergencyresponse.Theseinfluencesneedtobefactoredintoourprogrammeapproaches. Let’s start by looking at the facts of the situation.’

a. Background of Bosnia and Herzegovina

To warm up the group for interaction, the facilitator can begin by asking, ‘What happened in Bosnia between 1992and1995?Whoarethepartiesinconflict?’Thefacilitatorcanaddquestionstohelpparticipantsunderstand the background of the case. Possible questions are as follows:

a.1. What is the composition of BiH population?

a.2.Howisethnicityidentifiedwithreligioninthisarea?

a.3. When was the war?

a.4. Who was involved in the war? (The facilitator can emphasise that Bosniak Muslims and Serbian Orthodox are the groups we are focusing on in this analysis.)

b. Characteristics of the relationship between Bosniak Muslims and Serbian Orthodox. The facilitator addresses the relationship between Bosniak Muslims and Serbian Orthodox by asking more detailed questions that generate dividers and connectors:

b.1. What do you identify as the sources of tensions and divisions between the Serbian Orthodox and Bosniak Muslims before the war?

b.2. What things can you identify that connected the two groups before the war? Group these together.

Notes

• If this is the first time the Gorica case study has been presented to the majority of the participants, the facilitator does not need to emphasise the dividers and connectors before and after the war. Yet, as the discussion is carried out, the facilitator can spot some of the dividers/connectors that were actually present before the war and adjusted accordingly after the war. Also, it is important to be analytical and focus on the current dividers/connectors.

• If this is the second time the Gorica case study has been presented to the majority of the participants, the facilitator can encourage participants to make notes and further discuss how different the dividers/connectors are before and after the war.

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Reminder: The facilitator needs to test some of general questions by asking, ‘What makes “x” a divider?’ and ‘What makes “y” a connector?’

Some possible answers to the dividers and connectors described in the case study are as follows:

Dividers Connectors

Before the war

• Bosniak ethnic status achieved with difficulty

• Cyrillic and Latin scripts

• periodic ethnic/religious conflicts

Before the war

• cultural heritage of religious tolerance

• long history of inter-ethnic harmony

• common Slavic culture, history and language

• mixed marriages

• preparing halal food for Bosniak guests

• invitations to national and religious festivities

• equal employment in state-owned industries

• attended same schools

• inter-ethnic peace council

After the war

• nationalist media inflaming relationships

• stories of heroism, threat and grievance

• beliefs that the other was conspiring extermination

• religious/ethnicity-based militancy

• school sport hall

• Dayton reinforced segregation of political/social infrastructure

• Dayton legitimised the IEBL

• different political visions for Bosnia

• ethnically segregated schools

• children learning separate histories

• different nationalist holidays for Federation and RS

• religious leaders not meeting

• pain of remembered suffering

• parents not allowing children to play with the other

• children fear walking through ‘other’ villages

After the war

• crossing boundaries to help each other

• celebrate international holidays

• shared poverty

• common interest in agriculture, water, missing persons

• hospitality of coffee

• successful negotiation to relocate Orthodox church

• share religious values

• people feel they were forced into war

• children’s pact of tolerance

• mutual friendships between children

• school sports

• peace camps

• acknowledging each other’s religious holidays in school

• pride in learning Cyrillic and Latin script

• Facebook in both scripts

b.3. If time permits and participants are aware of the different dividers/connectors before and after the war, the facilitatorcanask,‘Whatpatternsdoyouseeindividersandconnectorsbeforeandaftertheconflict?’

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Some possible answers are as follows:

o numbers of dividers and connectors before/after the war

o dividers and connectors that changed

o dividers and connectors that can be grouped, such as systems and institutions, common interests and values, attitudes and actions, experiences and important days/events, those with symbolic value.

c. Background of Gorica This part is to give opportunity to participants to focus on the situation in Gorica. To begin with, the facilitator asks questions to help participants understand the background of Gorica:

c.1. Where is Gorica located?

c.2. What was the composition of the population before the war?

c.3. How was it different after the war?

Where did the Bosniak seek refuge?

c.4. How many houses were destroyed in Gorica?

c.5.Fromthelistofdividers,identifyanythatarespecifictoGorica.Thefacilitatorcirclesthoseonthelistand writes any necessary additional dividers for Gorica as participants express their thinking.

c.6.Fromthelistofconnectors,identifyanythatarespecifictoGorica.Thefacilitatorcirclesthoseonthelist and writes any necessary additional connectors for Gorica as participants express their thinking.

d. Understanding international intervention

Having discussed the connectors and dividers between Bosniak Muslims and Serbian Orthodox of Gorica, thefacilitatorinvitesparticipantstounderstandmoreaboutinternationalintervention,morespecificallyGlobeChild:

o ‘What do we know about the international intervention?’

Notes

• There is no right or wrong way to start this part with connectors or dividers. It all depends on the situation. A discussion with the facilitation team will help to determine whether to start with connectors or dividers. When completed, the flipcharts can be displayed for reference for the NGO project options part of this session.

• Discourage participants from offering information or opinions from their own knowledge. Affirm their knowledge, but say that we will focus on the text. Others may question gaps in the information. Inform them that in the real world, we need to work with the limited information we have. Be very sensitive to participants using words that could provoke tensions or arguments. Be prepared to gently restate what they mean with neutral or impartial words, and then redirect the discussion toward the case study. It may be helpful to draw attention to the purpose, which is to focus on the programme’s potential impact on the conflict.

Note

International intervention cannot really serve a complete DNH analysis. However, the facilitator needs to somehow stimulate participants’ thinking about what the inter-group relationships in Gorica would have been as some international interventions took place.

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Mandate What was the mandate of the Dayton Peace Accord?

• Rapid repatriation of internally displaced persons to their place of origin

Fundraising Who were the donors of the assistances?

• International donor agencies

What were the conditions of aid agencies receiving these funds?

• Short-term funding and strict technical guidelines

Why What was the purpose of the rapid repatriation?

• To restore normalcy and stability

What In the immediate post-war response, what kind of assistance was given by NGOs?

• Housing construction

What kind of houses were built?

• According to international agencies’ design

In Gorica, how many houses were rebuilt?

• 85%

When What was the time frame for the projects?

• The projects started before recipients began returning (to encourage rapid repatriation)

Where Where were the houses built?

• In Muslim villages

(With) Whom Who was building the houses?

• Building contractors from the Federation

(For) Whom In Gorica, who was receiving the houses?

• Bosniak Muslims who returned to Gorica

How were they selected?

• Through municipal authorities and records

Additional questions: Were the houses occupied?

• Many are not occupied

Why not?

• Owners are living elsewhere

e. Understanding GlobeChild’s intervention

What do we know about GlobeChild?

The facilitator notes a few descriptions of GlobeChild:

• What kind of organisation is GlobeChild? (international ecumenical Christian agency; mandate: holistic development)

• WhereistheGlobeChildregionaloffice?(Tuzla, Bosniak/Croat Federation)

• What would be the focus of GlobeChild’s new project? (child and youth focus)

• How long is the funding committed? (four years)

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• What is the general goal of the GlobeChild project? (more opportunity for the groups in the community to meet and talk to each other).

Having noted these facts, the facilitator divides participants into groups of six and asks them to give suggestions as religious leaders in Gorica.

f. Impact analysis

f.1. Because there are no detailed projects to be discussed in understanding the impact on inter-group relations for the Gorica community, the facilitator should ask participants how the international intervention is affecting inter-group relationships in Gorica generally; an alternative question could be, ‘Didtheaidprogrammesfulfilthemandatetoreconcilecommunitiesthroughresettlement?’

f.2.Thefacilitatorwritesdownthesuggestionsofparticipantsanddirectlyconnectsthemwithaspecificdivider and/or connector to demonstrate the analysis of ‘why’ and ‘how’ the suggestion could affect the relationship between groups (i.e. increase/decrease dividers and/or increase/decrease connectors).

The objective of this exercise is for participants to experience analysing the interaction between projects andcontextofconflict.

Notes

• For any answer that increases dividers and reduces connectors, the facilitator should emphasise the importance of the analysis.

• The facilitator should reaffirm that the DNH programme design should be based on DNH assessment (i.e. understanding the context and our project/programme).

Closing

a. The facilitator encourages participants to remember how they have understood the intervention more deeply by asking the 5W-1H questions (i.e. why, what, where, when, who, how).

b. The facilitator thanks the participants for the hard work they did and notes that the following session will sharpen this understanding on how our activities or projects affect harmony in a community.

Equipment

9 3 Flipchart stands

9 Flipchart paper

9 Marker

Annex

Annex – 3: Gorica Case Study (draft 8)

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Module 4 – Context Analysis:

Understanding the Dividers and Connectors3

Objectives

• Participantsgetexposuretosomecontext/conflictanalysis.

• Participants get exposure to how to analyse community context through understanding the dividers (D) and connectors (C).

• Participants get the opportunity to discuss and analyse the D and C of their community.

• ParticipantsgettheopportunitytoreflectonhowtheDandCinfluencetheirinteractionwith‘theother’.

Time

120 minutes

Facilitator notes

Thesessionshouldbeginwithintroducingcontextandconflictanalysistools.Thefacilitatorshoulddiscussthisin advance with the local project staff and other facilitators to recognise participants’ needs and/or what tools are more useful for the audience. The facilitator should introduce the tools by using games or creative activities to increase interest and provide a fun learning process. However, knowing the limited time for this module, the facilitator should prioritise and do the best that he or she can.

ThiswillbefollowedbymorespecificDNHcontextorconflictanalysisthatcloselyobserves‘dividers’(orlocalcapacities for tensions) and ‘connectors’ (or local capacities for peace) among groups in a community.

In many places, people rarely take time to observe the community context closely. This includes religious leaders. Their demanding activities might prevent them from analysing the relationships among groups in their area. The facilitatorshouldremindparticipantsthattheworkshopcouldbeoneofthefirststepstohelpthemanalyseinter-group relationships in their community – and later to look at the impact of their activities.

Becauseacontextofconflictischaracterisedbytworealities–dividersandconnectors–participantsneedtoidentify the dividers and connector of the groups in the community. First, they need to identify the groups in tension that would be closely observed using the DNH analysis tool. Tensions in this workshop refer to situations ofdestructiveconflictand/orinter-groupviolence–inthepastorpotentiallyinthefuture.Thetensionsarenotaboutfamilydisputesorconflictbetweenneighbours;itismoreaboutcommunitytensionsthataresignificantfordeveloping harmony in the future.

In some contexts it is relatively easy to identify the groups in tension. However, other contexts are different. For instance, perhaps several sub-groups in a group have tension with each other. In another situation there might be more than two groups in tension. So if participants cannot identify only two groups – or sub-groups – in tension, the facilitator can permit choosing more than two. However, it is strongly suggested that these groups be the same type (i.e. religious groups, ethnic groups, etc.). When religious identity is strongly connected with ethnic identity, participants can choose one identity to be presented in the workshop – for training purposes – as we exercise the DNH tool.

3 ModifiedfromCDApublication Local Capacities for Peace Trainers Manual (2003).

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Afteridentifyingthegroupsintension,participantscanworkontheconnectorsanddividers,findoutwhethertheyhave been there for a long time or have recently developed, and whether they are deeply rooted in the community or just on the surface. This will further be explored as participants are challenged in relation to their role in the community.

Connectors

Starting the discussion with connectors encourages people to think positively. However, it is okay to start with the dividers. There is no right or wrong.

The facilitator can start the presentation of connectors, or local capacities for peace, with a reminder that

• more countries do not go to war than do

• morepeopledonotfightthando,eveninwarzones

• more people do not kill their neighbours than do

• more would-be leaders try to excite people to inter-group violence than succeed in doing so.

Thesefactswouldencourageparticipantsthateveninadifficult,violentconflict,thereisalwayshopeandeffortto work towards peace. However, participants should be careful to not simply identify something as a connector just because it generally connects or looks like connecting people. For instance, for the purposes of this workshop, ‘women’s groups’ can serve as a connector only if the women’s groups actively exercise peace values that make the twoidentifiedgroupspositivelyrelatewitheachother.Bypositiverelationswemeanthattherelationshipisbuiltforpeaceandnotforconfrontingothers.Thus,itissignificantforparticipantstobeabletoexplainwhy and how a connector is chosen.

CDA suggests some categories to help in generating connectors. These categories are not meant to limit participants in identifying their connectors. Rather, they are there to help the participants identify categories they have not thought of. The categories are as follows:

• Systems and institutions

There are systems and institutions that help people to overcome their differences and promote coexistence. For example, in 2011, Egypt added a human rights course to the curriculum for students in 11th grade. It covers the citizenship rights of both Muslim and non-Muslim students. Students have the opportunity to talk about Muslim and Christian rights, and as a consequence, students can see how each faith can take responsibility for the future of the country. In this way the government is creating an inclusive educational environment where the children get the opportunity to learn about Christian and Muslim principles when they learn about citizenship.

• Attitudes and actions The attitudes of tolerance, acceptance and appreciation from one group to another will strengthen relationships. For example, both Muslims and Christians believe that God is a merciful God and because of this we are encouraged to forgive each other. Thus, we forgive because God is merciful. There are many storiesinpost-conflictsituationswherepeoplefromtheconflictinggroupslaterbecamefriendsandforgaveeach other.

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Some references to support this belief in the Bible and the Qur’an:4

Qur’an Bible

Az-Zumar39:53

‘O My servants who have transgressed against their souls! Despair not of God’s mercy. God forgives all sins, for He is the All-Forgiving, the All-Merciful.’

An-Nisa 4:31

If you keep away from the major sins you are forbidden, We [God] shall pardon your misdeeds and usher you in [paradise] with all honour.

Al-Baqarah 2:237

Forgiving is closer to righteousness [than claiming one’s rights].

