As noted in the prior post, on February 27th six Cuban Protestant Christian leaders briefed the U.S. Congress on the status of Cuban religious freedom.
Additional details about that briefing have been provided by one of these six leaders, Rev. Joel Ortega Dopico, who is a Presbyterian minister and President of the Cuban Council of Churches.
In an article co-authored by Rev. John L. McCullough, who is a United Methodist minister in the U.S. and the President and CEO of Church World Service, they reported in the briefing “there is a thriving, growing faith community in Cuba.” In fact, there is “a wide range of churches active in the country, and religious membership and participation has been growing for twenty years. The Cuban Council of Churches has 54 member organizations. Church World Service and many of its 37 Protestant, Orthodox and Anglican member communities work closely with churches in Cuba and with the ecumenical Cuban Council of Churches.”
These churches, their Council and their international religious colleagues work together in “providing humanitarian aid in times of disasters and . . . accompanying and supporting the Cuban churches as they have gained more space to minister and offer social services over the past twenty years.”
They also noted that “[r]eal change is going on in Cuba today, including within the Cuban economy, that will reduce the size of the state workforce and expand private enterprise and cooperatives. Efforts are being made to preserve the gains in health care and education that Cubans are proud of. Change presents both challenges and opportunities for the Cuban people and the churches, but together we [in the Cuban churches] are committed to helping this process advance.”
“As church leaders and citizens of our respective countries, we have learned to work well together, and we have learned from each other in the process. We urge our governments to do the same.”
The U.S. State Department’s just-released 2013Country Reports on Human Rights Practices’ chapter on Cuba needs analysis.
The Report’s Negative Comments about Cuban Human Rights
The Executive Summary of its chapter on Cuba has a strongly negative tone. It states the following:
“Cuba is an authoritarian state led by Raul Castro, who is president of the council of state and council of ministers, Communist Party (CP) first secretary, and commander in chief of security forces. The constitution recognizes the CP as the only legal party and ‘the superior leading force of society and of the state.’ A CP candidacy commission preapproved all candidates for the February uncontested National Assembly elections, which were neither free nor fair. The national leadership that included members of the military maintained effective control over the security forces, which committed human rights abuses against civil rights activists and other citizens alike.
In January the government largely dropped travel restrictions that prevented citizens from leaving the island, but these reforms were not universally applied, and authorities denied passport requests for certain opposition figures or harassed them upon their return to the country.
The principal human rights abuses were abridgement of the right of citizens to change the government and the use of government threats, extrajudicial physical violence, intimidation, mobs, harassment, and detentions to prevent free expression and peaceful assembly.
The following additional abuses continued: harsh prison conditions, arbitrary arrest, selective prosecution, and denial of fair trial.  Authorities interfered with privacy, engaging in pervasive monitoring of private communications. The government did not respect freedom of speech and press, severely restricted internet access and maintained a monopoly on media outlets, circumscribed academic freedom, and maintained significant restrictions on the ability of religious groups to meet and worship. The government refused to recognize independent human rights groups or permit them to function legally. In addition, the government continued to prevent workers from forming independent unions and otherwise exercising their labor rights.
Most human rights abuses were official acts committed at the direction of the government. Impunity for the perpetrators remained widespread.”
The Report’s Positive Comments about Cuban Human Rights
This Executive Summary paints a bleak picture of Cuban human rights, and I have no doubt that many of these points are legitimate. But I still believe that it overstates the negatives.
Indeed, the Executive Summary failed to acknowledge that the Report itself stated there were “no reports that the [Cuban] government or its agents committed arbitrary or unlawful killings . . . [or] politically motivated disappearances.”
In addition, the Report itself stated in Cuba that there was “no societal pattern of child abuse;” that the government operated family counseling centers; that the government “continued to carry out media campaigns” against domestic violence; that the government “actively promoted racial integration and inclusiveness;” that a government resolution “accords persons with disabilities the right to equal employment opportunities and equal pay for equal work;” and that there was no “discrimination officially reported or permitted based on sexual orientation” accentuated by President Castro’s daughter’s promotion of LGBT rights.
With respect to Cuba’s prisoners and pretrial detainees, the Report conceded that they “had access to visitors;” that many “were able to communicate information about their living conditions through telephone calls to human rights observers and reports to family members;” that they “could practice limited religious observance;” and that “the Catholic Church and the Cuban Council of Churches reported access to prisoners during the year, with services offered in prisons and detention centers in most if not all provinces.”
