Traditional religious community practices in Palestine : their educational value between Mulsims and Christians
Fr. Peter H. Madros
Bethlehem, on May 2 nd, l998
http://www.al-bushra.org/Madros/traditional.htm
Delighted to share in this Seminar, I am glad to contribute by presenting the Christian point of view about practices and customs - common to Christians and Muslims in Palestine. "Education" can be understood here in a broad sense, including the value of forging a Palestinian identity, promoting a sense of community, and fostering respect for one's culture and environment".
1 - SOME COMMON RELIGIOUS PRACTICES
As Christians and Muslims accept the Old Testament and Covenant, the Saints and Events of that Covenant are venerated and celebrated by them. Thus, there are shrines of Prophets like Moses, David, Solomon and Elijah. Common Pilgrimages are organized. Vows are pronounced and fulfilled, in honour of this or that Saint of the Old Testament. An-Nabi Dawuud is the popular way of talking about the royal Prophet David and some of the sites dedicated to him. King Solomon's Pools at Ortas, near Bethlehem, recall the symnbol of Wisdom celebrated by the Old and New Testaments and by the Qur'an.
"The father of the Believers", Abraham, designated in Arabic by two names , namely Ibraheem Al-Khaleel is the meeting point of Christians, Muslims and Jews as well. Although an ancient Church had been built at the site of the Macpelah Grotto, and although Christians do not seem to be keen on demanding a site in that shrine, yet, Abraham is a central holy person in popular Palestinian hagiography. Christians and Muslims alike, call their sons after him. And it occurs quite often that the father called Ibraheem names his son Khaleel (The friend of the Merciful Lord) and vice versa.
As for "Al-Khader", he seems to be one of the most popular Saints. Whereas Christians identify him with Saint Georges, martyr, the Muslim interpreters of Qur'an 18 (The Cave):65 - 82 appear to claim that he was a contemporary of Moses and that he was one of God's wise and merciful servants. A town near Bethlehem bears his name (Al-Khader seems to be related to the green colour, akhdar). Sacrifices, prayers and vows surround this Personage. Another identification appears to be that of Saint Georges - Al-Khader with Saint Michael Archangel crushing the Dragon (cfr. Revelation of Saint John 12 : 7 - 12).
The shrines of Al-Khader can be seen all over Palestine, in Samaria (Qabatieh, Maythaloon, Aneen), Lydda (the main sanctuary) where Muslims and Christians offer sacrifices , vows and prayers, and Al-Khader village near Bethlehem .
Elijah the Prophet, called Mar (Aramaic for My lord) Elias, is designated by the Quranic name, itself tributary to the Greek Elias. The Qur'an calls him also Eliassin. Champion of monotheism, symbol of courage, this Saint receives the vows of Christian and Muslim Faithful.
On the other hand, Islam acknowledges Jesus Christ and His Mother, as well as Saint John the Baptist and his parents. But Our Lady Mary ("Sittna Mariam") appears , more than Christ Himself, to be venerated, with prayers and vows. Faithful from both religions, women and men alike, walk bare-footed to Her shrines, especially to the Church "Sittna Mariam" near Gethsemane, light candles and say fervent prayers.
- The Palestinians, especially in the rural milieu, go to shrines (at times to the local churches and mosques) and pray for rain (salat istisqa'). They usually carry water with them. Others carry empty cans, hoping that the Lord will fill them!
- Christians in the Bethlehem area used to venerate the Caliph Umar ibn Al- Khattab famous for his tolerance. Until the fifties of this twentieth century, they would go to Umar's Mosque, near the Basilica of the Nativity, and light candles, as a token of gratitude towards that "fair Prince".
We cannot afford to give here more instances of popular religious practices common to Palestinian Christians and Muslims.
Generally speaking, a common language and a common faith in one Allah and a common history and heritage unite Palestinians, despite many basic dogmatic differences.
2 - ROLE OF SUCH PRACTICES IN SUPPORTING AN EDUCATIONAL DIALOGUE
Of course, such practices can support deeply and strongly educational dialogue between Muslims and Christians. People look at what unites them rather than on what separates, divides and at times challenges them because of delicate controversial issues. Thus, "dialogue" does not occur only nor mainly at an intellectual , theoretic level among scholars or/and thinkers. It happens spontaneously, at a popular level . There, the saying is accurate :"Vox populi, vox Dei", "The voice of the people is the voice of God". People, as such, are fed up with theological discussions and disputes. All they wish is to live in peace. Both Christians and Muslims express their weariness by the same exclamation :"leish haddeen ad-diyyek?" "What is the use of a narrow -minded 'religion'?"
Moreover, social occasions unite hearts and minds, in funerals, weddings, where the average - not the fundamentalist- Christian and Muslim gather together respectively in churches and mosques. Common processions, for the sake of human rights, of the Palestinian Question, are organized, with candles, torches, hymns.
Palestinians, with one mind and heart, march together, organize sit-in in churches and mosques, declare hunger strikes, demonstrate and shout the same slogans. The funerals of national martyrs yield a golden opportunity for solidarity and mutual understanding and a "feeling together" more valuable than theoretic discussions.
Unfortunately, due to the increasing secularization, occidentalization, americanization and materialization of modern Palestinian society, affected as many parts of the Globe by pragmatic consumption and a hedonistic approach to life (especially through the channel of the Israeli society), many popular religious practices might die out.
It is in the interest of the Palestinian People and of the National Authority and future independent and sovereign State to promote, keep and encourage such practices, as national heritage and wonderful means of peaceful and harmonic co-existence of One Nation following two creeds.
One needs to deal more extensively with the concrete steps to take in order to foster such practices as a corner stone of dialogue and mutual understanding
3 - A VALUABLE PLACE OF SUCH POPULAR RELIGIOUS PRACTICES IN THE FUTURE PALESTINIAN CURRICULUM
It goes without saying - but better WITH saying - that common popular religious practices become more educational when "consecrated" by a State curriculum, keen on keeping ancient values, on investing present assets and riches and on preparing a future full of dignity and achievements. So far, the Palestinian identity has nearly disappeared by the use of Jordanian, Israeli and Egyptian curricula or syllabuses.
Whether the Oslo Agreements allow it or not, it is the right of Palestinians to self-determination to stress their national and religious identity, originality and uniqueness. Beneficiaries of a wonderful heritage, blessed by so many Holy Places (surrounded by veneration and various pious, social and human traditions), Palestinians have to build and forge their identity and national unity, overcoming any separatist streams and internal conflicts which degenrate in riots" described by the quranic word "fitnah" (which is "worse than murder" or assassination, see Qur'an 2 : 191), like "darnel among the wheat" (see Matthew 13 : 24 ff.)
Thus, the future Palestinian curriculum, especially in Arabic language, grammar and literature, as well as in History, needs to avoid controversial issues and remain far from polemics. In order to stress a global Palestinian identity, common to Christians and Muslims, the various handbooks may tackle common religious issues and values, from the Old and New Testaments, and present the Palestinian Holy Places, rather than insisting nearly always and almost exclusively on Islamic texts, documents and monuments. That would be the task of islamic religion lessons.
Common Palestinian History and literature, in the past and in the present, can strengthen common ties, for the benefit of all in this ancient and young Nation, ancient as People , young as State.
Conclusion: May the Almighty Lord, whom we all worship, lead us in the path of faith, hope and love, in this Land of His, in this Country of ours!
Fr. Peter H. Madros
Bethlehem, on May 2 nd, l998