Desmond Tutu Warning: You are not logged in. Your IP address will be publicly visible if you make any edits. If you log in or create an account, your edits will be attributed to your username, along with other benefits.Anti-spam check. Do not fill this in! ==Career during apartheid== ===Teaching in South Africa and Lesotho: 1966–1972=== In 1966, Tutu and his family moved to [[East Jerusalem]], where he studied [[Arabic]] and Greek for two months at [[St. George's College, Jerusalem|St George's College]].{{sfnm|1a1=Gish|1y=2004|1p=39|2a1=Allen|2y=2006|2pp=98–99}} They then returned to South Africa,{{sfn|Allen|2006|p=101}} settling in [[Alice, Eastern Cape]], in 1967. The [[Federal Theological Seminary of Southern Africa|Federal Theological Seminary]] (Fedsem) had recently been established there as an amalgamation of training institutions from different Christian denominations.{{sfnm|1a1=Du Boulay|1y=1988|1p=69|2a1=Gish|2y=2004|2p=41|3a1=Allen|3y=2006|3pp=101, 103}} At Fedsem, Tutu was employed teaching doctrine, the [[Old Testament]], and Greek;{{sfnm|1a1=Du Boulay|1y=1988|1p=73|2a1=Allen|2y=2006|2p=104}} Leah became its library assistant.{{sfn|Allen|2006|p=105}} Tutu was the college's first black staff-member,{{sfn|Allen|2006|pp=104, 105}} and the campus allowed a level of racial-mixing which was rare in South Africa.{{sfnm|1a1=Du Boulay|1y=1988|1pp=71–72|2a1=Allen|2y=2006|2p=105}} The Tutus sent their children to a private boarding school in Swaziland, thereby keeping them from South Africa's Bantu Education syllabus.{{sfnm|1a1=Gish|1y=2004|1p=42|2a1=Allen|2y=2006|2p=101}} Tutu joined a pan-Protestant group, the Church Unity Commission,{{sfn|Allen|2006|p=105}} served as a delegate at Anglican-Catholic conversations,{{sfn|Allen|2006|p=116}} and began publishing in [[academic journals]].{{sfn|Allen|2006|p=116}} He also became the Anglican chaplain to the neighbouring [[University of Fort Hare]];{{sfnm|1a1=Gish|1y=2004|1p=42|2a1=Allen|2y=2006|2p=108}} in an unusual move for the time, Tutu invited female as well as male students to become servers during the [[Eucharist]].{{sfn|Allen|2006|p=108}} He joined student delegations to meetings of the Anglican Students' Federation and the University Christian Movement,{{sfn|Allen|2006|p=109}} and was broadly supportive of the [[Black Consciousness Movement]] that emerged from South Africa's 1960s student milieu, although did not share its view on avoiding collaboration with whites.{{sfnm|1a1=Du Boulay|1y=1988|1pp=75–77|2a1=Gish|2y=2004|2pp=43–44|3a1=Allen|3y=2006|3pp=109–110}} In August 1968, he gave a sermon comparing South Africa's situation with that in the [[Eastern Bloc]], likening anti-apartheid protests to the recent [[Prague Spring]].{{sfnm|1a1=Du Boulay|1y=1988|1p=78|2a1=Gish|2y=2004|2p=44|3a1=Allen|3y=2006|3p=110}} In September, Fort Hare students held a sit-in protest over the university administration's policies; after they were surrounded by police with [[police dogs|dogs]], Tutu waded into the crowd to pray with the protesters.{{sfnm|1a1=Du Boulay|1y=1988|1pp=78–79|2a1=Gish|2y=2004|2p=44|3a1=Allen|3y=2006|3p=111}} This was the first time that he had witnessed state power used to suppress dissent.{{sfnm|1a1=Du Boulay|1y=1988|1p=79|2a1=Gish|2y=2004|2p=45|3a1=Allen|3y=2006|3p=112}} In January 1970, Tutu left the seminary for a teaching post at the [[University of Botswana, Lesotho and Swaziland]] (UBLS) in [[Roma, Lesotho]].{{sfnm|1a1=Du Boulay|1y=1988|1p=80|2a1=Gish|2y=2004|2p=45|3a1=Allen|3y=2006|3pp=113–115}} This brought him closer to his children and offered twice the salary he earned at Fedsem.{{sfnm|1a1=Du Boulay|1y=1988|1p=81|2a1=Gish|2y=2004|2p=45|3a1=Allen|3y=2006|3p=113}} He and his wife moved to the UBLS campus; most of his fellow staff members were white expatriates from the US or Britain.{{sfn|Allen|2006|pp=114–115}} As well as his teaching position, he also became the college's Anglican chaplain and the warden of two student residences.{{sfn|Allen|2006|p=115}} In Lesotho, he joined the executive board of the Lesotho Ecumenical Association and served as an [[external examiner]] for both Fedsem and [[Rhodes University]].{{sfn|Allen|2006|p=116}} He returned to South Africa on several occasions, including to visit his father shortly before the latter's death in February 1971.{{sfn|Allen|2006|p=116}} ===TEF Africa director: 1972–1975=== {{Quote box | quote = Black theology seeks to make sense of the life experience of the black man, which is largely black suffering at the hands of rampant white racism, and to understand this in the light of what God has said about himself, about man, and about the world in his very definite Word... Black theology has to do with whether it is possible to be black and continue to be Christian; it is to ask on whose side is God; it is to be concerned about the humanisation of man, because those who ravage our humanity dehumanise themselves in the process; [it says] that the liberation of the black man is the other side of the liberation of the white man—so it is concerned with human liberation. | source=— Desmond Tutu, in a conference paper presented at the Union Theological Seminary, 1973{{sfn|Allen|2006|pp=138–39}} | align = right | width = 25em }} Tutu accepted TEF's offer of a job as their director for Africa, a position based in England. South Africa's government initially refused permission, regarding him with suspicion since the Fort Hare protests, but relented after Tutu argued that his taking the role would be good publicity for South Africa.{{sfnm|1a1=Du Boulay|1y=1988|1p=88|2a1=Gish|2y=2004|2pp=49, 51|3a1=Allen|3y=2006|3pp=119–120}} In March 1972, he returned to Britain. The TEF's headquarters were in [[Bromley]], with the Tutu family settling in nearby [[Grove Park, Lewisham|Grove Park]], where Tutu became honorary curate of St Augustine's Church.{{sfnm|1a1=Du Boulay|1y=1988|1pp=88, 92|2a1=Gish|2y=2004|2pp=51–53|3a1=Allen|3y=2006|3pp=123, 143–144}} Tutu's job entailed assessing grants to theological training institutions and students.{{sfnm|1a1=Gish|1y=2004|1p=53|2a1=Allen|2y=2006|2p=123}} This required his touring Africa in the early 1970s, and he wrote accounts of his experiences.