Gotowa bibliografia na temat „Inter-religious tolerance”

This paper is to analyze the thinking of KH Ali Mustafa Yaqub on tolerance inter-religious. Tolerance is urgent for giving solution for the problems religious in Indonesia today. The understanding of tolerance can create harmony inter-religious. This paper is a literature review of Ali Mustafa Yaqub books. The results of this study indicate that conflict inter-religious often occur and very easy to divide the nation one. Therefore need a meaningful interpretation related to good tolerance among the faithful will bring to the harmony of religious life. Keywords: Tolerance, Inter-religious, KH Ali Mustafa Yaqub Abstrak Penelitian bertujuan untuk mengetahui pemikiran KH. Ali Mustafa Yaqub mengenai toleransi antar umat beragama untuk dijadikan satu solusi dalam menjawab permasalahan umat beragama di Indonesia saat ini, yakni permasalahan krisisnya sikap toleransi. Dengan pemahaman yang mendalam mengenai toleransi diharapkan dapat menciptakan kerukunan yang stabil antar umat beragama. Metode dalam penulisan artikel ini adalah kajian literatur atas buku-buku karya Ali Mustofa Yakub. Hasil penelitian menunjukan bahwa konflik antar umat beragama sering terjadi dan berpotensi memecah belah persatuan bangsa; karenanya diperlukan pemaknaan yang komprehensif terkait toleransi yang baik antar umat beragama. Keywords: Toleransi,Umat Beragama, KH. Ali Mustofa Yaqub

In order harmony and inter-religious tolerance can be a means to unite the nation, the plurality must be managed properly, it is necessary that an effective way of inter-religious dialogue for a wedge issue between the respective religious communities. Because of possible conflicts arising during this angtar religious communities occurs because the breakdown of the fabric of information true among adherents of one party to the other party so that the resulting negative prejudices.Keywords: In order Harmony, inter-religious tolerance, the plurality and unite the nation

:Exploring the environment of inter-religious interactions to find out about its nature and meaning, is done with many presuppositions in mind, which should be clear before we engage the subject. In this study we come with a certain view of what tolerance means and argue for the importance of distinguishing the view which allows for tolerance from the one that dissolves tolerance. We also seek to present the arguments for the needed ingredients which constitute a tolerant attitude and we cannot emphasize enough the role of conversion in determining the level of tolerance present in the environment of conversion. The element of conversion is crucial in defining as tolerant a certain inter-religious environment. Depending on the cultural context where conversion happens the consequences of conversion are felt in different ways. The anthropological approach seeks to understand the nature and the meaning of this phenomenon in its cultural context, where social and political dimensions are considered, employing ethnographic description and theoretical analysis.Keywords: Conversion, inter-religious tolerance, interview, correspondence view of truth.

Islam has endorsed few ethics in dealing with the non-Muslims that reflect tolerance and compassion instead of prejudice and aversion. These ethics can be found in few Quranic verses such as verse 125 from surah al-Nahl, verse 34 from surah Fussilat and many more. These kind of ethics are crucial to be adopted in religiously and culturally diverse country like Malaysia. Unfortunately, despite these Islamic endorsement, there are still few Muslims who exhibit their antipathy and exclusive attitudes towards the non-Muslim. These discouraging attitudes could repel them from Islam instead of attract them to Islam. This study attempts to explore few muftis’ views on the issue of inter-religious engagement and their attitudes towards the non-Muslims in Malaysia. The muftis are chosen because they are the key person in the state-level religious bureaucracy and whose opinions will have a great influence on Muslims in general. Among the muftis that had been interviewed were the Penang Mufti, Federal Territories Mufti and Melaka Mufti. The finding suggests that all muftis demonstrate their tolerance and inclusive attitude towards the non-Muslim and they have proposed few methods in inter-religious engagement. Among the methods are education, akhlaq and inter-religious dialogue. The recommendations made by the elites especially the muftis are envisaged to influence the Muslims attitude towards inter-religious engagement. Future research therefore should focus on the reality of inter-religious engagement among the grassroots in general.

