Bulletin Issue
No. 14
14 February 2002
Providing church,
ecumenical and inter-faith information, resources, and analysis
on issues of current global concern
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1. Background
In response
to the threatening global situation in the wake of the September
11 attacks in the United States, Action by Churches Together (ACT),
the Ecumenical Advocacy Alliance (EAA) and the World Council of
Churches (WCC), have set up a short-term response mechanism to offer
a selection of statements, useful information, thought-provoking
reflections, and worship resources which might aid churches in responding
to the unfolding situation.
Please feel free
to share this bulletin widely by e-mail and in hard copy. We apologize
if you are receiving duplicate copies of this bulletin due to the
multiple distribution lists we are using. We appreciate feedback
on what you find helpful and what other information you may need.
Please contact us at: Contact
us
2. Statements
and actions of the global church and ecumenical family 
a) Under the sponsorship of the
Interfaith Coalition for a Peaceful End to Terrorism, four US religious
leaders held a press conference by telephone on 23 January 2002
where they called for a change in the way that the war on terrorism
is being prosecuted. Specifically they called for an approach to
terrorism that is better equated to criminal justice than to military
means; one that would use mechanisms that would be within an international
criminal court context. They also called upon the US and allies
to work towards long-term political and economic development in
Central Asia and the Middle East and for a reassessment of the use
of the 'just war' theory in judging the use of military force. The
Right Reverend Richard Shimpfky (Episcoapl Church), Bishop C. Joseph
Sprague (Methodist Church), Sister Kathleen Pruit, CSJP (Leadership
Conference for Women Religious), and Rabbi Arthur Waskow (Director,
Shalom Center). http://umns.umc.org/02/jan/wd0125.htm#020
and
http://www.wcc-coe.org/wcc/behindthenews/us137.html
b) The National Council of the Federation of Italian Protestant
Youth issued a statement
Saying "we cannot believe that justice entails bombing civilians,
causing the political and material desertification of a whole nation
and country - We condemn terrorism and war - both acts are equally
guilty of injustice, and both exclude dialogue and armed conflicts
with the aim of eliminating the adversary."
http://www.wcc-coe.org/wcc/behindthenews/us138.html
c) In a report from ENI on 9 January, Indian church leaders have
warned that "war hysteria" is gripping their country and
have called for dialogue to resolve differences between India and
Pakistan. http://eni.ch/highlights/news.shtml?2002/01
d) Rowan Williams, Archbishop of Wales, says that the "conflict
begins to become embarrassed. It is just possible to deplore civilian
casualties and retain moral credibility when an action is clearly
focused and its goals are on the way to evident achievement. It
is not possible when the strategy appears confused and political
leaders talk about a 'war' that may last years" A good deal
of the moral capital accumulated during the first days and weeks
was soon squandered "Part of the problem is the fateful word
'war'" So can we stop talking so much about 'war', and reconcile
ourselves to the fact that the punishment of terrorist crime and
the gradual reduction of its threat cannot be translated into the
satisfying language of devisive and dramatic conquest?" http://www.guardian.co.uk/Archive/Article/0,4273,4339426,00.html
e) To help Australian Catholics to support the Assisi prayer gathering
held on 24 January, the Australian Catholic Social Justice Council
prepared a discussion guide to the World Day of Peace Message. The
theme of the message for 2002 is "No peace without justice,
no justice without forgiveness" and addressed the relationship
between justice, forgiveness and peace in the light of international
terrorism. The ACSJC's discussion guide provides a brief summary
of the World Day of Peace Message, some questions for discussion,
and resources to promote prayer for peace. www.socialjustice.catholic.org.au
f) The annual meeting of the Joint Committee of the Conference of
European Churches (CEC) and the Council of European Bishops' Conferences
(CCEE) took place 24-26 January, and included a report on the activities
of the "Islam in Europe" Committee and discussions on
possible developments after the Muslim-Christian meeting which took
place in Sarajevo from 12 to 16 September 2001(Final release on
Sarajevo conference at http://www.cec-kek.org/News/cq0117e.htm.
3. Responses
from other faith communities
A reflection on
"A Human Approach to World Peace" by His Holiness Tenzin
Gyatso, The Fourteenth Dalai Lama and "Religions of India-Together
for Peace" by Ayesha D Singh, printed in the Indian journal,
The Axe, are now available on-line (http://www.wcc-coe.org/wcc/behindthenews/us147.html
and
http://www.wcc-coe.org/wcc/behindthenews/us139.html
respectfully). The "Religions of India" document includes
peace prayers from different religious traditions.
