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1
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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2
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.
4
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.
6
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.
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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.
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Hardy, Mike, and Serena Hussain. "Dialogue in a Rapidly Changing World: Practitioner Assessments of the Potency of Intercultural Dialogue for Improving Social Cohesion." Journal of Dialogue Studies 7 (2019): 9–26. http://dx.doi.org/10.55207/hpji6013.
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In 2008, the Council of Europe Ministers of Foreign Affairs set out a new framework for approaching ethno-religious diversity within member states. As a direct response to expressed concerns about the failure of multiculturalism, or at least of multicultural policies, Intercultural Dialogue was promoted as a better way of connecting communities. However, critics claim it is unclear how the approach differs from previous integration frameworks; furthermore, they argue that ICD contributes towards unequal platforms for exchange between minorities and the majority group and can reinforce exclusion. This paper examines such concerns by exploring practitioners’ understanding of the concept. Structured interviews were conducted with 52 delegates at the World Forum on Intercultural Dialogue held in Baku in 2015 These distinctive findings demonstrate that participants frequently discussed ICD interchangeably with other concepts and frameworks, most commonly multiculturalism and inter-faith dialogue, supporting claims that it has been difficult to define, even among practitioners attending a global summit on the topic. In addition, delegates from outside of Europe were more likely to highlight issues related to power imbalance when engaging with dialogue processes. The paper provides an important addition to empirically informed literature on both the conceptualisation and utility of ICD as a framework for engaging with diverse societies.
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Hadi Kusuma, Jamaludin, and Sulistiyono Susilo. "Intercultural and Religious Sensitivity among Young Indonesian Interfaith Groups." Religions 11, no. 1 (January 2, 2020): 26. http://dx.doi.org/10.3390/rel11010026.
Повний текст джерелаАнотація:
Increasing tension and conflict in interfaith relations throughout the world has encouraged interfaith dialogue introduced by various well-known figures and world organizations to facilitate intercultural and interreligious understanding and tolerance. Interreligious dialogue now involves more youth participation, as they are more likely to guarantee the sustainability of civic values, intercultural relations, and social advocacy. This article analyzes the sensitivity of young interfaith activists in two civil organizations in Yogyakarta, Indonesia. Psychometric measures using the Intercultural and Religious Sensitivity Scale Questionnaire (IRSSQ) were analyzed to test three research questions: (1) Are there differences in intercultural and religious sensitivity between Muslim and Christian activists? (2) Are there differences in intercultural and religious sensitivity between female and male students? (3) Are there differences in sensitivity between the two organizations? The results suggest that inherent multiculturalism in Indonesian culture provides a strong foundation for interfaith activists in responding to cultural and religious differences. The results of this study theoretically confirm previous studies to promote intercultural education and interfaith encounters to overcome the threat of ethnocentrism. This study also encourages the strengthening of comprehension, competence and communication in intercultural sensitivity in young interfaith activists in Indonesia.
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Anthony, Francis-Vincent. "Intercultural, Ecumenical and Interreligious Dialogue: An Introduction." Religions 14, no. 9 (September 6, 2023): 1143. http://dx.doi.org/10.3390/rel14091143.
Повний текст джерелаАнотація:
Religious traditions with their universal intent on human salvation or well-being have de-territorialized themselves or migrated from the place of their origin along trade routes in the company of merchants, invaders, and colonizers [...]
14
Chia, Edmund Kee-Fook. "World Christianity in Dialogue with World Religions." Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 125–31. http://dx.doi.org/10.1558/isit.33162.
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Even if the study of Christianity’s interreligious and intercultural dialogues is associated with concerns found primarily in the non-Western worlds, the two forms of dialogues actually have their origins in the Western academy. For Christianity, interreligious dialogue is a response to the plurality of religions while intercultural dialogue responds to the cultural plurality within the Christian tradition itself. They are, respectively, Christianity’s engagement with what has come to be known as World Religions and Western Christianity’s engagement with what has come to be known as World Christianity. The present article looks at the genealogy of both these engagements and explores their implications for Christian theology, offering a glimpse into the different methods theologians employ today in apprehending the new situation.
15
Halsall, Anna, and Bert Roebben. "Intercultural and Interfaith Dialogue through Education." Religious Education 101, no. 4 (December 2006): 443–52. http://dx.doi.org/10.1080/00344080600948571.
