Social Issues

Religion

  • Religion
    What I Would Say to the Synod
    The Roman Catholic Church's Synod can reassert Church leadership on human rights--or fail to do so.
  • Religion
    Social Justice Webinar: Global LGBTQ+ Rights
    Play
    Jessica Stern, U.S. special envoy to advance the human rights of LGBTQI+ persons, discusses the current state of LGBTQ+ rights globally. Ruth Messinger, global ambassador for American Jewish World Service, moderates. TRANSCRIPT FASKIANOS: Welcome to the Council on Foreign Relations Social Justice Webinar Series. I’m Irina Faskianos, vice president of the National Program and Outreach here at CFR. This series explores social justice issues and how they shape policy at home and abroad through discourse with members of the faith community. As a reminder, this webinar is on the record and the audio, video, and transcript will be made available on CFR’s website, CFR.org, and on the Apple podcast channel, Religion and Foreign Policy. And, as always, CFR takes no institutional positions on matters of policy. We’re delighted to have Ruth Messinger and Jessica Stern with us for today’s discussion on “Global LGBTQ+ Rights.” Ruth Messinger will moderate the conversation. She is the global ambassador for American Jewish World Service. She was the president and CEO of the American Jewish World Service, a position she held from 1998 to 2017. And prior to her work with AJWS, Ruth worked in New York City government serving as a city council member representing the Upper West Side and later as Manhattan Borough president. She’s also a member of CFR’s Religion Advisory Committee, a member of CFR. And she is going to set the stage for this conversation, drawing upon her experience of the work that the American Jewish World Service has done with the LGBTQ+ community around the world, have a conversation with our distinguished speaker, Jessica Stern, and then we will turn to all of you for your questions which you can either write or raise your hand. So with that, Ruth, thank you for doing this. And over to you to introduce. MESSINGER: OK. Thank you so much, Irina. And I just want to say to the Council, I think many of us out there who are members or attendees of Council functions feel a very special place for the fact that you have a social justice stream of work, that you feature webinars that talk about global social justice. And in this instance, and my guest says on a couple of other recent instances, you have highlighted the issues of LGBT concern globally, because not enough people focus there. We have a very special guest. I’m going to introduce her to everybody and ask her a couple of sort of open-ended questions. And then, as Irina mentioned, later in the discussion I’m going to talk a little bit about the American Jewish World Service work in the same arena. But Jessica Stern plays on the big scale. She was appointed by President Biden, and she is our country’s special envoy to advance the human rights of lesbian, gay, bisexual, transgender, queer, and intersex persons. And that means leading the efforts of the United States to protect LGBTQI people globally, but also to advance their interests. So to protect them from discrimination and violence on the one hand, but also to see if they can—if she can promote advocacy for them to be treated equitably in their own communities. Jessica comes to the State Department with an amazing history working on LGBT rights and on human rights. She led Outright International, which is a global LGBTQI+ human rights organization. She was its executive director for ten years. She had observer status at the U.N. which is. again, really important. And she built the world’s largest COVID LGBTQI+ grantmaking program. She also quintupled the budget of her organization, something we were almost able to do at the American Jewish World Service. But before this, Jessica was for many years a researcher and advocate at Human Rights Watch, at Amnesty International, and at the Center for Constitutional Rights. She has a long history of multilateral engagement, so I’m not going to actually read all of that. I think she’ll let us know some of the groups that she works with internationally at the U.N. level and on behalf of the United States. Because I don’t want to take too much time away from her, but I do want to say that she provided the first LGBTQI+ testimony in a U.N. Security Council hearing and has frequently served as an advisor to the U.N., including as a founding member of the U.N. Women LGBTI Reference Group. She is a published author. She is often cited in the media. She is the recipient of numerous honors, including from Crain’s, Gay City News, and the Metropolitan Community Church—well-loved by many of us. She is an adjunct associate professor and has taught LGBTQI+ rights at Columbia University’s School of International and Public Affairs. Jessica, it’s quite a—it’s quite a bio, and it’s quite a dedication to these issues on a global scale. And I guess really the first question, because it’s a question that I think the public sometimes asks, is why are LGBTQI+ rights a priority in United States foreign policy? STERN: Thank you so much for that warm welcome, Ruth. And I’m a big fan of yours and have admired your career over a long time. So I feel like I am really very fortunate today to have the opportunity to be in conversation with you. I would say to have you all to myself for an hour, but all to myself plus fifty of our friends listening, and everyone who will read the transcript afterward. So, you know, thank you for this opportunity. And I just also want to thank the Council on Foreign Relations for increasing its commitment to LGBTQI-inclusive foreign policy. This is now my second opportunity to speak at a CFR event in this role, which is really a great sign about how CFR is trying to educate its members and educate the world, really, about why LGBTQI+ rights have to be taken seriously. So why is this a U.S. foreign policy priority? I’m so glad you asked that question. Some people think—hopefully, you’re getting applauded in the background, Ruth. You know, some people hear LGBTQI issues, and they think: Why do those people get so much attention? They’re talking about special rights or new concepts of rights. And that’s just not the case. What we’re actually trying to do with U.S. foreign policy is tackle the overrepresentation of LGBTQI+ persons among those who experience discrimination, violence, stigma, bullying, exclusion in schools and healthcare settings, and are denied recognition before the law. And so we try to give attention to this issue set to redress those wrongs. And we find that LGBTQI issues are literally connected to every single part of U.S. foreign policy. If we’re trying to eradicate HIV and AIDS, then we have to be working on LGBTQI issues because there’s an overrepresentation of men who have sex with men among key populations. If we’re talking about national security, then we have to recognize that LGBTQI people are often among those targeted by extremist organizations, and terrorists. And actually, LGBTQI+ people can be almost like a canary in the coal mine and a bellwether of—that can be used for atrocity prevention. Or maybe one more example is American economic interests. People sink or swim together. And so if LGBTQI people are prevented from accessing the formal labor market, they’re the last hired and the first fired, then that has an impact not only on American economic prosperity, but on all of our trade relationships. So there’s so many ways that this intersects with the U.S. government’s priorities. And I think President Biden and Secretary Blinken have been very clear in saying: We shouldn’t just be talking about LGBTQI+ rights in June at Pride. We should be doing this work year-round. MESSINGER: I think that’s an amazing answer. And I would just—we’re going to continue to talk about your work in a minute, then leave the AJWS work to a little later. But I just loved your answer, because I get this often on behalf of American Jewish World Service. And I get it from people who love the organization, love the idea that we do international human rights at the grassroots level, but then when they hear—some of them—that we have a big LGBTIQ+ portfolio, their response is, well, I care about those rights too, but when it comes to the rest of the world there are other things that are more important. So why is it you have such a large portfolio? And of course, the answer is precisely what you said. If people are high on the list of those who get discriminated against or treated with various forms of intolerance or oppression, then that is the mark of a society that is not honoring human rights. So I liked your talking about canary in the coal mine. So now I’m going to ask you the toughest question, which is: When you think about the work you’ve been doing for well over a decade, and now the perspective that you have as a member of the U.S. State Department, you know, what’s your—what’s your report on the state of the world for LGBTQI+ rights? How are we doing? STERN: It is the hardest question, actually, because people want to hear that the moral arc of the universe, you know, bends towards justice. And it does, I really believe that. But I want to be really clear that it is not business as usual in terms of homophobia, transphobia, biphobia, interphobia. We have two things happening simultaneously. On the one hand, strong and vibrant LGBTQI activists and organizations around the world and amazing allies like AJWS. We’ve made remarkable legal and policy progress, including over the course of my lifetime. And, you know, if you’ve lived in the United States, then you know there was a time when marriage equality was almost unfathomable, or that, you know, Pride events were unfathomable. But, you know, really over our lifetimes we’ve seen LGBTQI rights increasingly be socially accepted, so much so that we actually managed to see bipartisan support for the Defense of Marriage Act in Congress. And of course, Congress doesn’t agree on that many things. So it’s really quite a testament to— MESSINGER: Especially now, when they don’t agree on anything. But yes. STERN: But the truth is, we’re also seeing the weaponization of LGBTQI+ issues, to advance other agendas—like undermining democracy, like turning out conservative voter bases, like distracting from economic inequality, the price of food inflation. And so LGBTQI+ rights have also become very visible. In fact, I would argue that LGBTQI+ rights are more visible than the community itself has political power and substantive equality. And so just a few examples. Last night I went out to dinner with some friends. And one of my friends said to me, did you hear about the attack that just took place in Beirut on a group of LGBTQI activists? And what happened was a right-wing extremist group, I believe it was called the Soldiers of God, had attacked LGBTQI people who were marching through the streets of Beirut, pelting them with rocks and stones, causing three people to be seriously injured enough to go to the hospital. And part of what was so disconcerting, Ruth, is that I didn’t even hear about it until last night. And the reason I didn’t hear about it is because you can’t keep up with all of the acts of violence and all of the attacks on LGBTQI+ people’s rights, even in my position. And so I want to be really clear that the state of the world for LGBTQI people is crisis. And we need more friends. And we need more allies. And we need to make clear—and this is part of why I think this conversation really matters—we need to make clear that when we hear about attacks on LGBTQI people, it’s not just somebody else’s problem. People don’t actually have such strong views about such a small minority for no reason. LGBTQI people consume a great deal of political airways in country after country around the world because we’re used as a political symbol. And so I’m very worried about the state of the world. And if I had one ask of people listening, and I know there are a lot of experts in in the room today—the virtual room, and I hope to that they’ll jump in with their questions and wisdom. But, you know, one of my asks would be: How can we make clearer to allies what’s at stake for them in protecting LGBTQI people? This is not a niche issue. This issue set affects all of us. MESSINGER: Well, I think—I think that’s a fantastic perspective. I think that we—you know, some of this is starting at home. We also need to make it clear, given some of what’s going on in the country right now, I suspect, that the fact that you exist—I don’t mean you, personally—but the fact that you exist in this job, that this is a thoughtful and central concern of the United States State Department, drives some members of Congress crazy, for not understanding that gay rights are human rights, for not understanding that these are, in fact, bellwether signs of how our country, as well as other countries, are or are not flourishing. So I love what you said. And I love your description. And we’ll come back to some of that later. I did just want to take a few minutes to note here the point-counterpoint. So Jessica is involved in representing the United States government through the State Department and looking at these issues globally. And as you’ve heard, when she does the state of the LGBTQI+ world it’s not so great. American Jewish World Service, as some people may be aware, is a is an individual, international human rights organization based on Jewish principles and values, but working exclusively at the ground level. We have grantee partners basically in the non-Jewish world across seventeen countries in Africa, Asia, Latin America, and the Caribbean. And I chose to ask if I could talk a little bit about our work for this specific reason that of our 522 grantee partners, 176 are working on issues of sexual health and rights. And of that group, most of them are at least somewhat involved with LGBTQI+ rights. And some of them are exclusively involved with those rights. And in this current fiscal year, we have granted over $3 ½ million to support LGBTQI+ work. And we currently fund 101 organizations in eight countries where that is their exclusive work. And I just want to say that that is for the same reasons that Jessica spoke. In those countries, whatever other work we’re doing, whatever level of—whatever you would like to call it—democracy and justice exists on the part of the government, this is a key indicator of whether or not the fundamental ideas of human rights are or are not respected. And to be very blunt about it, and Jessica will talk about this I’m sure some more, but in the world two-thirds of LGBTQI+ people have experienced some degree of violence. And in nearly seventy countries, being LGBTQI+ is a criminal offense. And in some countries, it’s punishable by death. So we choose—as Jessica works on global scene—we choose to fund these small groups, and I’ll give some examples later, but that are organizing, that are protecting the rights of their members, that are speaking up against their government policies, that are sometimes going to court. But that are often, as Jessica implied, just basically concerned with literally the physical protection of their members. So, Jessica, having said that globally the picture is, like, not as great as we’d like it to be, why don’t you next give us examples of some successes and where you’ve seen policy change, and where you’ve actually seen your role as representing the United States on these issues make a positive difference. STERN: Thanks for bringing in the dimension of the importance of civil society, and specifically civil society fighting for LGBTQI+ organizations, Ruth. I hope we’ll come back to that as a concept, because I don’t think this work can succeed without LGBTQI civil society organizations and allies having access to resources. But there are successes. There have been lots of successes, both in the mandate that I work on and, you know, on the world stage for LGBTQI+ rights. Let me just say, today there are five special envoys for LGBTQI+ rights around the world, which is a very good thing. Of course, there are roughly two hundred countries in the world. So there’s like a little bit of a gap between where we are today and where we want to be. But most of those positions are relatively new. So the trend is towards inclusion. One of the things I’m really proud of is the expansion of LGBTQI+ reporting in the annual Human Rights Report published by the Department of State. You know, if you aren’t familiar with the Human Rights Reports, they are an incredibly important source of information, sometimes the sole source of evidence used in asylum adjudication claims. And so it’s very important that we have robust LGBTQI+ information in them. And even though the department overall is streamlining the Human Rights Reports, because there had been less inclusive reporting than we would have wanted to see, our office has been able to expand that section, including issues as varied as corrective rape, conversion therapy practices, harmful and unnecessary surgeries on intersex persons, attacks on Pride festivities, the inability of LGBTQI+ organizations to legally register. And so I would say that if we continue in the vein that we’re going in, the Human Rights Report will actually become one of the richest data sources updated on an annual basis about the state of the world for LGBTQI+ people, which we’re very proud of. In March, my office worked with our Bureau of International Organizations and the U.S. mission to the U.N. to facilitate the second-ever Security Council Arria on LGBTQI+ issues. And you might be wondering, why does that matter? Well, it matters because what the Security Council says and does impacts every part of the U.N.’s work. It is the most powerful body. And if LGBTQI issues are not a part of its portfolio of work, then we’re being overlooked in the space where decisions are made and resources are allocated. Unfortunately, we haven’t gotten into the official sessions, you can imagine some of the governments that might have blocked those efforts, but the way we develop a mainstreaming strategy is through side events, among others. And the U.S. government made a number of pledges in that space, including about our commitment to increasing LGBTQI work in our broader peace and security agenda. I think another great example comes from executive order—well, I won’t—I won’t say it by number, because then I think I’m getting a little nerdy for the audience. It’s a nerdy audience, so that might be OK. But the president’s 2022 executive order from June, 14075, that actually asked the Department of State, USAID, Treasury, and the Department of Health and Human Services to develop an action plan towards working to ban conversion therapy practices around the world. So we released that action plan in May of this year. You can find it online. And it basically gives us a mandate to work to oppose these harmful and often torturous practices. MESSINGER: That’s fantastic. STERN: I’ll just end with one last example. You know, one thing that we’ve done that I think is really important, is we’ve also helped to give out some basic tools to make inclusive diplomacy easier. And this is very bureaucratic, but it’s through the effective use of bureaucratic tools that we ensure it’s not just one special envoy or one office that knows how to do this work. So we’ve massively revamped the annual Pride cable that we come out with so that every embassy understands the do’s and don’ts for how to defend and advocate for this population. MESSINGER: So I think that’s really important. And I would just—you know, to underscore what Jessica was saying about their work in some countries and how basic it is—just as one example. In Kenya, as a success story, we in the American Jewish World Service support the National Gay and Lesbian Human Rights Commission. And it took us a battle in the supreme court in Kenya to allow that group to register as an NGO, because the Kenyan NGO Coordination Board had decided that any organization that had the word “gay” or “lesbian” in its name could not be a member of its NGO panel. So, you know, talking about bureaucratically means to exclude and group on rights. And we won that battle. And then two of our grantees worked to put Dr. Dennis Wamalwa on the Kenya National Commission on Human Rights, which makes him the first openly intersex person to attain such a position in Africa. So it’s exactly what Jessica is saying, that even though she’s working significantly on a global level and at the interactions of the U.S. and other governments, that work is buttressed by the—by the unbelievable efforts being made by LGBTQI+ people and their organizations on the ground to affirm their rights and to tackle the bureaucracies in their own countries. Jessica, not to—not to leave bad news till near the end, can we just talk a little bit about the state of legislation in Uganda right now? STERN: Hmm. Many people in this conversation have been following the struggle of the LGBTQI+ movement in Uganda for a long time. There have been documentaries made about the community, including God Loves Uganda and Call Me Kuchu. And really, the work of the community to defend their rights has become an international story because LGBTQI+ Ugandans have felt that their own government wasn’t protecting them, and they needed support from allies around the world just to be safe. Unfortunately, the community took a major hit this year when President Museveni signed the anti-homosexuality act into law, which, I would argue, is one of the most extreme, far-reaching, and dangerous anti-LGBTQI+ laws in the world. And there are many reasons for this. But the government of Uganda already had criminalized sodomy. So this is really an attack on free speech, assembly, association, and allyship for LGBTQI+ persons. Just to name some of the provisions of it, if a landlord suspects that someone is LGBTQI+, they can’t rent to them and they have to actually report them to the police. In fact, anyone who suspects someone of being a member of the LGBTQI+ community is under a mandatory obligation to report them to authorities. So if I lived in Uganda and these eyeglasses that I’m wearing right now were to break or the prescription would become dated, I would have to decide do I feel safe going to my own doctor because that doctor could turn me in. So there’s no such thing as confidentiality, even in health care, even with your lawyer, even with your—a member of your clergy. So it’s incredibly unsafe. And one of the most ominous provisions of the anti-homosexuality act is that it effectively bans and criminalizes LGBTQI+ activism. So it makes it very difficult for LGBTQI activists and organizations to operate. Makes it very difficult for their allies to show up for them. And, of course, this is on top of criminal punishments for homosexuality that rise to life imprisonment and even the death penalty. So it’s quite extreme. We could go on about all the provisions of the law, but you get the gist. MESSINGER: Yeah. And I think I raised that not only because it is bad news, and I do want people to understand that there’s a lot of bad news on this front around the world, but also because this has been, like, a decade-long battle. We worked very closely with a fantastic LGBTI community, I think it’s like now ten years ago, who fought Museveni in court and stopped the passage of a similar law, or reversed it in the courts. And it was then not the law for a while. And so he’s gone back to, again, this fierce effort to enact it into law. And the law—as you pointed out—the law this time is infinitely more draconian. I did want to ask you one question. I don’t know how much it’s the case today, but I know that a few years ago it seemed pretty clear that some of the anti-gay sentiment was being stirred up by visiting American Evangelical pastors who either thought it was their job to spread their negative message globally, or—and/or, like, were being frustrated and not being able to get more anti-gay work going in the United States so they decided to go elsewhere in the world. And I know that at the time that I was on top of some of this, they were really poisoning the well by telling uninformed communities that gay people were all pedophiles and would literally kidnap and destroy their children unless they outlawed them. And I’m just wondering how much of that is still an issue, and if there’s anything that the United States government stateside can do to stop any of that activity. STERN: I just want to say, the argument that Ruth is pointing out—this notion that LGBTQI+ people are pedophiles, is an argument that I thought was maybe from my childhood, but wouldn’t be a reality as an adult, as more and more people come out, as more and more people realize that they have LGBTQI+ people in their family, in their congregation, at work. But actually, there’s been a radical resurgence of this argument. And it takes different forms. LGBTQI people are child abusers, kidnapping children, infiltrating schools, grooming children. And I just want to be clear: All of these are lies. They’re myths. And the speed with which these arguments—that take the exact same form—have spread from region to region is not a coincidence. And so I think your point is right, Ruth, that there are clearly U.S.-based right-wing extremists that are promoting these myths around the world and stoking the flames of anti-LGBTQI+ sentiment. Some of you may have followed that there’s an organization based in Tempe, Arizona that’s been labeled as a hate group by the Southern Poverty Law Center. I think so as not to give them airtime I won’t mention them by name in this space. But they traveled from Arizona to Kampala really on the eve of the signing of the anti-homosexuality act. And their executive director was, you know, standing next to the first lady, and apparently advocating for conversion therapy practices. So there’s two things that are true. One thing that’s true, is that U.S.-based extremists, many of whom have been discredited here at home, are exporting their strategies, U.S.