4. Humanitarian
concerns
a) World Health
Organization: "After 23 years of conflict and political instability,
a collapsed economy, and three years of severe drought, Afghanistan's
health system is among the very poorest in the world. Obtaining
the most basic of necessities - food, shelter and clothing - is
a constant struggle.Such exposure intensifies an already poor health
situation, with acute respiratory illnesses, diarrhoeal diseases,
and malnutrition killing and weakening the children of Afghanistan.
There is a critical shortage of health care workers at every level.
Healthcare facilities are in urgent need of restoration. There are
inadequate supplies of medicines, vaccines, equipment and fuel.
An estimated 6 million people have no access, or insufficient access
to health care."
For this report and others focusing on health related issues in
Afghanistan, click on the following link:
http://www.who.int/disasters/country.cfm?countryID=1&DocType=2
b) Bombing blunders and misleading information on the ground keep
the civilian toll rising in Afghanistan. In the first of a three-part
investigation
Guardian (http://www.guardian.co.uk/)
writer Ian Traynor writes from Kabul: "Fardin's world caved
in on a bright Sunday morning last October when an American bomb
came through the roof of the room where he was sleeping. He was
spared physically. But the six-year-old has not uttered a word nor
taken a step since." http://www.guardian.co.uk/afghanistan/story/0,1284,648784,00.html
c) The United Nation High Commissioner for Refugees (UNHCR) reports
that a final convoy of Afghans left the makeshift Jalozai refugee
camp in Pakistan on February 12, 2002, ending a three-month UNHCR-government
operation to empty the squalid site in north-west Pakistan. In all,
some 45,000 Afghans were transferred from Jalozai since late November
to five new UNHCR camps where refugees can get adequate help and
shelter. "For much of the past year, Jalozai was tragic and
visible evidence of the miserable plight of Afghans fleeing decades
of war, abuse, drought and deprivation," High Commissioner
for Refugees Ruud Lubbers said in Geneva. Lubbers has worked to
close the unofficial site since first visiting it in early 2001.
For more on the story, click here.
d) The UNHCR reports that Iran is to open ten repatriation centers
for Afghan refugees. Three special exit points along its border
with Afghanistan are to be built to facilitate the crossing of the
uprooted people. Meanwhile, the Pakistani government and UNHCR plan
to survey Afghan refugees living in newly established camps in the
country's Baluchistan Province to determine where they want to go
and when they may want to return. The refugee agency, however, is
not encouraging Afghans to repatriate until the spring, although
it plans to distribute assistance packages to those now going home.
For more on this report, please click here.
e) For a comprehensive list of reports and stories focussing on
relief work in Afghanistan, visit ReliefWeb's
site
f) Imagine 20,000
people camping on the moon. High in the forbidding mountains of
northwest Pakistan, the world's newest Afghan refugee camp is nearly
full. The unlikely setting is a stony slope near the legendary Khyber
Pass. For more on this photo essay written and compiled by Jonathan
Frerichs of Lutheran World Relief for ACT International, please
go to: http://act-intl.org/news/dt_nr_2002/dtafghan0402.html
g) For other stories
on Afghanistan by ACT communicators, visit ACT's website at: http://act-intl.org/act_news_title.html
h) Agence France
Presse reports that the International Red Cross has uncovered scenes
of 'shocking
poverty' in
remote valleys in western Afghanistan which have been bypassed by
aid for years. "We saw children digging in the fields for roots
to eat and use as firewood, leaves from the trees were also being
eaten," John Watt, operations manager at the International
Federation of Red Cross and Red Crescent Societies said on February
8, 2002.
i) Agence France
Presse also reports that the UN
High Commissioner for Refugees Ruud Lubbers
has told the Security Council that the International Security Assistance
Force (ISAF) should stay on in Afghanistan to help protect citizens.
Lubbers is reported as saying that he shared the hope expressed
by Lakhdar Brahimi, the top UN official for Afghanistan, that the
Security Council "will give favorable and urgent consideration
to the possibility of extending the mandate of the International
Security Assistance Force beyond Kabul, as requested by the Afghan
interim administration and large segments of the Afghan population."
j) Human Rights
Watch (http://www.hrw.org)
issued a press release earlier this year, urging the UN Security
Council to work with Afghanistan to find a way of developing justice
mechanisms so that past abusers can be held accountable.