On Cuban religious freedom more generally, the Report merely incorporated by reference the section on Cuba in the Department’s most recent International Religious Freedom Report that this blog previously criticized as understating the extent of religious freedom on the island.
Moreover, the new overall Human Rights Report admits that “religious groups reported greater latitude to express their opinions during sermons and at religious gatherings than in the past;” that “[r]eligious leaders in some cases criticized the government, its policies, and even the country’s leadership without reprisals;” that the “Catholic Church operated a cultural center in Havana that hosted debates featuring participants voicing different opinions about the country’s future, at which well-known dissidents were allowed to participate;” and that the “Catholic Church published two periodicals that sometimes included criticism of official social and economic policies . . . [and] a pastoral letter advocating for political and economic reforms and greater rights for citizens.”
The new overall Report also says that the “Catholic Church received permission to broadcast Christmas and Easter messages on state-run television stations . . . [while] the Council of Churches, the government-recognized Protestant umbrella organization, was authorized to host a monthly 20-minute radio broadcast;” that religious “groups reported the ability to gather in large numbers without registering or facing sanctions;” and that “[r]ecognized churches, [and] the Roman Catholic humanitarian organization Caritas . . . were . . . legally permitted to function outside the formal structure of the state, the [Communist Party], and government-organized organizations.” In addition, there were “no reports of anti-Semitic acts.”
Finally the Report concedes that the Cuban constitution and other laws prohibit abusive treatment of detainees and prisoners and provide alternative sentencing for nonviolent offenders and juveniles as well as rights to seek redress for improper prison conditions and treatment. Cuban law, the Report said, also specifies reasonable procedures for investigations and prosecutions of alleged crimes.
Cuba’s regrettable lapses on human rights, though perhaps understandable in context, should not be a reason for continued U.S. hostility toward the island. A subsequent post will examine what this blogger sees as the implications of this report for U.S. policies regarding Cuba.
 A prior post reviewed the Department’s overall summary of global human rights in 2013.
 This blog criticized the prior reports on Cuban religious freedom by the State Department and by the U.S. Commission on International Religious Freedom. In addition, another post reviewed positive comments on religious freedom from religious leaders with direct experience on the island. Similar points were made on February 27th, 2014, by six Cuban Protestant Christian leaders at a congressional briefing hosted by U.S. Senator Jeff Flake (Republican of Arizona) and Representative Jim McGovern (Democrat of Massachusetts). In response, a strong supporter of current U.S. policies regarding Cuba launched an unwarranted ad hominem attack on these leaders.
On February 27, 2014, the U.S. State Department released its 2013 Country Reports on Human Rights Practices (commonly known as the Human Rights Reports) to the U.S. Congress. Now in their 38th year, the reports are mandated by Congress to inform U.S. government policy and foreign assistance and to provide reference material for other governments, international institutions, non-governmental organizations, legal professionals, scholars, interested citizens, and journalists.
According to the Department, the following were among the most noteworthy human rights developments in 2013.
Increased Crackdown on Civil Society and the Freedoms of Association and Assembly
“Governments in every region of the world continued to stifle civil society and restrict citizens’ universal right to freedoms of assembly and association. Authorities increasingly used legislation to silence political dissidence and used excessive force to crack down on civil society and protest.”
Restrictions on Freedom of Speech and Press Freedom
“Governments around the world also continued to restrict freedom of expression and press freedom as a means of tightly controlling or eliminating political criticism and opposition. This included hampering the ability of journalists to report on issues deemed politically sensitive by placing onerous restrictions on members of the press, such as requiring government approval prior to meeting with international organizations or representatives, and limiting visas for foreign journalists. Governments also used harassment and physical intimidation of journalists to create a climate of fear and self-censorship, both online and offline. Authorities further censored the media by closing independent newspaper outlets and television stations. Officials detained or arrested activists and journalists on false charges in order to limit criticism of the government and impede peaceful protest, and some have even been killed for simply voicing dissent.”
Accountability Deficits for Security Forces Abuses
“In too many places, government security forces abused human rights with impunity and failed to protect their citizens. Military and security forces in numerous countries engaged in unlawful arrests and extrajudicial killings, gender-based violence, rape, torture, and abductions . . . . Weak or nonexistent justice institutions did not hold security forces accountable for human rights abuses and often failed to uphold the rights to due process and a fair trial.”