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Zelma, Anna. "Developing an Attitude of Positive Tolerance Among Young People in Poland a Collective Case Study." Roczniki Teologiczne 70, no. 2 (November 10, 2023): 79–96. http://dx.doi.org/10.18290/rt2023.13.
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This paper presents the findings of a quality study conducted in 2021 on developing an attitude of positive tolerance among young people in Poland. The collective case study method was applied. Five cases of educational institutions were analysed whose statutes provide for the promotion of the pedagogy of tolerance inspired by the teachings of John Paul II. The research sample comprised: The Centre for the Thought of John Paul II, the “Opus of New Millenium” Foundation, the John Paul II Institute for Intercultural Dialogue in Kraków, the St. John Paul II Youth Aid Foundation “Wzrastanie,” and the Association of Friends of Catholic Schools. The educational programmes of these institutions mainly address young people in Poland. The study revealed that positive tolerance, based on an axiological foundation, occupies an important position in the activities of these institutions. Founded on the teachings of John Paul II, it incorporates human dignity, respect, the common good, responsibility, intercultural and inter-religious dialogue, and cooperation. The study revealed that educational initiatives were diversified concerning the content and methodological solutions, whose aim is to discover the essence of positive tolerance and its boundaries. These create various opportunities to get to know another person, show respect, dialogue, change prejudices, cooperate, and build unity in diversity. Young people are encouraged to engage in intercultural and interreligious dialogue both directly and using the latest information and communication technologies that favoured the development of a positive tolerance attitude.
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Skrefsrud, Thor-André. "Intercultural Dialogue in Diverse Classrooms: Debating the Socratic Dialogue Method from a Postcolonial Perspective." Religions 15, no. 1 (January 12, 2024): 98. http://dx.doi.org/10.3390/rel15010098.
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This article provides a critical examination of the Socratic Dialogue method, exploring its potential benefits and pitfalls in fostering intercultural and interreligious understanding in the classroom. Drawing on postcolonial theoretical perspectives, the analysis delves into the method’s capacity to amplify marginalized student voices while acknowledging the risk of unintentional silencing. Emphasizing the importance of teachers’ attentiveness to diverse experiences, this article underscores the need for a nuanced approach that avoids othering opinions and rationales that are different from the mainstream. The study calls for an academic challenge to the idealization of dialogue, urging deeper reflection to identify blind spots and ensure an inclusive intercultural dialogue.
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Vilà, Ruth, Montse Freixa, and Assumpta Aneas. "Interreligious and Intercultural Dialogue in Education." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 2 (December 11, 2020): 255–73. http://dx.doi.org/10.30965/23642807-00602002.
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Abstract The article sketches the overall layout of the thematic issue of the ‘Journal of Religion and Transformation in Contemporary Societies (JRAT)’ on Interreligious Dialogue (IRD) in context. It argues that an analysis of interreligious dialogue activities in their socio-cultural contexts helps to counterbalance the long-standing individualistic bias of IRD-research. First, it presents a systematic description of the present state of the art that distinguishes two strands of IRD-research. Second, it argues for a European comparison, based upon most recent findings from the ‘SMRE – Swiss Metadatabase of Religious Affiliation in Europe’. The article is based on the research “Intercultural and interreligious dialogue to promote the culture of peace in unaccompanied foreign youth and minors (MENA) in Barcelona and Melilla” (RTI2018-095259-B-I00 / MCIU / AEI / FEDER, EU) and closes with references to the structure of the present volume of JRaT to facilitate such a comparison.
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Kolosova, Alevtina Alexandrovna. "Intercultural communication in the space of higher education: issues of theory and practice." New Trends and Issues Proceedings on Humanities and Social Sciences 4, no. 6 (December 30, 2017): 137–42. http://dx.doi.org/10.18844/prosoc.v4i6.2923.
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This paper aimed at exploring and discussing modern methods of teaching and learning of inter-cultural communication in higher school. To fulfil the study, both general scientific methods and methods of a number of humanities were applied including an inter-disciplinary approach and philosophy of synergetics. The survey and interviews with direct questions were conducted among students. As the result of the research, discussions on methods of introducing students cross-cultural knowledge and practical skills were held, and the preferences of the students on the issues of learning and teaching intercultural communication were revealed. The most effective methods and approaches to teaching and learning inter-cultural communication in higher school are the philosophy of synergetics and the dialogue style of communication in the classroom. A key challenge for further research is to identify dimensions for inter-cultural competence measurement. Keywords: Inter-cultural communication, philosophy of synergetics, dialogue style, inter-disciplinary approach.