John 3:16

For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.

Matthew 6:12 (New Living Translation)

Forgive us our sins, as we have forgiven those who sin against us.

• Shared values and interests Values and interests shared among groups help the groups to overcome their differences and work together for good. For example, both Muslim and Christian teaching suggests that children are valued as God’s blessing. So we are encouraged to take good care of them, including their quality of education. After the tsunami in the Indian Ocean in 2004, World Vision Indonesia and Muhammadiyah5 built schools for children in Aceh to provide wider access to good-quality education. Because of their shared interest in children, these two faith-based organisations worked together to bring good to the community.

• Shared experiences Inmanycommunitieswhereviolentconflictispartofthehistory,peopletellstoriesabouthowtheyusedto live together; the memories last and make it easier for people to relate to their neighbours as they share their feelings and compassion.

• Symbols and occasions Symbols of togetherness or events that bring people together despite differences often have the capacity to buildpeace.Therearemanyformsofsymbols:flags,shapes,sounds,individuals,etc.NelsonMandela,forexample, is recognised as an international peace symbol. In South Africa, where the tensions between black and white were high due to the apartheid system (characterised by white minority rule), Mandela played aninstrumentalroleintheprocessthatledtotheendofapartheid.Moreover,afterhebecamethefirstblack democratically elected president of South Africa, Mandela focused his work on nation-building and reconciliation between the black majority and the white minority.

In addition to the categories, the facilitator should mention that it is worthwhile to analyse each divider and connector in relation to how long it has existed in the community and how deeply it is rooted. This analysis will increase participants’ awareness, as they become aware of which dividers/connectors need more attention. Later, in the impact analysis, this understanding will be brought up again.

4 All quotes from the Qur’an are from The Qur’an: English Meanings and Notes, Saheeh International, Riyadh: Al-Muntada Al-Islami Trust, 2001-2011;Jeddah:DarAbul-Qasim1997-2001.

5 Muhammadiyah is one of the largest Islamic organisations in Indonesia, with its main focus on education.

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Dividers

The facilitator can give a short explanation on dividers. As with connectors, participants should explain why and how thesethingsdividetheidentifiedgroups.Therearealsocategoriesfordividers:

• Systems and institutions There are institutions and systems that create divisions between groups. It could be a governmental institution, economic, cultural, etc. The point is that, because of the institution’s presence, the differences betweenonegroupandtheotherbecomemoreapparentandcreatedifficultiesforthegroupstointeractwith each other.

Examples:

1. Recently a Malaysian court ruled that Christians must not use the word ‘Allah’ when they refer to God. ‘Allah’ can be used only by Muslims. The decision increased tensions between the Muslims and Christians in Malaysia as issues of minority rights were raised (i.e. the Malay Christians). Besides the issue of minorityrights,itisdifficultforMalayChristianstoobeytherulingbecauseintheMalay-languageBible‘Allah’ is one of the words used for God. Many believe that the ruling is part of the political strategy of the governing Malay-Muslim party and used to boost its Islamic credentials among voters.

2. The ban on wearing the hijab that is worn by some Muslim women – and other religious symbols – in France was designed to separate the state and religion. However, the policy is seen as not respecting people’s right to exercise their beliefs, especially for the Muslims, many of whom believe that women should cover their head and body, as suggested in the Qur’an.

• Attitude and actions Attitudes and actions that divide groups in a community usually involve threats, stereotyping and acts of violence.Itisimportantforparticipantstobeabletoarticulatespecificattitudesoractionsthatcreatedivisions or increase tension between the groups they are analysing.

Forinstance,theareaofPosoinIndonesiahasbeenexperiencingviolentconflictbetweenaMuslimgroupandaChristiangroupsince1998.TheconflictinfluencedrelationshipsbetweenMuslimsandChristiansinotherpartsofthecountry.Onereasonisthatpeopleconductedunbalanceddiscussionsabouttheconflict.TheMuslimswouldgettogetherandwatchavideoabouttheconflictmadebyanulama.Ontheotherside,theChristiansalsogatheredtowatchanothervideoontheconflictfromaChristianperspective.

• Different values and interests Different values and interests – especially in relation to shared resources – often lead to tensions. For example, during the DNH assessment in 2003 in Banggai District, Indonesia, it was found that one of the tensions between the Muslim group and the Christians was different values about (and stakes in) pigs. On one hand, Muslims perceive pigs as haram (religiously forbidden). They cannot eat pork and believe they cannot touch or get near pigs. On the other hand, the Christians value pigs as valuable investments. They treat pigs as part of their livestock and consume pork. The tension increased because pigs were allowed to run loose; Muslims in the area would kill any pig near them. This action created hatred in the Christians because they lost their investment.6

• Different experiences When one group experiences something differently compared to the other group just because of their identity, it often indicates discrimination or that one group is being devalued. However, many times it is a case of interpretation of what, why and how the experiences take place. For example, if the national anthem is sung in a nation’s majority language it can create very positive patriotic emotions for those who speak that

6 Later,thecommunitymadeanagreementthatpigsshouldbecagedortied;anypigswanderinginaMuslim’sbackyardorfieldmaybekilled.ButtheMuslimwillnotkillanypigthatistiedorcagedorwanderinginaChristian’sbackyardorfield.

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language. But for those who speak a minority language, the national anthem sung in a different language can be a painful reminder of their exclusion from the national identity.

• Symbols and occasions Symbols and festivals of one group often exclude other groups. The facilitator should emphasise that differences do not always mean division. For instance, it is acknowledged that Muslims and Christians have their own religious celebrations. But a religious celebration can be a divider if the celebration creates exclusivenessforonegroupandrejectionfortheother.Tobemorespecific,ChristmasisaChristiancelebration. If a Muslim goes to a Christian’s home at Christmas to acknowledge their religious day and is welcomed, then Christmas is not a divider. However, if Christmas becomes a time when the differences between Muslims and Christians become apparent and prejudice increases, then Christmas is a divider.

Just as with the connectors, the facilitator should mention the value of analysing each divider and connector in relation to how long it has existed in the community and how deeply it is rooted. By having this understanding, later intheanalysisparticipantscanprioritisewhichdividersneedtobemanagedfirstandwhichconnectorsmightbeused to strengthen harmony.

Having discussed the dividers and connectors, the facilitator should also stress the following points:

• It is important to identify two groups who are in tension, at least for learning purposes during the training.

• Dividers and connectors are things that are already in the community. This means, a programme/activity and itselementscannotbeidentifiedasadividerorconnector.Inotherwords,iftheprogramme/activitywerenot present in the area, the dividers and connectors would still be there.

• Thecontextofconflictisdynamic,varyingwithtimeandplace.Therefore,inidentifyingcurrentdividersandconnectors, and assessing what is happening today in the respective area, participants should not mix things that are generally seen as dividers/connectors, because every area has its own uniqueness.

• Followingthedynamicsofthecontextofconflict,participantsshouldbeabletoexplainwhyandhowthedividers divide the two groups that are under discussion, and why and how the connectors connect the two groups.

• Ifonethingisidentifiedasadividerandaconnectoratthesametimeinthesamearea,participantsshouldlook for more detailed data. For example, if an education system is perceived as a divider and also as a connector,thefacilitatorsshouldguideparticipantstobemorespecificbyasking,‘Inwhatwaydoestheeducation system serve as a divider in this context?’ and ‘In what way does the education system serve as a connector in this context?’ By having a more detailed answer, dividers and connectors are more easily identified.

In small-group discussion, participants are asked to identify some connectors and some dividers. In addition to this, they also need to think through how long the connectors/dividers have existed in the community and whether they perceivetheconnectors/dividerstobedeeplyrootedorsuperficial.Later,intheimpactanalysis,participantswillgain comprehensive analysis and might want to prioritise connectors/dividers that are considered rooted and have existed for long time.

Small-group discussion

Small-group discussion is a good exercise for participants to relate their understanding of dividers and connectors to the reality in their community. Because of the diversity of backgrounds in the group, the facilitator needs to encouragethemtobeconfidenttoexpresstheiropinionsandtolistenwithrespecttoothers’views.

In the discussion the facilitator should encourage participants not to use judgemental language or words that have ambiguous meanings. For instance, ‘Group A is arrogant’ or ‘Group B is rude’ or ‘Group C is nice’. These sentences are value statements and can be interpreted differently by different people. It is better to use factual statements,

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such as ‘Group A tends to wear black, which makes the children of Group B afraid of them.’ A short exercise in the suggested delivery steps section will help participants understand and practice this approach better.


1. Afterintroducingthecontext/conflictanalysistools,thefacilitatorpresentsandintroducestheconceptofconnectors and dividers (25 minutes).

2. The facilitator opens a short question-and-answer session to clarify any confusion (5 minutes).

Note

This is not the time for participants to share stories of their experiences. There will be time to share in small-group discussion and during the plenary when it is necessary.

3. The facilitator carries out a short exercise to introduce the importance of dealing in facts and avoiding assumptions or judgemental language (20 minutes).

a. Group participants in threes or fours to allow discussion among participants before answering the questions.

b. Giveeachgrouptwoflagsoftwocolours.

c. Explain the process: A sentence or a word will appear in PowerPoint, and each group should decide whether it is a fact or it could lead to an assumption or ambiguous meaning; if they decide it is fact, the group should raiseonecolourofflag;iftheydecideitisassumption,thegroupshouldraisetheothercolour.

d. Displayfiveorsixwords/sentencesandlettheparticipantsraisetheirflagsaccordingly.Themostimportantthing is to have a discussion with the participants so that they become aware of biases in the words/sentences. As a result, it is expected that the small-group exercise will present more facts than assumption/perceptions.

Examples of sentence/words are as follows:

Facts Assumptions

There is belief in the community that Group B is violent. Group B is rude.

Group C have always served their food for Group A’s children.

Group C underestimates us.

I went to the party of Group C, and I felt not welcome. Nobody was listening to me in this meeting.

The children of Group A do not want to sit with me because they don’t respect me

e. Allow short discussion of the answers without taking too much time (i.e. maximum of 5 minutes) because this is not the main discussion of the session.

Note

• The facilitator needs to prepare the flags with great sensitivity. Colours are symbols in many cultures. For instance, during the conflict between Christians and Muslims in Ambon, Indonesia, red was associated with Christians and white was associated with Muslims. We don’t want to raise participants’ anxiety. Therefore, the facilitator should choose two colours that all participants will consider neutral.

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4. The facilitator divides participants into three small groups and asks them to discuss the following questions (20 minutes):

a. In your context, name two groups who are in tension with each other.

Note

If participants come from different areas, the facilitator can encourage participants to choose one of the areas for learning purposes. The person whose area is chosen can act as resource person when other participants ask critical questions to help identifying connectors and dividers.

b. Identifyatleastfivedividersbetweenthetwogroups.

c. Identifyatleastfiveconnectorsbetweenthetwogroups.

Note

The facilitator might want to remind participants to explain why and how the answers serve as dividers/connectors.

d. Afterfindingthefivedividersandfiveconnectors,participantsshouldrevisitthemanddiscussthefollowing:

o Which of the connectors/dividers have been there for a long time? (Mark those with ‘L’.) Which ones are established recently?

o Which of the connectors/dividers are deeply rooted in the community? (Mark those with ‘R’.) Which ones are only on the surface?

5. The facilitator invites participants to discuss the result in plenary. Each group can give a very short presentation to allow others to understand the context they were discussing in their group. (30 minutes)

Note

All of the results should be put on the wall. By the end there will be three flipcharts from three different groups on the wall.

6. Afterthegroupsfinishpresentingtheirresults,thefacilitatorasksparticipantstolookatthethreeflipchartsandreflectonthefollowingquestions(20minutes):

a. Which dividers/connectors are found in all three groups?

b. Are there similarities in the dividers/connectors that have existed for a long time or are rooted in these communities?

c. What does this say to you as the person who nurtures community spiritual needs?

Note

The facilitator notes the answers on the flipchart.

7. Thefacilitatorconcludesthediscussionandencouragesparticipantstokeepthinkingaboutthefindings,asthisisjust the beginning of the analysis. (10 minutes)

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Equipment

9 LCD projector

9 Computer

9 Flipchart papers

9 Metaplan cards

9 Markers

Annexes

Annex – 4: Religious Texts on Connectors

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Module 5 – Understanding Our

Activity/Project7

Objectives

• Participants get the opportunity to thoroughly examine an activity by looking at its elements.

• Participants get the opportunity to look more closely at one activity they have implemented in their community.

Time

90minutes

Facilitator notes

Unpacking the activity

In DNH training manuals, this chapter might have been called ‘humanitarian assistance’ or ‘unpacking aid project’. However, because the main audience of this workshop is religious leaders, who might not conduct humanitarian aid projectsbutdocarryoutmanyactivitiesthatbenefitthesurroundingpeople,theycanworkontheiractivities(orinsome cases projects).

The basic principle of the session is the same. We want to understand our activities (i.e. the things that we do in/with the community) better by unpacking a selected activity so that we become more aware of the elements in it. The facilitator should emphasise the advantages of this. It would be useful to analyse the activity’s impact in relation to the dividers and connectors. Many times one or two elements of an activity have a negative impact on dividers and connectors. By understanding the elements of our activities/projects, we can have more solid analysis of how those elements affect relationships between groups in the community. Then we may see that the activity generally is good, and by changing the elements that have negative impact we can make the activity much more effective in regard to relationships between the groups.

Thefacilitatorcanemphasisethatwewilllateranalysenotonlytheimpactoftheactivityitselfbut,morespecifically,the extent to which the activity can strengthen or weaken the harmony between groups. However, in this session we just want to have a comprehensive understanding of the activity.

The facilitator should explain how participants can get a deeper understanding of their activity by asking the questions why, what, where, when, who and how. Many people are familiar with these questions. However, the facilitator needs to explain what kind of information is expected from each question.