The attitude of religious tolerance is an attitude that should be embedded in everyday life and is an empirical reality that must be created on the authority of human beings who have a different religion. Differences in religion is born of a natural process by the will of God. For that plurality is sunnatullah unavoidable. The purpose of this paper is to determine the depth of the concept of religious tolerance that is contained in the Qur'an. As for the verses studied is about pluralism relating to religious tolerance, respect for diversity Syari'ah every religious community, religious freedom, prohibition of intervention in the affairs of other religious beliefs, and cooperation among religions. In doing research on inter-religious tolerance can conclude several things, first to foster the values of tolerance within the framework of religious diversity in fostering religion in general is substantive adhesive used for the harmony of inter-religious relations. Second, in the realm of interpretation differences and diverse religions generate a view that shari'ah of the Prophet Muhammad. is a compilation of the Shari'ah-shari'ah of the Prophet before. Hence the presence of the Shari'ah Prophet Muhammad not deny them, but to collect it into a single solid in one religion (Deen al-Wahid).

This article discusses religious tolerance from the perspective of interpersonal communication. This research was conducted using descriptive qualitative methods through a phenomenological approach. The results showed that inter-personal communication patterns that occurred between members of the Pelita community in building religious tolerance based on interpersonal competence, friendship associations, professional relationships, and websites for inter-personal relationships. While romantic communication pat-terns and family relationships did not appear. This is because Pelita was medium for people meeting from various religious backgrounds who were not tied based on genetic, but communication amongst members relying on the social and national based relationship.

This study aims to find out about (1) tolerance values, (2) the view of KH. Sholeh Bahruddin about the values ​​of tolerance between one another and between religious groups. (3) Reasons for KH. Sholeh Bahruddin has an important view on tolerance between people and between religious communities. The results of the study show that: Tolerance between people includes tolerance of fellow humans and tolerance of other God beings such as animals and plants. Whereas inter-religious tolerance is based on: each religion is the responsibility of followers of the religion itself and has a form of worship (ritual) with its own system and method which is interpreted (charged) and becomes the responsibility of the person who embraces it on that basis, tolerance in social life between religious communities is not tolerance in religious matters, but rather the manifestation of the religious attitude of followers of a religion in the association of life between people who are not religious, in social issues or general welfare

Religious toleration first became legally enshrined in Europe in the 16th and 17th centuries. Religious toleration led to the practice of more general inter-subjective recognition of members of democratic states which took precedence over differences of conviction and practice. After considering the extent to which a democracy may defend itself against the enemies of democracy and to which it should be prepared to tolerate civil disobedience, the article analyses the contemporary dialectic between the notion of civil inclusion and multiculturalism. Religious toleration is seen as the pacemaker for modern multiculturalism, in which the claims of minorities to civic inclusion are recognized so long as members of all groups understand themselves to be citizens of one and the same political community.

Purpose – This paper aims to explore the ways in which religious tourism in India fosters religious tolerance. Design/methodology/approach – The paper uses a conceptual apparatus derived from the basic structure of religious tourism comprising motivation, journey and destination, to understand various aspects of tolerance. Tolerance, with the implicit meaning of diversity and pluralism, is examined at two levels – intra-religion and inter-religion – using field investigations from three Hindu pilgrimage sites, namely, Vrindavan, Tuljapur, Shegaon and review of one Muslim site called Ajmer Sharif. These sites exhibit a range of combinations, sectarian traditions within Hindu and their interactions with others, including Muslims and foreigners. Findings – Each of the sites provides different sets of opportunities for the “others” to get exposed to religious and cultural aspects. It is found that tolerance within the Hindu sects and with non-Hindus from other religious faiths is a function of their engagement with cultural performances and participation in the religious tourism economy in a pilgrimage site. Originality/value – On a broader level, this paper argues that conceptualising tolerance within a social and cultural sphere helps in a better understanding of tolerance and identifying areas within religious tourism where it can be promoted. A conscious effort to promote tolerance through religious tourism will add value to religious tourism and help it thrive.

