Belo stands as voice for peace, justice<\/p>\n
Voice of the Voiceless<\/p>\n
Editors: Frans Sihol Siagian and Peter Tukan<\/p>\n
Penerbit Obor, Jakarta, 1997<\/p>\n
279 pages<\/p>\n
Demi Keadilan dan Perdamaian (For Peace and Justice)<\/p>\n
By Peter Tukan and Domingos de Sousa<\/p>\n
Committee of Peace and Justice Dili, Dili, 1997<\/p>\n
474 pages<\/p>\n
JAKARTA (JP): "You are on the ground. You know the problems
\nand the history. You are the man to be mediator," former UN
\nsecretary-general Boutros-Boutros Ghali told Bishop Belo.<\/p>\n
Belo shares something in common with Dr. Martin Luther King
\nand Mahatma Gandhi as the voice of the voiceless. Although from
\ndisparate backgrounds, they all fought for justice, peace, an end
\nto violence and their people's human rights.<\/p>\n
In his acceptance speech at the 1996 Nobel Prize ceremony,
\nBelo found himself not alone. He was accompanied by the memory
\nand spirit of Gandhi with his "creed of nonviolence in the
\nmovement for change". He was also thinking of Dr. King, who had a
\ndream of "standing on the mountaintop, looking out at the
\npromised land".<\/p>\n
Peace and justice are the most fundamental aspects of life,
\nBelo believes, as they would "orderly place anyone in his or her
\nposition. They can manage the relationship between every member
\nof society and create as well as harmonize public activities with
\na guarantee of freedom for each individual".<\/p>\n
The absence of this would lead to chaos and destruction.
\nHowever, the promotion of peace and justice is still far from
\nideal. In many cases, especially in East Timor, Belo sees that
\n"we have been blinded by ambition and power. We have lost the
\nidea of affection and solidarity. We have created parties and
\nconsidered our brothers as enemies. We have killed each other."<\/p>\n
The books are, basically, Bishop Belo's thoughts concerning
\nthe never-ending search and call for the promotion of peace and
\njustice in East Timor. Voice of the Viceless is a series of his
\ninterviews in several publications, while Demi Keadilan dan
\nPerdamaian is a collection of his sermons and speeches. Both
\nbooks emphasize Belo's principals of life: the necessity of peace
\nand justice in life.<\/p>\n
In Voice of the Voiceless, Belo believes that he is
\nessentially the voice of the voiceless people of East Timor, who
\nare always with him in spirit. He realizes that as a religious
\nleader, he has a moral responsibility to fight and struggle for
\nthe poor and the weak, who lack the ability to defend themselves
\nagainst terror and intimidation.<\/p>\n
This belief is based on the task of a Catholic Bishop as the
\npastor for God's people. The spiritual mission is incumbent upon
\nhim basically as a dispenser of spiritual resources for people's
\nsalvation and consolidating their faith in God (pp. 239 to 243).<\/p>\n
In almost all of the interviews and speeches in the books,
\nBelo is obviously emphasizing the urgency of restoring peace and
\njustice. After witnessing what has happened in East Timor, Belo
\nbelieves that the nonviolent approach in settling differences
\nmust take place.<\/p>\n
"It's tragic that people have to suffer and die, and that
\ntelevision cameras deliver the pictures to people's homes
\neveryday before the world admits there is a problem." (p. 248).
\nHe appeals for the realization of peace and justice, that we must
\ntruly recognize our own faults and move to change ourselves in
\nthe interests of making peace.<\/p>\n
In solving East Timor's problems, it is more useful to use
\nintellect and reasoning rather than emotions and weapons. Mutual
\nrespect is the basis of compromise, as Belo calls for people to
\nunderstand each other. "Stop the bloodshed. Stop oppression. Stop
\nthe violence. Stop the conflict. Let us sit around the table and
\nunderstand each other because we cannot tolerate extending for a
\nlong time the suffering of the East Timor people."<\/p>\n
Universal Humanism<\/p>\n
Promoting peace and justice, as well as avoiding violence, is
\nfurther discussed in Demi Keadilan dan Perdamaian. The book
\ncontains three major parts: the introduction, with forewords by
\nseveral distinguished figures, including Y.B Mangunwijaya, Frans
\nSeda, Domingos Sequera, FX Prajasuta, Abilio Jose Osorio Soares
\nand J. Ariwibowo; Belo's brief biography; and a collection of
\nthoughts through his speeches.<\/p>\n
The collection of speeches is the most important part because
\nBelo shares his views on universal humanism, family values,
\nmaintaining an identity, ethnic issues, religion and culture, the
\nrole of religion and the church and solidarity among religions.
\nThe distinction of these views will likely promote peace and
\njustice.<\/p>\n
The most important element to obtaining peace and justice is
\nthrough what Belo believes as the values of universal humanism.
\nThe values of universal humanism include: first, the sociability
\nas well as ability to love anyone sincerely. An individual can
\nnever be complete without others. Loneliness, both physically and
\nspiritually, will always create an incomplete person. People are
\ncreated to interact with others because they will not obtain
\nperfection by being along.<\/p>\n
Second, the ability to communicate. Communicating involves
\nloyalty, humility, patience, respect and openness.<\/p>\n
Third, sociability is rooted in attitudes of openness with
\naccepting others from every culture and belief. The ability to
\ncooperate will enable us to abandon egoism as well as to help
\nrelations with others.<\/p>\n
Fourth, the sincerity and loyalty to exist the way we are.<\/p>\n
And last, the ability to improve justice with a sense of
\nrespect toward ourselves and others. To respect the rights and
\npersonality of others, especially the weak and the poor. (pp. 69
\nto 71).<\/p>\n
Peace and justice are values needed by every individual. The
\nterm "peace and justice", like "freedom and love" is without
\nboundaries. They are the very dynamics of a relationship with
\noneself as well as others. "Therefore, peace and justice in this
\nmodern age have greater meaning. They include the aspects of life
\nwhich generate individual, social, political, economic and
\ninternational freedoms" (p. 212).<\/p>\n
These books are very important to anyone who wishes to promote
\npeace and justice. Belo provides a realistic view on how to solve
\nthe continuing problems in East Timor. He proves to be the
\nmediator to solve the problem because, as Boutros-Boutros Ghali
\nputs it, he is on the ground, he knows the problems and the
\nhistory. He is the man to be mediator. It is our hope that what
\nBelo has proposed as an effective dialog for better results can
\nbe fully implemented.<\/p>\n
Again, Bishop Belo is not Dr. Martin Luther King or Mahatma
\nGandhi. However, together with these two distinguished figures,
\nhis presence, as well as these books, will prove that the power
\nof the voiceless through peace is always stronger and more
\neffective than the power of weapons for justice in the world.<\/p>\n
-- Nanda Hasibuan<\/p>\n
The reviewer is a researcher in the Department of Politics,
\nCentre for Strategic and International Studies, Jakarta.<\/p>",
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