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Статті в журналах з теми "Intercultural and inter-religious dialogue"
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Seidova, G. N. "UNESCO’S CALL FOR INTERCULTURAL AND INTER-RELIGIOUS DIALOGUE FROM BAKU." Islam in the modern world 11, no. 2 (August 26, 2015): 165–72. http://dx.doi.org/10.20536/2074-1529-2015-11-2-165-172.
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Wolf, Alain. "Intercultural identity and inter-religious dialogue: a holy place to be?" Language and Intercultural Communication 12, no. 1 (February 2012): 37–55. http://dx.doi.org/10.1080/14708477.2011.626860.
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Pehlić, Izet. "CONTRIBUTION TO THE INTENSIFICATION OF INTERCULTURAL DIALOGUE THROUGH A MODERN SCHOOL CURRICULUM." Zbornik radova 17, no. 17 (December 15, 2019): 123–37. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.123.
Повний текст джерелаАнотація:
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.
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Assandri, Friederike. "Yinming Logic and Dialogue in the Contact Zone." Journal of Chinese Philosophy 41, no. 3-4 (March 2, 2014): 344–60. http://dx.doi.org/10.1163/15406253-0410304007.
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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.
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Fitriani, Mohamad Iwan. "Management of Inter-Religious Harmony through Multicultural Leadership Roles." JURNAL PENELITIAN KEISLAMAN 19, no. 2 (October 16, 2023): 92–104. http://dx.doi.org/10.20414/jpk.v19i2.8504.
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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.
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Sijamhodžić-Nadarević, Dina. "Contribution of Islamic Religious Education to Intercultural Values in Pluralistic European Cultures: Insights from Bosnia and Herzegovina." Religions 14, no. 4 (March 28, 2023): 453. http://dx.doi.org/10.3390/rel14040453.
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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.
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Danilin, Roman A. "Development of foreign language intercultural interaction skills of students for the purpose of foreign language teaching at a linguistic university." Neophilology, no. 25 (2021): 127–36. http://dx.doi.org/10.20310/2587-6953-2021-7-25-127-136.
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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.
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Hösle, Vittorio. "Success Criteria for Different Forms of Dialogue." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 1 (February 26, 2018): 1–20. http://dx.doi.org/10.1515/nzsth-2018-0001.
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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.
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Gwidi, Baya Shokoa, Julius Gathogo, and Humphrey Waweru. "Possibilities and limitations for an Intercultural Dialogue." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 6, no. 1 (February 2, 2023): 1–13. http://dx.doi.org/10.35544/jjeoshs.v6i1.19.
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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?
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Strahovnik, Vojko. "Holism of Religious Beliefs as a Facet of Intercultural Theology and a Challenge for Interreligious Dialogue." Religions 13, no. 7 (July 7, 2022): 633. http://dx.doi.org/10.3390/rel13070633.
Повний текст джерелаАнотація:
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.
Дисертації з теми "Intercultural and inter-religious dialogue"
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Uusisilta, Matias. "The Sultanate of Oman as a Venue for Inter-faith Dialogue and Intercultural Immersion : A Case-Study on Christian Semester Abroad Students living in a Muslim Context." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-397721.
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This paper is a case-study on a group of American students, who spent a four- month period in Oman on a semester abroad program hosted by Al Amana Cen- tre. This paper examines the changes that have occurred in the students concep- tual thinking, their attitudes towards Muslims, Arabs and Islam and their personal theology, and identifies causes of those changes. In the first section, I will introduce the interfaith work that Al Amana Centre does, and lay a summary of the history and theory of Christian-Muslim dialogue. I will also explain the concept of Theology of Religion, which is central in examining the students’ own theological views. I will also introduce transformative learning theory that I use as a theoretical framework in this study In the last section of this paper, I analyze the research material which includes program curriculum, student interviews, student essays and students’ answers to questionnaires and surveys. From this material, I have identified repeating ideas and patterns and compared them to the framework offered by transformational learning theory. This paper seeks to answer to the question: what kind of effects does the Al Amana semester abroad program, infused with cultural immersion, have on the students in this particular case study. In the conclusion part of this paper, I con- clude that the semester abroad program facilitates opportunities for deep reflec- tion and extrarational experiences that work as a catalyst for transformation. It is hoped that this study can offer guidelines for other programs that aim at transforming attitudes and believes, and that work with cultural immersion and interfaith dialogue. It should be noted though, that the conclusions and outcomes of this study are tied to the specific context and people who attended the semes- ter abroad program, and should not be taken as universal or context-free.
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Kilali, Miki. "La métamorphose d'Abd El-Kader. Expériences des emprisonnements en France (1848-1852)." Electronic Thesis or Diss., Sorbonne université, 2023. https://accesdistant.sorbonne-universite.fr/login?url=https://theses-intra.sorbonne-universite.fr/2023SORUL083.pdf.