-based arguments, and their money to other countries around the world and then trying to repackage them and sell them as African family values. The other thing that’s also true is that LGBTQI haters exist in every country in the world. So it’s not only that people are leaving the U.S. and exporting these ideas. There’s often an enabling environment in other countries as well, which can make for really toxic partnerships. MESSINGER: Right. And by the way around the world, without getting specific, some of the LGBTIQ+ groups that we have funded have been—all of their work has been literally just simply to try to educate locally to people who think they’ve never met a gay person, think they couldn’t possibly have a gay person in their families, and have adopted a whole set of negative—not only negative stereotypes, but then translate those into policy at the church, or at the school, or in the government. And need simple education, which some of our groups have undertaken to do. We’re now, I think, open for questions. So we’ll hear from the moderator when there are specific questions. But let me just get one more question into you, Jessica, first. And that is, in this sort of role that you have in the State Department on behalf of the United States government and globally, what are your priorities? STERN: Drink more coffee, sleep less, have more time in the job. You know, it’s hard to set a list of priorities because you actually almost want it to be infinite. But you can’t, because there are only so many hours in the day. We’re not effective if we tackle everything. So the broad framework for my office is the Presidential Memorandum on LGBTQI+ Inclusion in U.S. Foreign Policy and Foreign Assistance that President Biden issued on February 4, 2021. It provides a sort of high-level framework. With the amount of time that we have left where we know this office will continue to exist, we have several core priorities. So one is fighting conversion therapy practices worldwide. I think this issue is the great equalizer, because conversion therapy practices exist in every country on the planet. They take very ugly forms, everything from forced starvation, to forced medicalization, so-called corrective rape, the list really goes on and on. Sometimes at the leadership of families or religious leaders, sometimes at the hands of medical professionals, and sometimes even at the hands of government. You mentioned Uganda. The anti-homosexuality act in Uganda has this sort of ominous clause that seems to suggest that rehabilitation, also known as so-called conversion therapy practices, could be one of the forms of punishment. And I just want to be really clear, you can’t forcibly change someone’s sexual orientation, gender identity, or intersex status. So it doesn’t work and it creates lasting harm. A second priority for my office is strengthening and resourcing LGBTQI+ civil society organizations and their allies. And there are a lot of different policy directions that priority goes into. Let’s start with some of the simple ones. The ability to legally register an LGBTQI+ organization. In country after country, LGBTQI+ organizations are blocked from being able to operate. And if you don’t have legal status, it’s very hard to open a bank account, it’s very hard to get a grant, it’s hard to rent an office. And if something terrible happens and you have to advocate for your community, you really don’t have the credibility before the government that you would want. More examples. The ability of LGBTQI people to celebrate Pride in all of its beautiful, diverse rainbow and glitter forms. You know, Pride has joyful components, but fundamentally it’s an opportunity to assert political priorities and be in community. And in country after country, Prides are coming under attack and they’re being banned. So there are many provisions there. You know, I always feel like governments come and go, but community-based organizations are rock solid. They’re steady. They’ll be there, whether there’s a friend in the presidency or not. A third priority of mine is broadly working to support recognition by multilateral systems that LGBTQI+ rights are human rights. You know, when you said my bio you said I’ve done a lot of work in that space. I have done a lot of work in that space, and I have to say we still have so much work to do. We’re still fighting for recognition. And the reason why the multilateral arena really matters is because it’s bigger than one country, right? And, actually, if you look at the major impact litigation cases that have happened around the world on sodomy and things like that, on the NGLHRC case in Kenya that you were referencing, U.N. data and U.N. standards on concepts like the right to privacy or HIV prevalence is cited in case after case. So we need the multilateral system to recognize that LGBTQI+ people exist. And I could go on, but I think that’s just the tip of the iceberg. MESSINGER: Fantastic. No, no, I’m going to—I’m going to go to a couple of questions. So, Jesse Bernstein, who has worked on this field for a great deal of time, has a question. Can we get Jesse to ask this question directly? Moderator, operator? Should I just read it? There he is. OK, Jesse, go. Q: Thanks, Jessica and Ruth. It’s a real pleasure to join you both today. My question is, do we need to rethink or reconsider any of our approaches to advancing LGBTQI+ rights, given the crisis that was described? Are there new lines of effort that need to be developed or new allies we should be considering? And what aren’t we doing that we should be? Thanks. MESSINGER: Jessica, you’re muted. STERN: Thanks. Thanks so much for that question, Jesse. And for those of you who don’t know Jesse, he has a long history of being a tireless advocate for LGBTQI+ persons. So it’s great to have him here. So that’s a multipart question. One thing I just want to acknowledge is that I think governments—we need more governments that care about LGBTQI people. And we need the governments that care about LGBTQI people to be better coordinated. I think you’ll find it’s sort of a patchwork quilt. And in some cases, we’re working very closely with other governments and in other places, you know, there’s a really long way to go. Whenever I visit a country, one of the first things that I do is I bring together all of the ambassadors from countries that care about LGBTQI+ rights to have a policy-level conversation. And I often start with an icebreaker which is: When was the last time you got together to talk about the policy priorities for this community? And the answer is usually, we saw each other at Pride or we engaged around this very specific crisis issue. And so I think that that shows that there’s actually a great resource we could tap into if we just were more proactive in identifying and working towards priorities together. I think a second priority that I want to identify is spending more money on this issue. Right now, the amount of funding that goes to support LGBTQI rights at the international level is less than $1 out of every $100 in development assistance. Let me say that again, so that everybody hears that. Less than $1 out of every $100 in development assistance worldwide. So what we know from the evidence is that LGBTQI people experience violence and discrimination in higher numbers. And what we know from the evidence is that we underinvest in this community. So if we really believe in justice and equality, we need our money to reflect our values. And then I guess the third point that I want to emphasize comes back really to where I started, which is this can’t just be an issue that we think about during Pride month. LGBTQI people are being attacked year-round. And if we had more concerted attention from more allies, we wouldn’t be living with the realities that we’re experiencing right now. So there’s a lot of lessons learned. We just need to persuade more people to partner with us. MESSINGER: Oh, fantastic. OK, I’m going to go next to a question from Keith Richburg, which sort of digs into the heart of U.S. policy and how the U.S. functions in the world. Keith. Q: Hi, can you hear me? MESSINGER: Yes, perfectly. Q: Great. Yeah. My question was simply that, to Jessica, what do you think the U.S. should do specifically in a case like Uganda? Do you suggest we cut off aid, for example, to Uganda and other countries passing these kinds of anti-LGBTQ laws? And if we go that route, doesn’t that create an opening for countries like China and Russia, which we know couldn’t care less about the countries passing these kinds of LGBTQ laws? I saw a story in Politico saying that the Biden administration has a dilemma. So what do you think? STERN: Thanks, Keith. That actually is reflective of what I think is sort of the heart of the debate in foreign policy. If the U.S. defends the human rights of marginalized and vulnerable groups, will it cost us potential allies? And will other world powers swoop in and benefit? And I would argue that that’s a false dichotomy, that many of our allies are drawn to us and prioritize the U.S. because of our values and because we’re fighting for inclusion and equity for all people. There are countries around the world where the U.S. is not very popular with the government but is extremely popular with the people. And part of the reason is because of our commitment to democracy, free and fair elections. freedom from corruption. So I think it’s a very complex issue. On the question of whether or not we should cut aid to countries over their LGBTQI+ track record, I want to say that it’s too simple and too problematic to simply say yes or no. I want to underscore that no country in the world has a perfect track record on LGBTQI+ issues. The U.S. doesn’t have a perfect track record on LGBTQI+ issues. So the first thing that we would do in any situation is ask local LGBTQI activists, what strategies do you want? What do you think is on the table? What is going to help you? And what’s going to create a desired effect? If the U.S. arbitrarily cuts aid for schools, clean drinking water, climate justice in the name of LGBTQI issues, then who’s going to suffer? Not only everyone in the country, but LGBTQI+ people are going to be blamed. And that could actually fan the flames of backlash and violence against them. We have a lot of tools at our disposal. We can impose visa restrictions on people that violate the human rights of LGBTQI+ people. Those are extremely effective. There are a lot of officials in other governments that want to come to the United States to send their kids to school, to obtain medical care, et cetera, to go on vacation. We have the ability to review country status under AGOA. Whether or not you receive favorable trade status with the U.S. depends in part on your human rights track record. We have the ability to exercise our authority in international financial institutions like the World Bank. We have the ability to issue business advisories and travel warnings. We have the ability to decline meetings with foreign heads of state that want their photo taken with President Biden, but to have access to senior U.S. government officials there also has to be an alignment of priorities. So I think we have a lot of tools at our disposal. And we have to decide with surgical precision which ones are most appropriate in each situation. MESSINGER: Fantastic. Barbara McBee, you have a question. Although, I think your question might only relate to domestic situations. But we’ll give—let Jessica give it a try. Q: Thank you both. Thank you, Jessica, for the work you do. Thank you, Ruth. Thank you so much. And my question is, not just, as I was thinking about what you said, not just U.S., but there is a rise of people who are able to deny us services, or association, or access, claiming their religious rights. So given that, whether it’s U.S. or abroad, what are our recourses with such an ability? Because to use religion, I guess, we’re just supposed to back off. It’s a sacred thing. But actually, it’s not. It’s being used as a tool. STERN: Barbara, you have such good energy. Thank you so much for that question. Q: Thank you. STERN: Ruth, I wonder if you want to kick it off, just given your own career? Because I do think it has a specifically domestic component, and then I can follow you. MESSINGER: Sure. Well, I mean, I think it’s—you know, you’re—we are all dealing with this. You know, well, mostly they used to tell us, you know, like my freedom to do certain things stops it at—you know, like, before I punch you in the face, you know? And so this is a little bit of like there are conflicts of rights. We talk about freedom of rights, freedom of religion. But right now, we see in a variety of areas, not just the LGBTQI+ area, that freedom—religious freedom is being used and abused in various ways. So I think it’s—I want to pick up a piece of language from Jessica—it’s like, looking at changes in law or practice with surgical precision, because you don’t want to pass laws that are going to be found unconstitutional. You know, it’s this whole question of can—you know, this ridiculous amount of time that we spent in America deciding who can bake a cake. I mean, that wasn’t what it was, but can bakers deny the sale of their goods? So, Barbara, you raise it in some very serious contexts in terms of, like, hospital policy and organizational policy. And it’s really, for me at my mind, it’s not so different from the international model that Jessica was talking about. We could be much more careful about which hospitals, organizations we do business with as a country, which ones we provide full tax-protected status to. And we can pay a little bit of attention to their human resource and human rights policies. And, of course, I’m quite clear that they will say—which is what the bakers basically said—like, you know, freedom of—it’s entirely my right. But these freedoms have to be sorted out and looked at, because sometimes they conflict with each other. That’s what I would say domestically. And we’ve seen some serious efforts to both well limit the rights of organizations that were denying rights, and also to, you know, provide some incentives for people who are doing things the right way. Jessica. STERN: You know, I’m just keeping an eye on the time. And I see that Ani Zonneveld has had her hand up. And I have a feeling it could be a good continuation of Barbara’s question. MESSINGER: OK, so go ahead. I just saw Ani’s name here, but not the question. Ani, go ahead. Q: Hi, Jessica. Hi, Ruth. Ani Zonneveld, Muslims for Progressive Values. I actually wanted to highlight, we do have conversion therapy going on here in the United States with some of the Muslim therapists. And also did you know, Jessica, that the Organization of Islamic Cooperation and that organization you were referencing from Arizona have partnered up in implementing, and funding, and promoting their definition of family values? And this is being implemented through the 57 countries of the OIC, the Organization of Islamic Cooperation, through the U.N. mechanisms, as well as at the national level. And we see that here in the United States how the protests being led by conservatives and the teaming up of the conservative Muslim with a Christian right in opting out of the inclusive curriculums in public schools, et cetera. So there is a correlation between the domestic and the international. And at the international level, at the State Department, how are you going to be addressing this through the OIC? Thanks. MESSINGER: Thanks. OPERATOR: We will take our next question from Guthrie Graves-Fitzsimmons. MESSINGER: Well, Jessica was going to respond to Ani. OPERATOR: Yes. MESSINGER: But go ahead. Let’s get Guthrie’s question out. Let’s get the last—we have two questions. pending in the box. Let’s get them both out, and Jessica and I will try to sort them out. So Guthrie first. STERN: All right. Q: Hi, thank you for having this conversation. Guthrie Graves-Fitzsimmons with the Baptist Joint Committee for Religious Liberty. And I’m thinking about the Synod on Synodality happening starting tomorrow at the Vatican, amid speculation that the Catholic church might change some of its policies in regard to LGBTQ people. Jessica, are you seeing any signs of religious change in terms of the global policy landscape? MESSINGER: OK, that’s great. And let me get the last question now from my good friend, Katherine Marshall. Katherine, go ahead. Q: Hi, I’m Katherine Marshall, Georgetown University. I’m curious as to what your strategy is in the U.N. specifically. We’re hearing very worrying reports that family has really become almost a third-rail issue that’s almost not mentioned, with different kinds of alliances taking form around these issues. So how do we respond to that? MESSINGER: All right. Jessica, why don’t you take a crack at all of those pieces? And then we’ll try to do a little bit of just ending that. STERN: Triage. No, that sounds great. And thanks for taking a few questions to get multiple voices in. Ani, I didn’t know that there’s an alliance between the OIC and the organization in Arizona. I’d love information on that. I think that’s incredibly important and sort of revelatory for me. So if—I think you know how to reach me, but please do reach out. That would be something I’d like to follow up on. I will say that the OIC has over the past month been more proactive at the U.N. in attacking efforts to mainstream and protect LGBTQI+ programming and policies at the U.N. So that partnership may actually have been part of the catalyst for it, which would be very helpful to know. So how to address it? I think I’d like to get a little more information before having a full response on that. I think it was Guthrie. Guthrie, thanks for giving me an opportunity to say something positive. I am seeing a lot of forward momentum in the religion space on this. One of the most important steps forward that I’m seeing is that more people of faith are coming out as LGBTQI people. And more LGBTQI+ people are coming out as people of faith. And I think that’s essential because there is this myth that LGBTQI people are anti-religion. And that’s never been the case. Intersectionality is a reality. And a lot of people who I know firsthand experience discrimination and violence because they’re members of the LGBTQIA plus community find safe harbor in their higher power and their religious community, that is there for them when often their government or their own family isn’t. So I want to say that at the outset. I want to also use the example of what’s happening in the Vatican and with the pope as, surprisingly, another space where there’s been real forward momentum. Some of you may have seen that in January of this year Pope Francis gave a very public and widely distributed interview with the Associated Press where he said that sodomy laws are wrong, and that sodomy should be decriminalized around the world. And I see that Ruth just looked up startled at that point, so I think that’s an indication really of what a huge announcement it was. I also know that Pope Francis has been very intentional about meeting with members of the LGBTQI+ community, receiving information from parents of LGBTQI+ Catholics, and even meeting with transgender refugees from Latin America. In fact, he very famously gave grants for transgender women from Latin America found themselves as refugees in Italy and were really impacted severely by COVID. And he not only heard their case, he made a grant, and then he made it public that he made a grant to them. So these are very strong indications of an evolving position, at least of the pope. And of course, everyone heard the news, which I think broke yesterday, of the pope’s response to questions from four or five conservative Catholic theologians on the eve of the Synod. And his announcement, his response in great detail, was—he was asked about equal marriage and its place within the Catholic Church. And while he didn’t go so far as to say there’s a place for equal marriage, in fact he condemned it, he said that blessing LGBTQI+ relationships do have a place in the Catholic Church. And I’ve spoken with a lot of Catholics over the past day, and a lot of tears of joy have been shed in response to that historic decision. So there’s a lot of progress happening. And, Katherine, just to get to your question, what does the U.N. strategy look like? Even the concept of family has become so politicized. We’re currently in a fight over the definition of family at the U.N. in the Human Rights Council right now. The crux of the fight is: Is there one form of the family or are there many forms of the family? Now, we all know the truth is there are many forms of the family. There are single-parent families, there are grandparents that take care of their grandchildren, there are families that live with intergenerational households, there are straight families, there are queer families. It takes all kinds. What is the strategy at the U.N.? It’s layered, but one of the strategies is to lift up the—lift up the voices of governments and activists from the Global South. And part of the reason why that’s so incredibly important is because there’s a myth that spread at the United Nations that only LGBTQI—the only governments that care about LGBTQI rights are in the Global North. And that’s simply not the case. So it is probably a longer conversation than we have time for with four minutes left, but I think that’s one of the most important strategies. And I will also add, we need leadership from the secretary-general and all U.N. agencies on this issue. MESSINGER: No, I mean, it’s—you know, it’s the endless story for the last half-century of the United Nations is, like, when in some instances does it actually—I mean, a Katherine knows this better than anybody—but is actually leading international battles for justice and equity, and when is it sort of trailing behind, you know, its own its own countries, its own naysayers. Jessica, we don’t have much time left. So I wanted to ask you to say how now—now, obviously, some of the people who are online with us are doing this also pretty much full-time in their organizations, but many are not. And what would you say about how people can be better allies to the global movement for LGBTI+ rights? STERN: I would say two things. Do no harm. But do something. So the first principle of, you know, good foreign policy is don’t make things worse for the people who you’re trying to help. I think that should make sense. We’ve seen efforts where international solidarity has gone awry because local communities, local leaders were not consulted. So please, always consult LGBTQI activists and thinkers at the country level. And the second piece is so important. I sometimes see paralysis around LGBTQI+ issues, where people care but they’re so afraid of getting it wrong. They don’t know where to start. They think it’s overwhelming. But you can make progress if you ask LGBTQI+ persons, what is the low-hanging fruit? What is the long-term strategy? And how can we help? So it’s actually quite simple: Do no harm, but do something. MESSINGER: That’s beautifully said. And I would just add to that the point that where we totally dovetail on that is that the work AJWS is very often in these countries where national policy is bad and national policy may be getting worse. But where there always turn out to be LGBTI+ groups—some of them, like, unbelievably beleaguered and literally hiding. But even when they’re hiding, they know exactly what they need. And sometimes they need support. Sometimes they just need recognition. Sometimes—to complete the interface in this webinar—sometimes, we need to bring those groups and those countries to the attention of the State Department because they are the leaders in the fight for equity and they deserve some attention and recognition, as well as our financial support. And I would also just say that, you know, some of these groups should just be praised when talking about doing something, because they do the most basic thing. And that is that they give LGBTQI+ people a place to literally hang out. We have a staff member of ours, you can find it on—the AJWS website is AJWS.org. And it lists the work that we do. And as I said, these groups are in our sexual health and rights portfolio. You can find descriptions of a lot of these groups. They’re just wonderful. But a member—a new member of our staff actually traveled recently to Africa to see some of our work. And one of the things that he said, remembering his own past as a young gay person, was in the same way that being on Fire Island meant something to him because it was a safe space, he sees in every one of the groups of ours that he visited throughout the globe that one of the things they do is simply provide a safe space for other LGBTQI people to be with each other, to get some support, to be able to gather strength and resilience for going out into the, literally and figuratively, the streets of their countries to try to function in a place in which their fundamental human rights are not protected. So I want to thank Jessica. Not—I want to thank her for her hour talking with us and answering questions, but I really want to thank her for doing this work, day-in and day-out. Not only as a—as a—through her career, but doing it right now in government and the State Department, that for many, many, many reasons, has, like, lots and lots of other issues and priorities. We were talking before the call as to whether or not the government will be open when Jessica came on the call. But she takes up a fundamental issue. And I think she’s made it clear how fundamental it is of human rights in countries around the world and makes that a key piece of the policy and practice of the U.S. State Department and the U.S. government. And she deserves our thanks for that. FASKIANOS: Wonderful. And I just want to echo those thanks from the Council on Foreign Relations, Jessica Stern, for all your work in this space and for being with us today; and of course, Ruth Messinger, for navigating this conversation. I’m sorry, we could not get to all the questions, but we will just have to have another discussion on these issues, which are so important. We encourage you to follow the State Department’s work, Jessica’s department at the State Department on Democracy, Human Rights, and Labor on X. It’s at @StateDRL. And you can follow Ruth at @Ruth_Messinger. And so we look forward to continuing the conversation. And thank you both again for today’s really rich conversation. We appreciate it. MESSINGER: Thank you, Irina, and thank you to the Council. STERN: Thank you to Ruth, Irina, and the Council. And thank you all for tuning in. END
  • India
    Canada-India Tensions Over Killing of Sikh Separatist: What to Know
    Canada’s stunning allegations of an India-directed plot to kill Sikh separatist Hardeep Singh Nijjar has stirred frictions between two major democracies and raised questions about India’s global actions to protect its interests.   
