There are case studies and examples of people of religious faith who have engaged in political action when other approaches failed in conflict situations. In the Christian context alone one could cite: the Moral Re-Armament Movement following World War II and reconciliation between France and Germany; the role of the Mennonite Church in the conciliation talks between the Sandinista government and the Miskito Indians of eastern Nicaragua in the 1980's; the Catholic Church in the Philippines during the 1986 revolution; the Quakers and their role in the Nigerian civil war; the Churches and the end of Apartheid in South Africa. So we can see that while there is a common perception that religious differences have been and remain a cause or pretext for conflict and wars, there is the other side of the coin where the work and actions of religious groups and individuals can help foster the peaceful settlement of conflicts.

In sum, instead of building walls, we need to build bridges. Indeed, the challenge before us on the eve of the new Century is to determine how we can maintain and develop our own set of values and, at the same time, co-exist and interact with other value systems and cultures which will continue on their own paths. The anthropologist Clifford Geertz contends that "you can't assert yourself in the world as if nobody else was there. Because this is not a clash of ideas. There are people attached to these ideas. If you want to live without violence, you have to realize that other people are as real as you are." In terms of the arc of crisis and its Islamic component, there is a compelling need for the elaboration of a coherent policy approach. The elements of a comprehensive policy as outlined in this study would enhance the prospects for preventive diplomacy and peaceful conflict resolution. By acting creatively and assertively, the United States can demonstrate real leadership at this important historic crossroads in a vitally important region of the world.