By: Prof. Dr. Khaled Wassef Al-Wazani / Professor of Economics and Public Policy, Mohammed Bin Rashid School of Government / Rum News Agency AMMAN The terrorist crime witnessed at the Hamoud Church in Karak was not merely an assault on innocent lives gathered to bid farewell to a departed loved one; rather, it constituted an attack on one of the most critical strategic assets possessed by Jordan: its unified social fabric, its human capital, and its societal security. From an economic perspective, what transpired cannot be reduced to catastrophic human losses—profound as they are—for its impacts extended to trust, stability, and the investment environment, which are pillars no less vital than infrastructure and financial resources in building national economies. We have learned in economics that capital is not merely factories, machinery, and funds, but also the human being equipped with knowledge and skills, and society with its relationships and mutual trust. What is known economically as 'social capital' is not an abstract theoretical concept, but a reserve of trust, cooperation, and belonging that lowers transaction costs, bolsters initiative and investment, and grants the economy a greater capacity to withstand shocks. Hence, Jordanian social cohesion has never been merely a social advantage; it has been and remains one of the most vital enablers of economic stability and investment attractiveness. In this context, I find myself unsatisfied with merely speaking of 'tolerance' between Muslims and Christians in Jordan. We are not speaking of strangers tolerating one another's presence, but of native citizens who have contributed together to building the state, its institutions, and its economy. The Jordanian Christian is neither a guest in their homeland nor a minority awaiting recognition; they are an authentic partner in history, geography, identity, and future. Perhaps the supreme national standard does not concern a person's name or belief, but rather their loyalty to their homeland, their respect for the law, and the extent of their contribution to their society, economy, and state, without citizenship detracting from anyone's rights due to differing contributions or capacities. Since the inception of the modern state, Jordanian Christians have been contributors to establishing and developing the national economy, building public and private sector institutions, and excelling in medicine, pharmacy, engineering, banking, trade, industry, and public administration. This was not the contribution of a faction separate from society, but the contribution of Jordanians building their homeland. How beautiful is that national integration we see in the Christian bearing the name Muhammad, Omar, Khaled, or Mustafa; names that encapsulate a history of human and cultural interaction, affirming that Jordanian identity transcends narrow religious classifications. I recall a dear friend saying to me once, in an expression that remains present in my memory: 'I am a Sunni Christian, and my culture is Arab Christian Islamic Sunni.' In this statement lies a civilizational depth that dozens of speeches on coexistence fail to capture; it is an expression of deep-rooted belonging that sees diversity not as a contradiction, but as richness and an extension of national identity. Therefore, the victims of Hamoud Church were not mere numbers in a tragic toll. Jordan lost lives and human energies, some possessing expertise, skills, and contributions in medicine, pharmacy, engineering, economics, and beyond. Every human being lost in such a manner represents a loss to their family, society, and homeland, and a loss of investments accumulated over years of upbringing, education, qualification, and work. Whoever terrorizes the secure in a house of worship while mourning their departed commits a crime extending far beyond its religious dimension into social, political, economic, and security realms. Such acts target societal trust, threaten the sense of security, and send negative signals to existing and prospective investors. Investment does not seek return alone; before that, it seeks a secure state, a cohesive society, and institutions capable of protecting human beings, property, and the rule of law. Hence, terrorism is a threat not only to public security, but to economic and national security as well. Holding its perpetrators, and anyone proven to have participated, supported, or incited, accountable according to the law is a necessity to protect society and the state. The most vital lesson, however, is that averting danger is far more effective than merely managing it after it occurs. What is required is the development of a smart, civic preventative system that protects houses of worship, gatherings, and religious and social occasions without militarizing public life or spreading fear, combining security anticipation, technology, community awareness, and confronting intellectual, social, and political extremism. Jordan's strength has never been solely in the homogeneity of its people, but in their ability to build a single homeland amidst their diversity, transforming their differences into a source of strength rather than division. When a Christian is targeted in a church, or a Muslim in a mosque, the true target is the Jordanian citizen, the human and social capital of the state, and the trust upon which the economy rests. Protecting this trust is not merely a security duty; it is a national investment in Jordan's future. Homelands are built not by stones alone, but by human beings; and they are protected not by arms alone, but by citizenship, justice, trust, and belonging. Source: Rum News Agency