Religion
Ph.D.
How does inter-religious dialogue in Indonesia transform and being transformed by the New Order authoritarian regime in the creation of a strong civil society and a religiously plural and democratic country? By discussing the politicization of religion and mobilization of religious communities by the New Order regime to fight against the Communists in the wake of the 1965 tragedy as the background, this dissertation seeks to analyze the anatomy of inter-religious relations in the country, including its historical roots, pivotal events, enduring issues and consequential development in the later period. The discussion is placed in a wider theoretical context on the role of religion in public life. Based on the analysis of topical biography, academic works, media reports and other reliable unpublished documents as the main sources, the dissertation investigates the intellectual legacy of four selected key thinkers in the field of inter-religious dialogue. It critically discusses the complex interplay between religion and politics in particular relation to such issues as religious pluralism, religious tolerance, exclusivism, human rights, freedom of religion, legal discrimination, and minority-majority relations. It highlights why and how the contesting discourse within a particular religious community about other group, between different religious communities, especially the Muslims and the Christians, as well as between religious communities and the regime move toward certain direction in particular context and then move towards the opposite direction in other context. Despite the wide spread conflict towards the end of the New Order regime and during the 2000s, the dissertation proved that inter-religious relations in Indonesia in general developed from antagonism to more dialogical relations over the period. The four selected key thinkers of inter-religious dialogue and their intellectual legacy demonstrated how religion could make fundamental contribution in the creation of democracy in a religiously plural society.
Temple University--Theses

Darbe analizuotas religijų dialogas ir jo plėtotei būtina sąlyga - tolerancijos buvimas. Globalėjančiame pasaulyje tolerancijos ugdymas padeda įgyvendinti teisingumą, taikų įvairių religijų sugyvenimą. Šiandieninė religijų dialogo situacija Lietuvoje atskleidžiama, analizuojant Bažnyčios Susirinkimų dokumentus, Lietuvos Respublikos įstatymus, vyriausybės nutarimus, Švietimo ir mokslo ministerijos patvirtintas bendrojo lavinimo mokyklų programas. Apžvelgiamas Lietuvos religinių bendruomenių indėlis į tarpusavio toleranciją, kuri vykdoma ekumeninio judėjimo pagrindu.Aptartos teorinės ir praktinės konfesijų dialogo suderinamumo kliūtys, ištirta moksleivių nuostata tarpreliginio dialogo ir tolerancijos klausimu. Atkreiptas dėmesys į visuomenės religinio bei etinio švietimo būtinumą ir galimybes vertybių pervertinimo situacijoje.
A dialogue and the necessary condition for its development – the presence of tolerance were analyzed in this work. In today’s world of globalization the raising of tolerance is helpful in implementing justice and peaceful living in concord among the religions. The present situation of the dialogue between religions in Lithuania is revealed by analyzing the documentation of Church Assemblies, the laws of the Lithuanian Republic, the governmental legal acts, the secondary school curriculums confirmed by the Ministry of Education and Science. The work is also reviewing the input of the Lithuanian religious communities into common tolerance, which is performed on the basis of ecumenical movement. The theoretical and practical compatibility obstacles of the confessions’ dialogue are discussed as well as pupils’ attitude towards the issue of inter-religious dialogue and tolerance is investigated. The attention is paid on the necessity of religious and ethic education in the society and the possibilities of the reassessment of values in this situation.

This study is about Confucian humanism as the foundation of human rights and economic ethics. The study covers Korea, Japan and the Republic of China. The main research question lies in how Confucian humanism emerged as an enduring tradition, and how it impacts upon human rights and economic ethics of the three nations on their individual paths towards globalizing civil societies. Research elements are (i) literature review, (ii) focus group discussions and (iii) documentation corroborations. Literature reviews covered scholarly works of East Asia and international scholars. Narrative data were obtained from the focus group discussions. Documentation corroboration complemented the focus group discussions. The study explores the origin of Confucianism and proceeds to examine how the Confucian philosophical tradition gave naissance to Confucian humanism. From Confucian humanism, the thesis proceeds to Confucian governance (ching shih). Alternative political views of more egalitarian Confucian schools such as of Mencius also take up a good part of the governance theme. The role of life long self-cultivation is seen as the foundation of character-building for respective societal roles within Confucian ethics and social ethos. The modern democratic institution of human rights is argued as having emerged from the fertile demo-centric Confucian social psychology, but benefited directly from the Western institutional models. Discussions on the tradition of Confucianism and that of Confucian humanism progress through the important turning points throughout history, i.e., the Classic age of Confucius, the Neo-Confucian reformation, the Practical Learning sub-era of the Neo-Confucian era, and, finally, the contemporary Neo-Confucian. The discussions highlight that the Confucian tradition of 'humanity' that Confucius and his disciples formulated in the Classical age endured through the ages to modernity. They also point to the notion that Confucians pursued their intellectual, moral and aesthetic ideals to the highest possible level through the system of learning, philosophizing, and practicing in the tradition. The Confucian cosmology of the 'human to nature' nexus and the Confucian spirituality of cosmic immanence in the 'self' provide clues to the multi-layer structure of Confucian consciousness of self, selves and the greater self, namely society or the Heaven itself. The Neo-Confucian school of 'mind and heart' learning reinforced the inquiry into selves in nexus to nature and the universe. Religious tolerance and the adaptability of Confucianism have stood out as important qualities in the globalization of East-Asian values and ethos, i.e., Confucian 'souls and decorum.' Japan, as an island nation with a unique perception of its self-identity, employs Confucianism, still considered fundamentally as the philosophy of China, to reinforce the national identity without compromising the integrity of the Japanese tradition and sensitivity. Japanese aesthetic sensitivity would place aesthetic unity with nature on equal footing with that of moral unity with the world. Secularism and spirituality of Confucianism benefited from the peaceful co-existence amongst the three great philosophical traditions of Confucianism, Taoism and Buddhism. The thesis as an inquiry into Confucian humanism as a living tradition concludes by answering the main research question and its three associated postulates.