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Bystrycka, Ella. "The Evolution of the Unitarian Model of the Catholic-Orthodox Dialogue in the Context of the Eastern Policy of the Holy See and the Second Vatican Council." Ukrainian Religious Studies, no. 66 (February 26, 2013): 88–98. http://dx.doi.org/10.32420/2013.66.254.
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The establishment of the intercultural dialogue was one of the most important tasks of the Second Vatican Council. The crisis is a relationship in the Christian community, which only during the XX century. made possible two world wars and a growing confrontation between the military and political blocs in the main from the USSR and the United States, prompted the Holy See to initiate a dialogue in order to find new forms of inter-confessional and inter-church consensus.
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Wahid, Masykur. "Resolusi Konflik dan Islam Nusantara: Memromosikan Dialog antar Budaya dan Rekognisi Sosial." Refleksi 15, no. 2 (December 26, 2018): 139–64. http://dx.doi.org/10.15408/ref.v15i2.10164.
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This paper is a philosophical study about conflicts resolution and Islam Nusantara among multicultural societies. This article discusses the relationships between individuals who produce social conflicts of ethnic and religious nuance. Referring to the theory of multiculturalism from Bhikhu Parekh, literature study method, phenomenology of religious life method, and critical reflection method, it is concluded that the social conflicts (a) emerged from an individual behavior that interprets moral and cultural in different view; and (b) happened in countries that provide political uniformity. These social conflicts should be cultivated by an individual through cultural dialogues and the actions of intercultural dialogue and social recognition. The dialogue is expected to rediscover harmony in social life.
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Yarotskiy, Petro. "Culture and inculturation in the context of interreligious and intercultural dialogue." Ukrainian Religious Studies, no. 50 (March 10, 2009): 105–16. http://dx.doi.org/10.32420/2009.50.2039.
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Until recently, the Church and culture in the confessional sense could not be equal and equal in magnitude. The dichotomy of the Church-Culture dichotomy was denied by both the first and the second. The historical Church tried to stand above the culture, and the culture tried to distance itself from the Church. Perceptions of culture The church was only associated with religious culture, which was defined as the socially reproductive or creative activity of people in the sphere of life and consciousness, which was associated with belief in the supernatural. Religious culture has always been confessionally differentiated, expressing the historically achieved level of development of religious movements (say, sect-denomination-church or religious community - an institutionalized church institution). Religious culture differed in terms of both material (at its core was a religious cult) and spiritual (a system of role models, norms and religious knowledge that were systematically inculcated, fixed by a particular church, and the level of mastery of their followers of this doctrine).
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Arnautova, Yulia E. "MEDIEVAL BENEDICTIONS (BENEDICTIONES) IN INTERCULTURAL DIALOGUE." Ural Historical Journal 76, no. 3 (2022): 6–14. http://dx.doi.org/10.30759/1728-9718-2022-3(76)-6-14.
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Benedictions (Benedictiones) are liturgic rites in Catholic church, pronounced by a priest on individual occasions. Medieval studies viewed benedictions and sacramentals (sacramentalia) as a “clerical magic” due to multiple superstitions that surrounded these practices. The article uses Yu. M. Lotman’s communicative model of culture, which can be viewed as semiotically unbalanced (“core” and “periphery”, including foreign semiotic elements), to present destructive changes in this segment of the liturgy as temporary, corresponding to a certain phase of dynamic interaction of two separate cultures — the clerical one (written) and traditional (oral) culture of ordinary believers. The zone of their closest contact is the religious life in the parish, which the author correlates with the cultural periphery, where cross-border interaction takes place (dialogue between the “core” and “periphery”) thus producing the universal communication code (“semiotization”). It was at the level of the local parishes that a number of “unofficial” benedictions on different ordinary occasions (benedictions of fields, cattle, houses etc.) emerged in the 10th–11th centuries. Written in Latin, they were quite extended by specification, application of apocryphal sources, so the prayers mixed up with incantations using elements of folk oral tradition. Thus, the Church, represented by parish priests, got involuntarily involved in the process of creating a language understandable to its flock, adopting elements of traditional culture. Benedictiones deviating from strict orthodoxy vanish only in 16th century with the spread of printed literature and unification of liturgic books.
