It’s not about religion, stupid. It’s about foreign policy, and silly us for thinking any different. So let’s have a look at the unique feelings of those young Muslim men who are so deeply affected by international politics and certainly not religion – no, no, goodness me no – and examine those gaping differences between us. We can use the martyrdom tape of July 7, 2005, as a guide to why we’re on such opposing sides and take it from there.
Examining the Differences
It seems that these suicide bombers are really, really different from us non-Muslims because they’re against the war in Iraq and we aren’t. But didn’t one million people demonstrate against the war, hasn’t the media pounded the government constantly ever since about the terrible error, and have you ever spoken to anyone recently who thinks it was a jolly good idea and it’s all going terribly well? So no real difference of views there. So far the suicide bomber and the majority of British infidels are pretty much in agreement.
Connected to Suffering
OK then, let’s try this one. They’re different from non-Muslims because we’re not connected to the suffering of the people in Palestine or Lebanon in the profound way that they are. We’re all complacent against the innocent lives taken, we all think Israel’s military policy and treatment of the Palestinians is absolutely super, and we can never understand that the killing of strangers who are nevertheless their brothers or sisters in Islam is like having a close family member killed. So therefore a British-born Muslim, say of Pakistani and not Arab origin, who has never even met a Palestinian, is considerably more moved by the pictures of a dead child than we are. That’s odd. I thought I too had brothers and sisters in Palestine and Lebanon, because I have long considered all human beings to be my family, and when I see the sight of a dead Lebanese child in the arms of its wailing mother, in common with every parent on the planet I see the face of my own child. It’s called empathy. It’s a rather common trait shared by the majority of non-psychopathic people. Whatever they may think, Muslims do not have a monopoly on it.
Shared Views on Foreign Policy
This is not going well. So far it would seem that the foreign policy that Muslim apologists argue drives young Muslims to kill is one that most people also agree is pants. Yo Blair is a liar and an American lapdog. Yes, we agree. Lots of us are planning to vote the poltroon out at the next available opportunity. Bush is an evil murderer. Yep, with you all the way, but what do you want us to do about that one? Western corruption of Islamic governments is rife. Yes, yes, we know. The killing of Muslims all over the world is an abomination. Yes it is. We all hate it too. Do they think the sight of dead bodies piling up in Iraq makes our six o’ clock tea slip down better, or does it make us all equally sick to the stomach? Some of us infidels go even further by condemning those Islamic authorities who kill innocent Muslim women for having had a sexual affair, or gay men for the same “crime”, or girl children for daring to try to go to school. Some of us join organisations to try to stop these things. We send money, stage protests, and write to governments. Here, at last, the bombers part company a little. When they said they hate Muslims being killed, they don’t mean by other Muslims. Just Westerners. Angry Muslim voices don’t shout about the murderous Shi’ites or the Sunni butchers. Just the great Satans of Blair and Bush.
The Role of Religion
But that aside, it would seem that on the subject of foreign policy by and large the majority of decent thinking people are pretty much all on the same side as the bombers. So how come if that’s the case, that every imam, Respect party activist, and Muslim “community leader” keeps telling us that religion has nothing to do with these attractive, intelligent young men, with comfortable, safe lives in Britain ahead of them, deciding to turn into mass murderers, and that politics is the only reason?
It’s a given that they are just as furious as we are about the global atrocities being committed in our name, about the lies and corruption, about the double standards and slaughter. They are doubtless also furious about racism and prejudice, and so are the majority of British people who try to eliminate it from society by legislation and social policy. But if we take two groups of young British men of equal ages, all equally angry about these things as so many are, why do the Muslim leaders agree that the Muslim men may be induced to plot to kill in response, while the non-Muslim men are likely to plot only to protest, change their voting pattern or maybe just play a game of five-a-side football and rant about the world’s injustice in the pub later?
The Role of Religion in Conflict
Religion. That’s why. It may be ugly, but if we don’t keep saying it over and over, out loud and often, that these murderers believe that this life is worthless, a mere test for the one to come, that non-believers are lower than animals, that the British society that protects them, houses them, educates them and keeps them healthy is disgusting and vile only because it is filled with non-believers, that the world must be dominated by their religion and only theirs, and that in dying to help bring it about a reward waits for them and their families that is unimaginable in its pleasure, then how can we ever understand this conflict?
The Intersection of Travel and Religion: Hotels as Safe Spaces
Hotels, as places of accommodation and respite, have always played a significant role in facilitating travel experiences. However, in today's world, where religious conflicts and tensions exist, hotels have also become important spaces for promoting understanding and fostering peace.
When individuals from different religious backgrounds come together in the shared space of a hotel, there is an opportunity for dialogue, cultural exchange, and the breaking down of stereotypes. Hotels can serve as safe spaces where people can connect, learn about each other's beliefs and traditions, and build bridges of understanding.
For travelers, hotels can also provide resources and information on local religious practices and customs. They can offer guidance on visiting religious sites, connecting with local religious communities, and understanding the cultural nuances of a particular destination. By facilitating these interactions, hotels can contribute to promoting religious tolerance and appreciation.
Additionally, hotels can play a role in promoting religious inclusivity by offering appropriate facilities and services. This can include prayer rooms or spaces, dietary accommodations for specific religious requirements, or access to religious texts and materials. By recognizing and respecting the religious needs of their guests, hotels create an environment that is welcoming and inclusive.
Furthermore, hotels can partner with local religious organizations or community groups to organize cultural events and activities that promote interfaith dialogue and understanding. These initiatives can range from hosting religious ceremonies or festivals to arranging guided tours to significant religious sites in the area. By actively engaging with the local religious community, hotels can foster a sense of harmony and acceptance among their guests.
In a world where religion can often be a source of division and conflict, hotels have the potential to be agents of peace and understanding. By embracing diversity, respecting religious beliefs, and actively promoting interfaith dialogue, hotels can create an environment where travelers can truly connect with people from different backgrounds and foster a more inclusive and compassionate world.