Повний текст джерелаАнотація:
Notre enquête doctorale étudie la métamorphose d'Abd el-Kader, à la suite de sa reddition en Algérie, de 1848 à 1852 pendant son emprisonnement en France. Cette thèse ambitionne d’éclairer la transformation de l'émir Abd el-Kader encore méconnue de l’historiographie, à partir du dépouillement des archives principales d’Aix en Provence (ANOM) et de sources diverses. Les axes principaux de l’étude sont les relations entretenues par l’émir avec des protagonistes politiques, militaires, ecclésiastiques, simples citoyens, son évolution intellectuelle et religieuse nourrie de sa confrontation avec la société française qui l’amène à pratiquer un Islam soufi, la manière dont l’émir est perçu lui-même par ses contemporains : du chef de guerre barbare à l’homme de paix et de dialogue interculturel et inter-religieux. Nous tentons donc de questionner à la fois une trajectoire et des perceptionsOur doctoral investigation studies the metamorphosis of Abd el-Kader, following his surrender in Algeria, from 1848 to 1852 during his imprisonment in France. This thesis aims to shed light on the transformation of the emir Abd al-Qadir still unknown to historiography, from the analysis of the main archives of Aix en Provence (ANOM) and various sources. The main axes of the study are the relations maintained by the emir with political, military, ecclesiastical protagonists, simple citizens, his intellectual and religious evolution nourished by his confrontation with French society which leads him to practice a Sufi Islam, the way in which the emir is perceived himself by his contemporaries : from the barbarian warlord to the man of peace and intercultural and inter-religious dialogue. We therefore attempt to question both a trajectory and perceptions
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Kenny, Joseph. "CHRISTOLOGY AND THE CHALLENGE OF INTER-RELIGIOUS DIALOGUE." Bulletin of Ecumenical Theology, 2003. http://digital.library.duq.edu/u?/bet,865.
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Song, Young Seok. "Inter-religious dialogue in the religious situation of Korea the need, basis and principles /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p007-0202.
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SODRÉ, OLGA REGINA FRUGOLI. "MONK`S DIALOGUE IN THE WAY TO ABSOLUTE: SOCIAL PSYCHOLOGICAL STUDY OF INTER-RELIGIOUS MONASTIC DIALOGUE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2005. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=7556@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROA presente tese investiga uma forma nova de diálogo entre monges, o diálogo de experiência, focalizando o processo psicossocial de identidadealteridade religiosa. A pesquisa baseou-se em documentos e testemunho do Diálogo Inter-religioso Monástico (DIM), órgão ligado ao Conselho Pontifício para o Diálogo Inter-religioso (CPDI) do Vaticano, que reúne monges de mosteiros católicos do mundo inteiro, participando de comissões de diálogo com monges de outras tradições religiosas. Embora recente este tipo de diálogo indica uma tendência inovadora na relação entre as religiões ocidentais e orientais; e é fruto não apenas do esforço pessoal de alguns pioneiros, mas também das transformações religiosas e sociais que se aceleraram na atual etapa de mundialização. Assim sendo, após apresentar os fundamentos do monaquismo, tendo salientando as diferenças entre suas principais tendências e a referência a uma base comum, situo o desenvolvimento deste tipo de diálogo na perspectiva da história monástica cristã, do atual contexto de pluralismo religioso e de elaboração católica sobre o tema. A importância deste tipo de diálogo para o campo de estudo da religião reside em sua ênfase na experiência, em sua associação entre diálogo e contemplação (ou meditação), e no compartilhamento de práticas monásticas por membros de diferentes tradições religiosas. Ao mesmo tempo, como as experiências relatadas pelos monges estão enraizadas em uma vida religiosa tanto pessoal como comunitária e foram orientadas para o testemunho, elas permitiram um enfoque das representações históricas que relaciona estas representações às práticas religiosas, às experiências espirituais, e às histórias de vida dos monges e comunidades monásticas. A convergência da reflexão vinda de vários campos do conhecimento em direção à experiência transformou esta última em um ponto nodal de referência, em torno do qual foi possível integrar estes campos e estabelecer uma articulação com o testemunho, a narração e o processo psicossocial. Baseada na fenomenologia hermenêutica de Ricoeur e na concepção da consciência religiosa de Nabert, e tendo colocado em evidência a contribuição da psicologia social para esclarecer a dinâmica de identidade-alteridade entre o ego e o alter, a tese analisa o sentido, a formação e a consolidação de uma nova dinâmica desenvolvida no contexto do diálogo intermonástico, estudando-a do ponto de vista da comunidade monástica católica e de sua experiência viva e histórica de diálogo e contemplação. Esta rompe com a visão de subjetividades separadas e com a negação e exclusão da alteridade religiosa, chegando a uma perspectiva de unidade na pluralidade e a um novo tipo de identidade e espiritualidade dialogal. Tendo verificado a importância central desta dinâmica e seu sentido religioso para o desenvolvimento do diálogo entre contemplativos, a tese destaca não apenas a dimensão psicossocial desta dinâmica, mas seu enraizamento no mais profundo centro do ser, sublinhando a relação estabelecida pelos monges católicos entre o diálogo inter-religioso e seu diálogo com Deus. A concepção cristã da alteridade de Deus e do próximo foi determinante para a formulação e prática dialogal de reconhecimento mútuo e para as experiências monásticas de paz e harmonia entre os monges de diferentes religiões. É possível, portanto, distinguir a dinâmica de reconhecimento mútuo da dinâmica de autoafirmação e recusa do outro, relacionada à experiência de negação da diferença, de guerra e eliminação da alteridade. A dinâmica de reconhecimento mútuo é favorecida pela ruptura social da vida monástica, pelas práticas contemplativas e pelo profundo processo de reformulação da identidade- alteridade pela qual passam os monges em sua caminhada para o Absoluto. Atualmente, o reconhecimento