Click on http://hrw.org/press/2002/01/karzai012902.htm
for the full news release.
j) Lutheran World Relief Communication Director, Jonathan Frerichs,
reporting for ACT International, writes in an essay titled Three
days in Kabul: A Reflection, that from afar many people in aid agencies,
churches and governments have struggled for an accurate overview
of the humanitarian crisis in Afghanistan. "Once here, however,
your attention turns to individual persons and their circumstances.
After a while your mind begins to process both perspectives, like
a mental camera trying to keep both a close-up and a panorama in
focus. After three days here it is clear that you have not really
seen much of Kabul, that Afghanistan is much more than Kabul, and
that, as the saying goes, the more you learn the more you know how
much there is to learn. All these are givens. But you take stock
anyway, perhaps because so many people in the ACT network and beyond
have been working or worried for Afghanistan for so long and the
picture needs filling in." Full essay at: http://www.lwr.org/action/news/02/020102.html
k) Several recent resources have looked at the civilian bombing
casualties in Afghanistan. A briefing report from the Project on
Defense Alternatives claims that the rate of civilians killed per
bomb is about four times higher in Afghanistan than in the 1999
Balkans war and looks at the mission and operation objectives that
factor in this. http://www.comw.org/pda/0201oef.html.
Another resource for this type of article is http://www.cursor.org/stories/civilian_deaths.htm.
5. Editorial
analysis
(Each month "Behind
the News" invites editorials from individuals that reflect
on current debates and global actions from different theological,
ethical, political or regional perspectives.)
To Act is to
React by K.C. Abraham
"Empowerment" is a term that frequently appears in our
discussions on human development. It is taken for granted that people,
especially the marginalized, need power in their struggle against
the forces that subjugate them and for gaining control over their
destiny. But when power errupts in an uncontrollable manner as was
witnessed on September 11 in USA, we are puzzled. We call the perpetrators
terrorists, and what else can we call them, for our penchant for
smooth, orderly transition makes it difficult to understand this
phenomenon. The irony, however, is that we promote the state-sponsored
terrorism, the military action to root out terrorism. There is an
exuberent confidence about the success of military action.
No one wants to
justify the action of the so-called terrorists. Massive destruction
of the lives of people and property caused by terrorist attack is
a matter of great concern to peace-loving people everywhere. But
in our eagerness to condemn them we fail to recognize the harsh
realities of the power in the world.
Terrorist attacks
are painful reminders that we live in an unjust world. The increasing
gap between the rich and the poor is the breeding ground for angry,
inexplicable reaction of the powerless. For them to act is a matter
of reacting. The luxury and wastful living of the rich is an insult
to the poor.The violence nurtured by injustice, poverty, extreme
denial of rights, and the hurt and the pain caused by the insensivity
of the dominant suddenly errupts. Yes, it is irrational and seemingly
futile, and we are confounded by such passion mingled with fanaticism.
"But within it lay many readily predictable features of the
human psyche expressed in the religious collective (p. 195, Kenneth
Cragg, The Call of the Minerat (2nd ed.Orbis, Mariknoll, NY 1985).
We are witnessing the intense clash between the arrogance of the
powerful and the desperate action/reaction of the powerless. How
easy it is to condemn the violence made overtly visible by the "irrational"
act of the powerless without recognizing violence embedded in the
system.
Given the complex
reality of the power situation in the relationship between peoples
and the nations, the question we need to raise is what response
the churches can make? Are we on the side of the powerful who use
power rationally(?) and in an orderly way? Or are we on the side
of the powerless whose use of power is ambigious? Do we listen to
the cry of the powerless for justice? Can we renew our commitment
to build a just and equitable world? Do we raise a question to our
governments and rulers when they triumphantly embark on their mission
to destroy all empires of evil: What is their commitment to build
a just world?
One more issue to
be raised in this context. It is fallacious to link terrorism to
a particular religion. Nevertheless militant fundamentalism in all
religions is coopted by the powerful and powerless alike to project
their vested interests. How power is used or abused by religion
is another question that has come with some urgency. This and many
other issues relating to different manifestations of power need
further discussion.