  • Religion
    Social Justice Webinar: Religion and AI
    Play
    Josh Franklin, senior rabbi at the Jewish Center of the Hamptons, and Noreen Herzfeld, professor of theology and computer science at the College of Saint Benedict and Saint John’s University, discuss how AI is affecting religious communities and the relationship between science, technology, and religion. Johana Bhuiyan, senior tech reporter and editor for the Guardian, moderated.  Learn more about CFR's Religion and Foreign Policy Program. FASKIANOS: Welcome to the Council on Foreign Relations Social Justice Webinar Series, hosted by the Religion and Foreign Policy Program. This series explores social justice issues and how they shape policy at home and abroad through discourse with members of the faith community. I’m Irina Faskianos, vice president of the National Program and Outreach here at CFR. As a reminder, this webinar is on the record and the video and transcript will be available on CFR’s websites, CFR.org, and on the Apple podcast channel Religion and Foreign Policy. As always, CFR takes no institutional positions on matters of policy. We’re delighted to have Johana Bhuiyan with us to moderate today’s discussion on religion and AI. Johana Bhuiyan is the senior tech reporter and editor at the Guardian, where she focuses on the surveillance of disenfranchised groups. She has been reporting on tech and media since 2013 and previously worked at the L.A. Times, Vox Media, Buzzfeed News and Politico New York. And she attended Lehigh University where she studied journalism as well as global and religion studies. She’s going to introduce our panelists, have the discussion, and then we’re going to invite all of you to ask your questions and share your comments. So thank you, Johana. Over to you. BHUIYAN: Thank you so much, Irina. Thank you, everyone, for joining us. As Irina said, my name is Johana Bhuiyan, and I cover all the ways tech companies infringe on your civil liberties. And so today we’ll be talking about a topic that’s not completely unrelated to that but is a little bit of a tangent. But we’re talking about “Religion and AI.” And AI is unfortunately a term that suffers from both being loosely defined and often misused. And so I kind of want to be a little bit specific before we begin. For the most part my feeling is this conversation will focus on a lot of generative AI tools and the way that these play a role in religious communities and play a role for faith leaders, and some of the issues and concerns with that. That being said, if the conversation goes in that direction, I will take it there. I would love to also touch on sort of the religious communities’ roles in thinking about and combating the harms of other forms of AI as well. But again, we’ll be focusing largely on generative AI. And today with us we have two really wonderful panelists who come from various perspectives on this. Both are really well-versed in both theology, of course, as well as artificial intelligence and computer science. First, we have Rabbi Josh Franklin, who wrote a sermon with ChatGPT that you may have read in news articles, including one of mine. He is a senior rabbi at the Jewish Center of the Hamptons in East Hampton, and he co-writes a bimonthly column in Dan’s Papers called “Hamptons Soul,” which discusses issues of spirituality and justice in the Hamptons. He received his ordination at Hebrew Union College and was the recipient of the Daniel and Bonnie Tisch Fellowship, a rabbinical program exploring congregational studies, personal theology, and contemporary religion in North America. And we also have Noreen Herzfeld, who most recently published a book titled The Artifice of Intelligence: Divine and Human Relationship in a Robotic World. That was published by Fortress, so go out and get a copy. She is the Nicholas and Bernice Reuter professor of science and religion at St. John’s University and the College of St. Benedict, where she teaches courses on the intersection of religion and technology. Dr. Herzfeld holds degrees in computer science and mathematics from Pennsylvania State University and a PhD in theology from the Graduate Theological Union in Berkeley. Thank you both so much for having this conversation with me. FRANKLIN: Thank you for having us. BHUIYAN: I do want to set the stage a little bit. I don’t want to assume anyone has a very thorough knowledge of all the ways AI has sort of seeped into our religious communities. And, in particular people when they think of ChatGPT and other chatbots like that, they’re not necessarily thinking of, OK, well, how is it used in a sermon? And how is it used in a mosque? Or how is it used in this temple? So, we’ve had the one-off situations like, Rabbi Franklin, your sermon. But I think it’d be great to get an idea of how else you’ve been seeing chatbot and other—ChatGPT and other chatbots using both of your respective worlds and communities. One example I can give before I turn it over is that there was a very short-lived chat bot called HadithGPT, which purportedly would answer questions about Islam based on Hadiths, which is the the life and saying of the Prophet, peace be upon him. But immediately the community was like, one, this is really antithetical to the rich, scholarly tradition of Islam. Two, the questions that people might be asking can’t only be answered by Hadiths. And, three, chatbots are not very good at being accurate. And so the people behind it immediately shut it down. I want to turn it over to, Rabbi Franklin, you first. Is there a version of HadithGPT in the Jewish community? Are you still using ChatGPT to write sermons? Or what other use cases are you seeing? FRANKLIN: I actually did see a version of some kind of parallel within the Jewish world to HadithGPT. It was RabbiGPT, something along those lines. But actually, Google has done a great job already for years answering very trivial questions about Judaism. So if you want to know, where does this particular quote come from in the Torah, and you type it into Google, and you get the answer. And if you want to know how many times you shake the lulav, this traditional plant that we shake on Sukkot, you can find that on Google. ChatGPT, the same in terms of purveying information and actually generating trivial content or answering trivial questions, yeah. That far surpasses any rabbi’s ability, really. It’s a dictionary or encyclopedia of information. But religion goes far beyond answering simple questions. We’re asking major questions, ultimate questions about the nature of life, that I don’t think artificial intelligence is quite there yet. But when you get into the philosophical, the ethical, the moral, the emotional, that’s when you start to see the breakdown in terms of the capabilities of how far artificial intelligence can really answer these kinds of questions. BHUIYAN: Right. And I do want to come back to that, but I first want to go to Noreen. I mentioned that the immediate reaction to HadithGPT was, OK, this is antithetical to the scholarly tradition within Islam. But is there actually a way that religious scholars and religious researchers, or people who are actually trying to advance their knowledge about a particular faith, are using ChatGPT and other chatbots to actually do that in a useful and maybe not scary and harmful way? (Laughs.) HERZFELD: Well, I’m in academia. And so, of course, ChatGPT has been a big issue among professors as we think about, are our students going to be using this to do their assignments? And there’s a lot of disagreement on whether it makes any sense to use it or not. I think right now, there’s some agreement that the programs can be helpful in the initial stages. So if you’re just brainstorming about a topic, whether you’re writing an academic paper, or writing a homily, or even preparing for, let’s say, a church youth group or something, it can be helpful if you say, give me some ideas about this topic, or give me some ideas for this meeting that we’re going to have. But when it comes to a more finished product, that’s the point where people are saying, wow, now you have to really be careful. Within the Christian tradition there are now generative AI programs that supposedly explicate certain verses or pericopes in the Bible. But they tend to go off on tangents. Because they work stochastically in just deciding what word or phrase should come next, they’ll attribute things to being in the Bible that aren’t there. And so, right now I think we have to warn people to be extremely careful. There have been earlier AIs. Like Germany had a robot called BlessU-2. And if someone asked it for a prayer about a particular situation, it would generate a prayer. If someone asked it for a Bible verse that might fit a particular setting, it actually would come out with a real Bible verse. But I think a lot of people—and this goes back to something Josh said, or something that you said about the Hadith—the Christian tradition is an extremely embodied tradition. When you go to mass, you eat bread, you drink wine, you smell incense, you bow down and stand up. The whole body is a part of the worship. And that’s an area that AI, as something that is disembodied, that’s only dealing with words, it can’t catch the fullness. I think one would find the same thing in Muslim tradition, where you’re prostrating yourself, you’re looking to the right and the left. It's all involving the whole person, not just the mental part. FRANKLIN: Yeah, I’d phrase some of that a little bit differently in terms of the biggest lacking thing about AI is definitely the sense of spirituality that AI can generate. And I think part of the reason that is, is that spirituality has to do with feeling more than it does data. Whereas AI can think rationally, can think in terms of data, and it can actually give you pseudo-conclusions that might sound spiritual, at the end of the day spirituality is something that is really about ineffability. That is, you can’t use words to describe it. So when you have a language model or generative language model that’s trying to describe something that’s really a feeling, that’s really emotional, that’s really a part of the human experience, even the best poets struggle with this. So maybe AI will get better at trying to describe something that, up until now, has very much been about emotion and feeling. But at the end of the day, I really don’t think that artificial intelligence can understand spirituality nor describe spirituality. And it definitely can’t understand it, because one of the things that AI lacks is the ability to feel. It can recognize emotion. And it can do a better job at recognizing emotion than, I think, humans can, especially in terms of cameras, being able to recognize facial expressions. Humans are notoriously bad at that. Artificial intelligence is very good at that. So it can understand what you might be feeling, but it can’t feel it with you. And that’s what genuine empathy is. That’s what religion is at its best, where it’s able to empathize with people within the community and be in sacred encounter and relationships with them. And although AI can synthesize a lot of these things that are extraordinarily meaningful for human encounter and experience, it’s not really doing the job of capturing the meat of it, of capturing really where religion and spirituality excel. BHUIYAN: Can I— HERZFELD: I’m sorry, but to underline the importance of emotion, when people talk about having a relationship with an AI, and especially expecting in the future to have close relationships with an AI, I often ask them: Well, would you like to have a relationship with a sociopath? And they’re like, well, no. And I said, but that’s what you’re going to get. Because the AI might do a good job of—you know, as Josh pointed out, it can recognize an emotion. And it can display an emotion if it’s a robot, or if there’s, let’s say, an avatar on a screen. But it doesn’t ever feel an emotion. And when we have people who don’t feel an emotion but might mentally think, oh, but what is the right thing to do in this situation, we often call those people sociopaths. Because they just don’t have the same empathetic circuit to feel your pain, to know what you’re going through. And coming back to embodiment, so often in that kind of situation what we need is a touch, or a hug, or just someone to sit with us. We don’t need words. And words are all the generative AI has. FRANKLIN: I would agree with you like 99.9 percent. There’s this great scene and Sherry Turkle’s book, Alone Together. I don’t know if you read it. HERZFELD: Yes. FRANKLIN: She talks about this nursing home where they have this experimental—some kind of a pet that would just kind of sit with you. It was a robotic pet that would just make certain sounds that would be comforting, that a pet would make. And that people found it so comforting. They felt like they had someone to listen to, that was responding to what they were saying, although it really wasn’t. It was synthetic. And Sherry Turkle, who’s this big person in the tech world, it automatically kind of transformed her whole perspective on what was going on in such an encounter. And she transformed her perspective on technology based on this one little scene that she saw in this nursing home. Because it was sociopathic, right? This doesn’t have actual emotion. It’s faking it, and you can’t be in legitimate relationship with something that isn’t able to reciprocate emotion. It might seem like it. And I know, Noreen, I asked you a question a little earlier—before we got started with this—about Martin Buber, who I do want to bring up. Martin Buber wrote this book exactly 100 years ago, I and Thou, which at the time really wasn’t all that influential, but became very influential in the field of philosophy. And Martin Buber talks about encounter that we have with other individuals. He says most of our transactions that we have between two people are just that, transactional. You go to the store, you buy something, you give them cash, they give you money back, and you leave. But that’s an I-it encounter. That person is a means to an end. But when you’re really engaged with another human being in relationship, there’s something divine, something profound that’s happening. And he says, through that encounter, you experience God, or that spark that’s within that encounter, that’s God. And I have changed my tune during the age of COVID and being so much on Zoom, to say that, actually, I do believe you can have an encounter with another individual on Zoom. That was a stretch for me. I used to think no, no, you can’t do that, unless you have that touch, you have that presence, that physical presence, maybe even through some kind of being with another human being. But in terms of having encounter with artificial intelligence, no matter how much it might be able to synthesize the correct response, it can’t actually be present because it’s not conscious. And that’s a major limitation in terms of our ability to develop relationships or any kind of encounter with something that’s less than human. HERZFELD: Yeah. It seems to fake consciousness, but it doesn’t actually have the real thing. The Swiss theologian Karl Barth said that to have a truly authentic relationship you need four things. And those were to look the other in the eye, to speak to and hear the other, to aid the other, and to do it gladly. And the interesting thing about those four, I mean, to look the other in the eye, that doesn’t mean that a blind person cannot have an authentic relationship. But it is to recognize the other is fully other and to recognize them as fully present. To speak to and hear the other, well, you know, AI is actually pretty good at that. And to aid the other—computers aid us all the time. They do a lot of good things. But then you get to the last one, to do it gladly. And I think there is the real crux of the matter, because to do it gladly you need three things. You need consciousness, you need free will, and you need emotion. And those three things are the three things that AI really lacks. So far, we do not have a conscious AI. When it comes to free will, well, how free really is a computer to do what it’s programmed to do. And then can it do anything gladly? Well, we’ve already talked about it not having emotion. So it cannot fulfill that last category. FRANKLIN: Yeah, it does it almost so well. And I really say “almost.” We really do confuse intelligence and consciousness quite often. In fact, AI can accomplish a lot of the tasks that we accomplish emotionally through algorithms. Now it’s kind of like a submarine can go underwater without gills, but it’s not a fish. It’s accomplishing the same thing but it’s not really the same thing. It’s not living. It doesn’t have anything within it that enables us to be in relationship with it. And that is—yeah, I love that—those four criteria that you mentioned. Those are really great and helpful. HERZFELD: And you just mentioned that it’s not living. When you were talking about the pet in the nursing home, I was thinking, well, there are degrees of relationality. I can be soothed by a beautiful bouquet that somebody brings if I’m in the hospital, let’s say, just looking at the flowers. And certainly everyone knows now that we lower our blood pressure if we have a pet, a cat or a dog, that we can stroke. And yet, I feel like I have a certain degree of relationship with my dog that I certainly don’t have with the flowers in my garden, because the dog responds. And sometimes the dog doesn’t do what I tell her to. She has free will. There’s another story in that same book by Sherry Turkle where instead of giving the patient in the nursing home this robotic seal, they give them a very authentic-looking robotic baby. And what was really sad in that story was that one of the women so took to this robotic baby, and to cradling it and taking care of it, that she ignored her own grandchild who had come to visit her. And Sherry Turkle said at that point she felt like we had really failed. We had failed both the grandchild and the grandmother. And that’s where I think we fail. One of the questions that keeps bedeviling me is what are we really looking for when we look for AI? Are we looking for a tool or are we looking for a partner? In the Christian tradition, St. Augustine said, “Lord, you have made us for yourself and our hearts are restless until they rest in you.” I think that we are made to want to be in relationship, deep relationship, with someone other to ourselves, someone that is not human. But as we live in a society where we increasingly don’t believe in God, don’t believe in angels, don’t believe in the presence of the saints, we’re looking for a way to fill that gap. And I think for many people who are not religious, they’re looking towards AI to somehow fill this need to be in an authentic relationship with an other. BHUIYAN: And we’re talking a lot about sort of that human connection. And, Noreen, you said this in your book, that AI is an incomplete partner and a terrible surrogate for other humans. And it sounds like both of you agree that there is not a world where AI, in whatever form, could sufficiently replace—or even come close to replacing that human connection. But on a practical note Rabbi Franklin, you mentioned Rabbi Google. You know, a lot of faith practices are incredibly, to reuse the word, practice-centric, right? That that is the building block of the spirituality. Within the Muslim community, of course, right, the five daily prayers. There’s a version of this in many different faith practices. And so if people are seeking answers about the practical aspect of their spirituality from a tool even if they’re thinking, yeah, this is a tool. Trust, but verify. If they’re seeking those answers from this tool that has a tendency to hallucinate or make mistakes, is there a risk that they will over-rely on this particular tool, and then that tool can create sort of a friction between them and the community? Because, I’ll admit it, as someone who practices a faith and also is well-versed in the issues with Google and the misinformation that it can surface, I will still Google a couple—(inaudible). I will turn to Google and be, like: How do I do this particular prayer? I haven’t done it in a very, very long time. And of course, I’m looking through and trying to make sure that the sources are correct. But not everyone is doing that. Not everyone is going through with a fine-tooth comb. And ChatGPT, given how almost magical it feels to a lot of people, there is even less of a likelihood that they will be questioning it. And it is getting more and more sophisticated. So it’s harder to question. So is there a concern within religious communities that this tool will become something that will create even one more obstacle between a person and their faith leader, or their clergy, or their local scholars? FRANKLIN: I don’t seem that worried about it. I think what synagogues and faith-based communities do is something that’s really irreplicable by ChatGPT. We create community. We create shared meaningful experience with other people. And there is a sense that you need physical presence in order to be able to do that. Having said that, yeah, I use ChatGPT as a tool. I think other people will use it too. And it will help a lot with how do you get the information that you need in a very quick, accessible way? Sometimes it’s wrong. Sometimes it makes mistakes. I’ll give you an example of that. I was asking ChatGPT, can you give me some Jewish texts from Jewish literature on forgiveness? And it gives me this text about the prodigal son. And I typed right back in, and I said: That’s not a Jewish text. That’s from the Gospels. And it says, oh, you’re right. I made a mistake. It is from the Gospels. It’s not a Jewish text. I actually thought the most human thing that it did in that whole encounter was admit that it was wrong. Maybe that’s a lack of human—because human beings have an inability often to admit that we were wrong, but I actually love the fact that it admitted, oh, I made a mistake, and it didn’t double down on its mistake. It’s learning and it’s going to get better. I think if we measure artificial intelligence by its current form, we’re really selling it short for what it is going to be and how intelligent it actually is. And, by the way, I think it is extraordinarily intelligent, probably more intelligent than any of us. But we have human qualities that artificial intelligence can never really possess. And I think the main one, which we already touched on, is the idea of consciousness. And I think the experiences that you get within a faith-based community are those experiences that specifically relate to human consciousness and not relate to human—not developing intelligence. People don’t come to synagogue to get information. I hope they go to ChatGPT or Google for that. That’s fine. People come to synagogue to feel something more within life, something beyond the trivial, something that they can’t get by reading the newspaper, that they can’t get by going on Google. It’s a sense of community, a sense of relationship. And so I don’t think that there can be a way that artificial intelligence is going to distract from that. Yeah, I guess it’s possible, but I’m not too worried about it. BHUIYAN: And—go ahead, Noreen, yeah. HERZFELD: I was just going to say, I think you need to be a little careful when you say it’s more intelligent than we are. Because there are so many different kinds of intelligence. FRANKLIN: Yes. IQ intelligence, let me qualify. HERZFELD: If intelligence is just having immediate access to a lot of facts, great, yeah. It’s got access we don’t have. But if intelligence is having, first of all, emotional intelligence, which we’ve already discussed. But also just having models of the world. This is often where these large language models break down, that they don’t have an interior model of the world and the way things work in the world, whether that’s the physical world or the social world. And so they’re brittle around the edges. If something hasn’t been discussed in the texts that has been trained on, it can’t extrapolate from some kind of a basic model, mental model that—which is the way we do things when we encounter something brand new. So, in that sense, it’s also lacking something that we have. BHUIYAN: There’s a question from the audience that I think is a good one, because it sounds to me, and correct me if I’m wrong, that, Noreen, you in particular believe that the doomsday scenario that people are always talking about, where AI becomes sentient, takes over, is more—we become subservient to AI, is unlikely. And, OK. And so the question from the audience is that, it seems like most of the arguments are, we can tell the difference so AI won’t replace human connection. But what happens if and when AI does pass the Turing test? Is that something that you see as a realistic scenario? HERZFELD: Oh, in a sense we could say AI has already passed the Turing test. If you give a person who isn’t aware that they’re conversing with ChatGPT sometime to converse with it, they might be fooled. Eventually ChatGPT will probably give them a wrong answer. But then, like Josh said, it’ll apologize and say, oh yeah, I was wrong. Sorry. So we could say that, in a sense, the Turing test has already been passed. I am not worried about the superintelligent being that’ll decide that it doesn’t need human beings, or whatever. But I’m worried about other things. I mean, I think in a way that that’s a red herring that distracts us from some of the things we really should be worried about. And that is that AI is a powerful