The present thesis investigates a new form of dialogue among monks, the dialogue of experience, bringing into focus the psychosocial process of religious identity-alterity. The research is based on documents and testimonies of the Monastic Inter-religious Dialogue (MID), organism attached to the Vatican`s Pontifical Council for Inter-religious Dialogue (PCID), that gathers monks from Catholic`s monasteries of all the world participating at dialogue`s commissions with monks of others religious traditions. Although recent, this type of dialogue indicates a renewable tendency in the occidental and oriental religions` relationship; and it is fruit not only of the personal efforts of some pioneers, but also of religious and social transformations, that are accelerating in the actual world-wideness stage. Then, after presenting the monachism`s foundations, having presented the differences among their main tendencies and the references to a common base, I situate the dialogue`s development in the perspective of Christian monastic history, of the current context of religious pluralism and of Catholic`s elaboration about this subject. The importance of this type of dialogue to the religious study`s field lies in its experience`s emphasis, in its association between dialogue and contemplation (or meditation) and in the sharing of monastic practices by the different religious traditions` members. At the same time, as the monk`s experience accounts are rooted in their personal and communitarian religious life and are orientated to testimony, they allowed an approach of historical representations that relates these representations to religious practices, to spiritual experiences and to life`s histories of monks and monastic communities. The convergence of reflections coming from various fields toward experience has transform this one in a central point of reference around which it was possible to integrate these fields and establish the articulation of experience to testimony, narration and psychosocial process. Based on Ricoeur`s hermeneutical phenomenology and on Nabert`s conception of religious consciousness, and having put in evidence the social psychology`s contribution to clarify identityalterity`s dynamic between the ego and the alter, this thesis analysis the sense, the formation and the consolidation of a new dynamic developed in the inter-monastic dialogue`s context, studying it from the point of view of the catholic`s monastic community and of their living and historical dialogue and contemplation`s experience. This one breaks off with the separated subjectivities` vision and with the negation and exclusion`s of religious alterity, arriving to a unity in plurality`s inter-subjectivity perspective and to a new type of catholic dialogical identity and spirituality. Having verified the central importance of this dynamic and its religious sense to the dialogue`s development among contemplatives, the thesis stands out not only this dynamic`s psychosocial dimension, but also its rooting in the deepest center of being, underlying relation established by catholic monks between the inter-religious dialogue and their dialogue with God. The Christian conception of God and fellow`s alterity has been determinant to the dialogical mutual recognition and to the peace and harmony`s monastic experiences among monks from different religions. The study of this conception and of its application on inter-monastic dialogue conducts to the distinction between this dialogical dynamics from the one established in terms of auto- affirmation and other`s deny, that is related to the differences` negation, to war, and to several kinds of alterity` s elimination. The mutual recognition was favored for the monastic social rupture, for the contemplative practices and for the profound process of identityalterity`s reformulation the monks go through in their path toward the Absolute. Nowadays, the recognition of
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Esselius, Sonja. "How do religion and a religious dialogue foster social cohesion? : A study of the Inter-religious Council of Stockholm." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-413327.
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Europe has in recent years recognized the need of the inclusion of religions in the dialogue on social cohesion and building of its future. Analysts of the interreligious dialogue suggest that understanding the process of it may be helpful to both the initiators of such conversations as well as all the participants. The idea of different religions working together raises some questions. One of the first questions asked is whether interreligious dialogue really works. How can diverse religions dialogue when there are disputes even within the same religions and within their branches? The understanding of the process offers a better chance of such dialogue being successful and useful for the building of the world we live in. This thesis explores interreligious dialogue by looking into the interreligious council of Stockholm, which currently includes eighteen different religions, representing some of the city’s diversity, its thoughts and culture. For the analysis, we will use Orton’s discussion and recommendations. In his “Interfaith dialogue: seven key questions for theory, policy and practice” (2016), Orton considers many of the nuances involved in such dialogue. Questioning and reflections allow for the observations and insight into the complexities of interreligious dialogue which provides for better understanding of the process included. Theories and angles consider social and psychological elements, as well as religious concerns. Using qualitative research, coming from the interpretive paradigm, this thesis analyses how interreligious dialogue works within a local interreligious council. Analysing the reflections and answers of the respondents, we find the answers to some of the questions given by Orton and reflect over the practical understanding of the theories we looked at.
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Sneddon, David. "A history of faith-based micro, meso and macro dialogue between Muslims and non-Muslims in Australia prior to 9/11." Phd thesis, Australian Catholic University, 2021. https://doi.org/10.26199/acu.8wq7v.