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Anthony, Francis-Vincent. "Intercultural Lived Ecclesiology: The Asian Synodal Praxis of Communio, Partecipatio et Missio Inter Gentes." Religions 14, no. 7 (July 21, 2023): 942. http://dx.doi.org/10.3390/rel14070942.
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The current synodal process (2021–2024) engaging the worldwide Catholic Church at the micro, meso and macro levels involves bringing Christians from across cultures, ethnic communities, linguistic groups and nationalities to interact and shape their journey as people of God. Without wanting to reproduce the intense debate that is in progress, we limit ourselves to examining the crucial issue—to a great extent ignored—of the intercultural lived ecclesiology associated with the inter gentes synodal praxis of communion, participation and mission. Although the synodal journey appears to be promising, the endogenous and exogenous ecclesial and societal differences implied in the inter gentes discernment can render it a complex transformative endeavor, entailing reciprocal enrichment and mutual critique. Taking up ideas that emerged in the various episcopal conferences in Asia in dialogue with some key themes in one of the European, namely, the German Episcopal Conference, we trace the intercultural challenges and prospects of communio, partecipatio et missio inter gentes, with a view to transforming the Church’s way of being and functioning.
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Thompson, Michael, and Li Xu. "A Biocultural Dialogue between Thoreau and Taoist Thought: Rethinking Environmental Ethics, Nature, Spirituality and Place." Religions 14, no. 7 (June 25, 2023): 829. http://dx.doi.org/10.3390/rel14070829.
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A fundamental question of the 21st century centers around the role and place of humans in their environment. Given the great acceleration of consumptive practices engaged in the 20th century, humans stand on the brink of a 6th extinction event. In order to determine our place and role in our global environment, we need to reflect on where we are and what the future will be—we need to focus on the habits of our “co-inhabitation” of the planet. Given the positive and negative impacts of international and global activities, intercultural dialogues are necessary for the care of the ecology of the planet, and one of the most prescient dialogues is between Eastern and Western world views. While much comparative research has been conducted regarding the connection between American Transcendentalism and Chinese ancient philosophy, relatively little philosophical work has been conducted to demonstrate the connectivity between Henry David Thoreau and Taoism. Yet there are, in fact, profound similarities between the American naturalist and Chinese philosophy, in particular Taoism. This paper aimed to discover and manifest the connection and similarities between the philosophy of Thoreau and the ancient worldview of Taoism. Through this comparative study and intercultural dialogue, we seek to trace historical precedents and intercultural dialogue between American Transcendentalism and ancient Chinese philosophy in order to explore the groundwork for a new vision of environmental awareness in order to promote a better future with a community of co-inhabitants and emphasis on the well-being of all.
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Atabongwoung, Gallous, Johannes M. Lütz, and Denise A. Austin. "Invigorating Interfaith Consciousness for the Common Good: Reimagining the Role of African Religion and Pentecostalism in Contemporary South Africa." Religions 14, no. 4 (April 4, 2023): 486. http://dx.doi.org/10.3390/rel14040486.
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Contemporary South Africa reflects complex, diverse, and evolving religious realities. Changes continue to manifest at the confluence of encounters between various religions and rapid changes in social institutions that affect, in one way or another, various religions in the nation. These realities are typically embedded in sociocultural contexts and give clarity and meaning to religious experiences. In the post-apartheid era, the spirit of openness toward religious tolerance often dwindles when it comes to interactions between African religion and Pentecostalism. When people understand why followers of other religions believe and practice their rituals and sacraments, this knowledge may help dispel mis- and disinformation and thereby construct inter-religious common ground. Using an extensive review of the relevant literature, this article investigates some of the factors that may limit harmony between African religion and Pentecostalism in South Africa. After providing some definitions and historical context, we discuss the power and legacy of anti-apartheid interfaith solidarity. We also explore ongoing factors hindering interfaith engagements between African religion and Pentecostalism in South Africa. We then explore opportunities for interfaith dialogue in South Africa. Utilizing Walter Hollenweger’s Pentecostal intercultural theology, we argue that expressive liturgy for biodiversity and sustainability, communal participation for reconciliation, and experiential spirituality focused on land care could provide a potential ‘fourth’ approach to interfaith dialogue for African religion and Pentecostalism in South Africa. This includes underappreciated albeit profitable interrelationships between Indigenous knowledge, traditional spirituality, and sustainable development. We also acknowledge some limitations and opportunities for future research. Finally, we offer a succinct concluding synthesis that recapitulates the paper’s main points. This article aims to invigorate interfaith consciousness through meaningful thematization of pertinent issues, including the articulation and application of relevant intercultural theology.