Lack of Effective Labor Rights Protections
“People continued to work in conditions that were hazardous to their health and safety, some – often migrant workers – against their will. Workers’ attempts to organize and bargain collectively for improved labor rights protections were frequently impeded by governments’ inability or unwillingness to enforce labor protections, as well as government interference in their activities and violence and threats against labor leaders. However, 2013 did see the entry-into-force of International Labor Organization (ILO) Convention 189, which set forth protections for fundamental rights [for domestic workers] . . . , and several countries took steps to enact legislation to protect the rights of domestic workers.”
The Continued Marginalization of Vulnerable Groups
There was “continued marginalization of religious and ethnic minorities, women and children, lesbian, gay, bisexual, and transgender (LGBT) persons, persons with disabilities, and other vulnerable populations. Governments subjected these groups to repressive policies, societal intolerance, discriminatory laws, and disenfranchisement, and authorities failed to hold those who committed crimes against them accountable. Faith organizations and religious and ethnic minorities suffered growing intolerance and violence, as well as faced threats to and restrictions on their religious belief and practice. Women and girls in all regions suffered endemic societal discrimination, and there was a surge in gender-based violence. The rights of LGBT persons were increasingly threatened, as limitations on freedoms of association and assembly for the LGBT community and new laws criminalizing consensual same-sex relations unleashed increased violence and intimidation against LGBT persons. Finally, persons with disabilities continued to experience a lack of access to quality inclusive education, inaccessible infrastructure, and weak non-discrimination protections.”
 This summary of the most noteworthy overall human rights issues of 2013 comes from the Department’s simultaneously released 2013 Human Rights Fact Sheet. Also accompanying the reports themselves were remarks by Secretary of State John Kerry and by Acting Assistant Secretary of State, Bureau of Democracy, Human Rights, and Labor, Uzra Zeya. Articles about the reports appeared in the New York Times and the Washington Post. Future posts will examine the reports on human rights in Cuba and Ecuador. A prior post reviewed the similar reports for 2012.
 ILO Convention No. 189 (Convention concerning decent work for domestic workers) entered into force on September 5, 2013, after eight nation-states had ratified the treaty. As of March 4, 2014, the number of ratifications had increased to 12; this group does not include the U.S.
The words and music about vocation at the January 26th and February 9th worship services at Minneapolis’ Westminster Presbyterian Church have inspired my general thoughts about vocation set forth in a prior post. Now I reflect on my own vocations.
Until I was in my early 40’s, I had no religious beliefs after high school and no sense of vocation.
That started to change in 1981 when I joined Westminster and embraced what I now see as my first vocation: serving the church as a ruling elder (1985-1991) and over time as an active member of several of its committees (Spiritual Growth, Communications and Global Partnerships). More recently I joined its Global Choir. After all, a new member covenants to find “a definite place of usefulness” in the church.
For 10 years (2003-2013) I served as chair of Global Partnerships, which supervises the church’s partnerships with churches and other organizations in Cuba, Cameroon, Palestine and for a time in Brazil. This lead to my going on three mission trips to Cuba, one to Cameroon and another to Brazil. As a result, I established personal friendships with people in those countries as part of our collective, and my personal, vocation of being present with our brothers and sisters in other parts of the world and standing in solidarity with them. I also learned about the history, culture and current issues of those countries. This in turn lead to a strong interest in promoting reconciliation between the U.S. and Cuba and Cuban religious freedom, and as a U.S. citizen I have endeavored to do just that.
This sense of religious institutional vocation also encompassed my serving on the Board of Trustees of United Theological Seminary of the Twin Cities for another 10-year period (1988-1998). In my small way, I helped nurture future ministers of the church. In the process I got to know interesting members of the faculty, administration and board and about the life of U.S. seminaries.
I, however, initially struggled with how to integrate my newly reclaimed religious beliefs and my life as a practicing lawyer, and over the years found ways to share this struggle with others, especially with my fellow lawyers.
One way I discovered a vocation in the practice of law resulted from experiencing the bitterness and lack of reconciliation between opposing parties in litigation and, too often, as well between their lawyers, including myself. This experience lead in the late 1980’s through the 1990’s to a personal interest in, and writing and speaking about, alternative dispute resolution (ADR), one of whose objectives is resolution of such disputes more amicably, and to my active participation in the ADR Section of the Minnesota State Bar Association.