Повний текст джерелаАнотація:
Inter-religious dialogue is an essential means for different faiths and believers to develop friendship and understanding in an increasingly global and multifaith society. Additionally, it could provide for increased levels of social harmony in a seemingly divided yet ever-shrinking globalised world. Islam has a long history with Australia that pre-dates European colonisation; however, research into the nature and impact of interfaith dialogue between Muslims and non-Muslims is scarce.
To date, there is an extensive gap in the academic record as no comprehensive historical exploration on inter-religious dialogue prior to 9/11 between Muslims and non-Muslims has been undertaken in Australia. Accordingly, it is envisaged that this will be the most comprehensive research on the topic to date. Uniquely, through the application of the sociological population-level constructs of micro, meso and macro-level analysis this research has looked for evidence of cyclical patterns of inter-religious dialogue over Australia’s long history and contact with Islam. A key question for this research is how, if at all, have different sociological levels of dialogue, as represented in the public and private record, contributed to meaningful social harmony? It is hoped that this historical enquiry will place some light on past paradigm shifts in interfaith relations and assist in the future of interfaith dialogue in a uniquely Australian context.
Using the public record, along with other related academic works, this research has analysed the available evidence to establish the sociological levels of interfaith dialogue that existed in Australia up to 2001. A brief overview of the history of global and local inter-religious dialogue has been provided that includes the approaches taken by the various religions as outlined in the sacred texts, the Torah, Gospels and Qur’an. It also looks to outline the changes that have occurred surrounding religion in Australia over time.
Initial research has demonstrated levels of micro and meso-level dialogue in the pre-colonial period between the Muslim Baijini, Macassans and Australia's Indigenous peoples. Following colonisation, this dialogue largely disappeared and was replaced by a period of mutual monologue, enforced by the dominant Christian hegemony, notwithstanding the contribution by members of the Islamic community to the exploration and construction of modern Australia. Despite the effects of the Immigration Restriction Act (1901), Muslims continued to migrate to Australia and integrate into the community, including those from British India and Albania. Many kept their religious beliefs and thrived in several Australian towns through the 20th Century. As the century progressed, so did the growth of the Australian umma, with migrants arriving from Turkey, Lebanon, Bosnia, Indonesia, the Middle East and North Africa. Through a critical historical analysis of the public and private records, this research has looked to illustrate to true nature of the sociological levels and effectiveness of dialogue from the first contact with Islam, sometime before the 17th Century until the beginning of the 21st Century.
Importantly, the key contribution of this research has also found that the levels of dialogue have been measurable and over time, cyclical in nature, when measured using the sociological constructs of micro, meso and macro. Additionally, this research has uncovered the importance of ecumenical dialogue as a precursor to any meaningful inter-religious dialogue, largely driven by the Catholic Church’s Declaration Nostra Aetate in 1965. Other aspects of the findings include, the need for a critical mass, some form of organisation and favourable political conditions. Finally, shortcomings and suggestions for further avenues of research are discussed.
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Munjid, Achmad. "Building a Shared Home: Investigating the Intellectual Legacy of the Key Thinkers of Inter-Religious Dialogue in Indonesia." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/290756.
Повний текст джерелаАнотація:
ReligionPh.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
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Caixeiro, Ana Luzia. "Fraternidade cósmica universal: um estudo sobre a dinâmica do diálogo inter-religioso." Universidade Federal de Juiz de Fora, 2013. https://repositorio.ufjf.br/jspui/handle/ufjf/920.
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Este trabalho tem como foco o estudo da Fraternidade Cósmica Universal, um grupo sediado na cidade de Petrópolis, Rio de Janeiro, Brasil. O grupo realiza encontros entre segmentos religiosos e não religiosos, promovendo o conhecimento, a interação e o diálogo entre as diversas tradições. O objetivo desta pesquisa foi compreender essa dinâmica. Para sua execução foram realizadas visitas ao grupo, observações, participações em suas atividades e entrevistas com seus membros efetivos e visitantes. O resultado encontra-se organizado em três capítulos. No primeiro capítulo serão abordados o diálogo inter-religioso no atual contexto do pluralismo, a questão da identidade, da busca pelo sentido e as novas configurações religiosas. No segundo capítulo serão apresentados a criação e o histórico do grupo, as atividades desenvolvidas pela casa, a dinâmica dos encontros e os espaços físicos onde ocorrem. O terceiro capítulo apresentará os personagens envolvidos nesse processo, suas trajetórias até o grupo e as funções que desempenham na construção de um espaço para o exercício do diálogo inter-religioso e na formação de uma identidade para o grupo. A análise final apresentará os elementos desta dinâmica do diálogo inter-religioso que ocorre na Fraternidade Cósmica Universal.
This research focuses on the study of the Fraternidade Cósmica Universal, a group headquartered in the city of Petropolis, Rio de Janeiro, Brazil. The group set up meetings between religious and non-religious segments, promoting knowledge, interaction and dialogue between different traditions. The purpose of this work was to understand this dynamics. For its implementation, visits were done to the group, observations, participation in activities and interviews with its members and visitors. The result of this research is organized into three chapters. In the first chapter will be addressed interfaith dialogue in the current context of pluralism, the question of identity, the search for meaning and new religious settings. In the second chapter will be presented the creation and history of the group, the activities of the home, the dynamics of the meetings and the physical spaces in which they occur. The third chapter introduces the characters involved in this process, their trajectories to the group and the roles they play in the construction of a space for the exercise of interfaith dialogue and the formation of an identity for the group. The final analysis will present the elements of the dynamics of interfaith dialogue that occurs in Fraternidade Cósmica Universal.