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Belousova, Irina, and Svetlana Bairamova. "Linguistic and Cognitive Analysis of Inter-Cultural Business Discourse from the Perspective of “Dialogue of Cultures” in the Formation of Inter-Cultural Communicative Competence." International Journal of Emerging Technologies in Learning (iJET) 15, no. 09 (May 15, 2020): 173. http://dx.doi.org/10.3991/ijet.v15i09.12539.
Повний текст джерелаАнотація:
The article discusses the creation of a qualitatively new educational system in intercultural business communication, capable of providing real interaction between specialists in the global cultural space. Under the current conditions of expanding international cooperation, the humanities specialist must speak a foreign language at a fundamentally new level as an instrument of professional intercultural communicative competence. The aforesaid determines the existence of contradictions between the provisions developed in linguistics and linguistic didactics concerning the theory of intercultural communication and methods of teaching foreign students the Business Russian Language and the lack of their integration and extrapolation in the training of foreign students for interaction in the business sphere of communication. The question of interest is what happens to a linguistic personality when it enters a "foreign" environment undergoing the processes of cognitive consciousness transformation. Based on the studies of the cultural synergy model in the formation of intercultural communicative competence of foreign citizens in business communication, it is concluded that the possession of a foreign-language code that allows a successful intercultural professional interaction requires knowledge of a “foreign” culture and determines the specifics of the social and business behavior of the speakers of this culture. In the “native" culture, a linguistic personality assimilates language through reality, and in a "foreign” culture, the reality is assimilated through language. In this case, the interaction process of communication participants is considered as a complex synergetic system, in which the traditions accepted in the native culture are neutralized and the traditions accepted in the culture of business partners are updated.
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Morris, Paul. "Religion and culture in Europe: law, policies and realities." Journal of Citizenship and Globalisation Studies 2, no. 1 (May 14, 2018): 24–38. http://dx.doi.org/10.1515/jcgs-2018-0003.
Повний текст джерелаАнотація:
Abstract Is religion simply a part of culture? Can religious diversity be managed as a subset of intercultural diversity? This article explores intercultural dialogue and its relationship to “religion’ in the policies, documents and debates of the European Community. The argument is advanced that religious realities and concerns are misconstrued when religion is subsumed into culture. Religion needs to be historically and conceptually rethought and that for cultural and religious diversities to be skillfully managed in the interests of social solidarity and positive intercommunal relations both need to be addressed discretely and in tandem.
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Kovač, Tomislav. "Interreligious and Intercultural Dialogue as a Challenge to Catholic Religious Education." Crkva u svijetu 58, no. 2 (June 21, 2023): 237–64. http://dx.doi.org/10.34075/cs.58.2.5.
Повний текст джерелаАнотація:
Polazeći od činjenice religijskoga i kulturalnog pluralizma koji obilježava današnji globalni svijet i suvremenu Europu, ovaj rad želi istaknuti i vrednovati sve veću važnost međureligijskoga i međukulturalnog dijaloga u religijskom obrazovanju, osobito u katoličkom vjeronauku. U tu svrhu autor najprije prikazuje stav Katoličke Crkve prema međureligijskom dijalogu u svjetlu (poslije)koncilskog naučavanja. Zatim ukazuje na glavne odrednice katoličkog pristupa međukulturalnom dijalogu, osobito u obrazovanju. Naposljetku se podrobnije osvrće na mjesto koje međureligijski i međukulturalni dijalog imaju u Kurikulumu Katoličkog školskog vjeronauka u Hrvatskoj, kao i na važnost koja se općenito pridaje dijalogu u hrvatskoj religijskoj pedagogiji. U radu se naglašava kako međureligijski i međukulturalni dijalog zajedno sa srodnim nastavnim sadržajima učenicima omogućuje obuhvatnije upoznavanje s drugim religijskim i kulturalnim tradicijama, proširuje njihove misaone i duhovne horizonte, otvara ih i uči poštivanju različitosti, razvija u njima osjećaj za kulturu susreta i dijaloga te ih priprema da postanu odgovorni vjernici i građani. Autor zaključuje kako su naučavanje Katoličke Crkve i istraživanja katoličke teologije na području međureligijskog i međukulturalnog dijaloga veoma bogati i nadahnjujući ne samo za religijski odgoj i obrazovanje nego za obrazovanje i za društvo u cjelini.
