Coexistence of Religion in Egypt - Report Example

Coexistence of Religion in Egypt Egyptian religion has enraptured many by its ancient and rich symbolism and craft. In the 21st century, religion in Egypt has changed to include two new classes: Christians and Muslims. Although Egypt is a diverse nation, a highly concentrated Muslim following has divided the population with 91% Islam, Coptic Christian 9%, Other Christian 1%. Religion defines worldview and characterizes culture - it can both unite and separate peoples. Born out of religious values are the institutions of family, church, school and government. Ideally, these institutions are instituted to maintain order and uphold equality, liberty and brotherhood of man; however, religion has done contrary to its very principles and has not facilitated coexistence.. Religious tenets share in common certain ideals and perspectives that are forged by philosophy, doctrine and conception of truth. To succeed at pacific cohabitation is not an easy feat especially between majorities with fundamental and extremist tendencies and minorities, wounded over a long time in the past. Both revolving around a belief system that upholds monotheism and with a long dramatic history, Christianity and Islam have been embroiled in controversy and battle. Religion conditions the minds, constructs the worldview, consolidates opinions, prejudices Self to the Other, but can also merge the most polar opposite parties. A fervent topic, religion influences every sphere of life and in diplomatic relations, has to be approached with the respect and delicacy that are due. Ancient Egyptian civilization (3100-1075 BCE) affirmed that “earth’s rightness lies in justice,” (Ma’at) which is the “rudder of heaven and the beam of earth.” Social order through hierarchy evinces itself in macrocosmic world in the pantheon of Egyptian gods and in micro in the social structure in the Egyptian government. America founded its nation on doctrines of God in the democratic framework. Egypt has also its national and religious foundation based on God. However, in Egypt, government regimes have gotten more repressive. Religion intolerance always leads to the flight of one group in search of freedom, autonomy, and justice. However, the sustaining of biased religious groups only lessens the likelihood of coexistence. Islamic Fundamentalism The crux of the Egyptian religious conflict springs from deep-rooted prejudice, where Islamic extremists, supremacists and fundamentalists continue to urge the immediate and full use of shari’a as constitutional law. These fundamentalists uphold the more conservative religio-political view where traditional institutions and time-honored values are legitimized and codified in the Nations constitution. Oftentimes, where state-religion dominates there is tyranny, persecution of the dissenting minority and a pervasive lack of freedom. Fundamentalists fully support and attempt to impose a religious code of ethics founded in religious scripture. Islamic Extremism Many religions endorse doctrines which are not accepted by mainstream society. However, in certain cases, some have made a bold move to compel society to follow a particular faith, especially in an environment with a great majority. These people are classified as extremists. Consequently, extreme Islamism is more palpably oppressive against minorities since it would not be satisfied with any position apart from predominance. This intolerant stance particularly challenges and undermines other religious minority groups striving to coexist engenders only further antagonism and hostilities. Jews in Egypt Jews in Egypt are currently a negligible minority. In 1945, when the Jews had to flee from Hitler’s Nazi forces, there numbered up to 75,000. However, over the years the Jewish population has been declining. A law supporting sequestration and confiscation of Jewish property in 1956 by the Egyptian government mandated the departure of all Jews from Egypt. President Gamal Abd Nasser commands Jews to leave and to never return. This contract had to be signed by all Jews. The cumulative sum of the Jews’ possessions totaled billions of dollars. Even in Egypt, Jews continued to face regular attack, namely in 1967 when the Egyptian government arrests all remaining Egyptian males. Due to mounting anti-Semitic pressures to emigrate from Egypt, many Jews complied, understanding that coexistence with other groups in Egypt was not possible. Egyptian Coptic Christians The religious demographics in Egypt shifted from pagan religion to Christianity from first to the fourth century A.D. The Coptic Christians of Egypt trace their roots from the preaching of the gospel by an itinerant Christian evangelist called Mark. Although he was martyred for his faith in Egypt, his message multiplied until a majority of Egyptians embraced Christianity. Although the Church of Rome