The facilitator should also explain why we start with ‘why’ and end with ‘how’. It is because those are incorporated inalltheotherquestions.Weneedtounderstand,forinstance,‘Whyarewechoosingaspecificplaceforanactivity?’ and ‘How is the decision made?’ For example, if we reach a conclusion that a certain group of children will benefitfromouractivity,weneedtounderstandwhywechosethatgroupandhowthedecisionwasmade.Thus,bycritically analysing our decisions, we become aware of how the activity is affecting the community.

7 ModifiedfromCDApublication–Local Capacities for Peace Trainers Manual (2003). The terminology ‘activity’ is used instead of ‘project’ to be more applicable for religious leaders. However, the facilitator should also observe and inquire from the participants whether there is more appropriate and understandable terminology for the ways religious leaders engage with the community.

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Below is a list of suggested questions and the kind of information that the questions should generate.

Questions Information

WHY • Purpose/objective of the activity

• Background/rationale of the activity (including the background of faith teaching that would like to be delivered)

What • Titles

• Types of the activity (i.e. sport, health, education, religious service, etc.)

• Number and type of materials – if any – being distributed

Where • Location of the implementation

• Location of the preparation – when it is significant

• Criteria of the location – if any

When • Dates

• Time frame

• Duration

(By) Whom • Persons and/or organisation(s) – if any – who are actively and directly involved in the implementation of the activity:

• Number of people

• Representative/number or percentage of people (according to the type of the groups that had been previously identified)

• Criteria to get involved in this activity – if any

(With) Whom Partners:

• Number of partners


• Background of the partners (according to the type of the groups that had been previously identified)

(For) Whom Direct recipients:

• Criteria for direct recipients

• Number of persons


Indirect recipients:

• How they get the benefit indirectly

• Number of persons (approximately)


HOW • Process of implementation/action

• Decision-making process (of all elements)

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Additional elements

In addition to the above questions, there are three more elements that participants should consider. In the original DNH manual – because it was developed to help NGOs analyse their programmes – NGOs need to consider the ‘mandate’, the ‘umbrella organisation’ (including the organisation’s values, focus, policies, etc.) and the ‘fundraising’ policy.

For this workshop, this part is modified. Some religious leaders might not have an ‘umbrella organisation’. But they might buildaffiliationswithcertainorganisations,certainreligiousteachers,orcertainconfessionalordoctrinalgroups,forexample Sunni or Shia, Protestant or Catholic. After explaining these three additional elements, the facilitator can give examples of how a person (e.g. a religious leader) might have or form a connection with a group or organisation thatsharesaparticularbelieforteachingorthatinfluenceshisorhermotivation,providessomekindofguidelinesto act and provides links to support the activity. Below are suggested questions to help adapt and apply the terms ‘mandate’, ‘headquarters’ and ‘fundraising’.

DNH Terminology Suggested alternative terminology

Mandate Faith drivers

We could ask questions such as:

• How does your faith or religious heritage direct what you do or how you do it?

Headquarters Externalinfluencesorpressures

One or more of the following questions might be useful:

• Who is your religious authority?

• Who the authorities are for your religious tradition?

Note:

This depends on the context. In some contexts religious activities are under an overseeing authority, but some are not.

• Where do you get guidance from?

Fundraising Funding

We could ask questions such as:

• Who is paying for this activity?

• Faith drivers8 The facilitator can ask participants about what and how their religious teaching directs them to do what they do for the community. This is tricky and needs to be handled gently because some participants might say that their mandate is to convert people – which is very sensitive for the other participants.

The facilitator should encourage participants to think in terms of how their faith driver applies to the social issues in their community. World Vision and Islamic Relief are cases in point. World Vision is inspired by Christian values, and Islamic Relief is inspired by Muslim values. Both organisations work for various communities regardless of their religion, race, ethnicity or gender.

Islamic Relief’s vision is: ‘Inspired by our Islamic faith and guided by our values, we envisage a world where communitiesareempowered,socialobligationsarefulfilledandpeoplerespondasonetothesufferingof

8 The terminology ‘mandate’ used in this module is meant to give a clearer explanation for the facilitator of the workshop. When it is presented in the workshop, the facilitator should use questions – as mentioned in the table – instead of single terminology.

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others.’9 It provides development programmes and humanitarian relief around the globe, regardless of race, politicalaffiliation,genderorbelief.

World Vision focuses its work in accordance with its vision for children to have life in all its fullness. It is a Christian humanitarian organisation dedicated to working for children, families and communities living in poverty. The Christian principles have been translated into the ministry where the organisation serves the most vulnerable people regardless of religion, race, ethnicity or gender. In fact, serving them is seen as one of the ways to bear witness to the good news of the kingdom of God. Thus World Vision’s mandate is very much to serve the community with focus on children’s issues. But the mandate is inspired by Christian values and the call to demonstrate the love of Christ for the world.

Thus, both Islamic Relief and World Vision are inspired by their faith values and want to live out their faith through working and serving the poor and marginalised.

• External influences or pressures10 IntheDNHworkshopforNGOs,itisnotdifficulttoobservethiselement.AnNGOwillhaveheadquarters,where policies for staff to conduct activities/projects are created. This is not the case for many religious leaders.Somereligiousleadersmightbeaffiliatedwithan‘umbrellaorganisation’(i.e.synod,mosque,etc.)whosepoliciesinfluencethem.Ontheotherhand,othersmightworkindependentlyasreligiousleadersinthe community. With such participants, the facilitator should encourage them to think about the things that influencethemintakingaction.

• Funding11 In this workshop, participants can assess who funds their activities and what – if any – are the conditions for thefundingorspecificpoliciesrelatingtothis.Forexample,thefundermightlimittheirbeneficiariestoonespecificgroup.

Small-group discussion

Participants will have an opportunity to understand more about their activities in small-group discussion. It is the same small group as in the previous session (i.e. ‘Context Analysis: Understanding the Dividers and Connectors’).

The facilitator should encourage groups to choose only one activity that a participant (or an organisation represented) conducts. It could be a regular activity (daily/weekly/monthly) or a specially designed activity. The facilitatorshouldalsostressthatthechosenactivityshouldbenefitorinvolveoneofthegroupsthatwereidentifiedin the previous small-group session. Participants whose activity (or organisation’s activity) is not chosen for analysis in their small group can access information about the chosen activity by asking questions.

The facilitator needs to remind participants to be honest and clear in answering each question. They will need the datafromthisanalysisforalatersession(‘AnalysingOurImpactsandInfluences’).Thisis not the time to criticise an activity or the person/organisation who conducts it. It is important for all participants to maintain a safe learning environment. Even if a negative impact resulted from an activity, everybody can learn from it. Later, in the session ‘Options:FindingAlternativesforBetterInfluence’,participantsshouldrecalltheinputfromthischosenactivity.

9 http://www.islamic-relief.org/about-us/

10 The terminology ‘umbrella organisation’ used in this module is meant to give a clearer explanation for the facilitator of the workshop. When it is presented in the workshop, the facilitator should use questions – as mentioned in the table – instead of this terminology.

11 The terminology ‘funding’ used in this module is meant to give a clearer explanation for the facilitator of the workshop. When it is presented in the workshop, the facilitator should use questions – as mentioned in the table – instead of this terminology.

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1. The facilitator presents and introduces the background and procedure of analysing or unpacking the activity (i.e. explaineachquestionofthe5W1Hquestionsanddrivers,externalinfluenceandfunding,withspecificexamples)(20 minutes).

2. The facilitator opens a short question-and-answer session to clarify any confusion (10 minutes).

Note

This is not the time for participants to share stories of their experiences in plenary. The participants will have the time to share small-group discussion and during the plenary discussion when it is necessary.

3. Thefacilitatorremindsparticipantsoftheinstructionsonthefirstday:Thinkofwaysinwhichtheyengage/interact with community. In small groups, follow these steps (25 minutes):

a. Eachparticipantshouldsharebrieflyaboutoneactivity(i.e.theirengagementwiththeircommunity).

b. Choose one of the shared activities and understand it better by asking the questions

• why

• what

• where

• when

• by whom

• with whom

• for whom

• how

c. Thinkalsoaboutthethreeelementsthatinfluencetheactivity:

• faith drivers

• externalinfluence

• funding

Notes

• If participants come from different areas, the facilitator can encourage participants to work on the activity of the person whose community was analysed in the previous session (Context Analysis: Understanding the Dividers and Connectors).

• If participants come from the same area but have their own activities, the facilitator can encourage participants to choose one of them to be unpacked, and the other participants ask questions to help unpack the activity.

• Participants write the analysis on a flipchart (to be shown in the plenary short presentation).• As much as possible, the facilitator (and the co-facilitators) should be present during the small-group discussion

to help participants in case they have questions or confusion emerges.• If time permits, participants start discussing in their small group this question:

o How significant is your role as religious leaders in facilitating the activity?

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4. The facilitator invites participants to have plenary discussion (35 minutes).

a. Before the plenary discussion begins, each group can give a very short presentation to allow others to understand the activity they were discussing in their group (20 minutes).

b. Afterthegroupsfinishpresentingtheirresults,thefacilitatorasksparticipantstoreflectonthefollowingquestions (15 minutes):

o Howsignificantistheroleofreligiousleadersinfacilitatingtheactivity?

o Whenthegroupdiscussedeachelementoftheactivity,didtheyobservespecificvaluesthattransferredto the community? To what extent does this value(s) encourage one group in the community to relate to the other?

o What elements might open up more opportunities for you as religious leaders to encourage your followers to relate with other groups?

Notes

• The facilitator notes the answers on the flipchart.• The facilitator acknowledges that each activity has its own complexity; each decision-making step will bring

change to inter-group relationships in the community. The DNH tool suggests that positive change happens when an activity increases harmony, and negative change happens when people tend to be more hesitant to relate with other groups.

d. The facilitator concludes the discussion and mentions that in the next session participants will get more understanding on how the activity can strengthen harmony in their community.

Equipment

9 LCD projector

9 Computer

9 Flipchart papers

9 Metaplan cards

9 Markers

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Module 6 – Analysing Our Impacts and Influences12

Objectives

• Participantsgetexposuretothewayinwhichactivitiescaninfluenceinter-grouprelationshipsthroughresourcetransfer and implicit ethical messages.

• Participantsareencouragedtoanalysetheirinfluenceoninter-grouprelationshipsbyobservingtheiractivities’elements.

• Participants are encouraged to share their experiences and learning in accordance with one of the patterns in implicit ethical messages.

Time

195minutes

Facilitator notes

This session discusses three components and has one exercise of storytelling. First, participants are exposed to the patternofresourcetransferthatmightinfluencetheinteractionbetweentheiractivitiesandthecontextofconflict(i.e. dividers and connectors). Second, participants are exposed to the pattern of implicit ethical messages that might influencetheinteractionbetweentheiractivitiesandthecontextofconflict.Thisisfollowedbystorytellingtogiveparticipantstheopportunitytoreflectandsharestoriesaroundtheissues.Finally,participantsareencouragedtoanalysehowtheelementsoftheiractivitiesinfluencethecommunityharmony–inadditiontothepatternsofresource transfer and implicit ethical messages.

In an updating paper, CDA provides another way to understand how resource transfer and implicit ethical messages influencetheimpactofaproject:

Actions and Behaviours lead to Consequences

A + B = C

That is, actions in a project/activity involve the transfer of resources where tangible and/or intangible things are transferred. Moreover, the person/organisation who delivers the activity demonstrates certain behaviour and sends certain messages to the community. Both bring consequencestothecontextofconflict.

Sincethisworkshopisfocusedonreligiousleaders,therearesomemodificationsinexplainingtheresourcetransferandtheimplicitethicalmessages.ThemodificationsresultedfromlearningsinvariousDNHtrainingswithreligiousleaders in countries such as the Philippines and Indonesia. More reading materials on this, especially of the implicit ethical messages, can be found in Annex – 5: Religious Texts to Support Implicit Ethical Messages.

12 Itmightbeeasierforreligiousleaderstorecogniseandabsorbthevocabularyof‘influence’.Itisstronglyrecommendedthatthefacilitatorusebothwords(i.e.‘impact’and‘influence’)toemphasisetheroleofreligiousleadersinmakinganimpactonandinfluencingcommunitiesthrough their activities/actions.

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Resource transfer

Just like humanitarian and development assistance projects, an activity that is conducted by religious leaders involves transfer of resources. Resources in many ways represent power and wealth, and thus they become part ofthecontextofconflict.Peoplewhoareinconflictorexperiencingtensionsinarelationshipattempttocontrolresourcestosupporttheirsideoftheconflictandtoweakentheotherside.

The facilitator can encourage participants to think about what kind of resources they might transfer when they implement an activity. It could be tangible ones (goods, materials, etc.) or intangible ones (spiritual message, network,etc.).TheoriginalDNHtrainers’manualpresentedfivepatternsofresourcetransfers.Forourmodifiedversion here, the facilitator presents two of those: distribution effect and legitimisation effect.

1. Distribution effect Anactivityiscarriedouttobringbenefittopeople.Thequestionis,‘Whoisgettingthebenefitfromthisactivity?’ If we recall the ‘who’ questions when we unpacked our analysis, the ‘for whom’ gives us the idea of whoareourdirectbeneficiaries–whogetsadvantagesdirectlyfromourassistance,ourspiritualmessage,etc.?Theanalysisshouldalsoconsidertheindirectbeneficiaries–whoindirectlybenefittedbythisactivity?Itcouldbe our partner (i.e. ‘with whom’ question) or the extended groups/community.