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Ariarajah, S. Wesley. "Intercultural Hermeneutics — a Promise for the Future?" Exchange 34, no. 2 (2005): 89–101. http://dx.doi.org/10.1163/1572543054068523.
Повний текст джерелаАнотація:
AbstractThis article investigates the meaning of 'intercultural hermeneutics'. Though not called by this term, intercultural hermeneutics has already existed from the moment Christians came into contact with people of other beliefs and cultures. After a delineation of the meaning of intercultural hermeneutics vis-à-vis Western classical hermeneutics, three examples are given of situations and persons who have attempted to practice what is meant by intercultural hermeneutics. The first example is the dialogue between Buddhists and Christians in Hawaii in the 1980s, the second the ideas of Raimon Panikkar, while the third is the theology of Aloysius Pieris.
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Lalić, Ana. "Elementi della competenza comunicativa interculturale / Elements of Intercultural Communicative Competence." Journal of the Faculty of Philosophy in Sarajevo / Radovi Filozofskog fakulteta u Sarajevu, ISSN 2303-6990 on-line, no. 24 (November 10, 2021): 212–36. http://dx.doi.org/10.46352/23036990.2021.212.
Повний текст джерелаАнотація:
In this paper, we examine the possibility of teaching intercultural competence in high schools in the Sarajevo Canton. We conducted an analysis of two coursebooks in use in high schools, prescribed by the curriculum. The research objective is to examine the organization of intercultural teaching. In that sense, we first present an overview of teaching culture, as well as political goals elaborated in Europe during the 1990s. We start from the concept of language teaching and proceed with the definition of intercultural competence and its value according to the White Paper on Intercultural Dialogue, the Treaty of Maastricht and the Common European Framework of Reference for Languages (CEFR). Furthermore, we compare the data obtained by the analysis of the manuals with the goals of language teaching in Europe. The goal of the research is to put focus on elements of intercultural communication competence represented in the manuals to verify if it is possible to reach the goals determined by the Council of Europe. With that goal in mind, we conducted a qualitative analysis of the coursebooks with the aid of two tables of analysis which enable us to execute a contrastive analysis of the manuals and to compare intercultural elements with the counsels of the documents issued by the Council of Europe. Our hypothesis is that the manuals prescribed by the Ministry for Education, Science and Youth of the Sarajevo Canton represent the Italian culture in a traditional manner, and that they do not fully implement the CEFR instructions. This research can further be used in determining which manuals will be in use in high schools as well as in the curricular reform processes.
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Meza Torres, Andrea. "Editorial." INTERdisciplina 6, no. 16 (September 1, 2018): 11. http://dx.doi.org/10.22201/ceiich.24485705e.2018.16.65632.
Повний текст джерелаАнотація:
The essays in this dossier are the result of the course “Interreligious and intercultural dialogue from a decolonial perspective”, which took place between May and June 2017 at the CEIICH in the UNAM. In this course, I proposed to link a decolonial theoretical perspective to the topic of “intercultural dialogue” and, beyond, to “interreligious dialogue”; anyhow, this last topic turned out to be the point of departure to explore more profound dialogues, linked no only to religious phenomena but to sacred traditions and spiritualities. During the course, emphasis was put on this last aspect due to the fact that the topic of “the Divine” (in its different expressions), although central to decoloniality, has been poorly studied. Moreover, it has been marginalized within secularized social sciences —and this not just in Mexico, but in most occidentalized universities throughout the globe. This vacuum towards the study of “the Divine” —and, beyond, its limitation through a concept of culture (which is, at the same time, associated to the colonized and to the “other” of modernity)— led the participants of this volume to research deeper that which philosopher Enrique Dussel has described as the “spaces denied and oppressed by modernity”.