Rev. Dr K.C. Abraham, a presbyter of the Church of South India,
is presently Professor of World Christianity at San Francisco Theological
Seminary. He was formerly the Director of the South Asia Theological
Research Institute(SATHRI), and Professor of Theology and Ethics
at the United Theological College, Bangalore. Dr. Abraham is actively
involved in the ecumenical movement
5. Editorial
analysis: The cultural dimension of the current crisis by Reda Benkirane
Among the many reflections
on the events related to September 11, two of the most profound
insights come from Christian thinkers who have focused their analyses
essentially on the cultural aspect of the crisis.
René Girard,
a French anthropologist from Stanford University, known for his
Scapegoat Theory and his anthropology of violence and religion,
sees in these events a "mimetic (mirror image) rivalry"
of an unprecedented scale. According to Girard, the resistance to
the current globalization process emerging from different parts
of the world and the various Islamist armed actions against the
US and the West are motivated not because of their intrinsic differences
but because they are similar to what they fight against. "They
fight us because they look more and more like us" René
Girard would say. According to Girard, Bush and Bin Laden are "mimetic
twins" who both want to have a global impact and reach a global
audience. Both use the same religious terminology based on binary
logic (Crusades/Jihad, Good against Evil, etc.). Yet even the profile
of the terrorists who perpetrated the attacks against New York and
Washington attests that they were totally assimilated into Western
culture. Girard
Konrad Raiser provides
a complementary analysis of the same events. In his presentation
at the WCC meeting on "Beyond 11 September: Assessing Global
Implications" (29 November-2 December 2001), he argues that
a "symbolic conflict" of a new nature has emerged. What
we are seeing is a confrontation over "symbolic power,"
rather than a struggle for natural resources, trade routes or territories.
The particular nature of this conflict is especially reflected in
the very symbols used and destroyed on September 11. The way in
which the conflict has been presented and justified, and the fact
that it is happening in an Information Age, amplified and distorted
by the mass media, explain partly why "our traditional analytical
models are inadequate to understand the conflict and why theology
and religious insights are needed". Raiser concluded his presentation
by highlighting the need to develop "new tools" for a
better understanding of the religious dimension of the present confrontation
and also "to resist the tendency to turn religion into an ideology
for struggle."
On the war of civilizations
In order to address the crucial question of cultural diversity
and the need to integrate "non-Euro-centric" models of
"creative thinking," the success and the relevance of
the concept of "war of civilizations" should be questioned.
One of the most quoted theories proposed during the last decade
to explain the current cultural challenge is Samuel Huntington's
Clash of Civilizations, first introduced in his Foreign Affairs'
article (1993) and later published in a book (1996). While many
have heard about this theory of war of civilizations, very few observers
know that the concept did not originate with American political
scientist Samuel Huntington. He is not even the person who first
coined the term "war of civilizations". The first explicit
mention of this concept came from Mahdi Elmandjra, a former Assistant
Director General of UNESCO, President of the World Future Studies
Federation and of Futuribles International (Paris), and member of
the Club of Rome. Elmandjra, who teaches International Relations
at the University of Rabat, published "the First Civilizational
War" in 1991 referring to the Gulf war and the new "post-colonial"
situation created after the end of the Cold War. The book was published
in Arabic (1991), English and French (1992), and Japanese (2001).
During the Gulf war, Elmandjra gave a seminal interview to the German
newspaper Der Spiegel (allusively quoted in Huntington's book) where
he introduced his own theory of the war of civilizations. In this
interview, Elmandjra essentially stigmatized the Western fear of
Islam, population growth in the South, and the growing importance
of Confucianist societies. All these ingredients of Elmandjra's
theory of "war of civilizations" were later included as
basic assumptions in Huntington's thesis. It is instructive to know
that this theory of "war of civilizations" initially was
formulated as a "non-Euro-centric" point of view which
denounced the bellicose perception of cultures and civilizations
and which advocated increased recognition of the world's cultural
diversity.
The problem with
the application of Huntington's theory is that cultures and civilizations
are now portrayed as playing the roles that nation-states played
during the Cold War. Cultures and civilizations are seen as monolithic
blocs acting on the geopolitical scene rather than as living and
evolving organisms that need constantly to exchange and interact
with their environment. A related concern is the political perception
of religions, civilizations and cultures: even Islamist as well
as Christian and Jewish "neo-fundamentalist" movements see themselves
primarily as political actors rather than as spiritual movements.
This brings to mind Girard's mimetic rivalry which is also denounced
by Raiser in his concluding remarks on the "symbolic hegemony."