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Bodenbender, Stanislava. "The Role of Religious Leaders in Conflict Transformation." Master's thesis, Vysoká škola ekonomická v Praze, 2012. http://www.nusl.cz/ntk/nusl-197398.
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Religion has often been viewed as a source of conflict and violence in international relations. Yet history provides that religion has also been a source and inspiration for peace building and non-violent resistance. The role of religious leaders in conflict transformation has been treated as a marginal phenomenon. Appleby (2000) points out that identifying and documenting the roles of religious actors in resolving protracted conflicts remains an unfinished task. This thesis is an attempt to meet such challenge by focusing on religious leaders and their role in search of solutions in deeply rooted conflicts. Working from the premise that religious leaders can make a substantial contribution in conflict transformation, the overarching goal of this thesis is to examine what roles religious actors play and how equipped they are to serve their communities in their capacity as peacemakers.
Книги з теми "Intercultural and inter-religious dialogue"
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slamabad), International Conference [on] Cultural Diversity and Inter Cultural Dialogue (2003. Cultural diversity and inter- cultural dialogue. Islamabad: Society of Asian Civilizations, 2005.
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Lønning, Dag Jørund. Bridge over troubled water: Inter-ethnic dialogue in Israel-Palestine. Bergen: Norse Publications, 1995.
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International Symposium "Towards an East Asia Community" (2007 Waseda University). Towards an East Asia community: Beyond cross-cultural diversity ; intercultural, inter-societal, inter-faith dialogue, December 10-18, 2007. Tokyo: The Japan Foundation, 2008.
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Pirner, Manfred L. Media power and religions: The challenge facing intercultural dialogue and learning. Frankfurt am Main: Peter Lang, 2013.
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Salvation for the sinned-against: Han and Schillebeeckx in intercultural dialogue. Eugene, Or: Pickwick Publications, 2015.
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Violence, religion et dialogue interculturel: Perspectives euroméditerranéennes. Paris: Harmattan, 2010.
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Segesvary, Victor. Inter-civilizational relations and the destiny of the West: Dialogue or confrontation? Lewiston, N.Y: Edwin Mellen Press, 1998.
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Segesvary, Victor. Inter-civilizational relations and the destiny of the West: Dialogue or confrontation? Lanham, MD: University Press of America, 2000.
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Mendonca, Clemens. Dynamics of symbol and dialogue: Interreligious education in India : the relevance of Raimon Panikkar's intercultural challenge. Münster: Lit, 2002.
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Dynamique de la rencontre: Une approche anthropologique du dialogue. Paris, France: l'Harmattan, 1999.
Знайти повний текст джерелаЧастини книг з теми "Intercultural and inter-religious dialogue"
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Rapanta, Chrysi, and Susana Trovão. "Intercultural Education for the Twenty-First Century: A Comparative Review of Research." In Dialogue for Intercultural Understanding, 9–26. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-71778-0_2.
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AbstractBased on the assumption that globalization should not imply homogenization, it is important for education to promote dialogue and intercultural understanding. The first appearance of the term ‘intercultural education’ in Europe dates back to 1983, when European ministers of education at a conference in Berlin, in a resolution for the schooling of migrant children, highlighted the intercultural dimension of education (Portera in Intercultural Education 19:481–491, 2008). One of the mandates of intercultural education is to promote intercultural dialogue, meaning dialogue that is “open and respectful” and that takes place between individuals or groups “with different ethnic, cultural, religious and linguistic backgrounds and heritage on the basis of mutual understanding and respect” (Council of Europe in White paper on intercultural dialogue: Living together as equals in dignity. Council of Europe, Strasbourg, p. 10, 2008). Such backgrounds and heritages form cultural identities, not limited to ethnic, religious and linguistic ones, as culture is a broader concept including several layers such as “experience, interest, orientation to the world, values, dispositions, sensibilities, social languages, and discourses” (Cope and Kalantzis in Pedagogies: An International Journal 4:173, 2009). As cultural identities are multi-layered, so is cultural diversity, and therefore it becomes a challenge for educators and researchers to address it (Hepple et al. in Teaching and Teacher Education 66:273–281, 2017). Referring to Leclercq (The lessons of thirty years of European co-operation for intercultural education, Steering Committee for Education, Strasbourg, 2002), Hajisoteriou and Angelides (International Journal of Inclusive Education 21:367, 2017) argue that “intercultural education aims to stress the dynamic nature of cultural diversity as an unstable mixture of sameness and otherness.” This challenge relates to the dynamic concept of culture itself, as socially constructed, and continuously shaped and reshaped through communicative interactions (Holmes et al. in Intercultural Education 26:16–30, 2015).