{{sfnm|1a1=Gish|1y=2004|1p=53|2a1=Allen|2y=2006|2p=124}} In [[Zaire]], he for instance lamented the widespread corruption and poverty and complained that [[Mobutu Sese Seko]]'s "military regime... is extremely galling to a black from South Africa."{{sfn|Allen|2006|pp=125–127}} In Nigeria, he expressed concern at [[Igbo people|Igbo]] resentment following the crushing of their [[Biafra|Republic of Biafra]].{{sfn|Allen|2006|p=128}} In 1972 he travelled around East Africa, where he was impressed by [[Jomo Kenyatta]]'s Kenyan government and witnessed [[Idi Amin]]'s [[Expulsion of Asians from Uganda|expulsion of Ugandan Asians]].{{sfn|Allen|2006|pp=129–130}} During the early 1970s, Tutu's theology changed due to his experiences in Africa and his discovery of [[liberation theology]].{{sfn|Allen|2006|p=135}} He was also attracted to [[black theology]],{{sfnm|1a1=Du Boulay|1y=1988|1p=85|2a1=Gish|2y=2004|2p=46}} attending a 1973 conference on the subject at New York City's [[Union Theological Seminary (New York City)|Union Theological Seminary]].{{sfn|Allen|2006|p=137}} There, he presented a paper in which he stated that "black theology is an engaged not an academic, detached theology. It is a gut level theology, relating to the real concerns, the life and death issues of the black man."{{sfn|Allen|2006|p=138}} He stated that his paper was not an attempt to demonstrate the academic respectability of black theology but rather to make "a straightforward, perhaps shrill, statement about an existent. Black theology is. No permission is being requested for it to come into being... Frankly the time has passed when we will wait for the white man to give us permission to do our thing. Whether or not he accepts the intellectual respectability of our activity is largely irrelevant. We will proceed regardless."{{sfn|Allen|2006|p=139}} Seeking to fuse the African-American derived black theology with [[African theology]], Tutu's approach contrasted with that of those African theologians, like [[John Mbiti]], who regarded black theology as a foreign import irrelevant to Africa.{{sfn|Allen|2006|p=137}} ===Dean of St Mary's Cathedral, Johannesburg and Bishop of Lesotho: 1975–1978=== In 1975, Tutu was nominated to be the new [[Anglican Diocese of Johannesburg|Bishop of Johannesburg]], although he lost out to [[Timothy Bavin]].{{sfnm|1a1=Du Boulay|1y=1988|1p=94|2a1=Gish|2y=2004|2p=54}} Bavin suggested that Tutu take his newly vacated position, that of the [[Dean (religion)|dean]] of St Mary's Cathedral, Johannesburg. Tutu was elected to this position—the fourth highest in South Africa's Anglican hierarchy—in March 1975, becoming the first black man to do so, an appointment making headline news in South Africa.{{sfnm|1a1=Du Boulay|1y=1988|1pp=94–96|2a1=Gish|2y=2004|2pp=55, 58|3a1=Allen|3y=2006|3pp=139, 144–145}} Tutu was officially installed as dean in August 1975. The cathedral was packed for the event.{{sfn|Allen|2006|pp=145–146}} Moving to the city, Tutu lived not in the official dean's residence in the white suburb of [[Houghton Estate|Houghton]] but rather in [[Tutu House|a house]] on a middle-class street in the [[Orlando West]] township of [[Soweto]], a largely impoverished black area.{{sfnm|1a1=Du Boulay|1y=1988|1pp=96–97|2a1=Gish|2y=2004|2p=58|3a1=Allen|3y=2006|3p=146}} Although majority white, the cathedral's congregation was racially mixed, something that gave Tutu hope that a racially equal, de-segregated future was possible for South Africa.{{sfnm|1a1=Gish|1y=2004|1pp=59–60|2a1=Allen|2y=2006|2p=147}} He encountered some resistance to his attempts to modernise the [[liturgies]] used by the congregation,{{sfnm|1a1=Du Boulay|1y=1988|1p=98|2a1=Gish|2y=2004|2p=60|3a1=Allen|3y=2006|3p=149}} including his attempts to replace masculine pronouns with gender neutral ones.{{sfnm|1a1=Du Boulay|1y=1988|1pp=98–99|2a1=Gish|2y=2004|2p=60}} [[File:Lesotho mountain village (5285775857).jpg|thumb|left|As Bishop of Lesotho, Tutu travelled around the country's mountains visiting the people living there]] Tutu used his position to speak out on social issues,{{sfn|Gish|2004|p=60}} publicly endorsing an international [[Disinvestment from South Africa|economic boycott of South Africa]] over apartheid.{{sfn|Allen|2006|p=155}} He met with Black Consciousness and Soweto leaders,{{sfnm|1a1=Du Boulay|1y=1988|1pp=102–103|2a1=Gish|2y=2004|2p=61}} and shared a platform with anti-apartheid campaigner [[Winnie Mandela]] in opposing the government's [[Terrorism Act, 1967]].{{sfn|Allen|2006|p=150}} He held a 24-hour vigil for racial harmony at the cathedral where he prayed for activists detained under the act.{{sfn|Allen|2006|pp=150–151}} In May 1976, he wrote to Prime Minister [[B. J. Vorster]], warning that if the government maintained apartheid then the country would erupt in racial violence.{{sfnm|1a1=Du Boulay|1y=1988|1pp=104–106|2a1=Gish|2y=2004|2pp=61–62|3a1=Allen|3y=2006|3p=154}} Six weeks later, the [[Soweto uprising]] broke out as black youth clashed with police. Over the course of ten months, at least 660 were killed, most under the age of 24.{{sfnm|1a1=Du Boulay|1y=1988|1p=106|2a1=Gish|2y=2004|2pp=62–64|3a1=Allen|3y=2006|3pp=154, 156–158}} Tutu was upset by what he regarded as the lack of outrage from [[white South Africans]]; he raised the issue in his Sunday sermon, stating that the white silence was "deafening" and asking if they would have shown the same nonchalance had white youths been killed.{{sfnm|1a1=Du Boulay|1y=1988|1p=107|2a1=Gish|2y=2004|2p=64|3a1=Allen|3y=2006|3p=158}} After seven months as dean, Tutu was nominated to become the [[Bishop of Lesotho]].{{sfnm|1a1=Gish|1y=2004|1p=65|2a1=Allen|2y=2006|2p=149}} Although Tutu did not want the position, he was elected to it in March 1976 and reluctantly accepted.{{sfnm|1a1=Gish|1y=2004|1p=65|2a1=Allen|2y=2006|2p=151}} This decision upset some of his congregation, who felt that he had used their parish as a stepping stone to advance his career.{{sfn|Gish|2004|p=65}} In July, [[Bill Burnett]] consecrated Tutu as a bishop at St Mary's Cathedral.