Ethnicity and nationalism: a challenge to the churches

Introduction

In more than fifty places around the globe, violence has taken root between people who share the same terrain but differ in ethnicity, race, language or religion. Rapid population growth, diminishing resources, unemployment, migration to shantytowns and lack of education are steadily increasing pressures along many social fault-lines. Conditions seem ripe for more Bosnias, Rwandas or Sri Lankas, for more cities and villages to be destroyed, for more people to be left destitute, for more blood to flow. Along with other concerned groups, the church of Jesus Christ must reflect on this issue. And we must act.

From 15 to 19 November 1994, we have met -- some 36 people from 21 countries -- in Colombo, Sri Lanka, to discuss issues of ethnicity and nationalism and to discern the challenges these present to the witness and service of Christian churches and ecumenical bodies.

Jointly sponsored by the World Alliance of Reformed Churches, Lutheran World Federation and World Council of Churches, the consultation was hosted by the Ecumenical Institute for Study and Dialogue in Colombo and the National Christian Council of Sri Lanka. Our hosts made it possible for us to hear a presentation of the current situation in Sri Lanka itself; and we share the hopes and prayers of the people of Sri Lanka that recent developments may herald a peaceful resolution of the conflict that has tom their country apart and led to immense suffering in recent years.

Our discussions here have confirmed our awareness of the complexity and deep roots of many of today's conflicts, both those to which our attention is called daily by newspaper and television reports and those largely unnoticed by international media. The role of the Christian community in any situation of ethnic strife is always difficult and often ambiguous. In many of these conflicts, no solution is apparent; and we recognize that Christian faith offers no ready answers to them. Nevertheless, in what follows we have sought to distil from our discussions some insights and perspectives which we hope will be useful to the member churches of our organizations and to others concerned about these critical issues.

Our report is in three sections. We begin by drawing on accounts of particular situations presented at our meeting to suggest some general remarks about ethnic conflicts. This is followed by a presentation of biblical and theological perspectives, and we conclude with some practical suggestions for the churches. A separate section is appended, offering explanations of some of the terms used in our report and discussions.

I. Some types and elements of ethnicity

Participants shared case studies and more informal reports of ethnic tension or strife in Fiji, Hungary, Malaysia, Nagorno-Karabagh, Nigeria, Rwanda, Sri Lanka, Sudan, Taiwan and the former Yugoslavia. We regret that, due to circumstances beyond our control, it was not possible to hear a case study from Latin America.

Any attempt to classify these situations highlights the wide diversity of individual cases. Christian churches within and outside of any situation must show humility and caution if they seek to respond to it with something more than a general appeal for nonviolent resolution of conflict, compassion for victims and justice for all. However, we note also that any such exercise in "understanding ethnic conflict" inevitably abstracts from the human experiences and often deep suffering of our brothers and sisters directly involved in these painful situations. If the discussion of ethnic tensions and conflicts is to be more than an academic exercise, our humility and caution in explaining events and identifying rights and wrongs must be matched by an abiding commitment to be artisans of peace.

No two situations of ethnic conflict are the same. The stories and case studies reported in our consultation revealed several specific areas in which the distinctive features of a particular tension or conflict may be found. Here are some of these elements:

* Local factors. Each situation grows in part out of the particularities of the context in which the various groups live, including their economic power and potential, sociological makeup, demographic realities, geographical factors. In cases involving indigenous peoples, it is important to recognize that their relationship to the land is an intimate component of their spirituality.

* History. Each situation evolves out of specific historical circumstances, with which those from outside are often unfamiliar. As part of the ongoing stream of history, no situation is static. More importantly, there are often deep differences of opinion about the historical record (in most cases, history is "written by the winners") and how it is to be interpreted.

* External influences. No situation is insulated from outside forces, who act out of various interests. Frequently it is the past actions of outside forces which have created the present tension, as in the case of colonialism., but similar intervention from outside comes with expansionist policies of neighbouring nations and with the economic domination of "neo-colonialism". Often the action of outside forces is overt and evident, but they may also intervene covertly, creating further suspicion and mistrust.