Littérature scientifique sur le sujet « Intercultural and inter-religious dialogue »

The role of school as an educational factor is to empower a young person in the field of social competences in order to enhance the sensitivity for the development of social closeness among different social groups. This research endeavor aims to further clarify the social distance among Bosnian- Herzegovinian high school students. The research sample consisted of 310 high school students (General High School in Zenica, Pale High School Center, Fr. Grga Martić High School in Mostar). The classes were randomly selected. In this study, the General Socio-Demographic Questionnaire and the Social Distance Scale were used. The findings could serve as a starting point for the creation of the inter-ethnic and inter-religious dialogue programs. They can also be an incentive for planning and programming a stronger presence of intercultural education and the education for democracy and peace in school curriculum.

This article presents a case of the application of Buddhist yinming logic in a public debate between Buddhists and Daoists at the court of Emperor Tang Gaozong, as recorded by Daoxuan in his Ji Gujin Fo Dao Lunheng. The application was successful in the sense that the Buddhist vanquished his Daoist opponent. Yet, yinming logic was not used in other debates against Daoists, not even by Buddhists trained in this particular logic. Why? Looking for answers to this question, the article argues for the importance of common analytical ground in inter-religious, and by extension intercultural debate.

This research was conducted in Narmada District, West Lombok in 2019. It’s based on fact relates to the participation of Hindus in the Muslim takbiran parade called as celebrating diversity. This study uses a qualitative-phenomenological approach with mono-multi-inter-religious, inter-religious dialogue, and intercultural competence theory as analytical theories. Furthermore, this study found that: (1) when Hindus understand, live, and practice their own religious teachings well while finding a meeting point between their religion and other religions and they’re willing to take part in certain rituals (not all rituals); and (2) leaders’ roles to manage interreligious harmony are spokesman role, disturbance handler and dissemination’s role. This study concludes that celebrating diversity is one of the ideal portraits of a multi-religious society that needs to be habituated based on certain agreements in certain agreed rituals among different religions. A multicultural insight and behavior of a leader in multi-religious society is needed.

This article aims to highlight how Islamic Religious Education in Bosnia and Herzegovina, a country of rich cultural and religious diversity, promotes and advocates intercultural values of diversity, tolerance, solidarity, peace and dialogue in the context of contribution to intercultural values in pluralistic European cultures. This article also emphasizes the growing need to raise inclusive religious and intercultural awareness. Further, this article provides a content analysis of the BH unified curriculum of confessional Islamic Religious Education (IRE), a subject that is incorporated in all state-maintained schools, as well as the analyses of intercultural values embedded in Islamic higher education programs of the Faculty of Islamic Studies at the University of Sarajevo, which prepares religious education teachers and mu’allims. The purpose of this article is also to review the practices and projects which center around the intercultural and interreligious development of teachers and students through practical experience with intercultural dialogue.

Development of foreign language intercultural interaction skills is one of the main goals of foreign language teaching to students of the “Pedagogical Education” (profile “English Language”) programme. At the same time, the content of teaching foreign language intercultural interaction is the subject of discussion in the scientific literature. In this study we present the history of the problem of formulating the goals of foreign language teaching, consider several models of foreign language communicative competence and intercultural competence. As a result, a list of inter-cultural skills is generalized, the development of which will be able to prepare students for inter-cultural interaction in various situations characterized by both “dialogue of cultures” and “non-dialogue of cultures”. These skills include: a) acting as an initiator of intercultural interaction; b) support for intercultural dialogue in the spirit of peace to achieve communication goals; c) the development of critical thinking skills in relation to the interpretation of facts, information, reali-ties from the standpoint of ethnorelativism; d) acting as a intermediary or mediator between representatives of different cultures, with the leveling of intercultural contradictions, respect for representatives of contacting cultures; e) a way out of the situation of intercultural conflict; f) suppression of intercultural conflicts; g) finding agreement in intercultural conflicts.

SummaryThe article proposes a typology of the forms of dialogue, which is influenced by Schleiermacher's triadic subdivision and distinguishes dialogues oriented toward agreement of wills, dialogues experienced as ends in themselves, and dialogues oriented toward agreement on truth. Each of these three types has different success criteria; particularly I show why Grice's maxims of conversation are not valid for all dialogues: In conversations, for example, irony is legitimate and enriching. The general reflections are then applied to the specific case of the intercultural dialogue.

This research article sets out to explore Rabai cultural marriage practices in an Anglican Church perspective within Kilifi County, Kenya. It has utilized a number of specific objectives, which elaborates the arrival of the Biblical teachings in Kilifi that turned out to be a fertile ground for Christianity to germinate. It examines the Rabai marriage practices in the light of the Anglican Church’s teachings (hereafter, ‘the duo’) on the same. In retrospect, it surveys the biblical teachings on marriage, assesses the resilience of the Rabai [African] customary practices in light of the strong presence of the Anglican Church who epitomizes ‘modernity’ as opposed to the former who can easily be dismissed as merchants of the past models. The initial research was carried out in Rabai location. It targeted 120 Anglican Church members from the total membership of 360. The interviewed Church members were married under Rabai [African] customary marriage rites. It adapted qualitative research method in collecting data. Explanatory and descriptive methods were used to explore the Rabai [African] customary and Anglican Church’s marriages, hence purposive sampling was equally administered. In retrospect, it was established that customary marriage, or some of its elements, were un-avoidable due to a hotchpotch of marital misfortunes. In other words, there was a progressive interchange amongst the duo, a development that encourages mutual cooperation for socio-strategic purposes. It was thus recommended that although the duo performed their marital rituals differently, their understanding of the same was largely similar. This further upped the game, as the Rabai case study demonstrated a pan-African approach in understanding the culture-gospel debate. Did the Rabai inter-culturation debate speak for the global community? Did the Rabai case speak to the ecumenical society, rather than the Anglican Communion? Did it speak beyond marital inter-culturation? Is inter-culturation the way to go amongst the converted peoples of the world?

Religious beliefs are intertwined with religion or religious tradition. This article argues for a holistic understanding of religious beliefs and suggests that the formation and maintenance of religious beliefs are holistically sensitive to the background information, which includes the culture’s meaning–value system. Beliefs embed appreciation of this background without the believer being explicitly conscious of how it has shaped them. This presents a problem for interreligious dialogue. In an interreligious dialogue, actors rarely recognise that one or more actors have no direct and unmediated access to this background. Any model of intercultural theology must thus understand religious belief holistically if it purports to facilitate interreligious dialogue. Holism is a vital epistemic and pragmatic facet of intercultural theology. Intercultural theology can use several strategies that could circumvent this problem—for example, analogies, metaphors, narratives, and even jokes. These are important for two reasons: First, they allow us to recognise that someone lacks an understanding of a cultural background; second, they effectively convey relevant aspects of a cultural background. The article concludes by outlining the significance of epistemic humility for interreligious and intercultural understanding.