Israeli-Hamas War: Statement of International Center for Ethno-Religious Mediation

ICERM October 31, 2023

Israeli-Hamas

The International Center for Ethno-Religious Mediation (ICERMediation) is deeply saddened by the recent escalation of violence in the Israeli-Hamas conflict. Our organization is committed to promoting dialogue, understanding, and peaceful resolution of ethno-religious conflicts around the world. In this spirit, we issue this statement with a heavy heart, condemning the actions that have taken place and urging all parties to seek a path toward reconciliation and an end to the violence.

Condemnation of the October 7th Massacre:

ICERMediation unequivocally condemns the actions of Hamas on October 7th, which resulted in the tragic loss of innocent lives. The use of violence against civilians is a clear violation of the principles of humanity and international law. We call upon all parties involved to reject such actions, which only serve to perpetuate the cycle of violence and suffering. We ask that all hostages taken into Gaza during or after the October 7^th massacre in Israel be released immediately.

Condemnation of Indiscriminate Bombing of Civilians:

We also condemn the indiscriminate bombing of civilian areas in Gaza by Israel, which has resulted in significant human suffering and loss of life. The use of force that endangers the lives of non-combatants is incompatible with the principles of proportionality and distinction enshrined in international humanitarian law. We hold that Palestinian lives in Gaza also matter.

Call for Ceasefire:

ICERMediation joins other international bodies to call for an immediate ceasefire in the region. The ongoing violence only leads to further destruction and human suffering. A ceasefire is the first step toward preventing further loss of life and allowing humanitarian aid to reach those in need.

Call for Peaceful Negotiation:

We strongly encourage all parties involved in the Israeli-Hamas conflict to engage in peaceful negotiations. The cycle of violence and retribution has gone on for far too long, and it is only through dialogue, empathy, and a commitment to a just and lasting peace that a sustainable resolution can be achieved. We urge all stakeholders to prioritize diplomacy, reconciliation, and the well-being of all people in the region.

ICERMediation remains ready and willing to support any efforts towards peace and reconciliation in the Israeli-Hamas conflict. Our organization believes in the power of mediation and dialogue to resolve ethno-religious conflicts and foster mutual understanding.

In conclusion, we emphasize the urgency of ending the suffering of innocent civilians and the need for a peaceful resolution to this long-standing conflict. It is our hope that the international community, regional actors, and the parties directly involved will heed this call and work together to bring about a just and lasting peace in the region.

For further information, please contact us.

Share

Categories: Statements, Press Releases

Tags: Bombing of Civilians, ceasefire, Gaza, Israel, Israeli-Hamas War, Israeli-Palestinian conflict, negotiation, October 7th Massacre, Palestine

Related Articles

Yazidi

Building Resilient Communities: Child-Focused Accountability Mechanisms for Yazidi Community Post-Genocide (2014)

This study focuses on two avenues through which accountability mechanisms can be pursued in the Yazidi community post-genocide era: judicial and non-judicial. Transitional justice is a unique post-crisis opportunity to support the transition of a community and foster a sense of resilience and hope through a strategic, multidimensional support. There is no ‘one size fits all’ approach in these types of processes, and this paper takes into account a variety of essential factors in establishing the groundwork for an effective approach to not only hold Islamic State of Iraq and the Levant (ISIL) members accountable for their crimes against humanity, but to empower Yazidi members, specifically children, to regain a sense of autonomy and safety. In doing so, researchers lay out the international standards of children’s human rights obligations, specifying which are relevant in the Iraqi and Kurdish contexts. Then, by analyzing lessons learned from case studies of similar scenarios in Sierra Leone and Liberia, the study recommends interdisciplinary accountability mechanisms that are centered around encouraging child participation and protection within the Yazidi context. Specific avenues through which children can and should participate are provided. Interviews in Iraqi Kurdistan with seven child survivors of ISIL captivity allowed for firsthand accounts to inform the current gaps in tending to their post-captivity needs, and led to the creation of ISIL militant profiles, linking alleged culprits to specific violations of international law. These testimonials give unique insight into the young Yazidi survivor experience, and when analyzed in the broader religious, community and regional contexts, provide clarity in holistic next steps. Researchers hope to convey a sense of urgency in establishing effective transitional justice mechanisms for the Yazidi community, and call upon specific actors, as well as the international community to harness universal jurisdiction and promote the establishment of a Truth and Reconciliation Commission (TRC) as a non-punitive manner through which to honor Yazidis’ experiences, all while honoring the experience of the child.