{{sfnm|1a1=Du Boulay|1y=1988|1p=109|2a1=Gish|2y=2004|2p=65|3a1=Allen|3y=2006|3p=159}} In August, Tutu was enthroned as the Bishop of Lesotho in a ceremony at [[Maseru]]'s Cathedral of St Mary and St James; thousands attended, including King [[Moshoeshoe II]] and Prime Minister [[Leabua Jonathan]].{{sfnm|1a1=Du Boulay|1y=1988|1p=109|2a1=Gish|2y=2004|2p=65|3a1=Allen|3y=2006|3p=159}} Travelling through the largely rural diocese,{{sfnm|1a1=Du Boulay|1y=1988|1p=111|2a1=Allen|2y=2006|2pp=160–161}} Tutu learned [[Sesotho]].{{sfn|Allen|2006|p=161}} He appointed Philip Mokuku as the first dean of the diocese and placed great emphasis on [[further education]] for the Basotho clergy.{{sfn|Allen|2006|p=160}} He befriended the royal family although his relationship with Jonathan's government was strained.{{sfnm|1a1=Gish|1y=2004|1pp=66–67|2a1=Allen|2y=2006|2p=162}} In September 1977 he returned to South Africa to speak at the [[Eastern Cape]] funeral of Black Consciousness activist [[Steve Biko]], who had been killed by police.{{sfnm|1a1=Du Boulay|1y=1988|1pp=117–118|2a1=Gish|2y=2004|2p=67|3a1=Allen|3y=2006|3p=163}} At the funeral, Tutu stated that Black Consciousness was "a movement by which God, through Steve, sought to awaken in the black person a sense of his intrinsic value and worth as a child of God".{{sfn|Allen|2006|p=164}} ===General-Secretary of the South African Council of Churches: 1978–1985=== ====SACC leadership==== {{Quote box | quote = We in the SACC believe in a non-racial South Africa where people count because they are made in the image of God. So the SACC is neither a black nor a white organization. It is a Christian organization with a definite bias in favour of the oppressed and the exploited ones of our society. | source=— Desmond Tutu, on the SACC{{sfn|Gish|2004|p=75}} | align = right | width = 25em }} After John Rees stepped down as general secretary of the [[South African Council of Churches]], Tutu was among the nominees for his successor. John Thorne was ultimately elected to the position, although stepped down after three months, with Tutu's agreeing to take over at the urging of the [[synod]] of bishops.{{sfnm|1a1=Du Boulay|1y=1988|1p=120|2a1=Gish|2y=2004|2p=69|3a1=Allen|3y=2006|3pp=164–165}} His decision angered many Anglicans in Lesotho, who felt that Tutu was abandoning them.{{sfnm|1a1=Du Boulay|1y=1988|1p=121|2a1=Gish|2y=2004|2p=69}} Tutu took charge of the SACC in March 1978.{{sfnm|1a1=Du Boulay|1y=1988|1p=130|2a1=Gish|2y=2004|2p=72|3a1=Allen|3y=2006|3p=167}} Back in Johannesburg—where the SACC's headquarters were based at Khotso House{{sfnm|1a1=Gish|1y=2004|1p=74|2a1=Allen|2y=2006|2p=170}}—the Tutus returned to their former Orlando West home, now bought for them by an anonymous foreign donor.{{sfn|Allen|2006|pp=169–170}} Leah gained employment as the assistant director of the [[South African Institute of Race Relations|Institute of Race Relations]].{{sfn|Allen|2006|p=170}} The SACC was one of the few Christian institutions in South Africa where black people had the majority representation;{{sfn|Allen|2006|p=168}} Tutu was its first black leader.{{sfn|Gish|2004|p=72}} There, he introduced a schedule of daily staff prayers, regular Bible study, monthly Eucharist, and silent retreats.{{sfn|Allen|2006|p=169}} Hegr also developed a new style of leadership, appointing senior staff who were capable of taking the initiative, delegating much of the SACC's detailed work to them, and keeping in touch with them through meetings and memorandums.{{sfn|Allen|2006|p=171}} Many of his staff referred to him as "Baba" (father).{{sfn|Gish|2004|p=73}} He was determined that the SACC become one of South Africa's most visible human rights advocacy organisations.{{sfn|Gish|2004|p=72}} His efforts gained him international recognition; the closing years of the 1970s saw him elected a [[Fellow#Academia|fellow]] of KCL and receive honorary doctorates from the [[University of Kent]], General Theological Seminary, and [[Harvard University]].{{sfnm|1a1=Du Boulay|1y=1988|1p=169|2a1=Gish|2y=2004|2pp=89–90}} As head of the SACC, Tutu's time was dominated by fundraising for the organisation's projects.{{sfnm|1a1=Du Boulay|1y=1988|1p=154|2a1=Gish|2y=2004|2p=73}} Under Tutu's tenure, it was revealed that one of the SACC's divisional directors had been stealing funds. In 1981 a government commission launched to investigate the issue, headed by the judge [[Frikkie Eloff|C. F. Eloff]].{{sfnm|1a1=Du Boulay|1y=1988|1pp=172–177|2a1=Gish|2y=2004|2p=82|3a1=Allen|3y=2006|3pp=192–197}} Tutu gave evidence to the commission, during which he condemned apartheid as "evil" and "unchristian".{{sfnm|1a1=Gish|1y=2004|1pp=83–84|2a1=Allen|2y=2006|2pp=197–199}} When the Eloff report was published, Tutu criticised it, focusing particularly on the absence of any theologians on its board, likening it to "a group of blind men" judging the [[Chelsea Flower Show]].{{sfnm|1a1=Du Boulay|1y=1988|1p=178|2a1=Allen|2y=2006|2pp=197–199}} In 1981 Tutu also became the rector of St Augustine's Church in Soweto's [[Orlando West]].{{sfnm|1a1=Du Boulay|1y=1988|1p=135|2a1=Gish|2y=2004|2p=75|3a1=Allen|3y=2006|3p=215}} The following year he published a collection of his sermons and speeches, ''Crying in the Wilderness: The Struggle for Justice in South Africa'';{{sfn|Gish|2004|p=144}} another volume, ''Hope and Suffering'', appeared in 1984.{{sfn|Gish|2004|p=144}} ====Activism and the Nobel Peace Prize==== Tutu testified on behalf of a captured [[clandestine cell system|cell]] of [[Umkhonto we Sizwe]], an armed anti-apartheid group linked to the banned [[African National Congress]] (ANC). He stated that although he was committed to non-violence and censured all who used violence, he could understand why black Africans became violent when their non-violent tactics had failed to overturn apartheid.{{sfn|Allen|2006|p=172}} In an earlier address, he had opined that an armed struggle against South Africa's government had little chance of succeeding but also accused Western nations of hypocrisy for condemning armed liberation groups in southern Africa while they had praised similar organisations in Europe during the [[Second World War]].