Religions, civilizations and cultures should not be reduced to political
entities and confrontations. Instead of "policing civilizations"
as implied in Huntington's thesis, the world needs to "civilize
politics". Political and economic analyses are not sufficient to
comprehend the complexity of the world. Better understanding of
the cultural and religious components could more adequately address
the problem of present international disorder.
Furthermore, the
fear of the Other is often based on the ignorance of the Other.
Perhaps it is time in the West to learn more about Islam, about
its spirituality, its arts, its poets, writers and scientists, and
about its tolerance which has been demonstrated so many times -
for example in Spain for 700 years and in the Ottoman empire until
the beginning of the 20th century. There are also some universal
issues - on political violence, arms race, poverty, illiteracy,
pollution, pandemics, etc. - that transcend cultural differences
and national borders and which must now be taught, learnt, discussed
and shared by every citizen of the world. As stated by the Spanish
writer Rodrigo de Zayas: "We must teach humanity to humanity".
Reda Benkirane
Communications Officer, Ecumenical Advocacy Alliance
Further readings
:
Konrad Raiser, Beyond
11 September: Implications for the Churches, Beyond 11 September.
Assessing Global Implications, Geneva, 29 November-2 December 2001.
http://wcc-coe.org/wcc/what/international/symbolic.html
René Girard,
What Is Occurring Today Is a Mimetic Rivalry on a Planetary Scale,
Interview by Henri Tincq, Le Monde, 6 November2001, translation
Jim Williams
http://theol.uibk.ac.at/cover/girard_le_monde_interview.html
Mahdi Elmandjra,
Der erste Weltkrieg der Kulturen (This is the first civilizational
war), in: "Der Spiegel", Hamburg, 11 February 1991.
http://www.elmandjra.org/der110291.jpg
Mahdi Elmandjra,
Première guerre civilisationnelle, Casablanca, Toubkal, 1992.
http://www.elmandjra.org/livre1/Tablematiere.html
Samuel P. Huntington,
The clash of civilizations, in: Foreign Affairs, Summer 1993, v72,
n3.
http://www.alamut.com/subj/economics/misc/clash.html
Also by Samuel P.
Huntington, The clash of civilizations and the remaking of world
order,
New York, Simon & Schuster, 1996.
"The conflict
which broke out in August 1990 announced the advent of the post-colonial
era. The beginning of hostilities set the stage for the first civilizational
war. The Gulf war is but the first episode of a North-South conflict
where the fundamental issue is basically of a cultural nature.
(Mahdi Elmandjra, Futurist, The First Civilizational War (1992)
Book available on the Web at: http://www.elmandjra.org/Contents.htm
6.
Resources for further reflection
a) WCC International
Relations staff member, Clement John, recently visited Pakistan
and offers some reflections on the present political situation and
concerns of the churches in his trip report. http://www.wcc-coe.org/wcc/behindthenews/analysis19.html.
b) The Central Asia
project at the Harvard Program on Humanitarian Policy and Conflict
Research has recently updated its policy briefs on critical issues
concerning Afghanistan. The policy briefs http://www.preventconflict.org/portal/centralasia.
c) At a time when
world leaders are calling for vengeance, Jesus' parables offer life-giving
alternatives. "The One who Showed Mercy" is a new study
guide that examines heroes, victims and villains in the parable
of the Good Samaritan. Intended for use by congregations, Sunday
school classes and other small groups, the guide highlights Jesus'
call to move beyond predictable actions. The booklet for group leaders
provides background to the biblical text and guides for five study
and reflection sessions. Each session offers insight from various
sources, including stories of Anabaptist martyrs and a letter from
a couple whose son died in the Sept. 11 attacks in New York. "The
One who Showed Mercy" also includes handouts that can be copied
and distributed to participants. Guidelines to help discussion leaders
provide a welcoming atmosphere are given, as well as suggestions
for the process of determining post-study action. A full description
is available on http://www.mcc.org/pr/2002/01_january/011102h.html.