Another and more powerful vocation involving my professional life emerged when a senior partner of my law firm in the mid-1980’s asked me to provide legal counsel to the firm’s client, the American Lutheran Church (“ALC” and now the Evangelical Lutheran Church in America). The problem: how should the ALC respond to information that the U.S. immigration agency (INS) had sent undercover agents into worship services and Bible-study meetings at ALC and Presbyterian churches in Arizona that provided sanctuary or safe places to Salvadorans and Guatemalans fleeing their civil wars.
The conclusion of this engagement was the ALC and the Presbyterian Church (USA)—my own denomination—jointly suing the U.S. government to challenge the constitutionality of such spying. Eventually the U.S. district court in Arizona held that the U.S. Constitution’s First Amendment “free exercise” of religion clause protected churches from unreasonable government investigations.
U.S. immigration law was in the background of this case, but I did not know anything about that law. I, therefore, sought to remedy that deficiency by taking a training course in asylum law from the Minnesota-based Advocates for Human Rights.
I then volunteered to be a pro bono lawyer for a Salvadoran seeking asylum in the U.S. because of his claim to a well-founded fear of persecution in his home country because of his political opinions and actions opposing its government. Again, my initial motivation for this action was to be a better lawyer for the ALC.
I discovered, however, that being a pro bono asylum lawyer was my passionate vocation while I was still practicing law and continued doing so until I retired from the practice in the summer of 2001. In addition to El Salvador, my other clients came from Somalia, Afghanistan, Burma and Colombia. I was able to assist them in obtaining asylum and thereby escape persecution. In the process, I learned more about asylum law and other aspects of immigration law as well as the horrible things that were happening in many parts of the world. I was able to use my experience and gifts in investigating and presenting facts and legal arguments to courts and officials and came to see this as one of the most important and rewarding vocations I have ever had.
In the process of this asylum work, I also learned for the first time about the humbling and courageous ministry and vocation of Salvadoran Archbishop Oscar Romero, who was assassinated in March 1980 because he repeatedly spoke out against human rights violations in his country. He now is my personal saint. I also learned about the important and courageous work in that country by the Jesuit priests and professors at the University of Central America, six of whom were murdered in November 1989 for the same reason, and they too have become heroes for me.
Another Salvadoran I met on my first trip to that country enriched my sense of the potential for vocation in practicing law. He was Salvador Ibarra, a lawyer for the Lutheran Church’s human rights office, who spoke about the joy he experienced in his work.
After retiring from the full-time practice of law in 2001, I served as an Adjunct Professor at the University of Minnesota Law School (2002 through 2010) to co-teach international human rights law. I thereby hoped to encourage law students to become interested in the field and to include such work in their future professional lives. Thus, this became another vocation with the side benefit of enabling me to learn more about the broader field of international human rights.
I chose another retirement in 2011, this time from part-time teaching, in order to start this blog about law, politics, history and religion. I came to see it as yet another vocation. I think it important to share my religious experiences and beliefs in the midst of active consideration of legal and political issues and demonstrate that it is possible for an educated, intelligent individual to have such beliefs.
In 2011 as a member of the planning committee for my Grinnell College class’ 50th reunion. I thought we should do more to remember our deceased classmates than merely list their names in our reunion booklet. I, therefore, suggested that if each committee member wrote five or six obituaries, we would have written memorials for all of our departed classmates. However, no one else volunteered to participate in this project so I did it all myself except for a few written by spouses. After the reunion, I continued to do this when the need arises.
Although this project required a lot of work, I came to see it as pastoral work and rewarding as I learned about the lives of people, many of whom I had not really known when we were together as students. I drew special satisfaction when I learned that a classmate who had died in his 30’s had two sons who had never seen the College annuals that had a lot of photographs of their father as a physics student and co-captain of the football team, and I managed to find a set of those annuals which were sent to the sons. I thus came to see this as a vocation.
Many of these vocations resulted from invitations from others to do something, which I accepted. Initially the invitations did not seem to be calls for a vocation, and it was only after doing these things and reflecting upon them that I saw them as such.
The concept of vocation often seems like doing something for others without any personal rewards other than feeling good about helping others. I, therefore, am amazed by the many ways I have been enriched by these endeavors. I have learned about different areas of the law, different countries and the lives of interesting people, living and dead.