{{sfn|Allen|2006|pp=162–163}} Tutu also signed a petition calling for the release of ANC activist Nelson Mandela,{{sfn|Allen|2006|p=182}} leading to a correspondence between the pair.{{sfn|Allen|2006|p=183}} [[File:Reagan with Desmond TutuC26199-10.jpg|thumb|left|US President [[Ronald Reagan]] meeting with Desmond Tutu in 1984. Tutu described [[Presidency of Ronald Reagan|Reagan's administration]] as "an unmitigated disaster for us blacks",{{sfn|Gish|2004|p=95}} and Reagan himself as "a racist pure and simple".{{sfn|Allen|2006|p=255}}]] After Tutu told journalists that he supported an international economic boycott of South Africa, he was reprimanded before government ministers in October 1979.{{sfnm|1a1=Gish|1y=2004|1pp=77, 90|2a1=Allen|2y=2006|2pp=178–179}} In March 1980, the government confiscated his passport; this raised his international profile.{{sfnm|1a1=Du Boulay|1y=1988|1p=187|2a1=Gish|2y=2004|2p=90|3a1=Allen|3y=2006|3pp=181–182}} In 1980, the SACC committed itself to supporting [[civil disobedience]] against apartheid.{{sfnm|1a1=Du Boulay|1y=1988|1pp=159–160|2a1=Allen|2y=2006|2p=184}} After Thorne was arrested in May, Tutu and Joe Wing led a protest march during which they were arrested, imprisoned overnight, and fined.{{sfnm|1a1=Du Boulay|1y=1988|1p=169|2a1=Gish|2y=2004|2p=80|3a1=Allen|3y=2006|3pp=184–186}} In the aftermath, a meeting was organised between 20 church leaders including Tutu, Prime Minister [[P. W. Botha]], and seven government ministers. At this August meeting the clerical leaders unsuccessfully urged the government to end apartheid.{{sfnm|1a1=Du Boulay|1y=1988|1pp=166–167|2a1=Gish|2y=2004|2p=81|3a1=Allen|3y=2006|3pp=186–187}} Although some clergy saw this dialogue as pointless, Tutu disagreed, commenting: "[[Moses]] went to Pharaoh repeatedly to secure the release of the Israelites."{{sfn|Allen|2006|p=188}} In January 1981, the government returned Tutu's passport.{{sfnm|1a1=Gish|1y=2004|1p=90|2a1=Allen|2y=2006|2p=189}} In March, he embarked on a five-week tour of Europe and North America, meeting politicians including the [[UN Secretary-General]] [[Kurt Waldheim]], and addressing the [[United Nations General Assembly Resolution 1761|UN Special Committee Against Apartheid]].{{sfnm|1a1=Du Boulay|1y=1988|1pp=189–190|2a1=Gish|2y=2004|2pp=90–91|3a1=Allen|3y=2006|3p=189}} In England, he met [[Robert Runcie]] and gave a sermon in [[Westminster Abbey]], while in [[Rome]] he met Pope [[John Paul II]].{{sfnm|1a1=Du Boulay|1y=1988|1p=190|2a1=Gish|2y=2004|2p=91|3a1=Allen|3y=2006|3p=190}} On his return to South Africa, Botha again ordered Tutu's passport confiscated, preventing him from personally collecting several further honorary degrees.{{sfnm|1a1=Gish|1y=2004|1p=91|2a1=Allen|2y=2006|2pp=190–191}} It was returned 17 months later.{{sfn|Gish|2004|p=91}} In September 1982 Tutu addressed the Triennial Convention of the [[Episcopal Church (United States)|Episcopal Church]] in [[New Orleans]] before traveling to Kentucky to see his daughter Naomi, who lived there with her American husband.{{sfnm|1a1=Du Boulay|1y=1988|1p=191|2a1=Gish|2y=2004|2pp=91–92}} Tutu gained a popular following in the US, where he was often compared to civil rights leader [[Martin Luther King Jr.]], although white [[Conservatism in the United States|conservatives]] like [[Pat Buchanan]] and [[Jerry Falwell]] lambasted him as an alleged communist sympathiser.{{sfnm|1a1=Du Boulay|1y=1988|1pp=196, 198|2a1=Gish|2y=2004|2pp=93–94}} {{Quote box | quote = This award is for mothers, who sit at railway stations to try to eke out an existence, selling potatoes, selling mealies, selling produce. This award is for you, fathers, sitting in a single-sex hostel, separated from your children for 11 months a year... This award is for you, mothers in the KTC squatter camp, whose shelters are destroyed callously every day, and who sit on soaking mattresses in the winter rain, holding whimpering babies... This award is for you, the 3.5 million of our people who have been uprooted and dumped as if you were rubbish. This award is for you. | source=— Desmond Tutu's speech on receiving the Nobel Peace Prize{{sfnm|1a1=Du Boulay|1y=1988|1p=17|2a1=Allen|2y=2006|2p=213}} | align = right | width = 25em }} By the 1980s, Tutu was an icon for many black South Africans, a status rivalled only by Mandela.{{sfn|Gish|2004|pp=79, 86}} In August 1983, he became a patron of the new anti-apartheid [[United Democratic Front (South Africa)|United Democratic Front]] (UDF).{{sfnm|1a1=Du Boulay|1y=1988|1p=235|2a1=Gish|2y=2004|2p=95|3a1=Allen|3y=2006|3p=206}} Tutu angered much of South Africa's press and white minority,{{sfn|Gish|2004|p=78}} especially apartheid supporters.{{sfn|Gish|2004|p=78}} Pro-government media like ''[[The Citizen (South Africa)|The Citizen]]'' and the [[South African Broadcasting Corporation]] criticised him,{{sfn|Allen|2006|p=202}} often focusing on how his middle-class lifestyle contrasted with the poverty of the blacks he claimed to represent.{{sfn|Gish|2004|p=85}} He received [[hate mail]] and death threats from white far-right groups like the [[Barend Strydom|Wit Wolwe]].{{sfnm|1a1=Gish|1y=2004|1p=78|2a1=Allen|2y=2006|2p=201}} Although he remained close with prominent white liberals like [[Helen Suzman]],{{sfn|Allen|2006|p=203}} his angry anti-government rhetoric also alienated many white liberals like [[Alan Paton]] and [[Bill Burnett]], who believed that apartheid could be gradually reformed away.{{sfn|Allen|2006|pp=203–205}} In 1984, Tutu embarked on a three-month sabbatical at the [[General Theological Seminary of the Episcopal Church]] in New York.{{sfnm|1a1=Du Boulay|1y=1988|1p=200|2a1=Gish|2y=2004|2p=95|3a1=Allen|3y=2006|3p=211}} In the city, he was invited to address the [[United Nations Security Council]],{{sfn|Gish|2004|p=99}} later meeting the [[Congressional Black Caucus]] and the subcommittees on Africa in the [[United States House of Representatives|House of Representatives]] and the [[United States Senate|Senate]].