Si l'étude du regard de l'islam sur les autres religions fait l'objet d'un intérêt croissant, peu d'attention a été accordée au rapport des maîtres soufis tant au christianisme et au judaïsme qu'aux chrétiens et aux juifs. La première partie de cette étude présente une analyse de ce sujet tel qu'il a été perçu par les intellectuels occidentaux qui se sont convertis à l'islam ou qui ont consacré au soufisme des années de recherche. Dans sa deuxième partie, elle analyse les positions des maîtres soufis selon cinq aspects : leur rapport aux Écritures et doctrines des chrétiens et des juifs, leur regard sur leurs rites et coutumes, la conception de leur Salut, leur relation aux chrétiens et aux juifs en tant que personnes, et enfin leur conception du jihâd guerrier contre les pays chrétiens, ainsi que le lien que font ces maîtres entre le jihâd majeur, celui de la lutte contre l'égo, et le jihâd mineur, belliqueux. L'étude dégage la tolérance digne de la plus haute admiration de certains maîtres soufis, mais dévoile aussi des positions rigoristes, irrespectueuses des doctrines et coutumes chrétiennes et juives, et exigeant l'application stricte des règles de la dhimma. Si les maîtres soufis ont mis l'accent sur le jihâd majeur, ils ont souvent témoigné d'un soutien inconditionnel au jihâd guerrier, le percevant comme une forme extrême de sainteté, garantissant le Bonheur dans ce monde ci et dans celui à venir. La modération des dirigeants musulmans contraste fréquemment avec leur extrémisme
While research is devoted to the attitude of Sunni Islam toward other religions, little attention has been paid to the attitude of Sufi masters to Christianity and Judaism as well as to Christians and Jews. The first part of this study provides an analysis of this topic as perceived by western intellectuals who had converted to Islam or who had dedicated years of research to Sufism. In its second part, the attitude of Sufi masters is analyzed according to five perspectives: their position regarding the Christian and Jewish Scriptures and doctrines, their view of their rituals and customs, the understanding of their Salvation, their attitude toward Christian and Jews as human beings, and finally their position regarding jihâd warfare against Christian countries, and the link these masters made between the greater jihâd, the jihâd against one's desires, and the lesser jihâd, the warlike jihâd.This study shows tolerance worthy of the greatest admiration, but also reveals rigorous and disrespectful attitudes toward Christian and Jewish doctrines and customs, calling for the application of the dhimma harshest rules. While the Sufi masters have stressed the importance of the greater jihâd, they frequently gave unconditional support to the lesser jihâd, seeing it as a paroxysmal form of holiness, guaranteeing Happiness in this world and in the next one. The tolerance of Muslim leaders frequently contrasts with some Sufi masters' extremism