I feel blessed that I have discovered at least some of the work that God has called me to do, in Frederick Buechner’s words, “the work that I need most to do and that the world most needs to have done.”
Or as Rev. Hart-Andersen said on February 9th, “When Jesus calls we get up and go, stepping forward in the direction of the one calling us. Being a follower of Jesus is not a destination . . . . Being called to follow Jesus is a way of life, a pilgrimage on which we embark together.”
Since 2001 this small Choir has explored the vast landscape of sacred music from all over the world. It generally sings once a month at the 8:30 a.m. service in the Chapel and is directed by Barbara Prince, who serves in many capacities in the church. It includes members of the church’s regular choir and others regardless of age or experience. (I recently joined this Choir even though the last time I sang in a choir was nearly 60 years ago when I was a member of the Youth Choir at the First Methodist Church in Perry, Iowa.)
The Global Choir is one way that Westminster seeks to be in solidarity with her sisters and brothers around the world and to remind us in Minnesota that our Christian faith perspective is not the only one in the world. Another way is congregational and individual participation in our ongoing partnerships with churches and other organizations in Cuba, Cameroon and Palestine.
To illustrate this choral mission, here are the anthems from the Choir’s most recent appearance and from the forthcoming early worship service on February 16th.
On January 19th, the Global Choir sang Palestinian and Israeli anthems.
The Palestinian anthem, Truth Is Our Call, has the following lyrics:
“Truth is our call and justice our claim. The will of our God is our vanguard and aim; the God of us all, of mercy and love, of freedom and peace for all of humankind.
Refrain: We’ll strive and we’ll strive and we will not be still to lift all oppression with God’s help and will. We’ll raise high the banner of righteousness and truth, we’ll strive and we’ll strive and we will not be still.
We shall not give in to fear or to hate; we will speak the truth and we’ll strive to be just. With love we will stir the conscience of the world; with patience and faith we’ll save our home and land.”
Truth Is Our Call was composed by Rima Nasir Tarazi, a musician, an activist, a community leader and, above all, a humanist and a loving grandmother. After 1967, she started writing the lyrics for her compositions. Through those songs she documents the inhumane daily events taking place under the Israeli military occupation. She expresses the voice of Palestinian mothers, prisoners and children who all yearn for freedom, dignity and peace. Although Rima’s songs are about a dispossessed and suffering people, yet they are full of hope as they communicate the dreams and aspirations of the Palestinian people.
The Israeli anthem was Sim Shalom—Prayer for Peace. Here are its lyrics:
“Grant us peace Thy most precious gift, O Thou eternal source of peace. Bless our country, that it may be a stronghold of peace. May contentment reign within its borders, bonds of friendship throughout the world. Plant virtue in every soul and love for Thy name in every heart. Give us peace.”
Sim Shalom (Song of Peace) was composed by Max Janowski (1912–1991), a composer of Jewish liturgical music, a conductor, choir director, and voice teacher. Born in Berlin, in his early 20’s he became head of the piano department at a music academy in Tokyo, Japan, but emigrated to the U.S. in 1937 and served in the U.S. Navy during World War II. After the war he was the longtime music director at a synagogue in Hyde Park, near the University of Chicago.
Sim Shalom is dedicated to the U.S. African-American diplomat Ralph Bunche, who was awarded the 1950 Nobel Peace Prize for his work as the United Nations’ chief mediator in assisting Israel and its neighbors (Egypt, Lebanon, Jordan and Syria) in negotiating the 1949 Armistice Agreements that ended the 1948 Arab-Israeli War and established Armistice Demarcation Lines.
February 16, 2014
On February 16th in honor of U.S. black history month the Choir will sing an African-American spiritual and an anthem from Uganda.
The spiritual is “Who Will Be a Witness” with new words and music by Donald Moore, an Ohio-based composer, arranger, lyricist and author of over 800 sacred, secular, educational and pop choral works. Its words are the following:
“Who will be a witness, O my Lord? Who will be a witness, O my Lord? Who’ll be there beside me? Who’ll be there to guide me? Who will be a witness, O my Lord? I’m goin’ to heaven, want to do it right. I’m goin’ to heaven, I’ll be dressed in white.