To request a copy, send email to stt@mcc.org,
or telephone +1 717 859-1151.
d) An Open Public
Discussion of Conflict Prevention, "The Future of Conflict
Prevention in the Post September World" was held on line at
http://www.dwcw.org/e-symposium/session_3.htm
. This was a global dialogue aimed to prevent conflict, where the
public dialogued with experts and each other. Although closed on
12 Febuary, you can view the submissions at the above link. Presented
by The Japan Center for Preventive Diplomacy (www.jcpd.gr.jp)
and the Japan Times (www.japantimes.co.jp).
e) 'The Politics
of Terrorism and "Civilization": How to Respond As a Human
Being' by Sakamoto Yoshikazu, Professor Emeritus, The University
of Tokyo, looks at terrorism from the perspective of humanity, not
of the hegemonic power or the alliance of democratic and anti-democratic
regimes under the name of "anti-terrorism", and points
out that the structural root causes of "anti-civilizational"
terrorism raise the question whether the North, including Japan,
is really "civilized". The Japanese original was published
in the monthly journal SEKAI in December 2001 and available in English
through "Japan in the World". http://www.iwanami.co.jp/jpworld/top.html
f) The Other Side,
an ecumenical Christian magazine based in the US committed to social
justice, spirituality, and the arts dedicated its January-February
2002 issue to the events and issues of September 11 and its aftermath.
A free study guide is also available from The Other Side to aid
individual or group reflection. http://www.theotherside.org/
g) President George
W. Bush's State of the Union address on January 29, 2002 was the
first in many years to focus primarily on foreign policy. Foreign
Policy in Focus analyst Stephen Zunes highlights many of the key
points and phrases of the foreign policy portions of the speech,
and offers critical annotations. He notes that despite widespread
accolades in the media and strong bipartisan support in Congress,
a careful examination of the language and assumptions in the address
raise disturbing questions about the direction of U.S. foreign policy
under the current administration. http://www.fpif.org/commentary/2002/0201sou.html
h) In Onward Christian
Soldiers, Tom Barry, co-director of Foreign Policy in Focus, also
reflects on Bush's State of the Union address and the seemingly
wide-spread support in the US for taking military action against
countries like Iraq and Somalia.
http://www.fpif.org/commentary/2002/0201onward.html
i) In "The
Finest Investment" Nathan Wilson, director of public policy
and manager of the Campaign to Overcome Poverty for Call to Renewal,
says that At its best, the US president's State of the Union address
is a time to assess the year past and cast a vision for the year
ahead. What if assessing and visioning was done in light of Psalm
72 with an eye to defending the cause of the poor and delivering
the needy? Call to Renewal is a network of organizations working
to overcome poverty, dismantle racism and build healthier families
and communities http://www.calltorenewal.com/commentary013102.html
j) In January, the
Lutheran Peace Fellowship in the US lifted up the writings and thinking
of Martin Luther King, Jr. on peace and global justice. Texts highlighted
include:
- "The World
House" chapter of Where Do We Go From Here: Chaos or Community?
In it, King describes the great dangers of poverty, racism, materialism,
and militarism and spells out remedies. He warns that the situation
is urgent and that "This may well be mankind
- On April 4, 1967,
exactly a year before his assassination, King gave a speech "A
Time to Break Silence: Declaration of Independence from the War
in Vietnam" at Riverside Church in New York City.
- "Where do
we go from here?" King's last, and most radical Southern Christian
Leadership Conference
(SCLC) presidential address: "And one day we must ask the question,
'Why are there forty million poor people in America?' And when you
begin to ask that question, you are raising questions about the
economic system, about a broader distribution of wealth
Many texts of King's
speeches can be found through http://www.mlkonline.com/ or in the
collection A Testament of Hope: The Essential Writings and Speeches
of Martin Luther King, Jr., James. M. Washington, ed., Harper Collins,
1986, and at the Martin Luther King, Jr. Papers Project, http://www.stanford.edu/group/King/home.htm.
k) Analyst Stephen
Zunes examines the challenges and conundrums of the U.S. peace movement,
particularly with respect to U.S. policy in the Middle East and
the war on terrorism. http://www.fpif.org/commentary/2002/0202peace.html
l) In "Where
antiterror doctrine leads", the Christian Science Monitor reports
that in a controversial expansion of the Bush doctrine - the unilateralist
"with us or with the terrorists" foreign policy that followed
Sept. 11 - the US administration is making a stark argument for
striking first. http://www.csmonitor.com/2002/0207/p01s03-usmi.html
m) The Transnational
Foundation for Peace and Future Research (TFF) provides peace-related
news, articles and links at http://www.transnational.org
n) The Life &
Peace Institute in Uppsala, Sweden is planning for an international
study in order to take account of what is happening in the world
in relation to the sigbert.axelson@teol.uu.se.
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