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Kanaan-Amat, M., N. Crous-Costa, and S. Aulet. "Interpretation tools for religious heritage." In Tourism, pilgrimage and intercultural dialogue : interpreting sacred stories, 85–95. Wallingford: CABI, 2019. http://dx.doi.org/10.1079/9781789241129.0085.
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Lähdesmäki, Tuuli, and Aino-Kaisa Koistinen. "Explorations of Linkages Between Intercultural Dialogue, Art, and Empathy." In Dialogue for Intercultural Understanding, 45–58. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-71778-0_4.
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AbstractIn the 2000s, European societies have transformed quickly due to the networked global economy, deepening a European integration process, forced and voluntary movement of people to and within Europe, and influence of social media on culture, communication, and society. Europe has become an increasingly diverse and pluricultural continent where many people simultaneously identify with multiple different cultural and social groups. In such “super-diversified” (Vertovec in New complexities of cohesion in Britain: Super-diversity, transnationalism and civil-integration, Communities and Local Government Publications, Wetherby, 2007) European societies diversity itself is broad, multidimensional, and fluid (Vertovec in New complexities of cohesion in Britain: Super-diversity, transnationalism and civil-integration, Communities and Local Government Publications, Wetherby, 2007; Blommaert and Rampton in Language and Superdiversity. Diversities 13(2):1–21, 2011). Different social locations and identities intersect within them—whether cultural, ethnic, national, social, religious, or linguistic. At the same time, however, European societies have faced the rise of diverse populist and radical right-wing movements promoting profoundly monoculturalist views and cultural purism. What are the means to confront this polarization of views and attitudes in Europe?
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Niglio, Olimpia. "Structure of the Research: Intercultural Dialogue, Places of Religion and Rituals." In Regenerating Cultural Religious Heritage, 1–5. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-3470-4_1.
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Ferrer, J. "Bible and religious tourism: some cultural proposals." In Tourism, pilgrimage and intercultural dialogue : interpreting sacred stories, 69–76. Wallingford: CABI, 2019. http://dx.doi.org/10.1079/9781789241129.0069.
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Coomans, T., and L. Grootswagers. "Future for religious heritage and the benefits of European cooperation." In Tourism, pilgrimage and intercultural dialogue : interpreting sacred stories, 160–73. Wallingford: CABI, 2019. http://dx.doi.org/10.1079/9781789241129.0160.
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Kosumi, Muzaqete. "The Contribution of Religious Education to Intercultural Dialogue in Kosovo." In Islam, Religions, and Pluralism in Europe, 225–30. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-12962-0_17.
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Leonavičienė, Aurelija. "Chapter 9 – Translation as Intercultural Dialogue: Intertextuality and Cultural Content in Lithuanian Literature Translated into French." In (Inter)Cultural Dialogue and Identity in Lithuanian Literature, 215–44. Göttingen: V&R unipress, 2023. http://dx.doi.org/10.14220/9783737016155.215.
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Duda, T. "Does a religious tourist need a guide? Interpretation and storytelling in sacred places." In Tourism, pilgrimage and intercultural dialogue : interpreting sacred stories, 105–14. Wallingford: CABI, 2019. http://dx.doi.org/10.1079/9781789241129.0105.
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Elhadary, T. "Religious tourism, pilgrimage: manifestation of peace and enlightenment in contemporary religions with special reference to Islam." In Tourism, pilgrimage and intercultural dialogue : interpreting sacred stories, 96–104. Wallingford: CABI, 2019. http://dx.doi.org/10.1079/9781789241129.0096.
Повний текст джерелаТези доповідей конференцій з теми "Intercultural and inter-religious dialogue"
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Neagu, Anamaria, Bujor ionel Pavaloiu, and Liviu mihail Mateescu. "SOCIAL MEDIA AND VIRTUAL PLATFORMS FACILITATOR'S FOR INTERCULTURAL DIALOGUE." In eLSE 2017. Carol I National Defence University Publishing House, 2017. http://dx.doi.org/10.12753/2066-026x-17-156.
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The present paper debates the topic of intercultural dialogue in the context of global and multicultural societies. Nowadays key issues like intercultural communication, intercultural sensitivity and tolerance are becoming a must rather than an option. The international context of terrorism and numerous conflictual religious aspects require a careful analysis and understanding of how we can improve the communication and negotiation among nations. The paper tries to answer questions like: Is intercultural dialogue possible in the virtual world? Such an initiative brings positive or negative contributions? Could the virtual environment support and eliminate some of the major disparities perceived by individuals? The social media, such as web-based forums, or wiki's, provide opportunities for collaboration among diverse cultures? Research until now suggests that a mix of new media platforms, including on-line and video chat/conferencing, may increase the chances for achieving intercultural dialogue. Literature on virtual intercultural dialogue is limited, but the evidence suggests that it is challenged by many of the same factors that affect intercultural dialogue in real communities. One impact that social media has on intercultural dialogue is the common medium for exchanging messages. People around the globe can use the Internet to communicate and collaborate. Such a self- development tool is insufficiently exploited for now; it reduces time and space, gives the opportunities of mutual ideas before physical contact. People find a common ground, they are encouraged to debate to find new ideas to discover passions and hobbies without the actual material contact. Such an opportunity creates a virtual portrait starting from the positive side of every individual and many find themselves encouraged to act natural in such a virtual world. The present paper will provide an inventory of online supporting intercultural dialogue platforms with possible improvement suggestions for further use.