tool that is going to be used by human beings to exert power over other human beings. Whether it’s by advertently or inadvertently building our biases into this tool so that the tool treats people in a different fashion. I’m also worried about autonomous weapons. They don’t need to be superintelligent to be very destructive. And a third thing that I’m worried about is climate change. And you might say, well, what has that got to do with AI? But these programs, like the large language models, like ChatGPT, take a great deal of power to train them. They take a great deal of power to use them. If you ask a simple question of ChatGPT instead of asking Google, you’re using five to ten times the electricity, probably generated by fossil fuels, to answer that question. So as we scale these models up, and as more and more people start using them more and more of the time, we are going to be using more and more of our physical resources to power it. And most of us don’t realize this, because we think, well, it all happens in the cloud. It’s all very clean, you know. This is not heavy industry. But it’s not. It’s happening on huge banks of servers. And just for an example, one of Microsoft’s new server farms in Washington state is using more energy per day than the entire county that it’s located in. So we just are not thinking about the cost that underlies using AI. It’s fine if just a few people are using it, or just using it occasionally. But if we expect to scale this up and use it all the time, we don’t have the resources to do that. BHUIYAN: Yeah, and you mentioned electricity. A couple of my coworkers have done stories about the general environmental impact. But it’s also water. A lot of these training models use quite a bit of water to power these machines. HERZFELD: To cool the machines, yeah. BHUIYAN: And so yeah, I’m glad that you brought that up, because that is something that I think about quite a bit, covering surveillance, right? Religious communities are this sort of, incredibly strong communities that can have a really huge social impact. And we’ve had various versions of AI for a very, very long time that have harmed some religious communities, other marginalized groups. You mentioned a couple of them. Surveillance is one of them. There’s also things that feel a little bit more innocuous but there’s bias and discrimination built into them like hiring algorithms, mortgage lending algorithms, algorithms to decide whether someone should qualify for bail or not. And so my general question is, is there a role that religious communities can play in trying to combat those harms. How much education should we be doing within our communities to make sure people are aware that it’s not just the fun quirky tool that will answer your innocuous question. AI is also powering a lot more harmful and very damaging tools as well. FRANKLIN: I’d love for religious leaders to be a part of the ethics committees that sit at the top of how AI decides certain decisions that are going to be a part of everyday real life. So, for example, when your self-driving car is driving down the road and a child jumps out in the middle of the street your car has to either swerve into oncoming traffic, killing the driver, or hit the child. Who’s going to decide how the car behaves, how the artificial intelligence behaves? I think ethics are going to be a huge role that human beings need to take in terms of training AI and I think religious leaders as well as ethicists, philosophers, really need to be at the head, not the lay leadership programmers or the lay programmers. Not the lay but they’re not really trained in ethics and philosophy and spirituality, for that matter, and religion. I really think that we need to be taking more of an active role in making sure that the ethical discussions of the programming of artificial intelligence have some kind of strong ethical basis because I think the biggest danger is who’s sitting in the driver’s seat. Not in the car scenario but, really, who’s sitting in the driver’s seat of the programming. BHUIYAN: Noreen, do you have anything to add onto that? HERZFELD: No, I very much agree with that. I do think that if we leave things up to the corporations that are building these programs the bottom line is going to be what they ultimately consult. I know that at least one car company—I believe it’s Mercedes-Benz—has publicly said that in the scenario that Josh gave the car is going to protect the driver. No matter how many children jump in front of the car the car will protect the driver and the real reason is that they feel like, well, who’s going to buy a car that wouldn’t protect the driver in every situation. If you had a choice between a car that would always protect the driver and a car that sometimes would say, no, those three kids are more valuable— FRANKLIN: And that’s a decision made by money, not made by ethics. HERZFELD: Exactly. FRANKLIN: Yeah. BHUIYAN: Right. Rabbi Franklin, I have a question. There’s a good follow-up in the audience. Are there ethics committees that you know of right now that are dealing with this issue, and then the question from the audience from Don Frew is how do we get those religious leaders into those committees. FRANKLIN: We have to be asked, in short, in order to be on those committees. I don’t know if it’s on the radar even of these corporations who are training AI models. But I think there are going to be very practical implications coming up in the very near future where we do need to be involved in ethical discussions. But there are religious leaders who sit on all sorts of different ethics committees but as far as I know there’s nothing that’s set up specifically related to AI. That doesn’t mean there isn’t. I just don’t know of any. But, if you were to ask me, right now we’ve seen articles about the decline of humanities in college and universities. I would actually say that humanities is—if I had to make a prediction is probably going to make a comeback because these ethical, philosophical, spiritual questions are going to be more relevant than ever, and if you’re looking at programming and law and the medical industry and medicine those are actually things where AI is going to be more aggressive and playing a larger role in doing the things that humans are able to do. BHUIYAN: Right. I do want to bring the question or the conversation back to, you know, religion, literally. In your book, Noreen, you bring up a question that I thought was just so fascinating, whether we should be deifying AI and it sounds like the short answer is no. But my fascination with it is how realistic of a risk is that, and I know there’s one example that I just knew off the top of my head was the Church of AI, which has been shut down and was started by a former Google self-driving engineer who was later pardoned for stealing trade secrets. His name is Anthony Levandowski. So, yeah, take what he says with a grain of salt, I guess is what I’m saying. But the church was created to be dedicated to, quote, “The realization, acceptance, and worship of a godhead based on AI developed through computer hardware and software.” Is this a fluke? Is this a one off? Do you think there’s, like, a real risk of as AI gets more sophisticated people will be sort of treating it as, like, a kind of god like, I don’t know, figure, if that’s the right word, but some sort of god? FRANKLIN: It sounds like a gimmick to me. I mean, look, it’s definitely going to capture the media headlines for sure. You do something new and novel like that no matter how ridiculous it is people are going to write about it, and it’s not surprising that it failed because it didn’t really have a lot of substance. At least I hope the answer is no, that that’s not going to be a real threat or that’s not going to be a major concern. Who knows? I mean, I really think that human beings are bad at predicting the future. Maybe AI will be better at predicting the future than we are. But my sense, for what it’s worth, is that no, that’s not really a concern. HERZFELD: Well, I would be a little more hesitant to say it’s not any type of a concern. I do not think there are going to be suddenly a lot of churches like the one you mentioned springing up in which people deify AI with the same sorts of ways in which we’ve worshipped God. But, we worship a lot of stuff. We worship money all too often. We worship power. And we can easily worship AI if we give it too much credence. If we really believe that everything it says is true, that what it does is the pinnacle of what human beings do and this is what worries me is that if we say, well, it’s all about intelligence, I’ve often thought, well, we’re trying to make something in our own image and what we’re trying to give it is intelligence. But is that the most important thing that human beings do? I think in each of our religious traditions we would say the most important thing that human beings do is love and that this is something that it can’t do. So my worry is that—because in some ways we’re more flexible than machines are and as the machines start to surround us more, as we start to interact with them more we’re going to, in a sense, make ourselves over in their image and in that way we are sort of deifying it because when we think about—in the Christian tradition we talk about deification as the process of growing in the image and likeness of God, and if instead we grow in the image and likeness of the computer that’s another way of deifying the computer. BHUIYAN: I want to turn it over to audience questions; there are some hands raised. So I want to make sure that we get some of them in here as well. OPERATOR: Thank you. We will take the next question from Rabbi Joe Charnes. CHARNES: I appreciate that there are potential benefits from AI. That’s simply undeniable. The question I have is and the concern that I have that I think you certainly both share and I don’t know the way around it is as humans we do often relate to human beings. That’s our goal in life. That’s our purpose. But human relationships are often messy and it’s easier to relate to disembodied entities or objects, and I see people in the religious world relating now through Zoom. Through their Zoom sessions they have church so they’re relating to church and God through a screen, and when you speak of ethics and spirituality, Rabbi, of somehow imposing that or placing that into this AI model I don’t see how you can do that and I do fear we lean—if there’s a way out of human connection but modeling human connection to some extent I do fear we’re going to really go in that direction because it’s less painful. FRANKLIN: So I’ll try to address that. There’s a great book that’s going to sound like it’s completely unrelated to this topic. It’s by Johann Hari and the book is called Chasing the Scream. What he argues is that, generally, addiction is not about being the opposite of sobriety. Addiction is about being disconnected from other individuals and using the substance or a thing as a proxy for a relationship that we have with other people. Love that idea. I think there is a huge danger that artificial intelligence can be just that, the proxy for human relationship when we’re lonely, when we’re disconnected from others, and it’s going to be the thing that we are going to turn to. I would even echo Noreen’s fear that we end up turning to AI in very inappropriate ways and making it almost idolatrous, that when we say deifying it what we’re really doing is idol worshipping AI as something that really won’t actually give you the connection even though you think that it will. I think that’s a very legitimate fear. Having said that, I think that AI is going to be a great tool for the future if it’s used as a tool. Yes, there are tremendous amount of dangers with new technology and newness. Every single new innovation, every single revolutionary change technologically has come with huge dangers and AI is no different. I hope we’re going to be able to figure out how to really put the correct restrictions on it, how to really make sure that the ethics of AI has involvement from spiritual leaders and ethicists and philosophers. Am I confident that we’ll be able to do that? I don’t know. I think we’re still at the very beginning stages of things and we’ll see how it develops. HERZFELD: Two areas that I worry about because these are areas that people are particularly looking at AI are the development of sex bots, which is happening, and the use of AI as caregivers either for children or for the elderly. But particularly for the elderly this is an area that people are looking at very strongly. I think for religious leaders the best thing that you can do is to try to make sure that the people in your congregation—to do everything you can to foster the relationships among the people because as Josh was saying, we’ll use this as a substitute if we don’t have the real thing. But if we are in good and close and caring relationships with other human beings then the computer will not be enticing as a substitute and we might merely use it as a tool or just not bother with it at all. So I think what we really need to do is tend to the fostering of those relationships and particularly for those that are marginalized in some ways, whether it’s the elderly, whether it’s parents with children, particularly single parents who might be needing help, and whether it’s those that are infirm in some way. OPERATOR: We will take our next question from Ani Zonneveld of Muslims for Progressive Values. ZONNEVELD: Hi. Good morning. Good afternoon. You had raised that question, Johana, about what are the faith communities doing or can contribute to a better aggregated response on AI and I just wanted to share that members of our community has been creating images of, for example, women leading prayer in Muslim communities. So that those are some of the aggregated information that could be filtered up into the way AI is being used as a tool. So I think, at the end of the day, the AI system works as an aggregate of pulling in information that’s already out there and I think it’s important for us in the faith communities to create the content itself from which the AI can pull, and that also overcomes some of the biases, particularly the patriarchal interpretations of faith traditions, for example, right? The other thing I wanted to also share with everyone is that there’s a real interest in it at the United Nations. That is being led by an ethics professor from the university in Zurich. I taught a master’s ethics class there as a person of faith and so there’s this international database system agency that is being created at the UN level. Just thought I would share that with everyone. Thanks. FRANKLIN: Thank you. HERZFELD: And I would also share that the Vatican is working on this as well. I am part of a committee that’s part of the dicastery of culture and education and we’ve just put together a book on AI and the Pope is going to be using his address on January 1 on the Day of World Peace to address AI as a topic. FRANKLIN: I’m pretty sure rabbis across the country right now are going to be writing sermons for tomorrow, which begins Rosh Hashanah, our high holiday season, and many rabbis—most rabbis, perhaps—are going to be preaching about AI. OPERATOR: We will take our next question from Shaik Ubaid from the Muslim Peace Coalition. UBAID: Thank you for the opportunity. Can you hear me? BHUIYAN: Yes. UBAID: Overall, we are sort of sort of putting down AI because it does not have the human qualities of empathy. But if instead of that we focus on using it as a tool whether in educating the congregations or jurisprudence then we would be using it. When it comes to the human quality, another quality is courage. We may have the empathy, but many times we do not show the courage. For example, we see pogroms going on in India and an impending genocide. But whether it be the—a (inaudible) chief or the chief rabbi of Israel or the Vatican, they do not say a word to Modi, at least publicly, to put pressure, and same with the governments in the West. And sometimes their mouthpieces in the U.S. are even allowed to come and speak at respectable fora, including sometimes even in CFR. So instead of expecting too much from the AI we should use it with its limitations and sometimes the bias and the arrogance that we show thinking that we are humans, of course, we are superior to any machine. But many times we fail ourselves. So if the machines are failing us that should not be too much of a factor. Thank you. FRANKLIN: Very well said. HERZFELD: Yeah. BHUIYAN: There are other audience questions that sort of build on that. We’re talking about humans having bias and our own thoughts sort of being a limiting factor for us. But, obviously, these machines and tools are being built by humans who have biases that may be and putting them into the training models. And so one of the questions or one of the topics that Frances Flannery brought up is the ways in which AI is circumventing our critical thinking. We talked about over reliance on these tools within the faith practice but is there—beyond that, right? We talked about AI when it comes to very practical things like these practices that we do. I understand it doesn’t replace the community and it doesn’t replace these spaces where we’re seeking community. But people are asking questions that are much more complex and are not trivial and are not just the fundamentals of the religion. Is there a concern with people using chat bots in place of questioning particular things or trying to get more knowledge about more complex topics? FRANKLIN: I would actually just kind of respond by saying that I don’t think AI circumvents critical thinking. I actually think it focuses us to think more critically, and by getting rid of the trivial things and the trivial data points and rational kind of stuff that AI can actually do and piece together and solve even just complex IQ-related issues it focuses us to think about more critical issues in terms of philosophy, in terms of faith and spirituality and theology, all things that I think AI might be able to parrot. But it can’t actually think creatively and original thoughts. So I actually think that AI gets rid of the dirty work, the summaries of what other people have said, maybe even generating two ideas together. But really true creativity, I think, is in the human domain and it’s going to force us to think more creatively. Maybe I’m just an optimist on that but that’s my sense. HERZFELD: And I’ll give the more pessimistic side, which is not to say—I mean, I believe that everything that Josh just said is correct. My concern is that we might end up using AI as a way to evade responsibility or liability. In other words, if decisions are made—Johana, you were talking earlier about how we use AI to decide who gets bail, who gets certain medical treatments, these things, and if we simply say, well, the computer made a decision and we don’t think critically about whether that was the right decision or whether the computer took all things into account I think we need to think about the same thing when we look at autonomous weapons, which are really coming down the pike, and that is how autonomous do we really want them to be. We can then, in a way, put some of the responsibility for mistakes that might be made on the battlefield onto the computer. But in what sense can we say a computer is truly responsible? So I do fear that as long as we use it as a component in our decision-making, which I think is what Josh was saying, this can be a powerful tool. But when we let it simply make the decision—and I’ve talked to generals who are worried about the fact that if we automate warfare too much the decision—the pace of warfare may get to be so fast that it’s too fast for human decision-makers to actually get in there and make real decisions and that’s a point where we’ve then abdicated something that is fully our responsibility and given it to the machine. FRANKLIN: Let’s not forget, though, how strong human biases are. I mean, read Daniel Kahneman’s book Thinking, Fast and Slow and you’ll see all these different heuristics for human bias that are unbelievable. Going to the realm of bail, there was a study that showed that judges who haven’t had their lunch yet are much more likely to reject bail than those who just came out of their lunch break. I mean, talk about biases that exist in terms of the ways that we make decisions. I would say that ultimately although there are biases that we implant within these algorithms that will affect the way that outcomes actually come out probably artificial intelligence and these algorithms are going to do a better job than human beings alone. Having said that, to echo Noreen, when we use them in tandem with human decision-making I think we get the best of both worlds. BHUIYAN: Right. I mean, there are so many examples. Forget warfare and other places. I mean, in policing it happens all the time, right? There’s facial recognition tools that are intended to be used as sort of a lead generator or something that—a tool in an investigation. But we’ve seen time and again that it’s being used as the only tool, the only piece of evidence that then leads to the arrest and false incarceration of many, often black, people. And, again, to both of your points, it’s because of the human biases that these AI tools, particularly when used alone, are unable to—I mean, they’re just going to do what the human was going to do, too—the human with the bias was going to do as well. And I have seen in my reporting that there are a lot of situations where police departments or other law enforcement agencies will kind of use that as an excuse just like you said, Noreen, or sort of, like, well, the computer said, and they validated our data so it must be right. So I do think that there’s a little bit of the escape of liability and responsibility as well. We don’t have a ton more time and, Noreen, you talked a little bit about some of your major fears. Rabbi Franklin, you’re a little bit more optimistic about this than maybe Noreen or even I am. I would like to hear what your great fears of this tool are. FRANKLIN: My biggest fear is that it’s going to force me to change and, look, I think that’s a good thing, ultimately, but change is always really scary. I think I’m going to be a different rabbi five years from now, ten years from now than I am right now and I think AI is going to be one of the largest reasons for that. I think it’s going to force me to hone certain abilities that I have and really abandon and rely on artificial intelligence for other ones. And even going back to the original thought experiment that involved me in this conversation to begin with, which was using AI to write a sermon or ChatGPT to write a sermon at the very beginning of its infancy of ChatGPT, really, what a sermon looks like is going to be profoundly different. And it was part of one of the points that I was making when I actually delivered that original sermon. The only thing that was scripted was the part that was written by AI. Everything else was a conversation, back and forth questioning, engagement with the community who was there. I think sermons are going to look more like that, more like these kind of conversations than they will a scripted, written, and delivered words that come from a paper and are just spoken by a human being. Rabbis, preachers, imams, pastors, priests, are not going to be able to get away with that kind of homiletical approach. We’re going to have to really radically adapt and get better at being rabbis and clergy with different skill sets than we currently have, and that’s scary. But at the same time it’s exciting. BHUIYAN: And, Noreen, to end on a positive note, is there anything that you see that ChatGPT or other forms of generative AI or AI, broadly, what are some of the most positive ways that you see these tools being used in the future? HERZFELD: Well, we haven’t even mentioned tools that work with images is like DALL-E or Midjourney. But I think that those tools have sparked a new type of creativity in people, and I think if there’s a theme that goes through everything that the three of us have said today it’s a great tool, bad surrogate—that as long as we use this as a tool it can be a very good tool. But it’s when we try to use it as a complete replacement for human decision-making, for human courage, for human critical thinking, for human taking of responsibility, that we realize that just as we are flawed creatures we’ve created a flawed creature. But in each of our religious traditions I think we hold dear that what we need to do is love God and love each other and that we as religious people keep raising that up in a society that views things instrumentally. BHUIYAN: Thank you both. I am just going to turn it over to Irina now. FASKIANOS: Yes. Thank you all. This was a really provocative and insightful discussion. We really appreciate it. We encourage you to follow Rabbi Josh Franklin’s work on rabbijoshfranklin.com. Noreen Herzfeld is at @NoreenHerzfeld and Johana is at @JMBooyah—it’s B-O-O-Y-A-H—so on X, formally known as Twitter. And, obviously, you can follow Johana’s work in the Guardian. Please, I commend Noreen’s book to you. And please do follow us on Twitter at @CFR_religion for announcements and other information. And please feel free to email us at [email protected] with suggestions for future topics and feedback. We always look forward to hearing from you and soliciting your suggestions. So, again, thank you all for this great conversation. We appreciate your giving us your time today and we wish you a good rest of the day.