Share

Brenda Hershey November 17, 2023

Complexity in Action: Interfaith Dialogue and Peacemaking in Burma and New York

Introduction It is crucial for the conflict resolution community to understand the interplay of the many factors converging to produce conflict between and within faith…

Share

Paul Adem Carroll November 3, 2016

Conversion

Conversion to Islam and Ethnic Nationalism in Malaysia

This paper is a segment of a larger research project that focuses on the rise of ethnic Malay nationalism and supremacy in Malaysia. While the rise of ethnic Malay nationalism can be attributed to various factors, this paper specifically focuses on the Islamic conversion law in Malaysia and whether or not it has reinforced the sentiment of ethnic Malay supremacy. Malaysia is a multi-ethnic and multi-religious country which gained its independence in 1957 from the British. The Malays being the largest ethnic group have always regarded the religion of Islam as part and parcel of their identity which separates them from other ethnic groups that were brought into the country during British colonial rule. While Islam is the official religion, the Constitution allows other religions to be practiced peacefully by non-Malay Malaysians, namely the ethnic Chinese and Indians. However, the Islamic law that governs Muslim marriages in Malaysia has mandated that non-Muslims must convert to Islam should they wish to marry Muslims. In this paper, I argue that the Islamic conversion law has been used as a tool to strengthen the sentiment of ethnic Malay nationalism in Malaysia. Preliminary data were collected based on interviews with Malay Muslims who are married to non-Malays. The results have shown that majority of Malay interviewees consider conversion to Islam as imperative as required by the Islamic religion and the state law. In addition, they also see no reason why non-Malays would object to converting to Islam, as upon marriage, the children will automatically be considered Malays as per the Constitution, which also comes with status and privileges. Views of non-Malays who have converted to Islam were based on secondary interviews that have been conducted by other scholars. As being a Muslim is associated with being a Malay, many non-Malays that converted feel robbed of their sense of religious and ethnic identity, and feel pressured to embrace the ethnic Malay culture. While changing the conversion law might be difficult, open interfaith dialogues in schools and in public sectors might be the first step to tackle this problem.

Share

Nur Daut November 18, 2023

Igboland

Religions in Igboland: Diversification, Relevance and Belonging

Religion is one of the socioeconomic phenomena with undeniable impacts on humanity anywhere in the world. As sacrosanct as it seems, religion is not only important to the understanding of the existence of any indigenous population but also has policy relevance in the interethnic and developmental contexts. Historical and ethnographic evidence on different manifestations and nomenclatures of the phenomenon of religion abound. The Igbo nation in Southern Nigeria, on both sides of the Niger River, is one of the largest black entrepreneurial cultural groups in Africa, with unmistakable religious fervour that implicates sustainable development and interethnic interactions within its traditional borders. But the religious landscape of Igboland is constantly changing. Until 1840, the dominant religion(s) of the Igbo was indigenous or traditional. Less than two decades later, when Christian missionary activity commenced in the area, a new force was unleashed that would eventually reconfigure the indigenous religious landscape of the area. Christianity grew to dwarf the dominance of the latter. Before the centenary of Christianity in Igboland, Islam and other less hegemonic faiths arose to compete against indigenous Igbo religions and Christianity. This paper tracks the religious diversification and its functional relevance to harmonious development in Igboland. It draws its data from published works, interviews, and artefacts. It argues that as new religions emerge, the Igbo religious landscape will continue to diversify and/or adapt, either for inclusivity or exclusivity among the existing and emerging religions, for the survival of the Igbo.

Share

Egodi Uchendu November 17, 2023