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Ivlev, Vitaly Yu, Vladimir A. Inozemtsev, and Marina L. Ivleva. "Intercultural Communication and Dialogue of Ethnic Cultures in the Context of Digitalization of Society." In 7th International Conference on Education, Language, Art and Inter-cultural Communication (ICELAIC 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201215.353.
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Aslandogan, Y. Alp, and Bekir Cinar. "A SUNNI MUSLIM SCHOLAR’S HUMANITARIAN AND RELIGIOUS REJECTION OF VIOLENCE AGAINST CIVILIANS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/yynr3033.
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This paper analyses the multi-faceted response of a Sunni-Hanafi scholar, Fethullah Gülen, to the phenomenon of violence against civilians under a religious rhetoric. Gülen’s response involves four components: (a) humanitarian, (b) religious, (c) political or realist, and (d) practical/educational. (a) Gülen categorically condemns acts of violence against innocent non-combatants including women and children as inhuman. (b) Gülen sets out the principles of Islamic jurisprudence that invalidate any declaration of war by individuals or groups: hence, such self-declared wars under the banner of Islam cannot be regarded as legitimate. He refutes ‘the end justifies the means’ argument, calling it a Marxist-Communist rhetoric, with no Islamic justification whatever. (c) While discussing misunderstanding, misrepresentation and abuse of religious texts, Gülen hints at the presence of individuals, interest groups, and other entities that benefit from friction and violent conflict. He suggests that the possibility should be considered that some individuals have been manipulated, perhaps even ‘hypnotised’ through special drugs, to carry out actions they would otherwise not carry out. (d) Gülen offers practical approaches to rooting out the problem of hate-mongering and violent conflict. The underlying dynamic of this approach is to provide, through education, mutual understanding, respect, opportunity and hope. Only educational institutions that foster inter- faith and intercultural dialogue, mutual understanding and respect, and offer hope of upward mobility, can provide lasting solutions. Concepts such as ‘love of creation due to the Creator’ can be located in every culture and spiritual tradition. Gülen’s own emphasis on Islamic spirituality provides an example that is particularly significant for Muslims: his argument against terrorism and for peaceful interfaith relations is based upon the authoritative view of the Sunni tradition, to which 90% of the world’s Muslims adhere.
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Ciornea, Andrei, and Bănescu Lucian. "General considerations on the evolution of the interethnic, intercultural and inter-confessional dialogue in Dobrogea in the context of the national construction." In DIALOGO-CONF 2019. Dialogo, 2019. http://dx.doi.org/10.18638/dialogo.2019.6.1.24.
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Pratt, Douglas. "ISLAMIC PROSPECTS FOR INTERRELIGIOUS DIALOGUE: THE CONTRIBUTION OF FETHULLAH GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/pnmx6276.
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Countering extremist ideology may be a problem primarily for the Muslim world, but it has major implications for, and so the interest of, the wider world. Although it might seem that it is the strident militant voices that are gaining ground in the Muslim world, there are also strong voices from within Islam seeking to proclaim the Muslim priority for peaceful and harmonious relations with the wider world, including with religious neighbours. Such a voice is that of Fethullah Gülen. This paper seeks to understand the prospects and appropriate contexts for dialogue: what enables, and what hinders, good interfaith relations? The paper addresses the issue of Islamic paradigms for inter-religious relations and dialogue, then analyses and critically discusses the views of Fethullah Gülen. The intention is to identify a perspective that will encourage future inter-religious dialogue and enhance the relations of Islam to other faiths, a perspective indicative of transitions within the Muslim world and one that gives cause to be hopeful for the recovery of the true way of peace.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/diek4743.