  • Nicaragua
    The Pope and the Church in Nicaragua
    The repression of the Catholic Church in Nicaragua continues to deepen, but Pope Francis has not responded with the levels of support that are needed.
  • Niger
    The Anti- Anti-Coup
    The apparent success of the military coup in Niger bodes ill for democracy and stability in the Sahel and the rest of the continent.
  • Religion
    Religion and Foreign Policy Webinar: Reflecting on Turkey's Elections
    Play
    Henri J. Barkey, adjunct senior fellow for Middle East studies at CFR, and Steven A. Cook, Eni Enrico Mattei senior fellow for Middle East and Africa studies at CFR, discuss the elections in Turkey, what Erdogan’s victory means for the country and the Middle East, and the religious implications of his presidency. Learn more about CFR's Religion and Foreign Policy Program. FASKIANOS: Welcome to the Council on Foreign Relations Religion and Foreign Policy Webinar Series. I’m Irina Faskianos, vice president of the National Program and Outreach here at CFR. As a reminder, this webinar is on the record and the video and transcript will be made available on CFR’s website, CFR.org, and on the Apple podcast channel, Religion and Foreign Policy. As always, CFR takes no institutional positions on matters of policy. We’re delighted to have Elise Labott, founder of Zivvy Media, a digital media platform, with us to moderate today’s discussion with our distinguished speakers on reflecting on Turkey’s elections. Elise Labott is a world-renowned journalist covering international affairs and U.S. foreign policy. She’s written for Foreign Policy, the Guardian, and Politico, where she is currently a contributing editor. She was a political correspondent for BBC News in the United Kingdom and began her BBC career reporting from Northern Ireland on the Good Friday Agreement. She is also an adjunct professor at American University’s School of International Service. And she serves as a global ambassador for Vital Voices, is on the advisory board of Global Kids, and is a member of CFR. So, Elise, thank you for moderating today’s discussion. I will turn it over to you to introduce our speakers and to begin the conversation. LABOTT: Thanks so much, Irina. And thank you, everyone, for being here. I’d like to introduce my stellar panel. There’s no two people I’d rather discuss an issue about—any issue about Turkey with, then Henri Barkey, Cohen Professor of International Relations at Lehigh University and an adjunct senior fellow for Middle East Studies at CFR, and Steven Cook, who’s the Eni, Enrico Mattei senior fellow for Middle East and Africa studies at CFR. He’s also the director of international programs. Two really of the national experts on all things Turkey. And we’re going to start with talking about the election. We were talking yesterday, Steve, that the election was about a hundred news cycles ago in May, but it’s worth kind of taking a step back and worth looking back to litigate how President Erdoğan won the election and what it means. COOK: Well, thanks so much, Elise. It’s a great pleasure to be with you all this afternoon, especially my dear friend and dear colleague, Henri Barkey, who has been my professor on all things Turkey, and many other things, over the course of many, many years. It’s great to be around and with Henri. If you go through the bureaucracy, if you ever walk through the State Department or any other U.S. government agency, people come running up to him and say, oh, Professor Barkey, do you remember me? He has a legion of students from Lehigh University who he trained and who are now making an impact on U.S. foreign policy. So it’s great to be with Henri. And I suspect we’re going to disagree a bit on stuff. Anyway— LABOTT: That’s the fun part! COOK: That is the fun part. You’re right; the election was a hundred cycles ago, it seems like. And it seems like many people have forgotten that there was this very important—at least in the minds of many, many millions of Turks—very important national election. This was an election, in the run up to it many people, many analysts, many Turks believe really the best opportunity for the opposition to knock off President Erdoğan after almost twenty years in office. It was not to be. The opposition did push President Erdoğan to a second round, but he eventually prevailed in in the second round of elections. And I think it’s worthwhile to remind people what was at stake and what people were saying about the election. And the election came at a time when Turkey was grappling with very, very difficult economic headwinds. Specifically, a lira crisis, in which the Turkish currency had lost significant amounts of its value over the previous six months, but also the previous five years. Turks were confronting very, very high rates of inflation, with official rates of inflation somewhere near 80 percent, but analysts estimated that it was actually much, much more than that. And then last February 6, there was a devastating earthquake in Turkey, in Anatolia, in the southeastern part of the country. Tens of thousands of people were killed and injured. The official count is fifty thousand. It’s believed to be much, much higher. And then add to the fact that President Erdoğan, as I mentioned, had been in power for almost twenty years. And there was a sense that he had worn out his welcome as Turkey had shifted from a country that had begun negotiations to join the European Union in 2005 to a country that had descended, quite rapidly over the years, into authoritarianism, in which politics revolved around President Erdoğan and his views. It became almost a one-man show. He certainly is the sun around which Turkish politics has revolved all of these years. Nevertheless, going into the elections, like I said, there was a belief that he was quite vulnerable. It wasn’t—as I said, it was not to be. I think that there were credible allegations of some amount of voter intimidation, voter fraud, challenges to ballot boxes, ballots that were never counted. But all in all, when you take into account the kind of entrenched authoritarianism of Erdoğan, you take into account the fact that he can weaponize the state, you take into account that the vast majority of the media can be counted on to offer the government’s view on important issues of the day, in addition to the fact that that message, the message that Erdoğan carried to voters, resonated with large numbers of people, is the thing—are the factors that really carried him over the edge. The opposition was unable to mount a very significant challenge to Erdoğan because instead of talking so much about the economy, in which he was weak, he emphasized issues related to culture and identity and religion. And there’s a core constituency for that in the country. And Turkey is quite polarized. And so he—as has been the case throughout much of his and the AKP tenure, about half of the country supports him and the ruling Justice and Development Party, and the other half doesn’t. And that little margin did put him over the edge. Turkey is—it is difficult to define. Political scientists, like myself, have struggled to call it—is it a competitive authoritarianism? Is it an illiberal democracy? I think the concern now is that the opposition has been so bad, so decimated, that elections going forward really won’t matter all that much. One of the heartening aspects of this election is that so many Turks turned out, over 85 percent of Turks—so Turks clearly believe in their vote, and there’s meaning there, unlike other authoritarian systems in Turkey’s neighborhood. But one has to wonder, given how poorly the opposition has fared over all of these years, whether Turks will continue to believe in the power of their vote. LABOTT: Yeah, Henri, pick up on that. I mean, look, Erdoğan used the imperfect democratic system. Clearly there’s an authoritarian streak there. The courts are packed with his loyalists. The media is controlled by him. There is a lot of repression in the country. And while people, as Steve said, Turks appreciate the power of their vote, can you explain the opposition’s loss? That the Turkish electorate isn’t necessarily—fell out of love with a democratic system in terms of democracy writ large? BARKEY: Thanks for inviting me. Look, first of all, when you look at the opposition they made, I would think, two strategic and one tactical error. The strategic errors were first the choice of the candidate. They brought in somebody who people are not enthusiastic about. He’s kind of a bullying bureaucrat who has lost elections in the past. There was no dynamism. He did better than people expected, but I think a lot of people went to the polls and voted for him not because they were voting for Mr. Kilicdaroglu, the opposition candidate, but because they were voting against Erdoğan. So in that sense, even though 82 to 85 percent of the population came out and voted, the truth of the matter is that there was nothing that excited the people about the candidate of the opposition. What they should have done is go with somebody else. They could have gone with the mayor of Istanbul. What was interesting, of course, was that the mayor of Istanbul, because he’s amazingly popular, Erdoğan had initiated a court case against him, convicted them in order to prevent him from running in the elections. The case was being adjudicated, so all they had to do is put his name up, and if Erdoğan banned him there would have been a backlash. And if Erdoğan had not banned him, he would have looked weak. So in a way, Erdoğan would have lost either way. But unfortunately, the leader of the opposition who ran, Mr. Kilicdaroglu, wanted to run. And he was not going to consider anybody else. In fact, he lost the elections. He lost—he was one party of six in the coalition, and he still refuses after all these years to resign. He’s so attached to his seat that it’s incredible. Anyway, so that was the strategic error number one. Strategic error number two, which Steven alluded to, is that somebody who watches Turkish politics, I can tell you, I had no idea what the economic plan was—the opposition’s economic plan. They did not elucidate. They did not bring out an economic plan. They said they were going to bring a published one. In fact, they didn’t. In fact, there was nothing there is an economic plan, because they couldn’t agree among themselves. And third, the tactical error was that in Turkey when—at the ballot box, when the voting is over, every party has a representative and you look at the tallies. You register the tallies, and you send the tallies down to your headquarters in Ankara. Because in a way you don’t trust the government, because the government controls all the means of communications, all the means of counting, et cetera. So you really have to be there on the ground. Well, in one-third to a half of the ballot boxes, the opposition had no one. And so we don’t know if it was cheating. Maybe there wasn’t any cheating, but the point is you’re supposed to be there. And the irony, of course, is that before the elections, on the run-up to the election, and when people asked the opposition, are you ready for the ballot box counting, oh, they said yes, yes, yes. We’re going to have people at every ballot box. That wasn’t the case. So it was a terrible—I mean, Steven already mentioned some of the stuff with the opposition. Unfortunately, because of the leadership of the opposition—they did a good job. They could have won. I really think they could have won with a new face. Erdoğan’s been around for twenty years. There is fatigue. But the opposition candidate has been around for almost as long, and he’s lost. So why do you go with a loser? But that’s Turkish politics for you. LABOTT: Well, I want to ask each of you what we can expect from it. You know, the loss was surprising, but now what can we expect from a third term? I mean, we’ve talked about how the Islamization of political institutions is already entrenched. Clearly, he’s having a lot of economic issues. What can we expect from a third term, Steve? COOK: Well, I think that you’re going to see any number of adjustments to Turkey’s foreign policy. We’re starting to see some of this. Most of it is tactical in nature. And leading up to the Vilnius Summit. President Erdoğan leaned a little more heavily into Turkey’s Western orientation than he had previously, in at least the previous three or four years. It strikes me that that was theatrics ahead of the Vilnius Summit. Turks are mostly interested in establishing strategic independence. And that’s—you see that— LABOTT: You don’t think they’re moving towards the West? COOK: No. I think that the goal is to ensure Turkey strategic independence. And that’s why you see the way in which Turkish policy has played out during Russia’s invasion of Ukraine, which has not necessarily been pro-Russian nor necessarily pro-Ukrainian. It has been pro-Turkish. President Erdoğan has said all the right things about Ukrainian sovereignty, but nevertheless maintain open line of communications with President Putin of Russia. And Turkey has helped the Russians on a number of levels, including on sanctions. And Turkish companies have moved in where Western firms have moved out of the country. Last summer Russians could use their credit cards in in Turkey. At the same time, the Turks have sold important weapons systems to the Ukrainians. So there is a balance that they try to maintain because of the desire to maintain strategic independence from the United States and its NATO allies. On the foreign policy front, President Erdoğan and the people around him believe Turkey to be a Middle Eastern power, a Mediterranean power, a Muslim power, a power in the Caucasus, a power in Central Asia, and even a rising power in Europe in some ways. And that it should be treated as such. I think on foreign policy we’ll see a fair amount of consistency in pursuit of the goal of strategic independence. Now, that may lead Erdoğan in different directions, as we’ve seen. He was adversarial with his Middle Eastern neighbors. Now there’s been a major rapprochement with his Middle Eastern neighbors. LABOTT: Yeah, we’ll get into that. COOK: But nevertheless, I think on foreign policy you’re going to see a fair amount of consistency in terms of that strategic independence. Domestic politics is probably where the most interesting kinds of things are going to happen. There are, of course, the economic exigencies to which Henri alluded to. And there is a debate, including a debate between Henri and myself, about how they’re going to go about fixing the economy. I’m far more skeptical of Turkey reverting to more orthodox economic policies than Henri, which we can hash out throughout this meeting. But I think the most interesting thing that’s going to come up on the domestic political agenda is a new constitution for Turkey. I think most people would agree that Turkey does need a new constitution. The constitution that Turkey has right now was written in 1982 at the behest of a military junta that had taken power in September 1980. It has been amended any number of times since and I think that Erdoğan, now going into his third term as president, on the heels of a number of terms as prime minister of the country, is thinking about how to institutionalize the changes that he and the Justice and Development Party have wrought over the course of the last few decades. And the best way to protect those changes, which, as you mentioned, was the—in part—the Islamization of Turkey’s political and social institutions. That’s Islamization of institutions, without Turkey actually being a theocracy. Those kinds of things are the kinds of things that Erdoğan would like to protect. Keep in mind that we are on the cusp of the one-hundredth anniversary of the republic. And Erdoğan has—is the longest-serving leader in the republic’s history. And he very much wants to leave an indelible mark on the country. And the way to do that is by drafting a new constitution. Not going to be easy. He’s had a new constitution on his mind since 2007. Even Erdoğan, with all of his political power and skill, has been unable to do it. But it seems that he’s serious about making another try for it in this new term. LABOTT: Henri, we’re going to talk a little bit more about some of the foreign policy moves, like the NATO summit and whether this brinksmanship really worked or not, and the Gulf. But talk to us a little bit more—just set the big picture. I mean, what does a third term for Erdoğan look like? BARKEY: What do you expect from the third term? I would say a fourth term. (Laughter.) COOK: That’s true. Excellent. I’m going to use that, but I will footnote you. LABOTT: We can use that for any number of leaders, but anyway. (Laughs.) BARKEY: So, look, he wants to stay in power, like all populist authoritarians. And you should not be surprised. So the new constitution that Steven talked about, will be one that will allow him to run again. It was already dubious whether he could run again this time, but then the Constitutional Court, which is in his pocket, allowed him to do it. On foreign policy, I think there will be some changes. I think Steven is right. Erdoğan is really about building a foreign policy that is about himself. He sees himself as one of the world’s great leaders. He thinks Turkey should have a permanent seat on the Security Council. He has big, grandiose ideas. But I think the most important change—well, its continuation, I would say—is the increasing repression at home. What is striking to me is that you already had people being tried and convicted on very spurious grounds. Made up—cases made up, everything. But since the election, what do you see almost on a daily basis, the police raiding newspapers, what’s left of, I should say of newspapers, but mostly independent media which is on the internet, and arresting journalists for no reason whatsoever. I mean, it’s just, like, if you look left instead of looking right, then you should answer for that. So it is really, truly amazing how much more the repression has increased in the weeks since the election victory of Erdoğan’s. And this is not just against journalists, but it’s against anybody. I mean, even the few times when the Constitutional Court ruled against the government or its minions, they just ignore it. I mean, they can’t be bothered to follow the Constitutional Court. But it’s also the Kurdish issue that’s going to, I think, get worse because he’s also going after Kurdish leaders, right, left, and center. And, look, the Kurds are mobilized. The Kurds are angry. This can lead to violence. And I’m not sure he necessarily wants to avoid that. I can’t tell. But anyway, domestically, it’s the repression that’s going to increase. And we will see more parties, more news outlets going under. And they do it also, by the way, through many different means. They impose sanctions, or they impose fines on internet channels that cannot afford to pay those fines. So that’s one way of shutting them down. It’s not just by arresting people all the time. To change, you know, the focus a little bit. I mean, I would say in terms of the domestic picture, that’s what we will see. Also, because the economic crisis, which is coming, is going to be exceedingly painful. Erdoğan is deluding himself if he thinks that he’s going to be able to avoid drastic measures. But so far, the indications are that things are going to get a lot worse by the end of the year. LABOTT: OK. This is where I think the program’s going to get kind of interesting, because I know my friends here kind of disagree on some of the kind of takeaways from recent few months in foreign policy. Steve, let’s let’s talk about the NATO meeting. Erdoğan created a big drama going into the NATO summit in Vilnius about dropping opposition to Swedish membership. He was against it then, he tried to get President Biden saying he needed some support for joining the EU. Then, at the eleventh hour, he agreed to the Swedish membership, then he suddenly was able to extract this commitment on F-16s. He got some concessions from the European Council about renewing support. Can he declare that he’s this master statesman and global player that he—that Henri said he purports himself to be? COOK: I think he can. But before we do that, I thought you were going to ask us about the economy, because that’s really where we disagree. I do want to mention— LABOTT: We’re going to get to the economy. COOK: I do want to mention, though, Henri referenced the fact that people in Turkey are confronting the significant repression of the Turkish state, and people are being jailed on spurious charges, and so on, and so forth. Henri is one of those people. For those of you who don’t know, the Turkish government has engaged in now seven years of hounding Henri, accusing him spuriously and ridiculously of having a major role in the failed coup attempt in July 2016. And he is the subject of a criminal prosecution there. It is a terrible, terrible injustice that is happening to Henri, as well as many, many, many other Turks. I just wanted to make sure that people are aware of that. LABOTT: Yeah, thanks so much. COOK: If you think in terms of what I said in response to the previous question about Erdoğan needing and desiring to demonstrate that Turkey is strategically independent of its traditional allies in the West, and that he has a domestic political need to demonstrate that he is a great master and strategic thinker, there was always going to be drama in the lead up to and during the Vilnius NATO Summit. And you’re quite right, there was a year-long negotiation with Sweden over its bid to join the European Union. The Turks objected to the fact that there are supporters, activists—peaceful, however, activist—in support of the Kurdistan Workers Party, this terrorist organization that’s been waging a fight against Turkey since the mid-1980s, present in Stockholm and active in Stockholm. Also raised objections to the fact that followers of Fatima Gülen, a Turkish cleric who’s based in the United States now who the Turks also pin blame for the coup, are also active. And so the Swedes changed their laws—and went as far as they could go. And the Biden administration believed that there was a deal in place in which Erdoğan and the Turkish government could accept Sweden’s entry into NATO. And Erdoğan at the last minute raised this objection and, out of nowhere, seemingly, raised the issue of Turkey’s EU membership. All of this was designed to create drama at the summit so Erdoğan could prove that he is influential, could extract from his allies, and that was among the big dogs of NATO. And I think in terms of theatrics, he was wildly successful. The question of F-16s from the United States has been on the table since the summer of 2021. But once again, both in the lead-up to the summit and during the summit, it became a major topic of conversation. The long dormant Turkish bid to join the European Union, which has been basically dead for seventeen, eighteen years now, suddenly we had the head of the European Council tweeting that he looked forward to raising the level of relations and greater cooperation, which some interpret is the potential for a new customs union, which Turkey needs anyway given its economic problems. In that way, Erdoğan was able to force people who really don’t want to do certain things to make public declarations in order to get Sweden into the European Union. I think that demonstrated a certain amount of calculated theatrics and recognition that Turkey had a lot of leverage going into Vilnius. And, of course, it perhaps—and I’m anticipating Henri—it may not have warmed the hearts of members of Congress to hold Sweden’s entry into NATO hostage like this. But it certainly went wild—people in Turkey went wild for this. The press painted him as the great master. LABOTT: Well, yeah. Let me—Henri I mean—you don’t think he won. You both obviously, are correct in saying that the brinksmanship is designed for domestic consumption as much for an international audience. But do you think this kind of enhances his position at home? Or do you think that this kind of makes him look smaller? BARKEY: Look, I think Vilnius was in huge defeat for Erdoğan, in the sense that when you look at the bid to raise the issue of European Union membership, I think it was a desperation move on his part. Because he was going into Vilnius knowing very well that he had to concede on Sweden’s accession. And because he was completely isolated, all the Allies save Hungary were very frustrated with him and with his kind of holding the whole NATO alliance ransom for his own little domestic issues, when everybody else there were talking about big, strategic questions. I mean, Sweden’s entry into NATO is a strategic issue. It’s not about whether or not you have supporters of Fethullah Gülen operating in Stockholm. So, when you compare the two, it was out of balance. So, people were exceedingly frustrated. He was not going to get anything, right? The few changes that the Swedes essentially made were very cosmetic. In fact, the Swedish Supreme Court immediately stopped the extradition of two people that the Swedish government said it was going to extradite. So on that front, is not getting anything. And on the F-16s, the Biden administration had all along been in favor of selling F-16s to Turkey—which I think is the right decision, because the Turkish Air Force is in terrible condition now, and it was banking on buying the fifth-generation F-35s from the United States but it has been kicked out of that program because the Turks bought the Russian S-400 missiles despite the admonitions of United States and NATO. So they’re out of the F-35 program, so they need new F-16s. So the Biden administration was public in its decision to sell them. The problem was Congress. Congress was upset not so much about the Swedish issue, but mostly about the fact that the Turks are overflying Greek islands and entering Greek airspace. And