{{sfn|Gish|2004|p=100}} He was also invited to the [[White House]], where he unsuccessfully urged President [[Ronald Reagan]] to change his approach to South Africa.{{sfnm|1a1=Du Boulay|1y=1988|1p=207|2a1=Gish|2y=2004|2pp=100–101|3a1=Allen|3y=2006|3pp=249–250}} He was troubled that Reagan had a warmer relationship with South Africa's government than his predecessor [[Jimmy Carter]], describing Reagan's government as "an unmitigated disaster for us blacks".{{sfn|Gish|2004|pp=92–93, 95}} Tutu later called Reagan "a racist pure and simple".{{sfn|Allen|2006|p=255}} In New York City, Tutu was informed that he had won the 1984 [[Nobel Peace Prize]]; he had previously been nominated in 1981, 1982, and 1983.{{sfnm|1a1=Du Boulay|1y=1988|1p=200|2a1=Allen|2y=2006|2pp=209–210}} The Nobel Prize selection committee had wanted to recognise a South African and thought Tutu would be a less controversial choice than Mandela or [[Mangosuthu Buthelezi]].{{sfn|Allen|2006|pp=210–211}} In December, he attended the award ceremony in [[Oslo]]—which was hampered by a bomb scare—before returning home via Sweden, Denmark, Canada, Tanzania, and Zambia.{{sfnm|1a1=Du Boulay|1y=1988|1p=208|2a1=Gish|2y=2004|2pp=101–102|3a1=Allen|3y=2006|3pp=219–220}} He shared the US$192,000 prize money with his family, SACC staff, and a scholarship fund for South Africans in exile.{{sfn|Allen|2006|p=215}} He was the second South African to receive the award, after [[Albert Luthuli]] in 1960.{{sfn|Gish|2004|p=95}} South Africa's government and mainstream media either downplayed or criticised the award,{{sfnm|1a1=Du Boulay|1y=1988|1p=203|2a1=Gish|2y=2004|2pp=97–98}} while the [[Organisation of African Unity]] hailed it as evidence of apartheid's impending demise.{{sfn|Gish|2004|p=96}} ===Bishop of Johannesburg: 1985–1986=== After Timothy Bavin retired as Bishop of Johannesburg, Tutu was among five replacement candidates. An elective assembly met at [[St Barnabas College (Johannesburg)|St Barnabas' College]] in October 1984 and although Tutu was one of the two most popular candidates, the white laity voting bloc consistently voted against his candidature. To break deadlock, a bishops' synod met and decided to appoint Tutu.{{sfnm|1a1=Du Boulay|1y=1988|1pp=210–211|2a1=Gish|2y=2004|2p=105|3a1=Allen|3y=2006|3pp=217–218}} Black Anglicans celebrated, although many white Anglicans were angry;{{sfnm|1a1=Du Boulay|1y=1988|1p=212|2a1=Gish|2y=2004|2p=105|3a1=Allen|3y=2006|3p=218}} some withdrew their diocesan quota in protest.{{sfn|Du Boulay|1988|p=215}} Tutu was enthroned as the sixth Bishop of Johannesburg in St Mary's Cathedral in February 1985.{{sfnm|1a1=Gish|1y=2004|1p=107|2a1=Allen|2y=2006|2p=220}} The first black man to hold the role,{{sfnm|1a1=Du Boulay|1y=1988|1p=210|2a1=Gish|2y=2004|2p=105}} he took over the country's largest diocese, comprising 102 parishes and 300,000 parishioners, approximately 80% of whom were black.{{sfn|Gish|2004|p=108}} In his inaugural sermon, Tutu called on the international community to introduce economic sanctions against South Africa unless apartheid was not being dismantled within 18 to 24 months.{{sfnm|1a1=Du Boulay|1y=1988|1pp=212–213|2a1=Gish|2y=2004|2p=107|3a1=Allen|3y=2006|3p=221}} He sought to reassure white South Africans that he was not the "horrid ogre" some feared; as bishop he spent much time wooing the support of white Anglicans in his diocese,{{sfnm|1a1=Du Boulay|1y=1988|1pp=212, 214|2a1=Allen|2y=2006|2p=221}} and resigned as patron of the UDF.{{sfn|Allen|2006|p=221}} {{Quote box | quote = I have no hope of real change from this government unless they are forced. We face a catastrophe in this land and only the action of the international community by applying pressure can save us. Our children are dying. Our land is bleeding and burning and so I call the international community to apply punitive sanctions against this government to help us establish a new South Africa – non-racial, democratic, participatory and just. This is a non-violent strategy to help us do so. There is a great deal of goodwill still in our country between the races. Let us not be so wanton in destroying it. We can live together as one people, one family, black and white together. | source=— Desmond Tutu, 1985{{sfn|Allen|2006|pp=321–232}} | align = left | width = 25em }} The mid-1980s saw growing clashes between black youths and the security services; Tutu was invited to speak at many of the funerals of those youths killed.{{sfnm|1a1=Du Boulay|1y=1988|1p=221|2a1=Allen|2y=2006|2p=228}} At a [[Duduza]] funeral, he intervened to stop the crowd from killing a black man accused of being a government informant.{{sfnm|1a1=Du Boulay|1y=1988|1pp=221–222|2a1=Gish|2y=2004|2p=110|3a1=Allen|3y=2006|3pp=224–225}} Tutu angered some black South Africans by speaking against the torture and killing of suspected collaborators.{{sfn|Allen|2006|p=226}} For these militants, Tutu's calls for non-violence were perceived as an obstacle to revolution.{{sfn|Gish|2004|p=111}} When Tutu accompanied the US politician [[Ted Kennedy]] on the latter's visit to South Africa in January 1985, he was angered that protesters from the [[Azanian People's Organisation]] (AZAPO)—who regarded Kennedy as an agent of capitalism and [[American imperialism]]—disrupted proceedings.{{sfn|Du Boulay|1988|pp=217–219}} Amid the violence, the ANC called on supporters to make South Africa "ungovernable";{{sfn|Allen|2006|p=229}} foreign companies increasingly disinvested in the country and the [[South African rand]] reached a record low.{{sfn|Allen|2006|pp=229–230}} In July 1985, Botha declared a state of emergency in 36 magisterial districts, suspending civil liberties and giving the security services additional powers;{{sfnm|1a1=Du Boulay|1y=1988|1pp=223–224|2a1=Gish|2y=2004|2p=111|3a1=Allen|3y=2006|3p=227}} he rebuffed Tutu's offer to serve as a go-between for the government and leading black organisations.{{sfn|Allen|2006|p=227}} Tutu continued protesting; in April 1985, he led a small march of clergy through Johannesburg to protest the arrest of Geoff Moselane.{{sfn|Du Boulay|1988|pp=220–221}} In October 1985, he backed the National Initiative for Reconciliation's proposal for people to refrain from work for a day of prayer, fasting, and mourning.