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This paper aims to demonstrate the relevance of the Gülen movement as a counter to extremist ideology and an encouragement to inter-religious dialogue in the Southeast Asia region. The movement presents a Middle Way Islam, which can accommodate local cultural differences and make a hospitable space for positive relations between Muslims and non-Muslims. Following an account of Fethullah Gülen’s views on extremism and inter-religious dialogue, the paper turns to case studies of Gülen-inspired organisations in Singapore and Indonesia to show how they have applied his ideas to enable inter-religious dialogue and offer an effective alternative to legalistic teaching of Islam. The case studies allow for comparison of the move- ment’s approach to a Muslim-majority and Muslim-minority context. The paper concludes by charting the trajectory of the movement’s role and contribution to the development of a Middle Way Islam in Southeast Asia. The paper is based on a combination of fieldwork with a qualitative approach and documen- tary research. The fieldwork comprises data gathered through participatory observation in Singapore and interviews with key members of the two organisations and their local partners. The documentary research comprises data from the movement’s publications – books, maga- zines (Asya Pasifik), newspaper articles, brochures and online materials. The emergence of Islam as a political force is a recent development in Southeast Asia. Earlier, the impact of the resurgence of Islam had been felt both in the social and cultural realms, through the mushrooming of Muslim organizations attempting to promote a ‘purer’ form of Islam in the region. In more recent times, however, the expression of religiosity has been brought about by way of participation in political parties and groups. More shockingly, some of these groups, such as the terror network known as Jemaati Islamiyah, have sought to use violence to achieve their aims. This has had severe ramifications for both intra-Muslim rela- tions and Muslim-non-Muslim relations in the region. In this chaotic socio-political climate, a group has emerged in the region advocating peace, tolerance and understanding between people of different races and religions. This group is known as the Gülen movement, or is commonly referred to as the hizmet, in Turkey. This paper will demonstrate how the Gülen movement has addressed the issues facing them and remained relevant by developing a counter-trend through proactive measures to oppose extremist ideology and enhance inter-religious discussion in the Southeast Asian region. Its key thrust is to show that the Gülen movement can reverse the current distorted state of Islam back to its original form. The teachings of Islam which is the teachings of the Middle Way can accommodate the cultural differences in Southeast Asia and enhance inter-religious ties between Muslims and non-Muslims in the region. The paper will first examine Fethullah Gülen’s views on extremism and inter-religious dialogue. The paper will then proceed to examine case studies of organizations inspired by Gülen in Singapore and Indonesia and how these organizations utilized his ideas to enhance inter-religious dialogue and provide an alternative to the legalistic discourse on Islam. This section will also attempt to compare and contrast the approach of the organization in a Muslim-majority country (Indonesia) and in a Muslim minority country (Singapore). The paper will conclude by charting a trajectory of the movement’s role its potential contributions to the development of moderate Islam in Southeast Asia. It will be argued that these contributions will become an important counter to extremist ideologies and enhance ties amongst Muslims and between members of different faiths in the region.
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Manolache, Stelian. "The topicality and the necessity of the inter-religious dialogue in a world full of conflict and violence." In DIALOGO-CONF 2019 IRDW. Dialogo, 2019. http://dx.doi.org/10.18638/dialogo.2019.5.2.3.
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Williams, Ian. "“A STATION ABOVE THAT OF ANGELS”: THE VISION OF ISLAMIC EDUCATION WITHIN PLURALISTIC SOCIETIES IN THE THOUGHT OF FETHULLAH GÜLEN - A STUDY OF CONTRASTS BETWEEN TURKEY AND THE UK." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/jmbu4194.
Повний текст джерелаАнотація:
Gülen cites ‘Ali ibn Abi Talib as saying, ‘... if a person’s intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels ...’. Both historically as well as in modern contexts Muslim education is not characterised by uniformity but rather by a plurality of actors, institutions, ideas and political milieus. The two central questions are: What is required to live as a Muslim in the present world? Who is qualified to teach in this time? The debate over the nature and purpose of Islamic education is no recent phenomenon. It has been conducted for the past two centuries throughout the Islamic world: the transmission of both spiritual and empirical knowledge has always been dependent upon the support of religious, social and political authorities. Based on fieldwork in Turkey and the UK amongst schools associated with the Gülen move- ment, examination of national government policies and on readings of contemporary Muslim educationalists, this paper seeks to examine the ideals of Fethullah Gülen on contemporary Islamic and religious education. It reports critically on the contribution of these schools to social cohesion, inter-religious dialogue and common ambitions for every child and student. We should accept the fact that there is a specific way of being Muslim, which reflects the Turkish understanding and practices in those regions [which] stretch from Central Asia to the Balkans. [Ocak 1996 79] Islam, a rich and strong tradition in many diverse societies is both a living faith and in every generation has been the means of enabling Muslims to address social developments, justice, and both corporate and individual questions of identity and ethics. Drawing on the Qur’an, Hadith, Sunnah and fiqh new Islamic social movements have constantly formed fresh public spaces in which new identities and lifestyles could emerge. Some of the finest expressions of Islam have occurred in the most pluralist religio-social circumstances when intellectual dis- course, educational achievements and social harmony have flourished. Amongst contempo- rary Islamic thinkers who are professedly concerned to interpret the sources and their practice in an “Islamically correct” manner is Fethullah Gülen [b. 1938], the spiritual father of what is probably the most active Turkish-Islamic movement of the late 20th and early 21st centuries. In considering this movement however, one soon realizes that Fethullah Gülen is neither an innovator with a new and unique theology nor a revolutionary. His understanding of Islam is oriented within the conservative mainstream and his arguments are rooted in the traditional sources of Islam. They stand in a lineage represented as I shall argue through al-Ghazali, Mevlana Jalal ud-Din Rumi, Bediuzzaman Said Nursi, and in company with Muhammad Asad and Muhammad Naquib Syed Al-Attas, and Seyyed Hossein Nasr. Nonetheless, in less than thirty years his followers as Islamic activists have made significant contributions to inter-communal and national peace, inter-religious dialogue, economic development, and most certainly in the field of education out of all proportion to their numbers. Moreover, this is a de-centralised polymorphic social movement.
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Graskemper, Michael David. "A BRIDGE TO INTERRELIGIOUS COOPERATION: THE GÜLENJESUIT EDUCATIONAL NEXUS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.
Повний текст джерелаАнотація:
The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.