Forexample,inaregularworshipservice,thedirectbeneficiariesmightbethecongregation;theycomeandreceiveamessageorparticipateinaritualthatenrichestheirspirituality.Regardingtheindirectbeneficiaries,the surrounding community – not necessarily of the same faith – gets some advantages for selling snacks and providing motorcycle taxis for the members of the congregation. To some extent, this practice provides more opportunity to communicate between the congregation and the rest of the people around the place of worship. However, if, for instance, for the celebration of a holy day, the congregation tries to raise funds by the women selling snacks and youth providing motorcycle taxis, the opportunity to relate to the surrounding community is lessened.

The distribution effect can also be seen in other situations. For instance, in Davao – where tension between Muslims and Christians is generally high – an imam would like to provide a health service for prison inmates. Because the action is conducted by an imam, the chief of the prison asked if the recipients would be the Muslim inmates. Having understood the DNH principles, the imam decided that the service should be provided for all inmates who need it, regardless of their religious identity.

2. Legitimisation effect Often, a religious leader will collaborate with a partner when conducting an activity. By doing this, the communitywillperceivearesourcetransferasaconfirmationoftheperson/institution’scharacterandpolicy.So the collaboration should be done with care. For instance, suppose a religious leader plans an activity of distributing nutritious meals for children. Conducting that activity in the backyard of a village chief would legitimise the chief’s position in the village. If the village chief is known as a person of peace who treats others well regardless of ethnicity or religion, the activity can have a positive impact on the relationship between groups. But if the chief is known to favour one group in the community, the action would legitimise the practice of discrimination and could have a negative impact on the relationship between groups.

Implicit ethical messages

Religious leaders hold a unique position in the community. They are the ones who meet the spiritual needs and nurture the spiritual formation of their followers. This nurturing is both a lifelong process and a daily journey. People are continuously transformed day by day through their increased understanding of their faith. Every day messages are passed by the religious leaders to their followers through preaching in the places of worship, conducting ceremonies and providing personal counselling with reference to their faith.

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In addition, religious leaders are continuously observed by their followers – and the surrounding people – and many of them follow the religious leaders’ behaviours. When religious leaders behave in a certain manner, their followers see that as the right way to act – the way to implement the religious values in daily living. Moreover, the followers might spread this understanding to their friends, colleagues and children. As a result, the messages are multiplied in thecommunity.Thus,inter-grouprelationsareinfluencedtosomeextentbythebehaviourofthereligiousleaders;when it promotes harmony, the inter-group relations would have more opportunity to positively increase within the community.

In the DNH trainers’ manual by CDA, seven implicit ethical messages are introduced. However, lessons learned fromvarioustrainingsaroundtheworldhavesuggestedsomechanges.CurrentlyCDA’sofficialDNHtrainingmodule introduces RAFT as the replacement of the initial implicit ethical messages. RAFT stands for Respect, Accountability, Fairness and Transparency. This formula is adopted in this module but with a different expression to stresstheessenceofthemessagescommunicatedbyreligiousleadersandtogivemoreopportunitytoreflectoneach of them. Below is the description of the implicit ethical messages that will be discussed in the workshop.

a. Respect – do we promote cooperation or competition? Respecting others can be expressed through words and actions like cooperation. If religious leaders say something bad about ‘the other’ groups or about their leaders, their people would perceive it as competition messages. The message that ‘we are better than the other’ would also imply hesitation to work collaboratively with ‘the other’. On the other hand, setting an example of working cooperatively with and talking positively about ‘the other’ will demonstrate religious perceptions on the importance of working together to address social issues in the community, helping each other and showing solidarity.

b. Respect – do we promote suspicion or trust? Respecting others can be expressed through words and actions that demonstrate acknowledgement of the other’s uniqueness. In many contexts, people are grouped, and they build certain stereotypes about ‘the others’ who are different from them. This leads to prejudice; people hold impressions – not necessarily facts – about ‘the other’ and behave accordingly. Unfortunately, religious leaders might also fall into this. When a religious leader demonstrates suspicious behaviour about ‘the other’ through words or body language, followers easily observe and absorb that. As a result, the tensions between them and ‘the other’ would not be decreased. But if the religious leader expresses trust towards ‘the other’, inter-group relationships have more opportunity to improve.

c. Accountability – do we demonstrate powerlessness or responsibility for actions? In this context ‘powerlessness’ refers to behaviour that demonstrates hesitation to take responsibility because of direction from a higher authority. For example, religious leaders – just like NGO staff – might be tied to their organisation’s policies, which to some extent may limit their ability to serve people from other faith groups. It is understandable that certain services of a religious institution might be useful only for their followers. However, when a religious leader demonstrates care for people from another faith and does as much as possible to help them, it sends a positive message of being responsible for others.

Another aspect of this is when religious leaders leave the result of their actions to God because God is the one with the ultimate authority, and so they take no personal responsibility for their actions. As much as God’spowerexistsineverycommunity,religiousleadersmightwanttoreflectonwhatwouldbeGod’splanforthecommunityandwhatwouldbetheircallingandroletofulfilthatplan.Inotherwords,Godgivesus the capacity to act and the responsibility to do as much as we can to make necessary changes and bring peace in our community.

d. Accountability – do we favour the use of violent or non-violent approaches to demonstrate power and control? In a community where inter-group tension occurs, a violent approach to solve a problem is all too common. This might be direct violence – like rude words, pushing, beating, etc. – or a demonstration of power involving guns/arms. For example, because of increased tensions between Muslims and Christians

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in Indonesia since 2000, many churches use military and police service to protect their Sunday services. However, as a non-violent alternative, some of the churches are looked after by Muslim youth from one of themostinfluentialMuslimorganisationsinthecountry.Withnoweapons,theyorganisethemselvesaroundthe church so that the congregation can attend the service peacefully. It is more likely that the second approach would have a positive impact on the relationship between Muslims and Christians in this area as it demonstrates that weapons are not necessary to have safety and security.

e. Fairness – do we treat everyone the same, regardless of what groups they belong to or what positions they hold? This pattern of implicit ethical messages refers to how religious leaders treat ‘the other’. Does it support human dignity as the creation of God? Does it create gaps between one leader’s followers and ‘the other’? Treating people with dignity and demonstrating fairness, regardless of what group they belong to, sends a message that all lives are valuable. The parable of ‘Good Samaritan’ illustrates this. The Samaritan helped ‘the other’withcompassionandfulfilledthewholemissiontosavetheperson’slife.Theteachingsandguidelinesof the Prophet Muhammad also suggest that Muslims need to pay attention to everyone, including to ‘the other’(Hadith told by Ibn Amr).

It is important for the facilitator to make a distinction between the ‘distribution effect’ and fairness. The distribution effect involves analysing the elements of an activity with consideration to the direct and indirect beneficiaries–whobenefitsfromtheactivityandwhetherpeopleunderstandwhycertainpeoplebecomethebeneficiaries.Ontheotherhand,fairnessreferstoourattitude,whichdetermineswhetherwetreatpeople equitably, whether they have high status or not. When religious leaders treat everyone equitably, the people will follow that model, and this attitude/behaviour will contribute positively towards inter-group relationships.

f. Transparency – do we reject criticism or initiate clear communication about our activities? As people observe the religious leaders, many question their objectives and, to some extent, are cautious of a ‘hidden agenda’ behind any action conducted by ‘the other’. This especially relates to conversion issues. Often when a religious leader provides a social service for a community, people wonder whether the service is provided to attract and convert the community to ‘the other’ faith.

Thus it is important for religious leaders to be clear and honest about their objectives. When people watch leaders being sincere, open and transparent on what they are doing – even to those who belong to a different faith group – they value and pursue that. As a result, the community will have better understanding towards each other, and misperceptions might be decreased.

How activity affects the inter-group relationships in community

Resource transfers and implicit ethical messages complement the impact that the activity elements have on inter-group relationships in community. Having been introduced to resource transfers and implicit ethical messages, participants are now encouraged to look at their activity’s elements and analyse them against the dividers and connectors. The result should give an idea of which elements of the activity affect the dividers/connectors negatively and which ones contribute to positive impact.

The facilitator should emphasise that the analysis should consider the activity’s impact on inter-group relationships and not only how the activity develops the community or how the community appreciates it. For instance, an activity of distributingnutritiousmealsforpregnantwomenandchildrenmightbenefitthosewhoreceivedthemeal,andasaresult they get healthier. However, if the activity is not carefully implemented, it could have a negative impact on the relationships between groups in the community. One group might feel left behind. It depends on how the activity is carried out.

The facilitator should also encourage participants to pay attention to the impact on dividers/connectors that are labelled ‘L’ and ‘R’ – those that have been there for a long time or are rooted in the community. These dividers/connectors might have a bigger impact on group inter-relations.

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1. Resource transfer (30 minutes)

a. As a general introduction to this session, the facilitator presents the two patterns found by CDA where a project/activityinteractswiththecontextofconflict(i.e.dividersandconnectors)(10minutes).

Note

The presentation should include a short explanation of the ‘ABCs’ of humanitarian or development assistance (see page 32) and a short description of resource transfers and implicit ethical messages.

b. The facilitator can ask participants what kind of resources they are aware of that are usually transferred in an activity (5 minutes).

c. The facilitator presents two patterns of resource transfers (i.e. distributional effect and legitimisation effect). Thepresentationshoulddemonstratehowthisparticularpatternofresourcetransferinfluencesinter-grouprelationships (15 minutes).

2. Implicit ethical messages (45 minutes)

a. The facilitator prepares cards to be presented during this session as described below.

Category Pattern of Implicit Ethical Messages Illustration

RespectCooperation or Competition? As the facilitator presents the

patterns, for each pattern ask participants how they can relate their religious teaching to that pattern. However, the facilitator also has to be prepared to present answers if participants are quiet.

Trust or Suspicion?

AccountabilityResponsibility or Powerlessness?

Non-Violent Approach or Violent Approach?

Fairness Treat Everyone the Same?

Transparency Reject Criticism or Initiate Clear Communication ?

b. The facilitator presents the cards one by one, according to the pattern of implicit ethical messages, together with stories to illustrate. The facilitator should demonstrate how this particular pattern of implicit ethical messageinfluencesinter-grouprelationships.

3. Story telling (60 minutes)

The facilitator invites participants to sit in a circle and describe activities that will be carried out in their area:

• Participants are invited to share their stories of how their activities interact with the context of relationship intheircommunities–withnegativeorpositiveinfluence.

• There is no particular order. The facilitator provides a pen/stick/ball or any kind of symbol, and anybody who wants to share a story can take the symbol and start his or her story.

Notes

The facilitator should emphasise that• only those who want to tell a story take the symbol; no one should instruct anyone to tell a story.• this exercise is different from the morning reflection ones; the exercise is to share the story that relates to

implicit ethical messages. This is a time when we learn from our history, from our successes and from our mistakes.

• some stories might be sensitive. Thus everybody needs to feel free to tell their story but be careful to tell it in a way that nobody will feel attacked.

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• Every person can share only one story – maximum 2 minutes.

•

Notes

• The two-minute limit is because we don’t want the story telling to last for more than one hour; people lose concentration, and the exercise will not be as useful as it should be.

• The facilitator provides a signal that time is up – for instance, lightly clinking a pen against a glass. • The facilitator should make a special effort to ensure that any symbol used in the workshop is not offensive to

any participant.

Before the story telling begins, there will be three minutes of silence for participants to consider their own situations/contexts/activities and decide what story to share.

4. Howtheactivitiesinfluenceinter-grouprelationshipsinthecommunity(60minutes)

a. Thefacilitatordemonstratesthemethodofanalysisofhowactivitiesinfluencethecontextofconflict,according to the DNH framework, by giving an example from her or his own experiences (15 minutes).

Note

Prior to the session, the facilitator should prepare the example. It could be a very simple example that is written on a flipchart with three columns (i.e. list of dividers, list of connectors and list of elements of an activity).

b. The facilitator asks the participants to think back to the small-group work and do the analysis of their activity that was discussed in the previous session (‘Understanding Our Activity/Project’) in relation to the identifieddividersandconnectors.Thefacilitatormustemphasisetheneedtopayattentiontothepatternof resource transfers and implicit ethical messages during the analysis (40 minutes).

Note

The facilitator needs to work with the small groups and ask critical questions to avoid situations where participants have difficulty identifying negative influences (i.e. increased dividers/decreased connectors) that their project/activity could bring about.

c. After small-group discussion, the facilitator explains that the next session will be a plenary discussion, ‘Options: Finding Alternatives for Better Impact’. The facilitator thanks participants for their active participation in small-group discussion.

Note

Because the work done in this session will feed into the next session, the facilitation team should actively observe the small-group work and give guidance on how to relate each activity element to the identified dividers and connectors.

5. Thefacilitatorthankstheparticipantsandencouragesthemtokeepthinkingaboutsignificantideasthatcameout of the small-group discussion and to be prepared for the next session on options (5 minutes).

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Equipment

9 LCD projector

9 Computer

9 Flipchart papers

9 Markers

Annex

Annex 5 – Religious Texts to Support Implicit Ethical Messages

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Module 7 – Options: Finding Alternatives for Better Influence13

Objectives

• Participants get the opportunity to think ‘outside the box’ (in new ways) and experience that there are always alternativestobetterinfluenceacommunitytowardspeace.

• Participantsgettheopportunitytoidentifyalternativesfortheiractivitiesinordertobetterinfluenceinter-group relations in the community.

Time

135 minutes

Facilitator notes

Intheprevioussessionparticipantshadtheopportunitytoanalyseanactivityinrelationtothecontextofconflictintheir area. Now is the time for them to work on the activity and make any necessary changes so that the activity can contribute to increased harmony in their community.

Before discussion of the activities, the facilitator should lead two games to set the mood and stimulate creative thinking. Both games are short and challenge participants to think of as many options as possible to solve the problems.