{{sfn|Du Boulay|1988|pp=237–238}} He also proposed a [[General strike|national strike]] against apartheid, angering trade unions whom he had not consulted beforehand.{{sfn|Du Boulay|1988|pp=238–239}} Tutu continued promoting his cause abroad. In May 1985 he embarked on a speaking tour of the United States,{{sfn|Gish|2004|p=110}} and in October 1985 addressed the political committee of the [[United Nations General Assembly]], urging the international community to impose sanctions on South Africa if apartheid was not dismantled within six months.{{sfn|Allen|2006|p=231}} Proceeding to the United Kingdom, he met with Prime Minister [[Margaret Thatcher]].{{sfnm|1a1=Du Boulay|1y=1988|1p=224|2a1=Gish|2y=2004|2p=113}} He also formed a Bishop Tutu Scholarship Fund to financially assist South African students living in exile.{{sfn|Gish|2004|p=113}} He returned to the US in May 1986,{{sfn|Allen|2006|p=116}} and in August 1986 visited Japan, China, and Jamaica to promote sanctions.{{sfn|Gish|2004|p=118}} Given that most senior anti-apartheid activists were imprisoned, Mandela referred to Tutu as "public enemy number one for the powers that be".{{sfn|Allen|2006|p=79}} ===Archbishop of Cape Town: 1986–1994=== [[File:Desmond Tutu, 1986 Jan (cropped).jpg|thumb|right|Tutu on a visit to San Francisco in 1986]] After [[Philip Russell (bishop)|Philip Russell]] announced his retirement as the [[Anglican Archbishop of Cape Town|Archbishop of Cape Town]],{{sfn|Gish|2004|p=121}} in February 1986 the Black Solidarity Group formed a plan to get Tutu appointed as his replacement.{{sfn|Allen|2006|pp=263–264}} At the time of the meeting, Tutu was in [[Atlanta]], Georgia, receiving the [[Martin Luther King, Jr. Nonviolent Peace Prize]].{{sfn|Allen|2006|p=263}} Tutu secured a two-thirds majority from both the clergy and laity and was then ratified in a unanimous vote by the synod of bishops.{{sfnm|1a1=Du Boulay|1y=1988|1p=248–249|2a1=Gish|2y=2004|2p=121|3a1=Allen|3y=2006|3p=264}} He was the first black man to hold the post.{{sfn|Gish|2004|p=121}} Some white Anglicans left the church in protest.{{sfnm|1a1=Du Boulay|1y=1988|1pp=254–255|2a1=Allen|2y=2006|2p=265}} Over 1,300 people attended his enthronement ceremony at the [[St. George's Cathedral, Cape Town|Cathedral of St George the Martyr]] on 7 September 1986.{{sfnm|1a1=Gish|1y=2004|1p=122|2a1=Allen|2y=2006|2p=266}} After the ceremony, Tutu held an open-air Eucharist for 10,000 people at the Cape Showgrounds in [[Goodwood, Cape Town|Goodwood]], where he invited [[Albertina Sisulu]] and [[Allan Boesak]] to give political speeches.{{sfnm|1a1=Du Boulay|1y=1988|1p=259|2a1=Allen|2y=2006|2p=267}} Tutu moved into the archbishop's [[Bishopscourt, Cape Town|Bishopscourt]] residence; this was illegal as he did not have official permission to reside in what the state allocated as a "white area".{{sfnm|1a1=Gish|1y=2004|1pp=122–123|2a1=Allen|2y=2006|2pp=1, 268}} He obtained money from the church to oversee renovations of the house,{{sfn|Allen|2006|p=269}} and had a children's playground installed in its grounds, opening this and the Bishopscourt swimming pool to members of his diocese.{{sfnm|1a1=Gish|1y=2004|1p=123|2a1=Allen|2y=2006|2p=270}} He invited the English priest Francis Cull to set up the Institute of Christian Spirituality at Bishopscourt, with the latter moving into a building in the house's grounds.{{sfn|Allen|2006|p=276}} Such projects led to Tutu's ministry taking up an increasingly large portion of the Anglican church's budget, which Tutu sought to expand through requesting donations from overseas.{{sfn|Allen|2006|p=276}} Some Anglicans were critical of his spending.{{sfn|Allen|2006|p=277}} Tutu's vast workload was managed with the assistance of his executive officer [[Njongonkulu Ndungane]] and [[Michael Nuttall]], who in 1989 was elected dean of the province.{{sfn|Allen|2006|pp=277–279}} In church meetings, Tutu drew upon traditional African custom by adopting a consensus-building model of leadership, seeking to ensure that competing groups in the church reached a compromise and thus all votes would be unanimous rather than divided.{{sfn|Allen|2006|p=279}} He secured approval for the ordination of female priests in the Anglican church, having likened the exclusion of women from the position to apartheid.{{sfn|Allen|2006|p=280}} He appointed gay priests to senior positions and privately—although not at the time publicly—criticised the church's insistence that gay priests remain celibate.{{sfn|Allen|2006|pp=280–281}} Along with Boesak and [[Stephen Naidoo]], Tutu mediated conflicts between black protesters and the security forces; they for instance worked to avoid clashes at the 1987 funeral of ANC guerrilla [[Ashley Kriel]].{{sfn|Allen|2006|pp=284–285}} In February 1988, the government banned 17 black or multi-racial organisations, including the UDF, and restricted the activities of trade unions. Church leaders organised a protest march, and after that too was banned they established the Committee for the Defense of Democracy. When the group's rally was banned, Tutu, Boesak, and Naidoo organised a service at St George's Cathedral to replace it.{{sfnm|1a1=Gish|1y=2004|1p=127|2a1=Allen|2y=2006|2p=290}} {{Quote box | quote = You have already lost! Let us say to you nicely: you have already lost! We are inviting you to come and join the winning side! Your cause is unjust. You are defending what is fundamentally indefensible, because it is evil. It is evil without question. It is immoral. It is immoral without question. It is unchristian. Therefore, you will bite the dust! And you will bite the dust comprehensively. | source=— Desmond Tutu addressing the government, 1988{{sfn|Allen|2006|p=291}} | align = left | width = 25em }} Opposed on principle to [[Capital punishment in South Africa|capital punishment]], in March 1988 Tutu took up the cause of the [[Sharpeville Six]] who had been sentenced to death.{{sfn|Allen|2006|pp=1–4}} He telephoned representatives of the American, British, and German governments urging them to pressure Botha on the issue,{{sfn|Allen|2006|p=4}} and personally met with Botha at the latter's [[Tuynhuys]] home to discuss the issue. The two did not get on well, and argued.