what Congress wanted to do was to prevent or to punish the Turks for doing that. And what happened, essentially, at Vilnius is that both Congress and the Biden administration moved towards each other. By that I mean, Congress is going to allow the F-16s to be sold, right? But they will probably impose certain conditions, like you can’t use themagainst Greece. And the administration is going to agree to that. And even Erdoğan hinted that, oh, yes, we want the F-16s, but we don’t mean to use them against Greece. So, in essence, he lost that, too. So, what did he come by? He raised the issue of the EU, but the European Council NATO leaders saying, oh, yes, this is a good idea, means absolutely nothing. As a French and the Germans immediately said, NATO is one thing. The European Union is something else. Now, the customs union, which is really the reason why he raised that issue, yes, Turkey needs to upgrade is customs union, especially, again, because of the economic crisis coming in—the coming economic crisis. Turkey needs to be able to export a lot more, and export manufactured goods. And United States and Europe basically buy the bulk of those. So that makes sense, right? But he’s not going to get anything on the EU. And, yes, he sold this at home as a great victory. Everything Erdoğan does is a great victory. I mean, if you look at the Turkish newspapers on a daily basis, it doesn’t matter what he does. They think he controls the press. So that’s what people see, that he got a great victory because he raised the issue of the European Union. No. Everybody knows that he lost, and he lost big. COOK: I guess I’m the only one who doesn’t know that he lost. I mean, I can’t think of an issue in which Henri and I disagree more on. I think that the substance of what the European Union said or the Biden administration reiterating publicly its desire to sell F-16s to Turkey is actually not the most important thing. The most important thing is that you wouldn’t have had the expansion of NATO without Erdoğan’s assent. And he made that abundantly clear in the run-up to the summit. And he was able to control the debate and frame the debate in the run-up to the thing. And to suggest that he got nothing, I think is too definitive a statement. He will eventually get F-16s, if everybody holds to it. But it demonstrates that he can be threatening to other members of NATO and yet still acquire weaponry that he may want. LABOTT: I mean, he also does the same with the refugee issue, right? He lets the Europeans know that he can kind of close the spigot or open it at his will. And the Europeans are beholden to him. BARKEY: But, Steven, do you think he would have gotten the F-16s if he continued to say no to Sweden? COOK: As we have discussed this before—when you’re Erdoğan and what your calculations are sometimes when you win, you win. And sometimes when you lose, you also lose. So had he come out of NATO, and there had there been a big controversy over him not saying yes to Sweden, he could have easily parlayed that into this nationalist victory. We’ve seen him do that over, and over, and over again. So either way, he came away from Vilnius demonstrating his power and influence within the alliance. And that is all that I’m saying. LABOTT: Guys, let’s move on to this whole issue of this whole Turkish model and the Islamist political power is part of the whole, consistent with economic development and democracy and supporting the Muslim Brotherhood, and in doing so he kind of alienated the Sunni Arabs, the UAE, Saudi Arabia, Egypt. Now, because the economy is so bad, you have inflation, the influx of refugees, the earthquakes. Now Erdoğan is reaching back out to the Gulf. Is this purely an economic play, Henri? BARKEY: It’s an act of desperation. I mean, this is a guy who lambasted the UAE, Saudi Arabia, Egypt for years. And these areas, and just everybody else. And, by the way, the United States. I mean, you have to remember that much of the campaign, electoral campaign, on the Erdoğan side, was teaching the United States a lesson. You vote for me, you teach the United States a lesson. He essentially was attacking everybody. And now he goes to UAE and Saudi Arabia and comes back, and says, oh, I just signed $50 billion worth of contracts. Look how successful I am. Look how great I am. But it’s humiliating. I mean, he went basically with a tin cup to UAE in Saudi Arabia. Said, I need your help because I’m going bust. I’m going broke. And basically, what this means is that UAE and the Saudis have enormous amount of leverage over Turkey. Again, he may call everything a victory, but in reality it’s humiliating for him. I mean, after everything is said about the Egyptian leadership, about the Saudis and the UAE, now to say—he even wants to make peace with Assad. I mean, the guy—he founded an opposition group—a violent opposition group against Assad in Syria. And basically, Assad says, I’m not ready to talk to you. I mean, I’ll talk to you when I feel like talking to you. So when is the great victory? In part, this is all his own doing because he was so full of himself in the mid-2010s—thinking that he could do anything he wanted. And suddenly realizes that, partially because of his economic mismanagement, partially because everybody else ganged up on him, right? Even think about what’s happening in the Eastern Mediterranean. His behavior got the Greeks, the Cypriots, the Israelis, the Egyptians together—even the Palestinian Authority—all agreed to this Mediterranean gas organization, right? All to exclude him, essentially. So I don’t see—he could have won. I mean, actually, Turkey was in a great place until 2010 or 2012. Economically, it was doing well. And Erdoğan’s reform, to his credit, in the early years it helped him and helped Turkey. But hubris, essentially, got the better of him. Look, the thing we have to understand here is that Erdoğan lives in a completely different universe than us. I mean, he believes everything that he thinks—or, he thinks everything he says is true. And the people around him just are yes-men—and all men, of course. And he doesn’t get any kind of criticism at home. So that’s partially the problem. I mean, is simplistic, but it’s partially the problem. LABOTT: Let’s open it up for questions. I have one or two at the end, but let’s open it up for questions. Do we have any questions on the queue? OPERATOR: (Gives queuing instructions.) We will take the first question from Don Smedley, who asks: To what extent do you think Erdoğan’s future viability, both at home and globally, is tied to his failed, against-the-grain economic policy? Do you think his reappointment of Simsek and his appointment of Erkan in their respective roles will make a difference? And will Erdoğan give them the freedom that they need to make critical changes? BARKEY: Shall I take a crack at that? COOK: Go ahead. BARKEY: Look, Simsek is a really seasoned finance minister. He did a good job before. He was brought in because Erdoğan wanted to send a message to the rest of the world that things were going to change. But what’s becoming very obvious is that what Simsek and the central bank—I’m not exactly sure about her yet. [JH1] We know very little. In fact, she’s not even really an economist. She’s a finance person. But as far as Simsek is concerned, it’s very clear that Erdoğan is already interfering in decisions. I mean, the interest rates—people expected interest rates to go up much higher than what’s been done so far. And, in fact, yesterday, there was an article in the pro-Erdoğan press and by a serious person—I mean, serious in the sense of tuned into what happens in the palace—who wrote, basically, Erdoğan has warned both the central bank head and Simsek not to raise interest rates quickly, or to keep them as low as possible, and that’s what we saw too. So I’m not very, shall we say, optimistic that Simsek is going to succeed, which is why I think eventually they’re going to have to go for an IMF package, because that’s the only way they’re going to get out of this. LABOTT: Do we have any more questions? OPERATOR: At this time, we have no further questions. LABOTT: Steve, let’s talk about the relationship with the United States. I mean, we talked about getting the F-16 and support from Biden for EU ascension. But it doesn’t really seem that Erdoğan is all that keen on warming ties with Washington. Kind of leaning into what you were saying about this strategic independence. COOK: Yeah. I think it’s an important question. I just want to track back on the question of the—of the economy. I think that the appointment of Simsek in the new central bank governor were things that, to my mind, were not serious signals that Erdoğan was going to pursue orthodox economic policies. Remember, Simsek was in that job before. He was also loyal to Erdoğan during that period that he was. And that the central bank governor comes from a family that is affiliated with—in a serious way—to the Justice and Development Party. And quite rightly, investors and analysts have been disappointed in the fact that interest rates have not risen to a level that would start putting Turkey on a path of more rational economic policy. In fact, what they’re doing may fuel even more inflation. But this is what Erdoğan wants, which demonstrates that he’s not very serious about a significant shift. And this is where I also depart from Henri—because of this performance, I’m unsure, in the extreme, that Erdoğan is going to ultimately decide that the IMF is going to be his savior. It’s certainly within the realm of possibility, but it seems like a low probability given the kind of pressure that he’s already put on his allegedly independent finance minister and central bank governor. When it comes to the United States. I think there’s a number of issues that remain on the table between the two countries that—which there have not been any resolution whatsoever. The S-400, the Turks bought a Russian air defense system that they were warned not to buy, and that the consequences of which have been, as Henri mentioned in his opening remarks I believe, the expulsion of Turkey from the F-35 program. Not only were they supposed to buy a hundred of those planes, but they were a critical part of the manufacturing of that plane. They’ve also been sanctioned under legislation that was essentially written for Turkey. Under what’s called the CAATSA legislation. So that’s a significant problem. The Turks object, of course, to, one, the presence of Fethullah Gülen in the United States. Two, the U.S. coordination and work with the People’s Protection Units known by their Turkish acronym YPG. The Turks make no distinction between the YPG and the PKK, this terrorist organization that I mentioned previously. And as a result, have complicated the United States’ efforts to continue to fight the Islamic State in in Syria. These are very, very serious issues that divide the two governments. Then there is also other issues, like the Department of Justice’s investigation into a state-controlled Turkish bank, into its sanctions-busting of Iran. President Erdoğan has been keen to make that case go away. And I think he once asked Vice President Biden to make that case go away. And Vice President Biden said: I couldn’t do that. If I did, I would be impeached. Those two, unlike President Biden’s immediate predecessor and even the president he served, do not have a good working relationship. On a personal level, Biden and Erdoğan aren’t in sync in the way that Trump and Erdoğan were in sync, or the way President Obama was in sync with President Erdoğan during President Obama’s first term in office. LABOTT: Henri, do you have any thoughts on the relationship with the U.S.? It doesn’t really seem that Erdoğan’s interested in kind of warming ties? BARKEY: Look, Erdoğan, as I said, sees the world very differently. And he sees himself at the center of that world. So to him, the United States’ interest in Turkey, whether President Biden will invite him to the White House or not, is all about enhancing his own stature. LABOTT: At home? BARKEY: At home and internationally as well. I mean, if Biden were actually to invite him, it shows that—Biden doesn’t invite everybody to his house, right? So it shows that he is an important leader. And there, Biden has been very reluctant to do it. And Biden, in fact, did not invite him to the Democracy Summits. Mind you, they were on Zoom, but they clearly decided to keep him at a distance, right? So from that perspective, Biden has not also shown a great deal of interest—for large measure because of the repression at home and Erdoğan’s behavior in the region. So, there is not a warm relationship. But, we are more important to Turkey than Turkey—I mean, Turkey is important for us, but United States is the leader of the NATO alliance, right? It’s a big cheese. You have to be on good terms with the big cheese. But at the same time, as I said earlier, Erdoğan’s brand at home is very anti-American. His interior minister, who is no longer his interior minister, just after the election said: Anybody who espouses an American thesis is a traitor. I’m sorry, are you an ally of the United States or are you not, right? There are things on which the United States and Turkey, they disagree on, but fundamentally they are allies. What’s interesting, of course, is that the Turks—I’ll give you an example to show you how out of whack somethings are. The United States imposed sanctions and kicked Turkey out of the F-35 program because of the S-400s. So the Turks said, ah, but look, India bought S-400s. And India doesn’t get punished, doesn’t get sanctioned. Well, first of all, India wasn’t buying F-35s. Second, India is not a member of the NATO alliance, right? So there’s no reason why the United States can say to India, don’t buy S-400s. There’s no reason for them not to do it, right? And India has been buying Russian arms forever. They can’t seem to make that distinction, that they are part of the NATO alliance and, as such, they’re part of the Western alliance. And that’s fundamentally the big problem that we have with the Turks. That they don’t really feel comfortable anymore, under Erdoğan, with being a member of the Western alliance. But they have to be. They don’t have a choice, because if you think of this—if Turkey were to quit NATO tomorrow, its importance would diminish by 90 percent, I will say. LABOTT: We have a written question from Melissa Matthes. Can you speak to the role of religion in the election and how the earthquake has been addressed by religious leaders? Steve, you want to take that? COOK: Sure. Let me just apologize and plead ignorance on the second part. Not a major focus of my research. I know generally what’s happened in the earthquake zone and the economic devastation there, but I don’t know specifically what religious leaders— LABOTT: Yeah, let’s just talk about the election. COOK: The election is important. And when I mentioned in my opening remarks that President Erdoğan has a message and a worldview that resonates with people, and large numbers of people. And you can boil those down to power, Turkish power in the world, prosperity which Turks have enjoyed under Erdoğan. As Henri mentioned, Turkey was doing quite well for a period of time. It was one of the hottest economies in the world. And, third, piety. And Erdoğan has consistently, throughout his time in office, appealed to values and culture, and that the AKP and President Erdoğan in particular protect the traditional values of Turkey—how he defines the traditional values of Turkey. So his closing arguments in the election were very seriously religiously based. And to the point where Erdoğan’s—part of his message was that if the opposition were to win, it would undermine religious and family values in the country, because he ran, in part, against the LGBTQ community, called his opponents gay, referred to the European Union also in these terms. And this was a message that the AKP and Erdoğan are the protectors of traditional values, which is typical of populists. And it was a message that clearly resonated amongst people. I think one of the reasons why some analysts were surprised—neither Henri nor I were surprised about the outcome of the election. But I think that some are surprised is because they too narrowly think in terms of retrospective voting as being what people think is in their wallet. Certainly Turks have less in their wallets than they did four years ago, but when you ask Turks are you better off today than you were four years ago? And thinking about the candidates who was better going to protect their values, their identity, and their kind of religious values that have been kind of interwoven seamlessly in Turkish society since the AKP started Islamizing Turkey’s political and social institutions. I think that it’s important to recognize that that was an important feature of the election, to which the opposition really had no answer. LABOTT: Henri, religion is certainly going to remain central to public life. And thisreligious nationalism, it doesn’t really leave much space for religious minorities to have a public role and a voice. If a real Turk is a Sunni Muslim, if you’re a Kurd, or an Armenian, or a Syriac, or even a Christian, whatever—however many are left, you’re viewed with suspicion and societal opposition, I guess. BARKEY: Look, there aren’t many minorities, at least non-Muslim minorities, left in Turkey. The Kurds are mostly Sunni Muslim. I mean, so that’s not an issue. But there are other heterodox, shall we say Islamic, religions. The Alevis, for instance, who many of them actually Kurds. Actually, most of them are Kurds. And that the candidate of the opposition, Mr. Kilicdaroglu, one of the only things I thought he did well was he’s an Alevi. And this was, of course, an issue that the government was using against him. And he just went on television and says: Yes, I’m an Alevi. And I’m a Turkish citizen, et cetera, et cetera. He kind of raised the issue to where it should be, where it shouldn’t matter whether you’re an Alevi or a Sunni, that you are all citizens of the same country. But as far as non-Muslim minorities are concerned, the Armenians, the Greeks, and the Jews have mostly disappeared. I mean, there are very, very few of them. And they don’t count. But they use those minorities for political purposes. Look, Erdoğan, I mean, whatever you say about Erdoğan, he genuinely is a conservative Muslim. He actually does believe in his religion. And for him, it’s like a very conservative Christian or a very conservative Jew. For him, and such people, religion plays a very important role in organizing life. The problem with him and the problem with people like him in other religions is that they want then to impose their view on society. And that’s where the crush is coming. We see it through the LGBT issue. But the other, of course, interesting thing is that one of the ways he justified his policy of low interest rates, because he believes that interest rates actually cause inflation not vice versa. You know, I should say, higher interest rates. So his argument was you lower the interest rate and inflation will come down. But that’s not how economics works. But he did admit at one point that he is very much influenced by the Islamic tenets against usury. And so interest rates are very much part—or, high interest rates—of this scourge called usury. So he did admit that he’s very much influenced by that. So religion is important for him. And now we have to agree. I mean, there are American politicians like him. So it’s not— COOK: I mean, Henri, I agree with everything you say. But I wouldn’t want to leave it as,it’s kind of similar to believers who are American presidents. I mean, Erdoğan leaves a party that is a part of the spectrum of Islamist movements that you find throughout the Middle East. It’s not the Muslim Brotherhood. I think people make a mistake when they equate the Justice and Development Party with the Muslim Brotherhood. But it does share characteristics with Islamist movements— LABOTT: And he was welcoming them, though, and supporting them. COOK: That’s exactly right. I mean, there isn’t a long history of Turkish Islamist and Egyptian, for example, Islamism getting along until the uprisings in the Arab world. But nevertheless, they share certain basic features and this kind of style of politics, the desire to Islamize institutions, that is essentially an authoritarian worldview. And so I think that you can be a believer and have a worldview that’s democratic. But clearly, Erdoğan does not have that. And the tradition from which the AKP emerged is not democratic and falls more clearly along the spectrum of religious authoritarianism. LABOTT: OK. I’m going to cut you off. We have time—we have two last questions. We might go one minute over, which is against Council rules, but I’m going to throw them out there and whoever wants to take them can take them. Following on the religion—this is from P. Adem Carroll. What are we talking about when we talk about religion? Culture wars? Religious populism instrumentalized religious values for political purposes. My question is, how do opposition parties try to accommodate or adapt to religious vocabulary? Or do they double down on Ataturk’s secularists legacy? And then there’s another question from Jim Higginbotham. You mentioned Gülen followers and Kurds in Erdoğan’s—regarding entry to NATO and other matters. What is the status of each group and the ongoing views of the U.S. and other allies? Have they been forgotten? COOK: Professor, you choose. LABOTT: You choose, Henri. BARKEY: Look, on the Kurds and the Fethullah Gülen— COOK: I knew he was going to choose that one. BARKEY: Not sure if it was frozen. But the Kurdish issue is very much alive in Turkey. It has, to some extent, being forgotten about because there’s so much you can do, and the Turkish government is so unresponsive on these issues. The European Court of Human Rights said that the leader of the Kurdish opposition party, who’s been in jail almost seven years now, should be released. And today it came out that the Turkish Supreme Council, who has not had a chance to look at the case after three years, because one of its members hasn’t read the file yet. And we’re waiting for him to read the file. That’s the excuse. And what is the reaction from Europe? Nothing. European Council said that they were going to kick Turkey out of the European Council, which is a member, if they did not follow through with the European Court of Human Rights decision. Not just on the on Selahattin Demirtaş, the leader of the Kurdish, but also Osman Kavala, who’s been jailed on these ridiculous charges that he tried to overthrow the government. Turkey says, no, even though by law, by Turkish constitution the European Court of Human Rights decisions are binding on the Turkish judicial system, they say, no. We’re not going to follow through. And the European Council does nothing. So there’s a way in which the Turks realize that they can do whatever they want, and they’re going to get away with it, On Fethullah Gülen, just one thing. He lives in United States. The Turks are upset at the fact that he hasn’t been extradited. The problem is that the Turks have a whole slew of demands for people to be extradited. But when you look at Turkish indictments, they’re a joke. I mean, I’ve seen my own indictment. I mean, they make up things that are so ridiculous. So there’s no way any justice system anywhere in the world can extradite somebody back to Turkey, because there is no evidence. I mean, if you had evidence, fine, they will do it. LABOTT: Right. Right. Steve, super quick. The opposition was trying to run on a more secular agenda, and lost. COOK: Well, other than that good moment that that Kilicdaroglu had, in which he said I’m an Alevi. And I can still be your leader. I’m still a loyal Turkish citizen and a patriot. I think that the answer to the religious discourse and the discourse about values that the opposition came up with was to say: We’re going to make Turkey more democratic. And that’s our answer. We’re going to return Turkey to some golden age of democracy. Yet there are lots of Turks who believe that Erdoğan has made Turkey more open and more democratic for them. They’re predominantly that part of the country that is more pious, and is the core constituency. In addition to the fact that many of the opposition don’t have the best democratic credentials to begin with. So, as I said from the beginning, until the opposition can develop a positive vision for Turkey’s future, they’re going to be at great disadvantage to Erdoğan’s emphasis on values, identity, and culture. I think this speaks to a larger issue about Kemalism, and those ideas, and how they have really penetrated only a millimeter deep and a thousand miles wide. Because clearly, Erdoğan’s message about values, and culture, and religion matters to people, despite his authoritarianism. LABOTT: OK, well, unfortunately, we have to leave it there. But that was a great discussion. I’d like to thank Steven Cook and Henri Barkey. Irina, back over to you. Thanks very much, everybody, for listening. FASKIANOS: Thank you, all. I want to encourage you to follow Henri at @henribarkey, Steven at @stevenacook, and Elise at @eliselabott, on what is now X instead of Twitter. (Laughter.) COOK: You can follow me on Threads too, but that’s— LABOTT: Yep, on Threads. FASKIANOS: On Threads, OK. I guess people are switching to Threads. (Laughter.) We also encourage you to follow us, Religion and Foreign Policy Program on Twitter, at @CFR­_religion—or, rather, X, sorry. And do please send us your feedback and suggestions for future webinar topics and speakers. You can email [email protected]. Thank you all again for today. We appreciate it. And we will be posting this on our website, again, at CFR.org. So thank you and have a good rest of the day. LABOTT: Thank you. COOK: Cheers. LABOTT: Thanks, everyone. BARKEY: Thanks. (END)    [JH1]Is this correct?