After the games, in small-group discussion, based on the analysis in the previous session (‘Analysing Our Impacts andInfluences’),eachgroupshoulddevelopalternativestoincreasethepositiveimpactofitsactivityinrelationtothe dividers and connectors. Special attention should be paid to dividers and connectors labelled ‘L’ (present for a long time) and ‘R’ (rooted in the community). This is an opportunity for participants to bring transformation to the community; to provide opportunities for the community to think differently about ‘the other’. Handling the ‘L’s and ‘R’s might be crucial and strategic for developing harmony in the community.

Regarding the result of the analysis in the previous session, there are three possibilities:

1. The activity that was analysed shows some weakness (i.e. a decrease of one or more of the identified connectors or an increase of one or more of the dividers). In this case, the facilitator can ask participants to revisit the elements of the activity and discuss the options. If, for instance, they found that the activity had decreased any connectors – or increased any dividers – then participants need to work on what can be changed so that the activity supports the existing connectors and works on the dividers. Again, special attention should be paid to dividers/connectors marked ‘L’ or ‘R’.

However, in many cases it is hard for people – including religious leaders – to have deep, self-critical analysis of an activity in relation to the dividers and connectors. Some people might not have fully understood the tool. Or perhaps trust between the participants has not completely developed, so they are not comfortable enough to admitthattheymayhavehadanegativeimpact.Soifagrouphasnotidentifiedanyweaknesses,itisimportantfor the facilitator to acknowledge the analysis that has been done.

13 ModifiedfromLocal Capacities for Peace Trainers Manual (CDA, 2003).

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2. The analysis does not show any impact on the identified dividers or connectors. Thefacilitatorshouldencourageparticipantstorevisittheelementsoftheactivityandworktofindoneormore options so that the activity can contribute to having a positive impact on the dividers and connectors, especially those marked ‘L’ or ‘R’.

Another alternative – as triangulation method suggests – is that the facilitator could ask other groups to observe andgivetheiropiniononhowtheactivitymightaffecttheidentifieddividersandconnectors.

3. The activity analysed shows positive impacts on the dividers and connectors. The facilitator could commend the participants on the effectiveness of the project, and suggest they consider why the activity was effective and what can be learned to apply to other activities.

The facilitator should also encourage participants to work on the last steps of the DNH framework. That is to re-check whether the changes they made in the elements of the activity affect other dividers and connectors positively.Thisissignificantbecausewewanttoalwaysbeawareofthepossibilitiesthatcontributetonegativeimpact and, as much as possible, contribute to strengthening the community harmony.


1. Thefacilitatorleadsthefirstgameasfollows(20minutes):

a. Participants are in their small groups and have only a book and a pen.

b. The facilitator explains that this is a competition. The group that has the most answers will win a prize.

c. Thefacilitatorshowsapictureofanorangeandasks,‘Infiveminutes,discussandwriteasmanyideasaspossible about what you can do with an orange’.

d. Afterfiveminutesthefacilitatoraskseachgrouphowmanysuggestionstheycameupwith.Thegroupwith the most answers will share their ideas. Then other groups can add answers that were not already mentioned.

e. The facilitator asks participants to share what they had learned from the game. Some possible answers are as follows:

• We need to be open to various ideas – even something very strange.

• When we discuss with other people, we might get more options.

2. The facilitator leads the second game as follows (20 minutes):

a. Participants are in their previous groups.

b. Thefacilitatorexplainsthatpeopleoftenhavedifficultythinkingofalternatives(asdemonstratedintheprevious game). We get trapped into believing that the way things have been done is the only way to do them. This session will help us break out of this assumption. This is another competition.

c. The facilitator tells the following story:

Village A and B are located in a remote area. After travelling four hours by motorcycle and a further two hours by boat we will reach village A. However, to reach village B we have to walk for another six hours.

There is a drought in village B, and about 100 children are affected. Clean water is desperately needed to meettheirneedsfordailyuse(drinkingandwashing).Unfortunately,theleadersofthevillagesareinconflict,anditinfluencestherelationshipbetweenthetwocommunities.

We are religious leaders who have been invited by the head of the district to help solve the problem. He asks for your advice and suggestions on how to distribute water to help the children despite the tension between the two communities.

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Note

A picture to help visualise the story is available in the attachment. However, check how clear (i.e. big and bright enough) the picture is if it is projected by LCD. It may be better to produce a similar picture on a flipchart.

d. The facilitator gives instructions: ‘In seven minutes, list as many ways of supporting B from A as you can think of. The team who thinks of the most options will win a prize’

Note

The facilitator should not give too much time; the point is to get people to generate many ideas in a short amount of time.

e. Whentimeisup,thefacilitatoridentifiestheteamwiththemostoptions.Thewinningteamreadstheirideas,andthefacilitatorwritesthemonaflipchart.

•

Note

If two teams have the same number, ask one to read their list first; then ask the other team to add ideas not mentioned by the first team.

No ideas are disallowed.

f. When the winning team has read out their ideas, other teams should be asked to add options they thought of that were different. The facilitator continues making the list of ideas.

g. If time permits, the facilitator can ask the participants to assess the list and decide which options would be more effective and why.

Note

The facilitator should do this in fun way and stress that even after discounting some of the less effective answers, some of the options can be used in a real setting.

3. Thefacilitatorasksparticipantstogobacktotheirsmall-groupdiscussionandfindalternativesfortheirproject/activityaccordingtotheimpactanalysistheydidintheprevioussession(‘AnalysingOurImpactandInfluence’)(40 minutes).

Participants work in small groups with this question:

Afteryouunderstandhowyouractivityinfluencestheinter-grouprelationshipsinyourcommunity,whatwould be your suggestion for improvement? Please include consideration of resource transfers and implicit ethical message patterns.

4. After small-group discussion is completed, the facilitator invites participants to go to the Sticky Wall and brieflypresenttheiranalysis.Therearetwothingsthattheyneedtopresent.Firstistheimpactanalysis–howtheirproject/activityinfluencestheinter-grouprelationsintheircommunity,howdividersandconnectorsare different before and after the implementation. Second is the options/alternatives that they thought of to overcomenegativeinfluencesoninter-grouprelations(45minutes).

Note

The facilitator should remind participants that this is not the place to criticise any activity. Rather, this is a process of collaborative learning and might lead to more constructive support for the future.

Aftereverygrouppresentstheirresults,thefacilitatorasksparticipantstoreflectonthefollowingquestions:

a. What are the key points in the suggestions about changing the elements of your activity?

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b. What resource transfers and implicit ethical messages are you thinking about changing?

c. Considering your role as religious leader, what will you do differently to communicate the message of peace through your activity?

Note

The last question leads to the next session, in which participants are asked to make a personal commitment. The discussion on this will cover only general ideas and not necessarily ask for a specific pledge.

5. The facilitator thanks the participants for the discussion and closes the session (10 minutes).

Equipment

9 LCD projector

9 Computer

9 Flipchart papers

9 Metaplan cards

9 Markers

9 A box of candies/chocolate

9 An actual orange if possible, instead of a picture

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Module 8 – Action Steps and Plan to Enhance Community Harmony

Objectives

Participantshavetheopportunitytoreflectontheirroleandmakeacommitmenttoasimpleactionstepthattheywill take within six months.

Time

60 minutes

Facilitator notes

Havingdonetheanalysisandthoughtthroughthealternativesforhavingabetterimpactonthecontextofconflictin their communities, participants are expected at this point to have ideas on how their activities can strengthen community harmony. It is time for participants to make commitments about what they want to do after the workshop.

Participant commitments should meet these conditions:

1. Personal commitment (rather than organisational) Personalcommitmentisessentialatthispointbecauseexperiencefromworkshopsconfirmsthatoftenitwouldbedifficulttoimplementorganisationalcommitmentbecauseofvariousissues,suchasleadershipanddecision-making processes, organisational focus and priorities, funding, etc. By making a personal commitment, on the other hand, participants can think about their intention and their capacity to implement it.

However, there might be demand to have organisational – or group – commitment. In this case, the facilitator canencourageparticipantstofirstworkontheirpersonalcommitmentandthenwiththeirorganisation/groupdiscuss the commitment they want to execute.

2. Expressed in steps (rather than having a big activity plan) Participants should commit to some real steps that they will take after this workshop. The facilitator can encourage participants that it is better to have small, fully implemented steps than a big plan with more uncertainty. Big plans usually have more complexity because they involve other people, who may not have the sameunderstandingontheissue.Besides,smallstepseventuallycouldbringbiginfluencetotheplan.

3. Executed within a relatively short period (rather than a long-term commitment) The facilitator should motivate participants to make a commitment that can be completed within six months. The relatively short term would allow participants to track the implementation; later they might want to continue with further next steps. Moreover, if the participants build friendships within their activities, they will want to support each other. It is easier to commit to supporting others within six months than for a longer time.

Although participants’ commitments are private, it is important to recognise and appreciate them. And it is useful to allow space for sharing so that participants can be aware of commitments that could support each other and so that they can inspire others. The facilitator can invite participants to post their commitments on the wall and facilitate discussion to appreciate them. The facilitator can also make suggestions about commitments that might link with and support others.

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1. The facilitator congratulates participants for the good analysis they have carried out.

2. The facilitator asks the participants to write down their action steps on Metaplan cards for three time periods: two weeks, three months and six months. (20 minutes)

Notes

• The facilitator should remind participants that it is better to have small steps that are achievable than to have a big plan that might not be practical due to its complexity.

• For participants to be able to support each other and to encourage accountability, it is important that each of the action steps should have the participant’s name on it.

a. If participants come from various organisations/groups and there is a need for organisational action steps, the facilitator can encourage the participants to use different coloured markers to distinguish between the action steps taken as an organisational group from personal action steps.

3. The facilitator creates a matrix on the Sticky Wall similar to the table below. (5 minutes)

2 Weeks 3 Months 6 MonthsPersonal

Group/Organisation

Participants can decide whether they want to put their personal commitments on the wall or not. But their group or organisational commitments and action steps should go on the wall.

4. Thefacilitatorinvitestheparticipantstoreflectontheactionstepsandconsiderhowtheycansupporteachother. (15 minutes)

5. The facilitator gives participants an opportunity to meet other participants whose commitments are similar and/or could support each other. (10 minutes)

6. The facilitator leads a short discussion to conclude the session: (10 minutes)

• Doesanybodywanttosharetheirreflectionsonthisexercise?

• How do you see these action steps are useful to living out your faith?

Equipment

9 LCD projector

9 Computer

9 Flipchart papers

9 Metaplan cards

9 Markers

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Module 9 – Evaluation and Closing

Objectives

• Participants get the opportunity to give input and express their feelings about the workshop.

• An appropriate closing ceremony is conducted according to the respective culture and tradition.

Time

75 minutes

Facilitator notes

Thefinalsessionofthisworkshopistheclosingceremony.Itseemslikeasimplesession,butitshouldbehandledwithcareandsensitivity.Theclosingceremonyissignificantforseveralreasons:

• Thisisthelasttimeintheworkshopthatparticipantshavetheopportunitytoreflectandconsolidatetheirunderstanding and commitments for their further journey. The facilitator should guide the process and encourage participants to support each other for a better future for children. If time permits and there is an essential issue that needs to be addressed, the facilitator could do it at this point. But the facilitator needs to be careful not to reopen a debate. For example, it is better to conclude an issue by acknowledging various opinions rather than claiming one truth for it.

• This is the time when the facilitation team expresses appreciation for the hard work of the participants and gets necessary feedback for improvement for future workshops. The participants’ feedback can be done in two ways. First, the facilitator distributes evaluation sheets for formal assessment. Second, participants might want to express appreciation orally.

• This is the time when participants can express appreciation for each other and carry out a closing ceremony according to their tradition. The facilitator might need to assess whether a special ceremony is required and whether time permits.

• This is the time for the host organisation to acknowledge the importance of working with partners (i.e. religious leaders and FBOs) in the future.


1. The facilitator thanks the participants for the wonderful work they have done (5 minutes).

2. Thefacilitatoraskstheparticipantstofillintheevaluationformstoprovideinputonhowtoimprovetheworkshop in the future (15 minutes).

3. The facilitator invites two or three participants who want to express their opinion orally and then the facilitator expresses appreciation to the participants and the organiser (10 minutes).

4. The facilitator gives the stage to the master of ceremonies (usually the contact person of the host organisation).

5. The master of ceremonies invites the host organisation’s leadership representative to close the workshop (30 minutes).

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Annexes

Background

World Vision’s Middle East and Eastern Europe Region (MEER) drafted a four-year Faith and Development (F&D) strategy in 2011 that was designed to build effective models in terms of peacebuilding and interfaith cooperation in MEER. Strategic Direction #1 of that strategy says, ‘Development efforts of programmes in the ME (Middle East) contribute to enhanced cooperation of different faith groups and increased social responsibility of faith communities and religious institutions for ensuring better lives for children.’

World Vision has a strong focus on promoting child well-being, and the strategy seeks to accomplish that by reducingtheeffectsofviolentanddestructiveconflictonchildrenandbyequippingreligiousleadersandfaithworkers to nurture children’s love for God and neighbour in complex multi-faith contexts.

The project consisted of several phases involving needs assessment and capacity-building on peacebuilding (2011), reflectionworkshop(2012)andsomeintensediscussionsbetweenWorldVisionMEER’sF&DcoordinatorandWorld Vision International’s Peacebuilding Team. From this process several initiatives emerged:

1. Online exposure of the ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ and I-PIP14 for WV staff.

2. ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ workshop for WV’s partners.

3. ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ training of facilitators for the primary resource people within World Vision.15

Annex – 1A: Sample of Activities for Introduction

Example 1

1. The facilitator introduces the facilitation team and the administrator.

2. The facilitator asks the participants to state the name of each member of the facilitation team and the administrator.