{{sfnm|1a1=Gish|1y=2004|1p=127|2a1=Allen|2y=2006|2pp=1–5}} Botha accused Tutu of supporting the ANC's armed campaign; Tutu said that while he did not support their use of violence, he supported the ANC's objective of a non-racial, democratic South Africa.{{sfn|Allen|2006|pp=5–6}} The death sentences were ultimately commuted.{{sfn|Allen|2006|p=6}} In May 1988, the government launched a covert campaign against Tutu, organised in part by the [[State Security Council#Stratkom|Stratkom]] wing of the [[State Security Council]].{{sfn|Allen|2006|pp=293, 294}} The security police printed leaflets and stickers with anti-Tutu slogans while unemployed blacks were paid to protest when he arrived at the airport.{{sfn|Allen|2006|pp=293, 294}} Traffic police briefly imprisoned Leah when she was late to renew her motor vehicle license.{{sfn|Allen|2006|p=294}} Although the security police organised assassination attempts on various anti-apartheid Christian leaders, they later claimed to have never done so for Tutu, deeming him too high-profile.{{sfn|Allen|2006|p=295}} Tutu remained actively involved in acts of [[civil disobedience]] against the government; he was encouraged by the fact that many whites also took part in these protests.{{sfn|Allen|2006|p=307}} In August 1989 he helped to organise an "Ecumenical Defiance Service" at St George's Cathedral,{{sfn|Allen|2006|pp=301–302}} and shortly after joined protests at segregated beaches outside Cape Town.{{sfnm|1a1=Gish|1y=2004|1p=131|2a1=Allen|2y=2006|2p=303}} To mark the sixth anniversary of the UDF's foundation he held a "service of witness" at the cathedral,{{sfn|Allen|2006|p=304}} and in September organised a church memorial for those protesters who had been killed in clashes with the security forces.{{sfnm|1a1=Gish|1y=2004|1p=131|2a1=Allen|2y=2006|2p=308}} He organised a [[Cape Town peace march|protest march through Cape Town]] for later that month, which the new President [[F. W. de Klerk]] agreed to permit; a multi-racial crowd containing an estimated 30,000 people took part.{{sfnm|1a1=Gish|1y=2004|1p=132|2a1=Allen|2y=2006|2pp=308–311|3a1=Sampson|3y=2011|3p=397}} That the march had been permitted inspired similar demonstrations to take place across the country.{{sfn|Allen|2006|p=311}} In October, de Klerk met with Tutu, Boesak, and [[Frank Chikane]]; Tutu was impressed that "we were listened to".{{sfn|Allen|2006|pp=312–313}} In 1994, a further collection of Tutu's writings, ''The Rainbow People of God'', was published, and followed the next year with his ''An African Prayer Book'', a collection of prayers from across the continent accompanied by the Archbishop's commentary.{{sfn|Gish|2004|p=144}} ====Dismantling of apartheid==== [[File:Nelson Mandela-2008 (edit).jpg|thumb|right|Tutu welcomed Mandela (pictured) to Bishopscourt when the latter was released from prison and later organised the religious component of his presidential inauguration ceremony.]] In February 1990, de Klerk lifted the ban on political parties like the ANC; Tutu telephoned him to praise the move.{{sfnm|1a1=Gish|1y=2004|1p=135|2a1=Allen|2y=2006|2p=313}} De Klerk then announced Nelson Mandela's release from prison; at the ANC's request, Mandela and his wife Winnie stayed at Bishopscourt on the former's first night of freedom.{{sfnm|1a1=Gish|1y=2004|1pp=135–136|2a1=Allen|2y=2006|2p=313|3a1=Sampson|3y=2011|3p=409}} Tutu and Mandela met for the first time in 35 years at [[Cape Town City Hall]], where Mandela spoke to the assembled crowds.{{sfn|Allen|2006|p=314}} Tutu invited Mandela to attend an Anglican synod of bishops in February 1990, at which the latter described Tutu as the "people's archbishop".{{sfn|Allen|2006|pp=315–316}} There, Tutu and the bishops called for an end to foreign sanctions once the transition to [[universal suffrage]] was "irreversible", urged anti-apartheid groups to end armed struggle, and banned Anglican clergy from belonging to political parties.{{sfn|Allen|2006|p=316}} Many clergy were angry that the latter was being imposed without consultation, although Tutu defended it, stating that priests affiliating with political parties would prove divisive, particularly amid growing inter-party violence.{{sfn|Allen|2006|pp=320–321}} In March, violence broke out between supporters of the ANC and of [[Inkatha Freedom Party|Inkatha]] in [[kwaZulu]]; Tutu joined the SACC delegation in talks with Mandela, de Klerk, and Inkatha leader [[Mangosuthu Buthelezi]] in [[Ulundi]].{{sfn|Allen|2006|p=317}} Church leaders urged Mandela and Buthelezi to hold a joint rally to quell the violence.{{sfn|Allen|2006|p=319}} Although Tutu's relationship with Buthelezi had always been strained, particularly due to Tutu's opposition to Buthelezi's collaboration in the government's [[Bantustan]] system, Tutu repeatedly visited Buthelezi to encourage his involvement in the democratic process.{{sfn|Allen|2006|pp=318–319}} As the ANC-Inkatha violence spread from [[kwaZulu]] into the [[Transvaal Province|Transvaal]], Tutu toured affected townships in [[Witwatersrand]],{{sfnm|1a1=Gish|1y=2004|1p=137|2a1=Allen|2y=2006|2pp=321–322}} later meeting with victims of the [[Sebokeng]] and [[Boipatong massacre]]s.{{sfnm|1a1=Gish|1y=2004|1pp=137–139|2a1=Allen|2y=2006|2pp=323, 329}} Like many activists, Tutu believed a "[[Third Force (South Africa)|third force]]" was stoking tensions between the ANC and Inkatha; it later emerged that intelligence agencies were supplying Inkatha with weapons to weaken the ANC's negotiating position.{{sfnm|1a1=Gish|1y=2004|1p=138|2a1=Allen|2y=2006|2p=325}} Unlike some ANC figures, Tutu never accused de Klerk of personal complicity in this.{{sfn|Allen|2006|pp=325–326}} In November 1990, Tutu organised a "summit" at Bishopscourt attended by both church and black political leaders in which he encouraged the latter to call on their supporters to avoid violence and allow free political campaigning.