Who’ll be there to meet me? Who’ll be there to greet me? Who will be a witness, O my Lord? Don’t want to stumble, don’t want to fall. I’m goin’ to heaven when the roll is called. Heaven bells are ringin’. Saints are all a singin’. Who will be a witness, O my Lord? A witness, a witness, O my Lord. Who’ll be there beside me? Who’ll be there to guide me? Who’ll be there to meet me? Who’ll be there to greet me? Who will be a witness, O my Lord?”
The Ugandan anthem is “Come and Let Us Worship God,” which was composed by Cranmer Mugisha, a Bishop of the Church of Uganda, a “Jesus-loving, Bible-believing, Spirit-filled Anglican Church engaged in the mission of Jesus Christ in today’s world.” The anthem’s words are as follow:
“Come and let us worship God, turn to serve the living Lord, move from where we are misled, do as ancient prophets said.
Oh our living God, We, the creatures of your word, come to make our home in you, knowing that your word is true.
Let us hear our Maker’s voice, and let Christ inform each choice.
Sister women, brother men, let us turn to God again.
Oh our living God, We, the creatures of your word, come to make our home in you, knowing that your word is true.
 Moore also is the President and CEO of Moore Racing Enterprises LLC, which maintains a competitive midget race-car team, and a smooth-jazz/greatest-hits solo performer.
A previous post reviewed the recent U.S. State Department report on Cuban religious freedom while another post critiqued the views on that subject from the U.S. Commission on International Religious Freedom.
The following are comments prompted by three recent articles in Granma, Cuba’s newspaper, about religion in Cuba that are consistent with my experiences on the island and my conclusion that Cuba enjoys significant religious freedom and does not deserve to be criticized on this subject by the U.S.
The first article collects observations on that subject from Cuban religious leaders; the second reviews the recent meeting in Cuba of the Latin American Council of Churches; and the third reports on a visit to Cuba by the President of the World Communion of Reformed Churches.
Religious Freedom in Cuba
The first article from May 9th asserts that “many specialists have noted the increase of religious expression in Cuban public life. The adoption into the Constitution of the secular nature of the state in 1992 facilitated religious freedoms, and two Popes and other eminent foreign religious leaders have since visited the country.” The article supported this assertion with interviews of several Cuban religious leaders.
No Anti-Semitism. At the Beth Shalom Temple in Havana’s El Vedado district, which I have visited, David Prinstein, vice president of the Jewish Community, confirmed that Cuba’s Jews were never persecuted. He said, “In the early days of the Revolution there was a distancing between different religions and the state; if you occupied a leadership position [in the state] you could not be religious, but there was no persecution.” His parents, he explained, were not “practicing Jews but my grandparents, who came to Cuba from Poland, fleeing the Nazis, always went to the synagogue.”
Currently, the Cuban Jewish Community has approximately 1,500 members. There are five synagogues in Cuba, three in Havana, one in Santiago de Cuba and another in Camagüey.”Although it is a small community in terms of numbers, it is strong in terms of what it does and the number of projects and programs in existence,” Prinstein confirms.
One challenge for Cuban Jews is adhering to dietary practices, given that they cannot eat pork, shellfish, scale-less fish, or web-footed poultry. They are assisted in respecting these regulations with allowances made for the only private butcher’s store in the country. “It was established in 1906, and was respected after the triumph of the Revolution,” notes Prinstein.
He also described relations between his community and the Cuban government as excellent. “Even before the [new] Cuban Migration and Travel Law . . ., we were always able to travel to international events to which we had been invited in Latin America, Israel and the [U.S.].”
A New church in Cuba. The Moravian Church began to function in Cuba at the end of the 1990’s. “We started out as a small group meeting together in a house, until we joined the Cuban Council of Churches in 2003 as fraternal associates,” said Armando Rusindo, one of its leaders, and in January 2013 it was registered with the government as an independent entity.
Now Rusindo believes there is “an awakening of faith among Cubans; something that can be noted by the number of people going to church.” Nevertheless, the churches need “to constantly demonstrate what religion can contribute to a nation, by our example, conduct, dedication, and service, derived from our beliefs.”
Cuban Islamic League. There have always been Muslims in Cuba, but for 500 years of history, there was no Muslim religious institution on the island, states Pedro Lazo, president of the Cuban Islamic League, which was officially established in 2007, although there were group meetings prior to that year. “We have been practicing since the 1990’s and we have never had a problem,” he affirmed.