  • Religion
    Religion and Foreign Policy Webinar: A Conversation With Richard Haass on Promoting the Common Good
    Play
    CFR President Richard Haass, author of the New York Times best seller The Bill of Obligations: The Ten Habits of Good Citizens, discusses how to reenvision citizenship if American democracy is to thrive or even survive. His guide is particularly relevant for religion leaders, given its emphasis on civility, compromise, nonviolence, and promoting the common good. Thomas J. Reese, senior analyst at Religion News Service, moderates. Learn more about CFR's Religion and Foreign Policy Program.   FASKIANOS: Welcome to the Council on Foreign Relations Religion and Foreign Policy Webinar Series. This series convenes religion and faith-based leaders in cross-denominational dialogue on the intersection between religion and international relations. I’m Irina Faskianos, vice president of the National Program and Outreach here at CFR. As a reminder, this webinar is on the record, the video and transcript will be available on CFR’s website, CFR.org, and on the Apple Podcast channel, Religion and Foreign Policy. As always, CFR takes no institutional positions on matters of policy. We’re delighted to have Father Reese with us in conversation with CFR President Richard Haass. Dr. Haass founded CFR’s Religion and Foreign Policy program in 2006, and throughout his tenure, has been a dedicated proponent of CFR serving as a resource for the religion community and deepening the understanding of global issues. Father Reese is a Jesuit priest, and senior analyst at Religion News Service. Previously, he was a columnist at the National Catholic Reporter and editor in chief at America Magazine. Father Reese is a senior fellow at the Woodstock Theological Center at Georgetown University, where he authored three books. And He currently serves on CFR’s Religion Advisory Committee. So I’m now going to turn it over to Father Reese to take the conversation away. Thank you. REESE: Thank you, Irina. I’m delighted to be here with and with Dr. Haass. Everybody—I think, almost everybody on this webinar knows Richard Haass. He has been the president of the Council on Foreign Relations for twenty years now. In fact, he has been a prominent and authoritative spokesperson on foreign policy issues. He’s worked in the State Department, in the Defense Department, in the White House, under four presidents, both Democrat and Republican. Even as a younger man, he worked on Capitol Hill. He has a wide experience of foreign policy issues, and the way in which foreign policy is made. I mentioned that he’s been at the Council now for twenty years. And we are honored that this is actually his last official event for the Council. And I think this shows how seriously he takes the whole question of religion and foreign policy. Because this program was one that he himself started. So maybe I could just begin by asking you, Richard, why did you start this program on religion and foreign policy? Why did you think that that this was important? And what is the role of religion in foreign policy? HAASS: Well, thank you, Tom. Listening to the introduction, I learned something we had in common which is maybe not obvious. But you’re at, is it, the Woodstock Theological Seminary? REESE: Yes, uh-huh. HAASS: And in 1969, I was at Woodstock. (Laughter.) It’s amazing our paths have not crossed. So why did I do this? A couple of reasons. Look, I’ve always been interested in religion both personally but also academically. When I went to college, I went to Oberlin, which used to have a great theological seminary, by the way. And when I got there, I asked people: Who’s the best professor on campus? And people said, “oh, it’s Professor Tom Frank.” And I said, “OK, what does Professor Frank teach?” And they said, “New Testament.” And I said, “well, that’s interesting. We never got around to reading that one in my house, but I’m game.” So I took it. And, as is always the case, a great teacher can make a subject come alive. Professor Frank did that. One thing led to another. I was a religion major. Ultimately, it morphed into Middle Eastern studies. That’s when I first studied, though, Christianity, Islam, I had a background in Judaism. So I’ve been interested in religion. And then when I became something of a Middle East expert, you can’t work in the Middle East and not understand the impact of religion on politics. And actually, I thought so many people coming out of a narrow political science background didn’t often have a feel. One of the rules I made in one of my books, I think it was Intervention—or, maybe it was War of Necessity, War of Choice, that before the United States invades another county, it ought to understand it. And one of the elements of understanding, is to understand the role of religion and its impact on the culture, the society, the politics. So one reason I wanted to do this is I think knowledge of religion is so central if you want to be in the foreign policy or the diplomacy business. But also, you all—the people on this call—have enormous influence and reach. After getting to CFR a few years afterwards, I remember reading somewhere the statistic as to how many Americans once a week went to either a mosque, a church, a synagogue, a temple, what have you. And the number was extraordinary. It was well over 100 million people. Now the poll, I should be honest, did not say how many of them stayed awake for the entire sermon, but they did get exposed to sermons. And I said, wow, these individuals, these men and women, are a powerful force in American society. One of the things we’ve tried to do here is be a resource for groups of individual who, what I call, are “multipliers.” That these individuals reach many. Teachers, obviously, check that box. Journalists check that box. Business leaders do. And congregational and religious leaders do. So I thought it was a major opportunity for us to learn from them about the impact of religion on politics in this country and other societies, and at the same time for us to be a resource for you all. And hopefully some of that would influence what it was people talked about. So that’s how it all came about. REESE: That’s fascinating. It reminds me of Madeline Albright once saying that when she was a young student of foreign policy, they ignored economics. Economics was not something that foreign policy people were worried about. And then she said, today religion was something that foreign policy people didn’t worry about. And— HAASS: You’re right. One of my favorite—Tom, one of—sorry to interrupt. One of my favorite sayings is, “universities have departments, the world doesn’t.” So much of the intellectual preparation is siloed—economics, politics, whatever, religion. There’s very little cross-fertilization or interdisciplinary work. And as soon as you do work at the White House, or the State Department, whatever, just you want to write history or anything, you’ve got to work across silos, across disciplines. So I just think it’s essential. REESE: Let’s talk a little bit about your book, which I think is absolutely fascinating. I just read it this week and was very impressed by it. Your new book is entitled The Bill of Obligations: The Ten Habits of Good Citizens. And it’s already become a bestseller. So why did you decide to write this book? You’re a foreign policy expert. You could have written about Ukraine, you could have written about refugees, you could have written about global warming, a hundred different topics. Why did you pick this one for your book? HAASS: Well, I mean, I have written about all the subjects you mentioned, and I continue to. They’re obviously important. It’s not either/or. But what led me to write this book is that, funnily enough, it’s almost a version of our conversation now. Where I give a talk about Ukraine, or Russia, or terrorism, or climate change, or China, or what have you. And then hands would go up at the end of the talk and people would say: What’s your biggest concern? What keeps you up at night? Is it any one of those things? And I’d say, look, those all worry me, obviously. But what worries me most is us. So I decided to write a book about us. And the intellectual connection was I was worried that if we were at odds with ourselves, or worse at war with ourselves, we wouldn’t be able to set an example that anybody else in the world would want to emulate. We wouldn’t be a partner that anybody wanted to depend on, such as our allies. We wouldn’t have the bandwidth, or the unity, or the resources to be a force for good in the world. And the lesson of history is that good things just don’t happen in the world. Over the last seventy-five years, I’m prepared to argue, a lot of good things happen. And in no small part because of the significant role of the United States. So what led me to write this book is a genuine concern that the foundation, almost the prerequisite of a successful American role in the world of foreign policy, which is a functioning American democracy, was increasingly at risk. My motive, in a sense, was to say: We’ve got to think about ourselves on democracy as a national security issue. And that we’ve got to take it seriously, and we’ve got to understand that it’s in some vulnerability. The good news is things can be addressed, the ship can be righted. The bad news is, good things don’t just happen by themselves. So I wanted to start a national conversation about how to rethink, almost to reimagine citizenship in a contemporary democracy. And that’s what led to this book. REESE: Yeah. You play off the Bill of Rights, the first “ten amendments” of the U.S. Constitution. And you point out how at least since the civil rights movement the question of rights has been an important motivating and just an important intellectual driver in the United States, in our politics. The civil rights movement, the women’s movement, the LGBTQ movement. All of these founded on a concern about rights. And yet, you’re now telling us we ought to be worried about obligations. What’s going on here? HAASS: Funny you should ask. Just so there’s no misconception, I’m not against rights. Rights are obviously at the core of the American democratic experiment. The Constitution, which was, if you will, the second Constitution. The Articles of Confederation proved to be really feckless. The Constitution, which did create a strong central government with a strong executive, that was only ratified by the states with guarantees or assurances about rights. And that’s the first ten amendments. That was the requirement if you were going to get ratification. Several states made that clear. One prism through which to view American history then is the struggle for rights. The Civil War is obviously the most intense moment. The right to be free, not to be a slave. But other rights as well. Again discrimination, whether based on gender, race, religion, sexual preference or identity, what have you. And that is, to use Mr. Lincoln’s phrase, that was or is our “unfinished work.” There’s still a gap between what we proclaim in the Declaration of Independence and the reality. It’s a permanent struggle, I would argue, to make sure that rights are respected. My point in writing the book is that even if somehow you, or I, or anyone on this call had a magic wand and could eliminate the gap between our principles and our practices, essentially to finish Abraham Lincoln’s work, my view is that American democracy would still be in danger. And that’s because rights inevitably collide. Take an issue that, shall we say, is central to the politics and religion of your faith, which is abortion. The rights of the unborn versus the rights of the mother. How does a democracy navigate that debate? Or on guns, the rights of individuals pursuant to an interpretation of the Second Amendment, versus the rights of others to public safety? Or we went through lots of struggles during the pandemic. This person’s right not to wear a mask or not to get vaccinated, versus someone else’s right of public health. And, as Justice Breyer said when he was on the court, Steve Breyer, that the most difficult cases are not right versus wrong but right versus right. And when we have this situation they collide. And collisions could lead to gridlock, because we can’t agree. Nothing can get done. Or, worse yet, it spills over into violence. And my view is that somewhere along the way we lost sight of the fact of our obligations, the other side of the citizenship coin, the obligations the two of us have to one another and the obligations all of us have this country of ours, to government and to the country. So this is not a book that’s in any way against rights. Let me make that clear. But it’s a book that says, that’s not enough. As we always used to say in academia, rights are a necessary but not sufficient condition for a democracy to thrive or even survive. So what I wanted to do was start a conversation about what are those obligations, why they’re necessary, what it takes, and why it’s in our collective self-interests. And that’s what I’ve been—it’s been five months or so since the book came out. I’ve been traveling around the country talking about it in front of all sorts of groups and audiences, from college campuses, to high schools, to religious groups, to just town halls of citizens. REESE: Obligations is something that churches are very familiar with. We preach obligation all the time. (Laughter.) We don’t tend to preach rights. We tend to preach obligations. Because of your interest in religion and this very program, I was a little bit surprised that religion is not mentioned very much in the book. If I could talk you into writing an addendum to the book, what would you tell religious leaders about their role here in American politics? I mean, religion can be very divisive also. So I was wondering you could preach to the preachers. (Laughs.) HAASS: Oh, I love this. Turnabout is fair play. It’s what every member of a congregation is desperate to do, is to preach to the preacher. Well, look, I do actually write a little—I mean I draw from my own religious experience in the book. The first idea in the book, and originally I was going to begin it there and then I moved it later in the book, was from the Jewish holiday of Passover. And for much of their history, Jews were denied access to their holy places, to their synagogues or temples, or often persecuted. And what’s so interesting about Passover, it’s the story where Jews tell the story of—it’s a holiday where we tell the story of the exodus of Egypt. It’s central to Jewish identity. And it’s so interesting, because the story is told not in synagogues but in homes. It’s a decentralized holiday. It’s a mobile holiday. It’s Judaism dispersed, often out of necessity. And you have a generational obligation to tell the story, to teach. It’s a teaching holiday. And literally you have this traditional meal. Every food is symbolic. It’s done in a certain order. Indeed, the word for the meal is Seder, which is the Hebrew word for “order.” And the book that informs the meal is called the Haggadah, which is Hebrew for “the telling.” It’s the telling of the story. And that’s what you do. And for me, that’s very similar. We in America have—we fail to tell our story. Which is why I’m so insistent on civics being a staple of education in middle schools, and high schools, and colleges. This is a country founded on ideas. We should not take for granted that these ideas are understood, much less transmitted. So I think we do a terrible job at that. But getting to your question, now that I’ve digressed, I think religious authorities have a big role in at least four of the obligations. And you also have the opportunity to do something about it. Most basically is probably the opposition to violence. I don’t care what your political views are, none of them justifies violence against others. And indeed, let me just make a larger point, none of the obligations involves a political point of view. I’m not taking policy positions on guns, or abortion, or mass, or Ukraine, or anything else. This is—in that sense, I don’t know if it transcends politics or what, but one is to preach the importance of nonviolence. Second of all, the importance of civility—to treat people, in a sense, the way you’d want to be treated. Which, by the way, is just practical. One tends not to be more persuasive if one acts badly. Thirdly, to be open to compromise. Doesn’t mean you have to accept it, but at least consider it. And, fourthly, to look out for one another, to be one’s brother or sister’s keeper. Those seem to me, those four obligations in this secular book, are totally consistent, I would think, with what you and everybody on this call, one way or another, tries to impart to one’s congregants. And so I would argue that people who are in a position to preach have, if you will, an obligation to preach. And so that’s one of the reasons I wanted to do this call, in speaking with Irina, is you’re all in such a position of potential influence that I wanted to give this message. And, by the way, I’ve talked to business leaders about their special obligations. I’ve talked to journalists about theirs. I’ve talked to educators about theirs. I’ve talked to parents about theirs. So I think different groups in American society have special obligations based upon their positions and their roles. But I would think that in at least four of the ten obligations, people who have congregations have an enormous opportunity—though, again, I would prefer to use the word “obligation” as well—to make a difference. REESE: As a former civics teacher, I was really happy to see your second to the last obligation, about supporting the teaching of civics. But what we teach in school has become a battlefield in and of itself. There doesn’t seem to be much consensus there. I mean, all fight over what we teach about race, et cetera. How do we deal with these kinds of conflicts that, before we can even fulfill your obligation of supporting civics, we’ve got to get some agreement about what we’re going to teach. HAASS: You’re right, 100 percent. Because people could agree in principle but may not be able to agree in practice. And, as you said, education’s gotten politicized, or even weaponized. So I get it. I’m not naïve. I spent time as the U.S. envoy in Northern Ireland. Three years as the U.S. envoy. Then I went back for a second tour, for my sins. And I was brought in by the local parties to try to broker a common understanding of the past—which in Northern Ireland, as you know better than anybody, was rather painful and divided. And I tried to get them to support what I called the Museum of the History of the Troubles. For those on the call who are not familiar with the Troubles, these were three decades from the late 1960s to the late 1990s, in which there was an enormous amount of friction that often spilled over into violence between and among various paramilitary groups, some of the Catholic tradition, some of the Protestant, as well as between either of the groups and British police and military. Somewhere in the order of, what, between three (thousand) and four thousand individuals lost their lives. Because I think history can, to some extent, repeat itself, if not exactly, I wanted there to be a museum that was built that would teach people about the Troubles. And in part I figured that it would make them more wary of descending into—or, adopting certain positions, because violence could happen again. I did not succeed, but I learned a lot in the process about how to structure an education that takes into account exactly what you’re getting at. My view is that when it comes to American civics, we can’t impose a single interpretation of history. That would be a nonstarter. But I think we can suggest certain documents be read. The Declaration of Independence, for one. The Constitution, for another. I would love people to have some access to the great literature—The Federalist Papers, de Tocqueville, what have you—to major presidential speeches, to major Supreme Court decisions and dissents, and understanding of the basic history. And then you could expose people to various interpretations of this. You say, this is what happened. Here’s the two or three contending schools of thought. And then you could have debates and classroom conversations about it. I think there are ways you can do it. And, look, I’m not naïve. There’d be massive, intense debates over what to include and what to exclude. This ain’t beanball. This ain’t easy. OK. But I’ll give you another Jewish reference. On Yom Kippur, the day of atonement, there’s a prayer where everyone asks for—goes for forgiveness about the various acts of commission. And there’s a long list because we all sin a lot, as you know on your side. And then the last of the sins is you beg forgiveness for when you should have done something and you didn’t. It’s the act of omission, when you should have acted in the face of something that required action. And that’s how I feel about this. We can persuade ourselves it’s impossible, but in that case then what we have now stands. Either not teaching it, or teaching it terribly. So my view is take a run at it. And, again, look, I’m stepping down from here. I’m not retiring. Despite the rumors, I’m not going to go to Saudi Arabia and joining the LIV golf tour. What I am going to do, among other things, is stay active in this conversation and debate. I’ve already spoken to several governors, several university presidents. And I’m going to devote a chunk of my time to working at this. And I’ll be speaking about it and writing about it. And there are various individuals and groups out there. So I have no illusions, but I’m going to take a run at it. REESE: Terrific. I’m having a lot of fun asking you questions, but I also want to open it up to all the other people. So let me just ask you one last question before we open it up. And anybody who wants to ask a question, use that little hand thing on the Zoom call. In the title of our webinar, we use the term “common good.” And that is also used in your book, where you say “we should promote the common good.” What is the common good? And how do we promote it? And, of course, my particular interest, how can religion promote the common good? HAASS: I’ve thought about it a lot. Not as much as you have, but I’ve thought about it a lot. And there’s different ideas about—and the fact that you had ask the question is revealing, because there is not a single or consensus definition of, quote/unquote, “the common good,” or what is the promotion of it. One is behaviors that avoid harm to others. And that’s where you get at things like—and there’s Supreme Court decisions about it—about the need to be vaccinated if you’re carrying certain types of disease that you could transmit to others. So that’s the way you look out for others. Obviously, controversial in the age of COVID, I understand. But with smallpox and others, that was a decision that was reached by an earlier generation of Americans. And we require all sorts of vaccinations with kids when they go to school, both for their own good, but also for the good of others. We have all sorts of rules in moral society. Some things are for our own good, a seatbelt rule. But other things are for the common good. We have speed limits, traffic lights, and stop signs. Those are for the common good. In all sorts of areas, we have debates about where to draw the lines between, again, individual rights and common goods. And we can do that. So that’s one sort of thing. That’s the rights, if you would. Individual rights versus collective rights, is one way to think about it. Another thing about common good, some would say, common good needs a social floor or safety net. And there’s a lot of conversation about that. Guaranteed incomes. And we have that to some extent in our society. We have unemployment insurance; we have Medicaid, Social Security for elderly things, different food programs, and so forth. The whole idea is we have social floor, economic floor. And that’s a form of common—debates about where it should be pegged, how conditional it should be, work requirements. Again, but there is a sense that no American should live a life—no citizen in this society—below a certain level. I’m big also on the idea of common good means making equal opportunity a reality, that that’s something we owe one another. That