attempted to conquer the Christians of Egypt, they maintained independence and became what is known as the Orthodox Coptic Christians (Saleh 2010). However, at the start of the 6th century AD, Egypt became islamized. Islam extended to cover most of Egypt until even in the 21st century, Islam has cemented itself as a religious pillar in the country and accepted as the state religion. Striving for predominance Islam is one religio-political group that acceded to the status of state religion in Egypt and put in force shari’a law; however, it is unfair to subject a minority of people to any widely accepted belief system. The Islamist political structure forges a monolithic, tyrannical control where unanimous subscription is dictated. A beleaguering problem in Egypt is religious and political unrest. In 1977, under the influence of Islamists, the Egyptian government even proposed the adoption of the Islamic penal code of apostasy into national law. This step would signify the subjection of all, whether Muslim believer or not, to be punished according to shari’a rulings. The dominance of Islam, growing appeal for homage to shari’a and political instability together set the stage for the difficulties in interreligious movement. Continuous pressure from Islamists resulted in the adoption of Islam as Egypt’s state religion, source of jurisprudence and legislation in 1980. Egyptian Constitution and Intolerance Egyptian Constitution provides that “all Egyptians are equal before the law. They enjoy impartially civil and political rights and are equally subject to public duties and responsibilities, without any distinction of race, language and religion” (Brown 2000). However, in a reframing of Egypt’s Constitution of 1971 incorporated a phrase declaring that “the principles of Islamic shari´a law shall be a main source of legislation” (Brown 2000). The role of Islamic extremists and fundamentalists threaten religious liberty in Egypt as they press for more implementation of shari’a law into the secular legislation. The 1970’s also record church burnings, violent protest action, and legal battles between Islamists and Coptic Christians. In Egypt, a wave of persecutions against Egyptian Coptic Christians and Muslims give rise to a war of attrition with death reported on both sides but more serious decimation on the side of the minority. The extremist Islamists in Egypt conducted inquisitions while victims were relentlessly discriminated against and even abused.  No Implementation of Religious Rights Legislation With the objective of integrating a more pluralistic society in Egypt according with international human rights standards under the aegis of the United Nations. Boutros Boutros-Ghali, an Egyptian Coptic Christian was elected United Nations Secretary General in 1992. Since Egypt joined the United Nations and subscribed to its requirements, Egypt agrees to abide by the International Bill of Human Rights in which the freedom to practice religion and worship is guaranteed. Also another piece of important U.N. legislation to which Egypt has covenanted itself is the Universal Declaration of Human Rights, the International Covenant on Civil and Political Rights and the International Covenant on Economic, Social and Cultural Rights. Nevertheless, it has been much talk and little action with the Egyptian government. Rejection of Interreligious In Egypt U.N. conventions and other laws though not plainly rejected have not been actively applying the laws related to religious freedom. There have been attempts at enabling more peaceful talks, fostering a negotiable atmosphere. However, it has been difficult to arrive at harmonious religious coexistence since one of the major bills to facilitate religious freedom, the International Religious Freedom Act (IRFA) “has not been well received by either Copts or Muslims living in Egypt” (Brown 2000). Fundamentalism versus the Qu’ran Despite the activities of Islamic radicals and fundamentalists, Islam acknowledges the individual’s liberty and choice to follow his religious persuasion of preference. In the Qu’ran, it states that “The truth from your Lord has come whosoever wills, let him believe, and whosoever wills, let him disbelieve” (Qu’ran 18:29). This verse demonstrates that Islam accepts that there is more than one religion. Interreligious Relations Laws, persecutions and executions exist in Egypt in modern times and ensured that the practice of certain religion is suppressed. With the preponderance of Muslims spread all over Egypt, the coexistence of Muslim, Christian and Jews have been problematic since the beliefs are incompatible with one another. In an effort to encourage the population to proselytize to Islam, sufficient threats and disincentives through law have been installed and enforced. The volatile religious ambiance in Egypt has erupted many times. Religious repression and subjugation all