3. The facilitator asks the participants to introduce themselves in their table group by stating their name and current organisation/position.

4. The facilitator invites one table to introduce their members to the group at large.

5. After this, everyone should state the names of that table group’s members.

6. The facilitator follows the same process with all the table groups.

Example 2

1. The facilitator invites the participants and facilitation team (and administrator) to stand in a circle.

2. The facilitator invites everybody to give their name according to how they prefer to be addressed – for instance, withatitleandsurname(e.g.‘PastorSurname’),titleandgivenname(e.g.‘PastorFirstname’)orjustbyfirstname.

14 I-PIPstandsforIntegratingPeacebuildingintoProgramming.ThisisasessionthatisbuiltintotheIntegratingPeacebuildingandConflictSensitivityTraining,whereparticipantsareexposedtothefivestrategicprocessesthatneedtohappenincommunityandattheprogramming level to strengthen harmony in the community.

15 In addition to WV staff, there is also the possibility of inviting partners such as FBOs who are committed to working with peace issues, especially in relation to interfaith relations.

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3. After everyone gives their names, the facilitator explains the following activity:

a. The facilitator says his or her name.

b. The person beside the facilitator then says the facilitator’s name and his or her own name.

c. Thenextpersoninthecirclesaysthefacilitator’sname,thefirstperson’sname,andhisorherownname.

d. So it will go until the last person names each participant in the circle.

e. The facilitator should be able then to state every participant in closing.

Notes

• If there are 25 participants involved in this activity, it will take about 20 – 25 minutes. • It is time consuming, but knowing everyone’s name makes interaction easier during the workshop.• There might be doubt that people will remember all the names by the end of the circle. The facilitator needs

to encourage participants, because this has been done with even larger groups, most often successfully.• The facilitator can allow that if somebody forgets a name, she or he can ask the person.

Annex – 1B: Initial Workshop Schedule

Time Activities

Day 1

08:30 – 09:00 Registration

09:00 – 10:00 Opening (welcome, introduction, expectation, ground rules)

10:00 – 10:30

10:30 – 11:15 Morning Reflection – Day 1

11:15 – 12:45 Introduction to DNH for Faith Leaders

12:45 – 13:45 Lunch

13:45 – 15:30 Case Study

15:30 – 16:00 Coffee/Tea Break

16:00 – 17:00 Context Analysis: Understanding Dividers and Connectors – D/C (Introduction and small-group discussion)

17:00 End of the day

Day 2


09:15 – 09:30 Review Day 1

09:30 – 10:00 Context Analysis: Understanding Dividers and Connectors (small group work)


10:30 – 11:00 Context Analysis: Understanding Dividers and Connectors (plenary)

11:00 – 12:30 Understanding Our Activity/Project (Introduction and small group work)

12:30 – 13:30 Lunch

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Time Activities

13:30 – 14:15 Understanding Our Activity/Project (plenary discussion)

14:15 – 14:45 Analysing our impact through Resource Transfer

14:45 – 15:30 Analysing our impact through Implicit Ethical Messages


16:00 – 17:00 Implicit Ethical Messages → Story Telling

17:00 End of the day

Day 3


09:15 – 09:30 Review Day 2

09:30 – 10:00 Analysing our impact through the activity’s elements (Introduction)


10:30 – 11:00 Analysing our impact through the activity’s elements (Small group work)

11:00 – 12:30 Options: Finding Alternatives for Better Impact (Introduction and small group work)

12:30 – 13:30 Lunch

13:30 – 14:15 Options: Finding Alternatives for Better Impact (plenary discussion)

14:15 – 15:15 Action Steps Plan


15:45 – 17:00 Workshop Evaluation and Closing

Annex – 2A: Background of ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ Workshop16

As part of World Vision International (WVI) Middle East and Eastern Europe Region’s (MEER) Faith and Development (F&D) strategy in FY 2011–2015, a project was designed to build effective models in terms of peacebuilding and interfaith cooperation in MEER. This project contributes especially to the goal of Strategic Direction #1: ‘Development efforts of programmes in the ME (Middle East) contribute to enhanced cooperation of different faith groups and increased social responsibility of faith communities and religious institutions for ensuring better lives for children’. It is expected that the project will support child well-being by reducing the violent and destructiveconflictthatthreatenstheirlifechancesandbyequippingreligiousleadersandworkerstonurturechildren’s love for God and neighbour in complex multi-faith contexts.

Some efforts that have been done to meet this goal are as follows:

• On 20 November 2011, World Vision MEER, Faith and Development department conducted an interfaith (Christian-Muslim)trainingoffacilitatorsforFaithandDevelopmentofficersandselectedoperationalstaff.

• At the same time a brief needs assessment for a training on Do No Harm and Peacebuilding was conducted and found that some knowledge, skills and attitudes on Do No Harm need to be strengthened for the F&D staff.

• Threethingsweredoneasafollow-uptothisfinding:

16 This is a summary of the ‘MEER Initiatives to Enhance DNH and Faith Integration’ concept paper.

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a. A new DNH teaching case study with MEER context was developed. It was decided to use the Bosnia and Herzegovinaconflictexperienceforthis.ThePeacebuildingGlobalCentrefundedtheproject.

b. SomeF&DnationalofficeandregionalofficestafftookpartintheI-PACStraininginNovember2012inBosnia and Herzegovina. This event is expected to strengthen the staff capacity on DNH and will give them somebackgroundtotheDNHandFaithreflectionworkshopthatwasheldrightafterthetraining.

c. Atwo-dayDNHandFaithreflectionworkshopwasconductedtogetinputfromtheparticipantsonhowI-PACS (particularly the DNH aspect) might apply to their roles and context. Also, it started to get feedback on the idea of having DNH and Faith training.

• Intense discussion took place among the MEER F&D Coordinator, Peacebuilding Global Centre representative and the consultant to sharpen the ideas. The discussion provided a good description of (1) the target groups that should be involved to meet the goal of MEER F&D, (2) the competencies that need to be developed for each targetgroupand(3)theinitiativesthatneedtotakeplaceinordertofulfiltheobjectivesforeachtargetgroup.

The MEER initiatives to enhance DNH and Faith integration

Theidentifiedinitiativesthatinterconnectedwitheachotherareasfollows:

1. Online exposure of the DNH and Faith and IPiP for WV staff

Audience: The audiences of this initiative are ADP managers, ADP staff, design monitoring and evaluation/ministry qualitystaff,nationalofficeleadersandregionalofficeleaders.Theseareseenasthepeoplewhosedecisionsinfluencethepracticesintheorganisationandinthefield.

Purpose: Thepurposeoftheonlineexposureistoinfluencetheaudience’sparadigminthehopethatitwillencouragepositive political will to incorporate DNH and Faith principles (including I-PIP) into WV programming. The online exposure is not meant to equip the staff with deep analysis or assessment. However, it will give information on how to acquire the skills for deeper analysis (by attending the I-PACS training).

2. DNH and Faith workshop for WV’s partners – module development

Audience: PartnersofWVwhoworkininterfaithrelationsandhaverolesasinfluentialleadersinthecommunityarethe audience for this workshop. The audience will include national- and local-level religious leaders and for thefirstphasewilltargetMuslims(ShiaandSunni)andChristians(Catholic,OrthodoxandProtestant).

The audience will complement the audience for I-PACS training, which is primarily WV staff. Thus, the I-PACS training and DNH and Faith workshop can supplement each other and create more opportunity for WV staff and religious partners to work together building peace in the community.

Purpose: ThismodulewillprovideguidelinestofacilitateamodifiedDNHandFaithworkshopdesignedforreligiousleaders, religious institutions and churches/mosques and FBOs.

The purpose of this three-day workshop is that participants will gain knowledge in DNH and Peacebuilding and understand how faith and their role as leaders can nurture DNH and Peacebuilding. This is just the beginning of long process of mindset change that might result in commitment to act and build relationships with others to bring healing for the community. However, this module will not be used in a vacuum, so the follow-up in the NOs and ADPs should continue to encourage and support faith leaders to become active in peacebuilding and DNH.

Moreover, the workshop will offer participants opportunities to rediscover what the scriptures and holy books say about peacebuilding. This includes challenging them (sensitively) to think about how religion can

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sometimes be misused and about their role (both as individual and as organisation) in the community. The reflectionwouldurgetheircommitmenttomodeltheirteachingindailylifeandinsocialoutreachactivities.

3. DNH and Faith training of facilitators for the primary resource people within World Vision

Audience: The audience of the DNH and Faith training of facilitators is WV staff. They come from the regional andnationalofficesandfunctionasF&Dcoordinatorsorfocalstaff,spiritualnurtureofchildrenleads,peacebuilding coordinators or focal people.

In addition to WV staff, there is the possibility of inviting partners such as FBOs who are committed to working with peace issues, especially in relation to interfaith relations. This would take some time because it requires proper infrastructure to support them.

Purpose: In this phase, the training is designed to equip WV staff to facilitate the DNH and Faith workshop for religious leaders and groups as well as other partners. This includes preparing the workshop and follow-up processandsupportingnationalofficesasneeded.Byhavingthistraining,itisexpectedthatMEERcanhavea pool of resource people who will support the dissemination of DNH and Faith principles and integrate them into WV programming.

However, this is not a Training of Trainers. As mentioned, the purpose of the training of facilitators is toequipparticipantstofacilitateaworkshopwithaspecifictheme(i.e.DNHandFaith).Moreover,theworkshop’s design and tools are provided so that the facilitator can focus on process facilitation. The Training of Trainers, by contrast, is designed to equip participants to transfer the teaching (i.e. DNH and I-PIP principles) to other audiences, including designing the training/workshop they are assigned to.

Annex–2B:ConflictAnalysis

There are several readings that are useful for facilitators of the ‘Do No Harm for Faith Groups: Christian-Muslim Edition’ workshop. Below are some materials from various sources.

Understanding peace, conflict and violence17

We often think of peace as the absence of violence. This concept holds truth, but it can be limiting. To understand moredeeply,itishelpfultodistinguishnegativepeace(theabsenceofconflict)frompositivepeace(thepresenceofjust and harmonious relationships).18

Conflictisanormaloccurrenceinhumanrelationships–itcanhaveeitherconstructiveordestructiveoutcomes,dependingonhowwechoosetoapproachit.Ourconceptofconflictisoftenlimitedtothemanifest(orobviouslyvisible)behaviourthatwecanseewithoureyes.However,conflictcanalsobelatent(orhidden)underthesurfaceofrelationships.Latentconflictcancausetensiontoincreaseovertime,eventuallyresultinginmanifestbehaviourand even violence. This idea is shown in the volcano diagram below.19

17 Taken from the I-PACS Assessment manual draft 2.3, page 6.

18 Johan Galtung, ‘Violence and Peace,’ in Paul Smoker et al. (ed.), A Reader in Peace Studies(Oxford:Pergamon,1969).

19 Taken from the ‘Making Sense of Turbulent Contexts’ standard presentation (2016) based on Reola Phelps’ idea.

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In a similar way, it is helpful to distinguish between different types of violence. Violence can be physical, but it also has other aspects that are less visible, as shown in the triangle diagram below.20

Different types of violence

20 Johan Galtung, ‘Violence and Peace,’ in Paul Smoker et al. (ed.), A Reader in Peace Studies(Oxford:Pergamon,1969).

Direct Attack Physical attack or harm

Cultural Violence Unconscious beliefs that cause people to overlook structural

violence, such as bias against certain ethnic or social groups

Structural Violence Unjust system that hurts people

through human-made causes, such as lack of access to food or

medical care

Whathappened?

FOCUS

Whathas been

happening?

Why has this been

happening?

Event

Trends and Patterns

Structure (Forces and Pressures)

ReactFirefight

AnticipateForecast

ChangeCreate

LearningLeverage

ACTION/RESPONSE

The Volcano View

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Peace,conflictandviolencearemulti-faceted,sobuildingpeacecanbealongprocess.AnNGOcanmakeanimportant contribution through the way it designs and implements programmes. There is a great deal of academic debateamongconflicttheoryexpertsaboutwhetherpeoplefightandbecomeviolentbecauseofpoverty,power,religion,language,ethnicity,orotherfactors.Amongpeacebuildingpractitionersandconflicttheoriststhisissometimesknownasthe“greedversusgrievance”debate.Somepeopleanalysethedataaboutviolentconflictandconcludethemaincauseofviolentconflictiscompetitionoverresources,eithermoneyorpowerorboth.Thesetheorists speculate that factors like language, religion, or ethnicity are all symptoms of a deeper root cause, or simplistically speaking, ‘greed’. Other theorists look at the same data and conclude that human nature historically is to resort to violence when repressed because of historical factors such as religion, ethnicity, language or other forms of social exclusion, or simplistically speaking, ‘grievance’. This workshop manual accepts that greed and grievance may interact in complex and inter-related ways. Depending on the workshop facilitator’s familiarity with these schools of thought, the facilitator can provide an overview of the validity of both approaches to explaining violentconflict.

You killed my father! Prepare

to die!

Grievance Greed

Give me your gold or else I will kill you!

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Annex – 2C: Context Analysis Tools Used by World Vision21

WorldVisionusesthreeframeworks(demonstratedbelow)toanalysethecontextofconflictinthreedifferentlevels – micro, meso and macro – and to analyse operational impacts on those levels.

The following table describes the correlation between the frameworks and shows their level of analysis and scope of analysis, in terms of geographic and organisational areas.