The Islamic League enjoys good relations with all other religions. “Our statutes establish that these relations must be excellent, like those we must have with our neighbors, based on respect, fraternity and cooperation in all contexts.” Moreover, “Government authorities are in favor of people’s total and complete religious freedoms, as confirmed both in the Constitution and in its actions.”
The Martin Luther King Memorial Center. The Center, which I have visited, is a Christian-inspired ecumenical institution that was established in Havana in 1987.
Kirenia Criado Pérez, the director of the Center’s Reflection and Socio-Theological Training Program, believes that it “has helped break down a polarity that still exists in the minds of some people, that Cuban society is one thing and the Church another.” In her opinion, the Center’s social influence does not just come from Biblical, theological and pastoral training, but also from educational projects guided by the ideas of the Brazilian educator, Paulo Freire.
The Center also works in the area of solidarity, linked to Latin American movements, and is responsible for the Caminos publishing house. Moreover, it has been involved in building homes near the Center and elsewhere, especially after the destruction of Hurricane Sandy in October 2012.
Criado believes that, along with other institutions, the Memorial Center has helped people understand that “the Church is another social actor and as such, is responsible for the transformation of reality.” This is especially important as Cuba is going through many changes. “Everyone is thinking about how to change the country, but not everyone wants to move in the same direction. The same thing is happening in the case of the churches. That’s why it is important to understand one another, converse and get rid of old preconceptions.”
Latin American Council of Churches
In early May Cuba hosted the General Assembly of the Latin American Council of Churches, which was founded in 1982 and which comprises 188 Protestant churches and denominations in every country of the region. Its objectives are promoting the unity of God’s people as part of the concept of mission and service to the world; stimulating member churches to unify diakonia (the call to serve the poor) and evangelization; strengthening capacity in advocacy and public, social and political participation of the churches and the Council; promoting reflection and theological dialogue; and training leadership on social issues of development and pastoral work.
The Assembly was attended by 300 religious representatives from 20 Latin American and Caribbean countries.
Bishop Julio Murray of Panama, who was the outgoing president of the organization, said, “Even with so many difficulties due to the U.S. blockade, the churches came together in solidarity in such a strong way and said, “No, we are going to Cuba and we are going to do everything necessary to accompany our sister churches on the island,” in this concrete gesture of solidarity and ecumenicalism. According to Bishop Murray, “the task of the Church [in Latin America] is to continue strengthening as a sign of hope, particularly in the face of situations which resemble a tremendous economic bonanza, but where so many inequalities, inequities and exclusions can be seen.” Therefore, he said, we must “seek the justice that will lead to peace.”
Other participants in the meeting described its taking place in Cuba as a concrete gesture of ecumenicalism, the maxim which guided debates on the current regional situation and challenges for the future, particularly during a historic moment in Latin America.
The new president, Argentine-Ecuadoran Felipe Adolf, stated that being in Cuba was “a very concrete gesture that we wanted to make, in keeping with the maxim of the . . . Assembly: ‘Affirming an ecumenicalism of concrete action.'”
Federico Pagura, Emeritus Bishop of the Argentine Methodist Church, described the choice of Cuba for this meeting as very relevant, adding that the Assembly was a response to actions of the U.S. to prevent its happening, and blocking Cuba’s free relations with the continent and the rest of the world.
The representative of the Anglican Church of Peru, Jaime Sianez, said that by coming to Cuba he hoped to transmit “a message of hope, compassion and loyalty to our Cuban brothers and sisters.”
The Assembly concluded with the adoption of the Havana Consensus that acknowledged that Latin America and the Caribbean had many people (33%) living in poverty and(12.5%) in extreme poverty, a high maternal mortality rate, violence against women, including human trafficking, discrimination against indigenous and African-descendant people and a high number of young people.
Therefore, the Havana Consensus declared that the churches would ” continue working to promote and defend human rights and particularly sexual and reproductive rights, from a theological, pastoral and social [perspective], in the churches, ecumenical organizations and [civil society],” provide pastoral accompaniment to “communities [that] . . . suffer and are hurt by violence, intolerance and lack of justice,” encourage “the leading role of young people as leaders in our faith communities,” and “promote human rights and the eradication of all forms of discrimination, particularly against women, the elderly, the environment, indigenous peoples and Afro-descendants, immigrants, lesbian, gay, transgender, bisexual and intersex . . . and people with disabilities.”