O presente trabalho é, na sua essência, uma reflexão crítica sobre os desafios e exigências colocados hoje à disciplina de Educação Moral e Religiosa Católica (EMRC) e, por conseguinte, ao seu programa e didática, pelo Perfil dos Alunos à Saída da Escolaridade Obrigatória2 e pela autonomia e flexibilidade curricular. Neste contexto, colocam-se inevitavelmente duas questões. O aluno implícito no Programa de EMRC de 2014 é o mesmo aluno cujo perfil o estado português agora define para doze anos de escolaridade obrigatória, em linha com a visão internacional da educação para 2030? Diante da autonomia curricular das escolas que oportunidades e limitações se colocam a uma disciplina como a EMRC? Sendo a escola raiz da cultura, e apontando o Perfil dos Alunos para a construção de uma cultura científica e artística de base humanista, este Relatório vem também salientar a imprescindibilidade do currículo escolar abranger, clara e inequivocamente, a área do fenómeno religioso como dimensão do ser humano, expressão e elo de ligação entre comunidades e culturas. Neste sentido e neste tempo, não residirá na escola a responsabilidade de ser um exemplo vivo de respeito e integração, assumindo-se como interlocutora e promotora de uma cultura de paz e tolerância? Para este fim, não se colocará hoje ao diálogo ecuménico e interreligioso o desafio de participar conjuntamente nesta educação humanista de todos, testemunhando o diálogo e a diversidade e contribuindo assim para o respeito, a inclusão, a interculturalidade e a inter-religiosidade? Porque o novo espírito que o mundo atual precisa é, antes de mais, um espírito de tolerância e paz.
This essay is, in its essence, a critical reflection on the challenges and demands placed today on Catholic Religious and Moral Education and, consequently, on its syllabus and didactics, by the document Perfil dos Alunos à Saída da Escolaridade Obrigatória and the curriculum´s autonomy and flexibility. In this context, two questions inevitably arise. Is the student implicit in the 2014 EMRC Program the same student whose profile the Portuguese state now defines for twelve years of compulsory education, in line with the international vision of education for 2030? Given the curricular autonomy of schools, what opportunities and limitations are placed on a subject such as EMRC? Being school a root of culture and pointing the Perfil dos Alunos to the construction of a humanistic, scientific and artistic culture, this essay also highlights the need for the school curriculum to clearly and unambiguously cover the area of the religious phenomenon as a human being dimension and expression and as a bond between communities and cultures. In this sense, isn’t it a school´s responsibility to be a living example of respect and integration, assuming itself as a promoter of a culture of peace and tolerance? In order to achieve that, isn´t there a challenge to the ecumenical and interreligious dialogue to jointly participate in this humanistic education for all, witnessing dialogue and diversity and thus contributing to respect, inclusion, interculturality and interfaith? The new spirit that today's world needs is, first and foremost, a spirit of tolerance and peace.