Framework Level of Analysis

Scope of Analysis

Geographical Organisational

Making Sense of Turbulent Contexts (MSTC)

Macro National, state, or province

National or regional strategy23 (community development, emergency response and/or advocacy)

I-PAC

S

Integrating Peacebuilding in Programming (IPiP)24

Meso District Integrated multi-sectoral programme25 (community development or emergency response)

Do No Harm (DNH)26

Micro Sub-district, village

Projects27 within a broader programme (community development or emergency response)

21 Adapted from the I-PACS assessment manual draft 2.3.

22 Strategy’ is comprehensive, integrative programme planning that considers, at a minimum, the future of current decisions, overall policy, organisational development and links to operational plans.

23 IPiP was formerly called iPAD (Integrating Peacebuilding and Development).

24 Programme’ is a time-bound intervention, consisting of one or more projects that co-ordinate to achieve a desired programme goal.

25 DNH is alternatively called LCP (Local Capacities for Peace).

26 ‘Project’ is a time-bound intervention carried out to meet established objectives within cost and schedule, and a collection of one or more activities usually involving a single sector, theme or issue.

WV Conflict Analysis Tools

MSTCMaking Sense of Turbulent Contexts

I-PACSIntegrating Peacebuilding and Conflict-Sensitivity(‘Do No Harm’ + ‘Integrating Peacebuilding in Programming’)

Macro-level

Technical Sectoror Multi-Community

Programming

Local Communities

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I-PACS helps an NGO’s community development and emergency response practitioners to analyse the impact of theirinterventionsonacontextofconflictandtoimprovethequalityofprogrammesandprojectsinthefollowingways:

1 Integrating conflict sensitivity, which means designing and implementing relief, development and advocacy programmeswithanawarenessofunderlyingconflictissues,existingtensionsbetweenvariousactor-groupsandtheriskofunintendedharmfulconsequencesthatcouldresultfromspecificproject,programme,orstaffactivities.

2 Integrating peacebuilding, which refers to programmes, activities and sustained processes which are relevant to every context and steadily build or restore networks of interpersonal relationship, address underlying causes of conflictandpastgrievances,contributetowardjustsystemsandcontinuallyworkwiththeinteractionoftruthand mercy, justice and peace.

3 Identifyingopportunitiesforlarger-scalestrategicpeacebuildinginitiativesintheconflictcontext.

The DNH and Faith focus

The focus of the DNH for Faith Groups workshop is on the DNH. The DNH and Faith workshop is basically observing the DNH tools with a faith lens. It is expected that through this analytical tool the participants – who arereligiousleadersandFBOstaff–canrelatetheirfaithtointeractionbetweenthecontextofconflictintheirrespective communities and the activities they implement.

Annex – 2D: Notes on Do No Harm (DNH)/Local Capacities for Peace (LCP)27

Do No Harm (DNH) and Local Capacities for Peace (LCP)

These two terms are frequently used interchangeably. They describe a methodology that has been developed to helphumanitarianassistanceorganisationsanalysethecontextofaconflictandthewaythataidinteractswiththeconflict.TheframeworkprovidesamethodofanalysisthatassistsNGOstowardsachievingthegoalofdoingnoharm while providing aid, and helping NGOs to recognise and support the people’s local capacities for peace.

Interagency DNH/LCP project

The Local Capacities for Peace project is a collaborative effort involving a number of NGOs, governments, multinationalagenciesandlocalpeople.Theproject,startedin1994,iscoordinatedbytheCollaborativeforDevelopment Action, Inc., based in Cambridge, Massachusetts, USA.

Itisbornoutofasharedconcernthatthewayaidisprovidedinconflictsettingscaninadvertentlyincreasetensionsandexacerbateorfeedintoconflict.

The project has two parts:

• First, the project seeks to identify the ways in which international humanitarian and/or development assistance inconflictsettingsmaybeprovidedsothat,ratherthanexacerbatingtheconflict,ithelpslocalpeopledisengagefromfightinganddevelopsystemsforsettlingtheproblemswhichpromptconflictwithintheirsocieties.

• Second, the project aims to develop practical ways in which humanitarian assistance may contribute to the easing of tensions and the promotion of peace, through supporting local initiatives, capacities and actions. It also seeks toinfluencepolicychangestowardstheseobjectives.

27 Summarised from several resources: W. O. Lowrey, LCP brochure (2002); M. Wallace, LCP brochure (2005); I-PACS Trainers guide draft 1.4 (2011).Furtherreadingcanbefoundathttp://cdacollaborative.org/what-we-do/conflict-sensitivity/

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Objectives

• to study in a systematic way the impact of humanitarian and development assistance interventions (relief and development) by outside agencies on situations of violent, destructive conflict

• to identify patternsinhowassistanceinteractswithconflict

• to learn lessons for future programming.

Approaches

• collaborative learning

• based on the experience of assistance workers

• firmlybasedonfieldevidence.

Process

1994–1995 15casestudiesin14conflictsituations(differenttypesofconflict,differenttypesofinterventions,different types of actors)

1996/1997 25feedbackworkshops(morethan400personswithexperienceofworkinginconflictsituations)

1997–2000 12casesofuptothree-yearimplementation(practicaltesting)

2001–present Mainstreaming phase

2006–present Reflectivecasestudies

Lessons learned

1. Assistanceinasituationofviolentconflictbecomespartandparcelofthatconflict;thecontextofconflictisalways characterised by two types of factors:

• dividers and sources of tension

• connectors and local capacities for peace

2. Assistance interacts with both types of factors in a positive or in a negative way.

3. Transferofresourcesthroughassistanceconstitutesonewaybywhichassistanceaffectsconflict.

4. Implicitethicalmessagesareanothersetofmechanismsthroughwhichassistanceinteractswithconflict.

5. It is the detailsofanassistanceprojectwhichdeterminetheproject‘simpactonconflict.

6. Experience has shown that there are always options!

Important clarifications

• DNH and Peacebuilding: The DNH or LCP framework was initially developed to address the role of aid in conflict,withemergencyresponseastheprimarycontext.Thefocuswasonworkingin conflictratherthanworking onconflict.LCPwasnotdesignedasapeacebuildingtool.Peacebuildingisanactiveandintentionalefforttoresolveconflictsandbuildcommunitiesthatcanlivepeacefullywitheachotherandlivewithdiversity,tensions and divisions without resorting to destructive or violent acts. LCP lays the foundation for peacebuilding, ensuringthatdestructiveconflictsarenotexacerbatedbytheintroductionofaid.WhentheLCPanalysisleadsto strengthening local capacities for peace and building networks of relationships that contribute to peace, then LCP overlaps with peacebuilding.

• ‘Aid’ or ‘Assistance’ is a form of shorthand to refer to the various forms of humanitarian or development assistance provided by international and local non-governmental, as well as governmental and international

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organisations. This includes both emergency response and community development programming. In your training, you may choose to use ‘aid’ or ‘assistance,’ or you may even pick another term, such as ‘intervention’ or ‘activity’, if it better suits your audience.

• The main thrust of DNH is to push for assistance agencies not to worsen destructive conflict.However,this does not imply that constructive inter-group struggles or social change should be avoided – or that agencies should attempt to prevent constructive inter-group struggles from happening. Clearly, in all societies, injustice continues to exist, and we must be continuously engaged in working for greater, inclusive justice. The focus here is on how we can be aware of – and avoid – inadvertently worsening destructive interactions, which do not serve to promote and strengthen justice.

The framework

There are several ways to describe the framework. They are useful because people have different ways of thinking and processing information. Below are the three ways to describe the framework.

First is what used to be called DNH Framework.

ContextofConflict

Options Tensions/Dividers Capacities for War

AID Connectors/Capacities for Peace

Options

Redesign

Systems and Institutions

Attitudes and Actions

(Different) Values and Interests

(Different) Experiences

Symbols and Occasions

Mandate Fundraising

Headquarters

Why?

Where?

What?

When?

With Whom?

By Whom?

For Whom?

How?

Systems and Institutions

Attitudes and Actions

(Shared) Values and Interests

(Shared) Experiences

Symbols and Occasions

Redesign

RTs and IEMs Actions and Behaviours

RTs and IEMs Actions and Behaviours

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STEP 1 Understandthecontextofconflict:

• Identify the appropriate ‘arena’ – the geographic and social space which is relevant to your assistance programme.

• Identifywhichinter-groupconflictshavecausedviolenceoraredangerousand may escalate into violence.

• Identifyhowtheaidprojectrelatestothatcontextofconflict.

Second is the ‘Seven-Step Approach to Aid Programming in the Context of Violent Conflict’.

STEP 2 Analyse (identify and unpack) dividers and sources of tension.

STEP 3 Analyse (identify and unpack) connectors and LCPs.

STEP 4 Analyse (identify and unpack) the assistance project: Analyse the details of the assistance programme. Remember, it is never an entire programme that goes wrong. It is the details that determine impact.

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STEP 5 Analysetheassistanceprogramme‘simpactonthecontextofconflictthrough resource transfers (RTs)and implicit ethical messages (IEMs):

• How do the programme’s RTs and IEMs affect dividers and sources of tension?

• How do the programme’s RTs and IEMs affect connectors and LCPs?

STEP 6 Generate programming options. IF an element of the assistance programme has a negative impact on dividers – strengthening/reinforcing dividers, feeding into sources of tension –

OR

IF an element of the programme has a negative impact on connectors weakening/undermining connectors and LCPs, THEN generate as many options as possible for how to do what you intend to do in such a way as to weaken dividers and strengthen connectors.

STEP 7 Test options and redesign the programme. Test the options generated using your and your colleagues, experience:

• What is the probable/potential impact on dividers/sources of tension?

• What is the probable/potential impact on connectors/LCPs?

• → Use the best/optimal options to redesign the project

IN PROGRAMMING, DOING STEPS 1 TO 6 DOES NOT MAKE SENSE

IF YOU DON’T DO STEP 7 AS WELL!

THE POINT IS TO IMPROVE PROGRAMMES USING THE EXPERIENCE YOU HAVE

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Annex – 3: Gorica Case Study – draft 8

BOSNIA AND HERZEGOVINA CASE STUDY: Restoring a community of hope in Gorica28

Historical background

1. Bosnia and Herzegovina (BiH) has historically been at the intersection of Bosniak Islamic, Serb Christian Orthodox and Croat Roman Catholic identities. Five hundred years under Turkish Ottoman rule introduced Islam to BiH. Many Serbs and Croats converted, adopting elements of Turkish culture and language. In spite of periodicconflicts,SerbOrthodoxandCroatCatholicculturealsoflourished.

2. BiH’s population is about 50% Bosniak Muslim, 30% Serb Orthodox and 15% Croat Roman Catholic.29 Ethnic identity determines religion for all groups. For example, to be a Serb, even an atheist Serb, is to be Orthodox. Even so, mixed marriages have been common, especially in cities. BiH’s groups share a common Slavic culture and history and speak mutually understandable languages.

3. BiH was for decades one of the six republics within the former Yugoslavia, although the ethnic identity of theBosniakMuslimminoritywasnotofficiallyrecogniseduntilYugoslavia’slateryears.Allethnicitiesenjoyedequal employment opportunities in state-owned industries. They went to the same schools. Small farm plots sustained families’ daily needs. In some villages inter-ethnic peace councils, with members elected for their trustworthiness and integrity, resolved local disputes.

Tragedy of war

1. OpenconflictengulfedtheformerYugoslaviawhensomeofitsrepublicsdeclaredindependence.BiH’sdeclarationin1992resultedinaparticularlytragicwar.Nationalistmediaenflamedrelationshipswithstoriesof threats, heroes, and grievances. Ethnic militancy caused religious positions to harden. Once-secular Serbs and Bosniaks sought refuge in their religious identities for self-preservation. Each believed that the other would exterminate them.

2. During the war, over 100,000 people were killed; 453,000 housing units were damaged or destroyed; and half of BiH’s 4 million population was displaced. Many Serbs and Bosniaks took great personal risks to help each other.Villageswereforewarned.SerbianwomenmarriedBosniakfiancéstohelpthemescape,andviceversa.ABosniak commander refused to execute an elderly Serb sniper when he remembered Qur’anic teachings not to harm the elderly. Many who crossed ethnic boundaries to help were executed.

3. TheDaytonPeaceAccordendedthefightingin1995.ItlegitimisedtheInter-EntityBoundaryLine(IEBL)thatseparates BiH into two entities: the Bosniak/Croat Federation of Bosnia and Herzegovina, and the Republika Srpska (RS). The Accord separated political and social structures to achieve a tentative peace. Ethnic-based political parties now promote their own interests and visions for BiH. Where schools are segregated, children learn different versions of history.

4. The Accord mandated the return of displaced persons, which was seen as the key to building peace through restoring normal life and stability. International donors allocated large funds for housing reconstruction. Aid agencies mobilised quickly to meet tight funding deadlines and technical guidelines. No resources were providedforcommunityconsultationorneedsassessment.Instead,municipalofficeswereconsultedtoselectbeneficiaries.Constructionstartedbeforetherecipientsbeganreturning,usinginternationalagencies’designs.

28 This case study is a true story derived from participatory assessment in 2012. However, the name of the location has been changed out of respect for community members.

29 There are very few Croats in Gorica, so this case study focuses on Serbs and Bosniaks. Key minority groups in BiH include Jews and Roma.

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Recovery in Gorica

1. During the war many Serbs sought refuge in Gorica, located just inside the RS side of the IEBL. By war’s end, however, little was left of the Gorica’s Bosniak community, which suffered the loss of 7,700 housing units. The elementary school sports hall was used to hold over 1,000 Bosniak men and boys before they were led out at night to meet a terrible death. Many Bosniaks sought refuge in the industrial hub city of Tuzla, where strong leadership maintained inter-ethnic cohesion.

2. At war’s end, many Bosniaks longing for their homeland returned to a rearranged Gorica. The size of the Serb majority had increased, and residents changed living areas. Today one of Gorica’s seven villages is mixed, and theothersareseparateBosniakandSerbvillages.Eighty-fivepercentofGorica’shouseswerereconstructedthrough international aid. But residents claim that many of the houses are empty, and that the owners live elsewhere and sometimes come to visit.