By: Prof. Dr. Khaled Wassef Al-Wazani / Professor of Economics and Public Policy, Mohammed Bin Rashid School of Government / Rum News Agency AMMAN The terrorist crime witnessed at the Hamoud Church in Karak was not merely an assault on innocent lives gathered to bid farewell to a departed loved one; rather, it constituted an attack on one of the most critical strategic assets possessed by Jordan: its unified social fabric, its human capital, and its societal security. From an economic perspective, what transpired cannot be reduced to catastrophic human losses—profound as they are—for its impacts extended to trust, stability, and the investment environment, which are pillars no less vital than infrastructure and financial resources in building national economies. We have learned in economics that capital is not merely factories, machinery, and funds, but also the human being equipped with knowledge and skills, and society with its relationships and mutual trust. What is known economically as 'social capital' is not an abstract theoretical concept, but a reserve of trust, cooperation, and belonging that lowers transaction costs, bolsters initiative and investment, and grants the economy a greater capacity to withstand shocks. Hence, Jordanian social cohesion has never been merely a social advantage; it has been and remains one of the most vital enablers of economic stability and investment attractiveness. In this context, I find myself unsatisfied with merely speaking of 'tolerance' between Muslims and Christians in Jordan. We are not speaking of strangers tolerating one another's presence, but of native citizens who have contributed together to building the state, its institutions, and its economy. The Jordanian Christian is neither a guest in their homeland nor a minority awaiting recognition; they are an authentic partner in history, geography, identity, and future. Perhaps the supreme national standard does not concern a person's name or belief, but rather their loyalty to their homeland, their respect for the law, and the extent of their contribution to their society, economy, and state, without citizenship detracting from anyone's rights due to differing contributions or capacities. Since the inception of the modern state, Jordanian Christians have been contributors to establishing and developing the national economy, building public and private sector institutions, and excelling in medicine, pharmacy, engineering, banking, trade, industry, and public administration. This was not the contribution of a faction separate from society, but the contribution of Jordanians building their homeland. How beautiful is that national integration we see in the Christian bearing the name Muhammad, Omar, Khaled, or Mustafa; names that encapsulate a history of human and cultural interaction, affirming that Jordanian identity transcends narrow religious classifications. I recall a dear friend saying to me once, in an expression that remains present in my memory: 'I am a Sunni Christian, and my culture is Arab Christian Islamic Sunni.' In this statement lies a civilizational depth that dozens of speeches on coexistence fail to capture; it is an expression of deep-rooted belonging that sees diversity not as a contradiction, but as richness and an extension of national identity. Therefore, the victims of Hamoud Church were not mere numbers in a tragic toll. Jordan lost lives and human energies, some possessing expertise, skills, and contributions in medicine, pharmacy, engineering, economics, and beyond. Every human being lost in such a manner represents a loss to their family, society, and homeland, and a loss of investments accumulated over years of upbringing, education, qualification, and work. Whoever terrorizes the secure in a house of worship while mourning their departed commits a crime extending far beyond its religious dimension into social, political, economic, and security realms. Such acts target societal trust, threaten the sense of security, and send negative signals to existing and prospective investors. Investment does not seek return alone; before that, it seeks a secure state, a cohesive society, and institutions capable of protecting human beings, property, and the rule of law. Hence, terrorism is a threat not only to public security, but to economic and national security as well. Holding its perpetrators, and anyone proven to have participated, supported, or incited, accountable according to the law is a necessity to protect society and the state. The most vital lesson, however, is that averting danger is far more effective than merely managing it after it occurs. What is required is the development of a smart, civic preventative system that protects houses of worship, gatherings, and religious and social occasions without militarizing public life or spreading fear, combining security anticipation, technology, community awareness, and confronting intellectual, social, and political extremism. Jordan's strength has never been solely in the homogeneity of its people, but in their ability to build a single homeland amidst their diversity, transforming their differences into a source of strength rather than division. When a Christian is targeted in a church, or a Muslim in a mosque, the true target is the Jordanian citizen, the human and social capital of the state, and the trust upon which the economy rests. Protecting this trust is not merely a security duty; it is a national investment in Jordan's future. Homelands are built not by stones alone, but by human beings; and they are protected not by arms alone, but by citizenship, justice, trust, and belonging. Source: Rum News Agency