means everything from there should be no discrimination. And I’m radical on this. There should be no negative discrimination, traditional use of the word, but I’m also against certain types of positive discrimination. I’m against legacy admissions. That’s a form of positive, if you will, discrimination in favor of some. I think that perpetuates certain types of unequal opportunities. It means certain people can be born, if you will, on third base. I think that’s unfair for those who aren’t. It also, by the way, lights under me a real fire to make things like public education better than it is. Because that’s one of the ways to make equal opportunity real, rather than simply a slogan. So there’s not a common, if you will, or universal definition of common good. Again, I don’t pretend to have a universal answer. But I want that to be into people’s consciousness, because it gets, some way a little bit—I think this country is, at times, too taken with this notion of rugged individualism, that we only have to worry about ourselves. And the answer is, we may be all born equal in principle under the law, but we’re not born equal in practice in terms of health, or in terms of wealth, or in terms of opportunity. And I just think we need to have an honest conversation about that in this society. REESE: That’s terrific. Thank you. And now I’ll pass it onto get questions from the other people on the webinar. OPERATOR: (Gives queuing instructions.) Our first question will come from Charles Strohmer from the Wisdom Project. STROHMER: Thank you both for being here. I really appreciate it a lot. I’ve followed you for a long time, Dr. Haass. My question is simply: Do you or Father Reese see any ways in which principles in the Sermon on the Mount can help us be better at fulfilling what I call our duties, or what you’re calling our obligations, that we have toward one another, both as human beings who are also American citizens? Thank you. HAASS: Tom, I’m going to defer to you on that one. That’s your text more than mine. And so I’m going to defer to you. REESE: (Laughs.) Yeah, I think it’s pretty clear to anybody who reads the gospels that Jesus has an emphasis on the fact that we are all brothers and sisters, with the same god as father. And of course, we as Christians inherit that from our Jewish brothers and sisters. And I think Jesus really emphasized that. He emphasized it in the Sermon on the Mount, and the parable about the Good Samaritan. Jesus was always concerned about the sick, about the poor, about the hungry—all of these kinds of things, and these people, and it was very personal. And yet, he was also very nonviolent. He was not leading a revolution. In fact, people were upset with him because he wasn’t leading an armed revolution. And so I think there’s a lot of things we can learn from the gospels about our obligation as citizens to be supportive of the common good, as Richard said, and to treat one another as brothers and sisters. And, frankly, not just our neighbors here in the United States, but seeing everyone in the world as our brothers and sisters, whether they’re migrants that are drowning in the Mediterranean, people at our borders. It doesn’t tell us what policy we should enact, but it does tell us that this has got to be a concern. We’re not going to get a plan of action out of the scriptures, but we are going to get an orientation, as Richard said, of our obligations, of our values. And I think those need to guide us as we try and figure out where we go in terms of domestic and foreign policy. HAASS: Can I just add to that? Agree with that totally. Part of what I remember studying that, there’s a lot of norms in there. A lot of the teachings in that are not things you have to do, but they’re things you ought to do, that you should do. And that’s really what a norm is. And religion is filled with laws, but religion is also filled with norms. Not everything can be specifically and narrowly proscribed. So I think a lot of the teachings in any of the faiths are such things. And Sermon on the Mount’s a perfect example of it. Our doing things and asking that others do them as well, because they’re right. I think that’s a powerful thing. And then, again, I think people who were preaching, it’s not a big step from there to talking about the norms in the political space, about how you treat a political opponent or something like that. That there’s something larger in this than your own narrow political ambitions. And I think, again, people who have standing in churches, or synagogues, or mosques have tremendous authority to address these subjects without—again, without getting into you’ve got to support this or that policy. That there’s no—indeed, I think it would be a mistake to politicize these issues. I want to have them be one step removed from policy. REESE: A great example of that was when Pope John Paul II came to New York and preached at Yankee Stadium. He was using the Jesus story about the rich man and Lazarus. And of course, the rich man had walked—just stepped over Lazarus, who was at his front door, poor, hungry, starving, and just ignored him. He didn’t kick him. He just ignored him. And John Paul looked out over the audience, at the congregation at Yankee Stadium and said: You are the rich man, and the third world is Lazarus. Whew! I mean, talk about hitting you right between the eyes. Now, he didn’t say what to do. But he said, you’ve got to do something. Anyway, next question. OPERATOR: We have a written question from Noel Rubinton, who writes: First, kudos to Richard for all he has done for this Religion and Foreign Policy program. My question: In your book, you raise many ideas, more than ten, about citizenship. But if you could get people to take just one action to increase their citizenship, what would it be? HAASS: Well, thank you, Noel. I appreciate it. It’s always a hard question to answer. It’s sort of like asking which one of my children do I love most. (Laughs.) It’s a tough one. Look, at a minimum, I’d say get informed and vote, the first two obligations. It’s no coincidence that the first obligation is to get informed, and the second one is to be involved. Democracy can’t be a spectator sport. It requires informed, involved citizens. So that’s the basic. Probably the one, though, that’s nearest and dearest to my heart is what we’ve talked about a little bit, is civics. It’s where I began this journey that led to this book. And I just think there’s something very wrong that we, quote/unquote, “educate” young Americans, and the great preponderance of our schools, whether they’re high schools or universities, allow students to leave the campus or the building without any exposure to civics. And we’re about to celebrate the 250th anniversary of the Declaration of Independence in three years. I want to make sure we can celebrate the 350th and the 450th. We’d better start teaching civics in a serious way, though I respect Tom’s point before. But we just can’t assume this democracy is somehow permanent. History suggests not. History suggests that just the opposite. So if I could just do one thing, I’d like to kick off something of a civics movement in the United States. That would be my own personal preference. REESE: Great. Next question. OPERATOR: We will take our next question from Ani Zonneveld from Muslims for Progressive Values. ZONNFEVELD: Hi. Good morning. Good afternoon. Thank you, Richard, for all that you’ve done for CFR and religion. Ani Zonneveld from Muslims for Progressive Values. You had a quote there that I’d like for you to repeat that is just fantastic about the world not having departments. That’s number one. And then, number two, you spoke about the Jewish prayer seeking forgiveness for not acting against injustice. And I was just wondering, once you step away from CFR, if you will be using this particular faith/moral compass to poke the politicians and policymakers—(laughs)—towards a more just policy? Thank you. HAASS: First of all, thank you. Yeah, the first quote was just that “universities have departments. The world doesn’t.” That’s actually original. Just something I noticed along the way. But feel free to use it. You can claim it as your own. (Laughs.) I don’t get royalties for it. Look, I’ll be honest, I’m not afraid of poking. I’m a serial poker. And I’m more than comfortable challenging the conventional wisdom, or the powers that be, or the status quo. And whether it’s questions—whether it’s injustice or just things that I think are unwise. I mean, I’ll be honest with you, most of my focus on foreign policy over the decades has been on issues that I think are unwise. That I think are when we do things that are just against what’s in the national interest. I was a very sharp critic of the Iraq War, for example, not so much on the basis—it wasn’t based on injustice. I just thought it was a terrible idea based on my own analysis. And I argued against it from the inside. I continued to argue against it after I left government. I’m a little bit more hesitant to fight against, quote/unquote, “injustice” in other countries because I’m sensitive to several things. One is, we often have a range of interests at stake. We don’t have often the luxury of just focusing on injustice. Second of all, we’ve got to be mindful of our—it’s not enough to posture yourself to say the right things. You have to be confident that by doing so you’ll have the desired effect. And that’s not always the case. So I’m just careful about that sort of involvement in other societies. I’m more comfortable about speaking out on these issues here at home. One, I understand them somewhat better, and you have a certain standing as an American to speak out about American society that you don’t have if you’re not a member of another society. Your words may not be welcome, but they’re seen somehow as a little bit more legitimate, I guess is the word I use. So, yeah, I’ll continue to speak out particularly here at home. And you got a sense of some of the things I feel strongest about. If I had to choose one, again, it’s that we do not have equal access to equal quality education in this country. And that is dangerous for American democracy because education—public education is the ladder—L-A-D-D-E-R—of American mobility. It’s how over these decades and longer people have been able to improve their lives. And what worries me, if that ladder is lifted up then what becomes of us? It’s a very, very different society if the American dream, if the idea of improvement is just a dream and is no longer an achievable reality for a meaningful number of Americans. I worry about that. So, yeah, I’ll continue to speak out on that, trust me. REESE: Next question. OPERATOR: We have a written question from Erik Owens, a professor of theology at Boston College. Who writes: Your list of obligations is excellent and well-advised. But they all seem to require a baseline of social trust that is in short supply these days in American society. People mistrust their government, scientific experts, academic experts, lawyers, politicians, et cetera, et cetera. Do you think we must first rebuild social trust in order to enhance the commitment to these obligations? Or are social trust and a sense of civic obligation really the same thing? HAASS: It’s an interesting question. You’re right, we have a social trust deficit in this country. I think it’s a fair, and good, and important insight. One of the ways we build social trust, in my experience, is by people doing things together. When Tom Brokaw and others would write about the Greatest Generation, the fact that so many Americans from wildly different backgrounds, geographies, you name it, went into the military and fought in World War II, that became a great generator of social trust. I think one of the problems now is we have fewer and fewer experiences which Americans have in common. And indeed, because of modern technologies, we’re going the other way. Increasingly, we’re getting separated so we tune into our own social media site, or this or that, cable channel, or radio station. People stare at their devices all day long, and so forth. It’s one of the reasons I’m such a supporter of a public service, is I want to bring some people together to do things that are inherently good things and valuable things for the community, but also gets people to work together who normally would never have the experience. One of the reasons I’m working with lots of universities on what’s called “freshman year experience.” When people come to campus, I want to start building some social trust. Have them talk about some of the issues we’re talking here today. They don’t have to always agree, but I want them to hear what other people have to say, and so forth. One of the reasons I like debates, it exposes you to different points of view and it has certain norms and rules associated with it. But I don’t have any magic wand for building social trust. But, again, I think people on this call can help also. There’s things that happen within your congregations, various activities you can—the kind of conversations you have. And that when somebody shouts somebody down, or acts really uncivilly, or whatever, I think there’s ways in which you can structure a conversation. Just bringing people together can build social trust. So I’m not sure what’s the sequencing, but I think it goes hand-in-hand with a lot of what we’re talking about here. REESE: Great. Next question. OPERATOR: Our next question is from Galen Carey from the National Association of Evangelicals. CAREY: Thank you, Richard. You talk about civics education. Our civic system doesn’t seem to be very good at encouraging long-term thinking, whether it’s thinking about our budget deficit and the debt we’re passing on, or our stewardship in the environment. What could we do, what could faith leaders in particular do, to help foster more courage, political courage, for thinking about long-term issues when we have short-term elections? HAASS: I wish I could disagree with your premise, but I cannot. We’re short termers in how we think. And part of looking out for your fellow citizen, being your brother and your sister’s keeper, is one has an intergenerational responsibility. It’s not just for people of your own generation. We have a responsibility to one another. And I think older people have a responsibility and obligation to—and I’m leaving this institution after running it for twenty years—or, leading it for twenty years. One of the things I saw my obligation was to leave the institution considerably better off than I found it. Not a criticism of my predecessor, and I hope my successor can say the same thing. I think we’re stewards. I think you all have a particular potential on environmental issues, on climate change. Last I checked, one of the things God did in the beginning was to create the heavens and the Earth. OK. Well, He created them. We’re the stewards. We’re not doing such a hot job. So I’m surprised actually there has not been more involvement of religious leadership in this country on behalf of protecting, if you will, the commons here. I think that’s—I’m surprised that people who would say we agree in the gospel, we read about this in the Bible, the creation and so forth. OK. Well, creation is the beginning. Then we want to see the continuity. We want to see the protection, the stewardship, the custodianship. So I believe that religious leaders should take a larger role in that. I think it could make a real difference. I’ve spoken to Evangelicals leaders about doing it. I think they could have a real impact. Budget deficit is more complicated because everybody can agree the deficit is bad, or the debt. We now have a $34 trillion debt. That is a bad, bad thing. And we can agree in principle that it’s a very bad thing. We cannot, however, agree on what to do about it and whether the answer is this on discretionary spending, this on defense, this on taxes, this on entitlements. So very quickly you get into fundamental policy debates indeed at the heart of some of the divides within and between the major political parties. So even if one preaches, if you will, responsibility on the debt, I’m not sure that takes you very far because very quickly you get into policy prescription. And I’m not sure that’s the comparative advantage of the people on this call. I’m not sure whose comparative advantage it is, because nobody seems successful at moving us on that. We’re on a terrible trajectory. The consequences of a larger debt, particularly with high interest rates, it just crowds out all sorts of other forms of useful spending. So we’re on a terrible trajectory. We’re not investing in our own future. But I’m not sure, again, how you translate agreement in principle to agreement on policy. REESE: Yeah. I’m really glad you brought this up, Galen. I mean, frankly, one of the things that gives me pride as a Catholic is Pope Francis’s leadership on the global warming issue, with his encyclical Laudato Si’. The sad thing is I don’t see a lot of bishops in the United States making this a priority in their preaching or in their work in their diocese. For me, it’s the issue of the twenty-first century. It’s going to determine what kind of Earth we leave to our grandchildren and great grandchildren, and whether we have a civilization to leave to them. So I’m glad you brought that up, the importance of the long-term vision. Next question. OPERATOR: Our next question is from Hays Rockwell, a retired Episcopal bishop of Missouri. HAASS: You probably want to unmute yourself. ROCKWELL: Hi. I just want to say about thirty-five years ago, at a weekend meeting in the summer, to which I attended a number over the years after we left the city, stimulating always. But this particular one I stood up at the end and said: It’s wonderful to have these brilliant discussions, but one factor of human experience has been left out. And I mentioned religion—no mention of religion and its effect and importance to foreign policy in a variety of ways, both for good and ill. Well, I don’t think that Richard was there to hear that observation of mine, but very shortly thereafter he took hold of it and it became a significant part of the life of the Council on Foreign Relations. And I just want to thank him for that with all my heart. HAASS: Well that’s very generous. Thank you. I feel very fortunate that early on I was a religion major in college. I actually think it did infinitely more for me as I went through my life, either as a practitioner in government or as an academic, in my foreign policy-centered life, than any amount of theory would have done. I actually see the theory that we teach our international relations studies, and I think it’s mostly a colossal waste of time. And, by the way, I would say that if this were a call of international relations professors. I’d lose them all, but I can live with that. I actually think religion turns out to be not just a useful, but an essential component, I think, in preparing people for public life, be it in this country or in my field of foreign policy. And I always thought it gave me a great advantage when we were sitting around the State Department or the White House talking about this or that effort to transform this society in the Middle East, or some other part of the world, or going to war in this or that society. I just thought I had a massive leg-up, because I actually not only had studied it and had some appreciation of the culture. And, by the way, what it usually did was make me—it kind of added—it’s not my most natural default position, but it made me a little bit more humble, a little bit more careful about what I thought we could do. It turns out religion is so intimately connected to culture that it becomes a really powerful force. And for those of us who want to transform other societies, and we preach universalism on certain things, I just think we also have to be mindful of local realities and differences. REESE: Yeah. Thank you, Bishop. Next question. OPERATOR: We will take our final question from Father Rafael Capó from the St. Thomas School of Theology and Ministry in Florida. CAPÓ: Well, good afternoon and thank you for your leadership, Dr. Haass. It’s been amazing what you have done throughout the years in supporting our contributions from the religious academia and pastoral ministries with our collaboration with the Council on Foreign Relations. So thank you. My question is, how do you see peacebuilding efforts on the part of the religious community—specifically, the role of religious diplomacy to contribute to conflict resolution and peacebuilding efforts in regions marked by war? HAASS: First of all, thank you for what you said. There’s this old line that war is too important to be left to the generals. I think there’s an argument that peacemaking or peacebuilding is too important to be left just to the diplomats. I think religious authorities can have tremendous impact, because they have tremendous influence on people and on civil society, just society across the board. I spent a lot of time in Northern Ireland. I spent a lot of time with religious leaders in Northern Ireland. I knew that they had to be partners in what I did. If we were going to get rid of violence, get rid of guns, if we were going to have some possibility of normalization between the principal religious traditions of Northern Ireland, it would only happen if it were supported by religious leaders. Northern Ireland is a perfect example of, if you will, a post-conflict society. It’s been twenty-five years now since the Good Friday Agreement. And where it still has a long way to go, in part because certain religious leaders haven’t done as much as they could or should. So it turns out religious leaders have an enormous role to play. Where it is played, it makes a positive difference. Where we’ve seen it not play, then we see the potential for backsliding much, much, much greater. I see religious leaders as essentially partners in the peace enterprise, whether it’s in the pre-negotiating phase, the negotiating phase, or the post-negotiating phase. Religious leaders just have tremendous actual and potential voice and influence. REESE: Well, I want to thank all of our participants, especially those that gave questions. Really contributed to the discussion, and excellent questions. And especially, I want to thank Richard. I mean, your work here for the Council and especially for this Religion and Foreign Policy program is really, really—we are all very, very grateful to you for all the wonderful work you have done. Thank you. I really appreciate being able to moderate this last event that you are doing for the Council. I’ll now hand it over to Irina. FASKIANOS: Thank you both again. Richard is going to continue to be very prolific. You can follow him on Twitter at @richardhaass and subscribe to his weekly newsletter, Home and Away. It’s published on Substack. You can get it at richardhaass.substack.com. You can follow Father Tom at @thomasreesesj. Thank you all for your questions. We also encourage you to follow CFR’s Religion and Foreign Policy program on Twitter at @CFR_religion. You can write to us at [email protected] with suggestions or questions. We appreciate your joining us. Richard, do you want to say one last word? HAASS: Yeah, I just want to thank you all for your participation. You’re all busy. I appreciate your time. And may you all be well and go in peace. FASKIANOS: Thank you.
  • Religion
    2023 Religion and Foreign Policy Workshop
  • Religion
    The Sunni-Shia Divide
    Sectarian conflict is becoming entrenched in a growing number of Muslim countries and is threatening to fracture Iraq and Syria. Tensions between Sunnis and Shias, exploited by regional rivals Saudi Arabia and Iran, could reshape the future Middle East.
  • Hungary
    Syria-Turkey Relations, Israel’s Ongoing Domestic Tensions, the Pope Visits Hungary, and More
    Podcast
    Iran and Russia aim to broker a rapprochement between Syria and Turkey; the Israeli Knesset begins its summer session in the face of mass protests against Prime Minister Benjamin Netanyahu’s proposed judicial reforms; Pope Francis makes a three-day visit to Hungary, where he is expected to raise concerns about migration and the war in Ukraine; and a cease-fire fails to put an end to conflict in Sudan.
  • Nigeria
    “A Religious War”
    Nigeria’s close-run presidential election was not about religion, until it was.