Another concluding document of the Assembly was the Pastoral Letter of Havana voiced similar concerns. It also deplored the U.S. “blockade” against Cuba, the U.S. designation of Cuba as a “State Sponsor of Terrorism” and the U.S. detention and torture of prisoners at Guantanamo Bay. In addition, the Letter supported the self-determination of the people of Porto Rico and expressed solidarity with the cause of the families of the “Cuban Five” still in U.S. prisons.
World Communion of Reformed Churches
In February Jerry Pillay, the President of the World Communion of Reformed Churches, spent five days visiting the Cuban Presbyterian and Reformed Church.
He was impressed with that Church’s “numerous programmes [sp.] and projects to support and develop [their] communities.” In particular he praised the project “to supply purified water from taps on church premises” and the Matanzas seminary. (Many of these water projects have been installed by my fellow members of Minneapolis’ Westminster Presbyterian Church.) “This water, Pillay said, “is made freely available to the community at large and literally hundreds of people come regularly to fetch water. Although the church is not allowed publicly to ‘evangelize,’ it is projects such as these that enable the church to impact the community with its Christian witness and message.”
Pillay observed that although “the [Cuban] government does not propagate religion, it certainly recognizes that it need the church and other religious bodies to develop the country. Thus they have come up with a number of laws and policies to improve this working relationship and to encourage the financial sustainability of religious bodies so that they are not forever reliant on foreign assistance.”
Pillay met with family members of the “Cuban Five” who are still incarcerated in U.S. prisons. The families “have not been able to visit them . . . because of being denied visas and [other permits]. . . . The pain, suffering and anguish of the families . . . have become a pastoral matter for the church in Cuba.” Therefore, Pillay said at the end of his trip he would “attempt to unite voices and place [this issue, the release of the four Cubans still in prison and ending the U.S. embargo of Cuba] on the agenda of the World Council of Churches, the World Lutheran Federation and other ecumenical organizations.”
The World Communion consists of “Reformed, Congregational, Presbyterian, Waldensian, United and Uniting churches” with 80 million members in 108 countries. They are “joined together in Christ, to promote the renewal and the unity of the church and to participate in God’s transformation of the world.” The World Communion “coordinates joint church initiatives for economic, ecological and gender justice based on the member churches’ common theology and beliefs . . . [and fosters] unity among our member churches and promote economic, social and environmental justice.”
The organization was formed in 2010 through the merger of the World Alliance of Reformed Churches and the Reformed Ecumenical Council. The World Communion and its predecessors have created the following important confessions and statements of faith:
the Belhar Confession that rejects any church doctrine that “sanctions in the name of the gospel or of the will of God the forced separation of people on the grounds of race and colour” (1986);
the Accra Confession that declares Christians are called by biblical teachings to be advocates of social and economic justice (2004);
Pillay, the current President of the World Communion, is due to be its General Secretary next year. He is an ordained pastor in the Uniting Presbyterian Church in Southern Africa and serves as its General Secretary. He also is on the boards of the South African Council of Churches and the National Religious Leaders Forum in South Africa. He holds degrees from the University of Durban-Westville and the University of Cape Town in South Africa.
The criticisms of U.S. policies by the Latin American Council of Churches and by the leader of the World Communion, in my opinion, should not be seen as the expressions of anti-U.S. organizations, but rather as expressions of wide-spread opposition in Latin America and the rest of the world to these U.S. policies. As a U.S. citizen I share these opinions.
As explained in a prior post, one of the purported bases for the recent U.S. re-designation of Cuba as a “State Sponsor of Terrorism” was its having “strategic anti-money laundering/combating the financing of terrorism deficiencies” in 2012.
The speciousness and unfairness of this charge was rebutted by the international agency in charge of such matters, the Financial Action Task Force (FATF), which has announced that last year Cuba had joined the Financial Action Task Force on Money Laundering in South America (GAFISUD)) and that Cuba had “developed an action plan with the FATF” with “written high-level political commitment to address the identified deficiencies.”
This past week even this weak U.S. assertion should be thrown in the trash can where it belongs.
The reason? Last week Cuba’s Central Bank apparently adopted regulations to detect money laundering, terrorist financing and illicit capital movements.
The regulations require Cuban and foreign banks to adopt measures to control financial transactions “to prevent them from being used or involved in operations with illegal proceeds , or to finance terrorism and weapons proliferation.”
These new regulations have not yet been posted to the official website of the Cuban Central Bank.