By: Prof. Dr. Khaled Wassef Al-Wazani / Professor of Economics and Public Policy, Mohammed Bin Rashid School of Government / Rum News Agency AMMAN The terrorist crime witnessed at the Hamoud Church in Karak was not merely an assault on innocent lives gathered to bid farewell to a departed loved one; rather, it constituted an attack on one of the most critical strategic assets possessed by Jordan: its unified social fabric, its human capital, and its societal security. From an economic perspective, what transpired cannot be reduced to catastrophic human losses—profound as they are—for its impacts extended to trust, stability, and the investment environment, which are pillars no less vital than infrastructure and financial resources in building national economies. We have learned in economics that capital is not merely factories, machinery, and funds, but also the human being equipped with knowledge and skills, and society with its relationships and mutual trust. What is known economically as 'social capital' is not an abstract theoretical concept, but a reserve of trust, cooperation, and belonging that lowers transaction costs, bolsters initiative and investment, and grants the economy a greater capacity to withstand shocks. Hence, Jordanian social cohesion has never been merely a social advantage; it has been and remains one of the most vital enablers of economic stability and investment attractiveness. In this context, I find myself unsatisfied with merely speaking of 'tolerance' between Muslims and Christians in Jordan. We are not speaking of strangers tolerating one another's presence, but of native citizens who have contributed together to building the state, its institutions, and its economy. The Jordanian Christian is neither a guest in their homeland nor a minority awaiting recognition; they are an authentic partner in history, geography, identity, and future. Perhaps the supreme national standard does not concern a person's name or belief, but rather their loyalty to their homeland, their respect for the law, and the extent of their contribution to their society, economy, and state, without citizenship detracting from anyone's rights due to differing contributions or capacities. Since the inception of the modern state, Jordanian Christians have been contributors to establishing and developing the national economy, building public and private sector institutions, and excelling in medicine, pharmacy, engineering, banking, trade, industry, and public administration. This was not the contribution of a faction separate from society, but the contribution of Jordanians building their homeland. How beautiful is that national integration we see in the Christian bearing the name Muhammad, Omar, Khaled, or Mustafa; names that encapsulate a history of human and cultural interaction, affirming that Jordanian identity transcends narrow religious classifications. I recall a dear friend saying to me once, in an expression that remains present in my memory: 'I am a Sunni Christian, and my culture is Arab Christian Islamic Sunni.' In this statement lies a civilizational depth that dozens of speeches on coexistence fail to capture; it is an expression of deep-rooted belonging that sees diversity not as a contradiction, but as richness and an extension of national identity. Therefore, the victims of Hamoud Church were not mere numbers in a tragic toll. Jordan lost lives and human energies, some possessing expertise, skills, and contributions in medicine, pharmacy, engineering, economics, and beyond. Every human being lost in such a manner represents a loss to their family, society, and homeland, and a loss of investments accumulated over years of upbringing, education, qualification, and work. Whoever terrorizes the secure in a house of worship while mourning their departed commits a crime extending far beyond its religious dimension into social, political, economic, and security realms. Such acts target societal trust, threaten the sense of security, and send negative signals to existing and prospective investors. Investment does not seek return alone; before that, it seeks a secure state, a cohesive society, and institutions capable of protecting human beings, property, and the rule of law. Hence, terrorism is a threat not only to public security, but to economic and national security as well. Holding its perpetrators, and anyone proven to have participated, supported, or incited, accountable according to the law is a necessity to protect society and the state. The most vital lesson, however, is that averting danger is far more effective than merely managing it after it occurs. What is required is the development of a smart, civic preventative system that protects houses of worship, gatherings, and religious and social occasions without militarizing public life or spreading fear, combining security anticipation, technology, community awareness, and confronting intellectual, social, and political extremism. Jordan's strength has never been solely in the homogeneity of its people, but in their ability to build a single homeland amidst their diversity, transforming their differences into a source of strength rather than division. When a Christian is targeted in a church, or a Muslim in a mosque, the true target is the Jordanian citizen, the human and social capital of the state, and the trust upon which the economy rests. Protecting this trust is not merely a security duty; it is a national investment in Jordan's future. Homelands are built not by stones alone, but by human beings; and they are protected not by arms alone, but by citizenship, justice, trust, and belonging. Source: Rum News Agency
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From Hamoud Church to the National Economy: When the Human Being is Targeted, the Homeland is Targeted
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