The study is funded by Doha International Family Institute (DIFI), a member of Qatar Foundation, and is a collaboration between the Muslim Resource Centre for Social Support and Integration of London, Ontario; University of Guelph, Ontario; and University of Calgary, Alberta, all located in Canada; and the Doha International Family Institute, Qatar. The study received research ethics approval from the University of Guelph and the University of Calgary. This study aims to assess the impact of pre- and post-migration on marital relationships and family dynamics for Arab refugee families resettled in Canada. The study also examines the role of professional service providers in supporting these Arab refugee families. The unique experiences of Arab families displaced from their countries due to war and political conflict, and the various hardships experienced during their stay in transit countries, impact their family relations and interactions within the nuclear family context and their interconnectedness with their extended families. Furthermore, these families encounter various challenges within their resettlement process that interrupt their integration. Understanding the impact of traumatic experiences within the pre-migration journey as well as the impact of post-migration stressors on recently settled Arab refugee families in Canada provides insight into the shift in spousal and family relationships. Refugee research studies that focus on the impact of pre-migration trauma and displacement, the migration journey, and post-migration settlement on family relationships are scarce. Since the majority of global refugees in recent years come from Arab regions, mainly Syria, as a result of armed conflicts, this study is focused on the unique experiences of Arab refugee families fleeing conflict zones. The Canadian role in recently resettling a large influx of Arab refugees and assisting them to successfully integrate has not been without challenges. Traumatic pre-migration experiences as a result of being subjected to and/or witnessing violence, separation from and loss of family members, and loss of property and social status coupled with experiences of hardships in transit countries have a profound impact on families and their integration. Refugees are subjected to individual and collective traumatic experiences associated with cultural or ethnic disconnection, mental health struggles, and discrimination and racism. These experiences have been shown to impact family interactions. Arab refugee families have different definitions of “family” and “home” from Eurocentric conceptualizations which are grounded in individualistic worldviews. The discrepancy between collectivism and individualism is mainly recognized by collectivist newcomers as challenges in the areas of gender norms, expectations regarding parenting and the physical discipline of children, and diverse aspects of the family’s daily life. For this study, we interviewed 30 adults, all Arab refugees (14 Syrian and 16 Iraqi – 17 males, 13 females) residing in London, Ontario, Canada for a period of time ranging from six months to seven years. The study participants were married couples with and without children. During the semi-structured interviews, the participants were asked to reflect on their family life during pre-migration – in the country of origin before and during the war and in the transit country – and post-migration in Canada. The inter - views were conducted in Arabic, audio-recorded, and transcribed. We also conducted one focus group with seven service providers from diverse sectors in London, Ontario who work with Arab refugee families. The study used the underlying principles of constructivist grounded theory methodology to guide interviewing and a thematic analysis was performed. MAXQDA software was used to facilitate coding and the identification of key themes within the transcribed interviews. We also conducted a thematic analysis of the focus group transcription. The thematic analysis of the individual interviews identified four key themes: • Gender role changes influence spousal relationships; • Traumatic experiences bring suffering and resilience to family well-being; • Levels of marital conflict are higher following post-migration settlement; • Post-migration experiences challenge family values. The outcome of the thematic analysis of the service provider focus group identified three key themes: • The complex needs of newly arrived Arab refugee families; • Gaps in the services available to Arab refugee families; • Key aspects of training for cultural competencies. The key themes from the individual interviews demonstrate: (i) the dramatic sociocul - tural changes associated with migration that particularly emphasize different gender norms; (ii) the impact of trauma and the refugee experience itself on family relation - ships and personal well-being; (iii) the unique and complex aspects of the family journey; and (iv) how valued aspects of cultural and religious values and traditions are linked in complex ways for these Arab refugee families. These outcomes are consist - ent with previous studies. The study finds that women were strongly involved in supporting their spouses in every aspect of family life and tried to maintain their spouses’ tolerance towards stressors. The struggles of husbands to fulfill their roles as the providers and protec - tors throughout the migratory journey were evident. Some parents experienced role shifts that they understood to be due to the unstable conditions in which they were living but these changes were considered to be temporary. Despite the diversity of refugee family experiences, they shared some commonalities in how they experi - enced changes that were frightening for families, as well as some that enhanced safety and stability. These latter changes related to safety were welcomed by these fami - lies. Some of these families reported that they sought professional help, while others dealt with changes by becoming more distant in their marital relationship. The risk of violence increased as the result of trauma, integration stressors, and escalation in marital issues. These outcomes illustrate the importance of taking into consideration the complexity of the integration process in light of post-trauma and post-migration changes and the timespan each family needs to adjust and integrate. Moreover, these families expressed hope for a better future for their children and stated that they were willing to accept change for the sake of their children as well. At the same time, these parents voiced the significance of preserving their cultural and religious values and beliefs. The service providers identified gaps in service provision to refugee families in some key areas. These included the unpreparedness of professionals and insufficiency of the resources available for newcomer families from all levels of government. This was particularly relevant in the context of meeting the needs of the large influx of Syrian refugees who were resettled in Canada within the period of November 2015 to January 2017. Furthermore, language skills and addressing trauma needs were found to require more than one year to address. The service providers identified that a longer time span of government assistance for these families was necessary. In terms of training, the service providers pinpointed the value of learning more about culturally appropriate interventions and receiving professional development to enhance their work with refugee families. In light of these findings, we recommend an increased use of culturally integrative interventions and programs to provide both formal and informal support for families within their communities. Furthermore, future research that examines the impact of culturally-based training, cultural brokers, and various culturally integrative practices will contribute to understanding best practices. These findings with regard to refugee family relationships and experiences are exploratory in their nature and support future research that extends understanding in the area of spousal relationships, inter - generational stressors during adolescence, and parenting/gender role changes.

This chapter examines everyday religious encounters and inter-faith relations in Festac Town, Lagos, Southwest Nigeria. It explores the nature of these encounters and the factors facilitating its conduct. Globally, subjects dealing with inter-religious relations continue to elicit scholarly debates. A reason for this is linked to the intense rivalries or tensions among disparate religious groups over, for instance, the (re)affirmation of religious boundaries or the right to use the hijab in secular or missionary schools within a contentious locality. While these have often spurred serious confrontations in many areas, there are instances where this form of religious encounters manifests positively elsewhere. Festac Town, with a large mix of Muslims and Christians, satisfies the above position. Founded in 1977, religious interactions in the town have not only been fluid but exhibit a high level of tolerance. Based on extensive oral interviews and secondary sources, the chapter notes that inter-faith harmony is a key component that reinforces the town's quest for good neighborliness.