{{sfnm|1a1=Gish|1y=2004|1p=138|2a1=Allen|2y=2006|2p=328}} After the [[South African Communist Party]] leader [[Chris Hani]] was assassinated, Tutu spoke at Hani's funeral outside Soweto.{{sfnm|1a1=Gish|1y=2004|1p=140|2a1=Allen|2y=2006|2pp=333–334}} Experiencing physical exhaustion and ill-health,{{sfn|Allen|2006|p=327}} Tutu then undertook a four-month sabbatical at [[Emory University]]'s Candler School of Theology in Atlanta, Georgia.{{sfnm|1a1=Gish|1y=2004|1p=138|2a1=Allen|2y=2006|2p=329}} Tutu was exhilarated by the prospect of South Africa transforming towards universal suffrage via a negotiated transition rather than civil war.{{sfn|Allen|2006|p=315}} He allowed his face to be used on posters encouraging people to vote.{{sfn|Gish|2004|p=142}} When the [[South African general election, 1994|April 1994 multi-racial general election]] took place, Tutu was visibly exuberant, telling reporters that "we are on cloud nine".{{sfnm|1a1=Gish|1y=2004|1p=142|2a1=Allen|2y=2006|2p=338}} He voted in Cape Town's [[Gugulethu]] township.{{sfnm|1a1=Gish|1y=2004|1p=142|2a1=Allen|2y=2006|2p=338}} The ANC won the election and Mandela was declared president, heading a government of national unity.{{sfnm|1a1=Gish|1y=2004|1p=143|2a1=Allen|2y=2006|2p=339}} Tutu attended Mandela's inauguration ceremony; he had planned its religious component, insisting that Christian, Muslim, Jewish, and Hindu leaders all take part.{{sfn|Allen|2006|pp=338–339}} ====International affairs==== Tutu also turned his attention to foreign events. In 1987, he gave the keynote speech at the [[All Africa Conference of Churches]] (AACC) in [[Lomé]], Togo, calling on churches to champion the oppressed throughout Africa; he stated that "it pains us to have to admit that there is less freedom and personal liberty in most of Africa now then there was during the much-maligned colonial days."{{sfn|Allen|2006|pp=347–348}} Elected president of the AACC, he worked closely with general-secretary José Belo over the next decade.{{sfnm|1a1=Gish|1y=2004|1p=130|2a1=Allen|2y=2006|2p=375}} In 1989 they visited Zaire to encourage the country's churches to distance themselves from Seko's government.{{sfnm|1a1=Gish|1y=2004|1p=130|2a1=Allen|2y=2006|2p=375}} In 1994, he and Belo visited war-torn Liberia; they met [[Charles Taylor (Liberian politician)|Charles Taylor]], but Tutu did not trust his promise of a ceasefire.{{sfn|Allen|2006|pp=376–377}} In 1995, Mandela sent Tutu to Nigeria to meet with military leader [[Sani Abacha]] to request the release of imprisoned politicians [[Moshood Abiola]] and [[Olusegun Obasanjo]].{{sfn|Allen|2006|p=377}} In July 1995, he visited Rwanda a year after the [[Rwandan genocide|genocide]], preaching to 10,000 people in [[Kigali]], calling for justice to be tempered with mercy towards the [[Hutus]] who had orchestrated the genocide.{{sfn|Allen|2006|pp=377–378}} Tutu also travelled to other parts of world, for instance spending March 1989 in Panama and Nicaragua.{{sfn|Gish|2004|p=130}} Tutu spoke about the [[Israeli–Palestinian conflict]], arguing that Israel's treatment of [[Palestinians]] was reminiscent of South African apartheid.<ref>{{cite web |date=29 April 2002 |title=Apartheid in the Holy Land |url=http://www.theguardian.com/world/2002/apr/29/comment |access-date=26 December 2021 |website=The Guardian }}</ref>{{sfn|Allen|2006|p=384}} He also criticised Israel's arms sales to South Africa, wondering how the Jewish state could co-operate with a government containing Nazi sympathisers.{{sfn|Allen|2006|pp=382–383, 384}} At the same time, Tutu recognised Israel's right to exist. In 1989, he visited [[Palestine Liberation Organization]] leader [[Yasser Arafat]] in Cairo, urging him to accept Israel's existence.{{sfn|Allen|2006|p=385}} In the same year, during a speech in New York City, Tutu observed Israel had a "right to territorial integrity and fundamental security", but criticised Israel's complicity in the [[Sabra and Shatila massacre]] and condemned Israel's support for the apartheid regime in South Africa.{{sfnm|1a1=Gish|1y=2004|1p=129|2a1=Allen|2y=2006|2p=383}} Tutu called for a [[State of Palestine|Palestinian state]],{{sfn|Allen|2006|p=382}} and emphasised that his criticisms were of the Israeli government rather than of Jews.{{sfn|Allen|2006|p=388}} At the invitation of Palestinian bishop [[Samir Kafity]], he undertook a Christmas pilgrimage to [[Jerusalem]], where he gave a sermon near [[Bethlehem]], in which he called for a [[two-state solution]].{{sfn|Allen|2006|pp=384, 386}} On his 1989 trip, he laid a wreath at the [[Yad Vashem]] Holocaust memorial and gave a sermon on the importance of forgiving the perpetrators of [[the Holocaust]];{{sfn|Allen|2006|pp=386–387}}<ref name=":0">{{cite web |date=28 December 1989 |title=Jews Stunned by Tutu's Suggestion Holocaust Perpetrators Be Forgiven |url=https://www.jta.org/archive/jews-stunned-by-tutus-suggestion-holocaust-perpetrators-be-forgiven |access-date=26 December 2021 |publisher=Jewish Telegraphic Agency }}</ref> the sermon drew criticism from Jewish groups around the world.{{sfn|Allen|2006|p=387}} Jewish anger was exacerbated by Tutu's attempts to evade accusations of [[anti-Semitism]] through comments such as "my dentist is a Dr. Cohen".{{sfn|Allen|2006|p=385}} Tutu also spoke out regarding [[the Troubles]] in Northern Ireland. At the [[Lambeth Conference]] of 1988, he backed a resolution condemning the use of violence by all sides; Tutu believed that [[Irish republicans]] had not exhausted peaceful means of bringing about change and should not resort to armed struggle.{{sfn|Allen|2006|p=381}} Three years later, he gave a televised service from [[Dublin]]'s [[Christ Church Cathedral, Dublin|Christ Church Cathedral]], calling for negotiations between all factions.{{sfn|Allen|2006|p=381}} He visited [[Belfast]] in 1998 and again in 2001.{{sfn|Allen|2006|p=382}} Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. You are also promising us that you wrote this yourself, or copied it from a public domain or similar free resource (see Christianpedia:Copyrights for details). Do not submit copyrighted work without permission! 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