stifle freedoms. As a developing, embattled nation, Egypt wrestles with critical problems such as political instability. The Islamist political structure forges a monolithic, tyrannical control where unanimous subscription is dictated. A beleaguering problem in Egypt is political unrest since the outbreak of civil war in the 1970s (Berger 2005) Interfaith Efforts Over the past 12-20 years, Egypt has involved itself in entering interfaith agreements at the international level. Dialogues with the Church of England and the Vatican have been conducted with a signed contract to maintain interfaith talks. Regionally, Egypt took part in another interfaith event called, Dialogue between Cultures and Civilizations. And just recently in 2009, the Supreme Council for Islamic Affairs executed ecumenical discussions in which Islamic leaders focus on critical issues to coexistence such as peace, justice and religious extremism. In 2004, Egypt sponsored an interfaith discussion with the Middle East Council of Churches in which values such as mutual respect, tolerance and coexistence were touched. What is missing in these interfaith conferences is the presence of one at the grassroots level so that the Egyptian government and religious heads can openly clear the air about threats and discrimination. Interfaith progress on the road of peaceful coexistence will only become realized when religions can accord equality , respect and tolerance of others. Also if there exists no trust among the groups, the stronger would override the weaker until one succumbs to the will of the other (Mandour 2010). Egyptian Religious Observances The Egyptian calendar tells the story of the attempt at coexistence among religions through national and public holidays. For the most part, Muslim holidays take precedence.  Eid al-Fitr, is the first day of the month which is translated "Celebration of the Breaking of the Fast" because it comes at the end of Ramadan. Another religious holiday taking place in Egypt is Eid al-Adha or the “Day of Sacrifice." The Prophet Muhammad’s birthday is represented on the Egyptian calendar as Mawlid al-Nabi which most Egyptians celebrate. Laylat al-Miraj is not an official religious holiday however, many Egyptians observe it. The ushering in of the Spring is honored in Egypt by Sham al-Nessim. Egyptian-Muslims also have the Islamic New Year round of celebration which happens in November. Likewise, for the Coptic Christians, there is the Eid-al-Fiseh or Easter and the Coptic New Year. Here, one sees that there has been efforts of inclusion on national calendar events. This step is one of many in which Egyptians can move toward religious coexistence. Conclusion: Egypt’s religio-political historical background and current structure reveal that the merger of religion and state can be a bane. Despite the majority, a nation cannot adopt a religion and then interpret it as the bedrock of civil society and culture. Implementing fundamentalist Muslim beliefs in the State, as it is in Egypt, would definitely secure the misery of the minority groups. The scope of shari’a law can be lengthened to reach not only the public realm but in a person as well, therefore ones personal choices would be restricted and judged by the authorities. If the Quran becomes the textbook of society and adherence would be demanded by the state and religious heads, this will result in a bitter coexistence and even genocide/expulsion. To achieve smoother coexistence, one has to work on local relations between the majority and the minority groups. Active conversation between the two parties, tolerance, recognition of equality, mutual respect and joint cooperation are essentials (Mandour 2010). References: Berger, M.S. (2005). “Secularizing Interreligious Law in Egypt,” Islamic Law and Society Journal, 12(3), 394-418. Retrieved from http://www.jstor.org/stable/3399407 Brown, S.K. (2000). “The Coptic Church in Egypt: A Comment on Protecting Religious Minorities from Non-state Discrimination,” Brigham Young University Law Review, 1049-1098. Mandour, T.M. (2010). “Islam and Religious Freedom: Role of Interfaith Dialogue in Promoting Global Peace,” Brigham Young University Law Review, 885-894. Retrieved from http://www.law2.byu.edu/lawreview4/archives/2010/3/10%20-%20Mandour.FIN.pdf Pratt, N. (2005). “Identity, Culture and Democratization: The Case of Egypt,” New Political Science Journal, 27(1), 1-21. doi: 10.1080/07393140500030832. Saleh, M. (2009). “Historical Origins of Inter-Religion Differences: Evidence from 19th and 20th Century Egypt,” University of Southern California,1-22. Retrieved from http://www.luc.edu/orgs/meea/volume12/PDFS/Saleh_Historical%20Origins%20of%20Inter-Religion%20differences.pdf Velde, H.T. (1971). Some Remarks on the Structure of Egyptian Divine Triads. The Journal of Egyptian Archaeology, 57(9), 80-86 . 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