3. After reconstruction, local NGOs sprang up in Gorica to partner with international agencies in community development and peacebuilding. Residents complained that many workshops did not address differences and thatmanycommunity-buildingseminarswereclosed,andprojectbenefitsunclear.Atwo-storeyyouthcentrewasbuiltinaMuslimvillagebutisnowisabouttoclose.PoliticalpartiesinfluencethelocalNGOsandconsiderthem allies. Despite NGO efforts, residents claim there is no communication between the villages.

4. Unemployment in Gorica is still around 40 per cent, so both Serbs and Bosniaks experience poverty, subsisting on small farm plots. They collaborate in an agricultural cooperative where there is equal treatment in the marketplace, but only there.

5. The inter-ethnic interaction experienced before the war remains largely hidden. Before, if residents were expecting Bosniak guests, they would prepare halal30 food for them, and all who came to the door were welcome, whether invited or not. Now residents report they only meet with old circles of close friends. At present, community-wide celebrations have not yet been revived.

6. Religious leaders sit on inter-religious councils at the municipal and national levels. Municipal leaders negotiated the relocation of an Orthodox church that was built over a war-damaged mosque. The religious leaders in Gorica express religious values of openness. One Muslim leader said: ‘If you do good deeds, good deeds will come to you’. An Orthodox leader said ‘People should be encouraged to grow bigger each in their own religion and be true to their faith.’ However, they have not yet met with each other.

7. Unresolved war trauma hinders progress. Losing family members sits deep in the souls of the population. Some try to overcome and avoid expressing pain. Some people feel that though they were forced into war, now they have to live together and are beginning to recover tolerance. School children, though, are afraid of the school sports hall. People are constantly talking about how something is going on in the sports hall. Many wish that the sports hall should be replaced as it remains a tangible symbol of so much pain.

8. Gorica’s ethnically mixed school has a policy of inclusion, so teachers are selected carefully. The children have a pact to not say bad things about each other. The children play sports together, study each other’s religious holidays and share festive sweets. Students proudly learn – and converse on Facebook – in both Cyrillic and Latin scripts. However, children are reluctant to walk through the ‘other’ villages for fear of hearing comments that hurt. Not all families encourage interaction, however.

Considerations for GlobeChild

1. GlobeChild is an international ecumenical Christian agency with a mandate for holistic development. The organisation, guided by its beliefs, prefers the approach of working with children and youth. The GlobeChild regionalofficeislocatedinTuzla,intheBosniak/CroatFederation.

30 Halal refers to food that is religiously permissible for Muslims.

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2. Next year, GlobeChild will enter Gorica to begin a new project. Four-year funding has been committed and GlobeChild perceives this as a good opportunity for serving the community. However, GlobeChild realises its limitation in fully understanding the situation of the Gorica’s community. Due to this, GlobeChild invites you – as religious leaders in Gorica – to give input for the project so that it would address most appropriately the situation of Gorica’s community. Moreover, GlobeChild expressed one of its expectations that, as much as possible, the project will open more opportunities for the groups in the community to meet and talk to each other. GlobeChild believes that the more opportunities given, the greater the possibility for the community to develop mutual understanding and respect.

Questions for discussion

1. What do you identify as sources of tension or dividers among people in Gorica?

2. What do you identify as things that connect people in Gorica?

3. As religious leaders, what suggestions can you give to GlobeChild for the design of an activity or project that will have a positive impact on inter-group relationships in Gorica?

Annex – 4: Religious Texts On Connectors

Shared Principles between Islam and Christianity in approaching development work

Themes Christianity Islam

Stewardship

God appointed human beings as stewards over the earth.

Genesis 1:26–3026 Then God said, ‘Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.’27 So God created humankind in his image, in the image of God he created them; male and female he created them.28 God blessed them, and God said to them, ‘Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.’ 29 God said, ‘See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. 30 And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.’ And it was so.

Al-Baqarah 2:30–31

Behold, thy Lord said to the angels: ‘I will create a vicegerent on earth.’ They said: ‘Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?’ He said: ‘I know what ye know not.’ And He taught Adam the nature of all things; then He placed them before the angels, and said: ‘Tell me the nature of these if ye are right.’

31 All quotes from the Qur’an are from The Qur’an: English Meanings and Notes, Saheeh International, Riyadh: Al-Muntada Al-Islami Trust, 2001-2011;Jeddah:DarAbul-Qasim1997-2001.

31

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Solidarity

Human beings are all part of the same human family.

Romans 13: 8–10

Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. The commandments, ‘You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet’; and any other commandment, are summed up in this word, ‘Love your neighbour as yourself. Love does no wrong to a neighbour; therefore, love is the fulfilling of the law.’

At-Tawbah9:60

Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise.

Dignity

God ascribes the same dignity to all human beings.

Genesis 1:26

Then God said, ‘Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.’

Al-Baqarah 2:34

And [mention] when We said to the angels, ‘Prostrate before Adam’; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers.

Holism

God created people as whole beings: body and soul must be cared for.

Corinthians 3:16,17

Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy that person. For God’s temple is holy, and you are that temple.

Sad 38:71–72

(71) [So mention] when your Lord said to the angels, ‘Indeed, I am going to create a human being from clay.

(72) So when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration.’

Mercy

God’s mercy embraces all human beings.

Luke 6:32–3632 ‘If you love those who love you, what credit is that to you? For even sinners love those who love them. 33 If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34 If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. 35 But love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked. 36 Be merciful, just as your Father is merciful.

Al-Insan76:8–9

(8)And they give food in spite of love for it to the needy, the orphan, and the captive,

(9) [Saying], ‘We feed you only for the countenance of Allah . We wish not from you reward or gratitude.

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Empowerment

God empowers humans to do good and abstain from evil.

Psalm 8:4–6

What are human beings that you are mindful of them, mortals that you care for them? Yet you have made them a little lower than God, and crowned them with glory and honour. You have given them dominion over the works of your hands; you have put all things under their feet.

Al-Baqarah 2:30–31

Behold, thy Lord said to the angels: ‘I will create a vicegerent on earth.’ They said: ‘Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?’ He said: ‘I know what ye know not.’ And He taught Adam the nature of all things; then He placed them before the angels, and said: ‘Tell me the nature of these if ye are right.’

Faith

Faith must be authenticated by deeds.

James 2:14–17

What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? If a brother or sister is naked and lacks daily food, and one of you says to them, ‘Go in peace; keep warm and eat your fill’, and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead.

Al-Baqarah 2:25

And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, ‘This is what we were provided with before.’ And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally.

Accountability

We will appear before God on judgement day.

John5:28–29

‘Do not be astonished at this; for the hour is coming when all who are in their graves will hear his voice.’

Az-Zalzalah99:6–8

(6) That Day, the people will depart separated [into categories] to be shown [the result of ] their deeds.

(7) So whoever does an atom’s weight of good will see it,

(8) And whoever does an atom’s weight of evil will see it.

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Annex – 5: Religious Texts to Support Implicit Ethical Messages

Category Pattern of IEM

Christianity Islam

Respect Cooperation or competition?

I Peter 4:10

Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received.

Al-Ma’idah 5:2

O you who have believed, do not violate the rites of Allah or [the sanctity of] the sacred month or [neglect the marking of] the sacrificial animals and garlanding [them] or [violate the safety of] those coming to the Sacred House seeking bounty from their Lord and [His] approval. But when you come out of ihram, then [you may] hunt. And do not let the hatred of a people for having obstructed you from al-Masjid al-Haram lead you to transgress. And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ; indeed, Allah is severe in penalty.

Trust or suspicion?

Matthew 8:5–13 (also found in Luke 7:1–10)5 When he entered Capernaum, a centurion came to him, appealing to him 6 and saying, ‘Lord, my servant is lying at home paralysed, in terrible distress.’ 7 And he said to him, ‘I will come and cure him.’ 8 The centurion answered, ‘Lord, I am not worthy to have you come under my roof; but only speak the word, and my servant will be healed. 9 For I also am a man under authority, with soldiers under me; and I say to one, “Go”, and he goes, and to another, “Come”, and he comes, and to my slave, “Do this”, and the slave does it.’ 10 When Jesus heard him, he was amazed and said to those who followed him, ‘Truly I tell you, in no one[a] in Israel have I found such faith. 11 I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, 12 while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.’

Al-Hujurat 49:12

O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah ; indeed, Allah is Accepting of repentance and Merciful.

32 Ibid.

32

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Christianity Islam

13 And to the centurion Jesus said, ‘Go; let it be done for you according to your faith.’ And the servant was healed in that hour.

Accountability Responsibility or powerlessness?

Roman 12:6–86 We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; 7 ministry, in ministering; the teacher, in teaching; 8 the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness.

I Thessalonians 5:11

Therefore encourage one another and build each other up, as indeed you are doing.

Al-Tirmidhi Hadith - 15

Narrated Abdullah ibn Abbas

‘Once I was riding (on an animal) behind the Prophet (peace be upon him) when he said: Boy, I would like to teach you something. Be careful and follow Allah’s commands perseveringly. Allah will protect you. You should safeguard His rights, and you will always find Him with you; if you need something, ask Allah, and when you need help, solicit Allah alone for the same.’

transmitted by TirmidhiNon-violent approach or violent approach?

Matthew5:39

But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also.

Matthew 26:52–54 (when Jesus healed the soldier whose ear Simon Peter cut off )

Then Jesus said to him, ‘Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the scriptures be fulfilled, which say it must happen in this way?’

‘The conquest of Makkah was relatively bloodless. It is reported that the Prophet (saw) strived to win over the people, and to demonstrate good morals and acts of generosity. For example he made it easy for Abu Sufyan and give him respect during this time by saying: ‘Whoever enters the house of Abu Sufyan shall be secure; whoever remains in his own house shall also be secure; and whoever enters the Mosque shall be secure.’ (The Life of Muhammad by Muhammad Husayn Haykal, American Trust Publications, 1976)

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Christianity Islam

Fairness Treat everyone the same?

Proverb31:9

Speak out, judge righteously, defend the rights of the poor and needy.

James 2:1–5

My brothers and sisters, do you with your acts of favouritism really believe in our glorious Lord Jesus Christ? 2 For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, 3 and if you take notice of the one wearing the fine clothes and say, ‘Have a seat here, please’, while to the one who is poor you say, ‘Stand there’, or, ‘Sit at my feet’, 4 have you not made distinctions among yourselves, and become judges with evil thoughts? 5 Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him?

An-Nisa 4:135

‘O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, and your relatives, or whether it is against the rich or the poor...’

Al-Mumtahanah 60:8

‘God does not forbid you from doing good and being just to those who have neither fought you over your faith nor evicted you from your homes...’

Transparency Initiate clear communication or refuse criticism?

Matthew 7:12

‘In everything do to others as you would have them do to you; for this is the law and the prophets.’

Ephesian 4:25

So then, putting away falsehood, let all of us speak the truth to our neighbours, for we are members of one another.

At-Tawbah9:119

‘O you who believe! Fear God, and be with those who are true (in word and deeds).’

Al-Mutaffifin 83:1–6

‘Woe unto those who give short measure, those who, when they are to receive their due from people, demand that it be given in full but when they have to measure or weigh whatever they owe to others, give less than what is due. Do they not know that they are bound to be raised from the dead (and called to account) on an awesome Day, the Day when all men shall stand before the Sustainer of all the worlds?’

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Annex – 6: Additional Resources

Garred, M., ed., with Abu-Nimer, M. A., Shared Future: Local Capacities for Peace in Community Development (Monrovia, CA: World Vision International, 2006). <http://www.wvi.org/publication/shared-future>

Garred,M.,withCastro,J.,’Conflict-SensitiveExpressionsofFaithinMindanao:ACaseStudy’,Journal of Religion, Conflict and Peace,4:2(2011).<http://www.religionconflictpeace.org/node/97>

Abstract: This case study explores a new way of equipping religious actors to improve their social impact in multifaith, conflict-vulnerable societies. The Davao Ministerial Interfaith of Mindanao, Philippines has tested the applicability of conflict sensitivity, an organisational planning approach originating in the humanitarian aid sector, for use by religious actors. Roman Catholic, Evangelical Protestant and Muslim leaders contributed through participatory action research. The ‘Do No Harm’ conflict sensitivity tool was found relevant and useful, catalyzing inclusive change in the ways that religious actors view and relate to other ethno-religious groups. Nonetheless, the tool requires contextualization of its impact analysis components, and adaptations in training methodology.

Garred, M., and Davao Ministerial Interfaith, Transformed Together: A Journey with Local Capacities for Peace (Davao City,Philippines,2010).<http://michellegarred.files.wordpress.com/2011/02/transformed-together.pdf>

Garred, M., and Goddard, N., ‘Do No Harm in Mindanao: Ingenuity in Action’, in Do No Harm’ Reflective Case Studies (Cambridge, MA: CDA, 2010). <http://www.cdacollaborative.org/publications/search/?q=Do+No+Harm+in+Mindanaoandhs_pt_all=on>

Suggested resources for people who might want to go deeper

Garred,M.,‘ConflictSensitivityandReligiousAssociations:AnActionResearchJourneyinSoutheastAsia’,PhDthesis, Lancaster University, 2011, Chapters 5, 6, 8.

Garred, M., ’The Power of Mindsets: Bridging, Bonding and Associational Change in Deeply Divided Mindanao’, Journal of Civil Society,9:1(2013).

Current related discussions in interagency and media

• http://www.guardian.co.uk/global-development-professionals-network/2013/may/20/faith-based-organisations-dogma-development?CMP=twt_guandcommentpage=1

• http://www.international-alert.org/whatyoucando/events/peace-talks-apr-2013

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