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Karstina, S. G., V. E. Slovakova, and O. T. Arinova. "Prognostic analysis of the religious situation in modern Kazakhstan from the perspective of the coexistence of traditional religion and religious minorities." Bulletin of the Karaganda university History.Philosophy series 107, no. 3 (September 30, 2022): 326–34. http://dx.doi.org/10.31489/2022hph3/326-334.
Повний текст джерелаАнотація:
The article presents an analysis of the historical interaction of ethnic groups on the territory of Kazakhstan, considers issues of intercultural dialogue, and identifies characteristic trends in the changing modern religious situation of the republic. The authors offer some criteria approaches to the consideration and analysis of nontraditional religions or religious minorities, distinguishing between loyal and destructive non-traditional religious associations. According to the authors, the data presented leads to the understanding of the need for more active prevention and modernization of information propaganda among the population at risk, prevention and diversion of young people from destructive ideas, including their involvement in socio-economic and political processes. Analysis of changes in the religious situation and accompanying political and social events allowed the authors to express an opinion about the reasons for contradictions in the regulation of new religious organizations, the emergence of negative attitudes in society towards non-traditional religious associations, and critical assessment of their activities. At the same time, the authors focus attention on the need to reveal and use the positive possibilities of religion, based on the deep connection between traditional cultures and religious values, and intercultural dialogue
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Pilarska, Dr Justyna. "Bosnian multiconfessionalism as a foundation for intercultural dialogue." European Journal of Social Sciences Education and Research 10, no. 2 (May 19, 2017): 24. http://dx.doi.org/10.26417/ejser.v10i2.p24-33.
Повний текст джерелаАнотація:
Muslim communities in the Balkans where the practice of Islam had been developed in the European context, can be used as an exemplification of the bridge between the Islamic East and the Christian West. Although for over 400 years Bosnia was under the Ottoman rule, Muslims became one of the many first Yugoslav, and then Bosnian communities, contributing to the dynamic, yet moderate area of ontological and axiological negotiations within the cultural borderland, sharing the living space with members of the Orthodox church, Catholics, a small Jewish community, and even Protestants. The history of the Muslim-Christian contacts in Bosnia involves both the examples of collisions, as well as encounters, initiated both by Christians, and by Muslims. This article analyzes the religious diversity (multiconfessionalism) in the historical and contemporary cultural and social context of Bosnia-Herzegovina, revealing its specificity, dynamics and (often unsuccessful) attempts to conceptualize it from the perspective of the Eurocentric discourse. The aim is not only to portray this religiously diverse makeup, but also to emphasize its potential for establishing ground for intercultural dialogue.
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Pilarska, Justyna. "Bosnian Multiconfessionalism as a Foundation for Intercultural Dialogue." Humanities Today: Proceedings 2, no. 1 (April 1, 2023): 11–27. http://dx.doi.org/10.2478/htpr-2023-0002.
Повний текст джерелаАнотація:
Abstract Muslim communities in the Balkans where the practice of Islam had been developed in the European context, can be used as an exemplification of the bridge between the Islamic East and the Christian West. Although for over 400 years Bosnia was under the Ottoman rule, Muslims became one of the many first Yugoslav, and then Bosnian communities, contributing to the dynamic, yet moderate area of ontological and axiological negotiations within the cultural borderland, sharing the living space with members of the Orthodox church, Catholics, a small Jewish community, and even Protestants. The history of the Muslim-Christian contacts in Bosnia involves both the examples of collisions, as well as encounters, initiated both by Christians, and by Muslims. This article analyzes the religious diversity (multiconfessionalism) in the historical and contemporary cultural and social context of Bosnia-Herzegovina, revealing its specificity, dynamics and (often unsuccessful) attempts to conceptualize it from the perspective of the Eurocentric discourse. The aim is not only to portray this religiously diverse makeup, but also to emphasize its potential for establishing ground for intercultural dialogue.
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Anton, Emil. "Mission Impossible? Pope Benedict XVI and Interreligious Dialogue." Theological Studies 78, no. 4 (November 21, 2017): 879–904. http://dx.doi.org/10.1177/0040563917731744.
Повний текст джерелаАнотація:
There exist very different accounts about the attitude of Joseph Ratzinger/Pope Benedict XVI to interreligious dialogue. Does interreligious dialogue aim at truth and intertwine with mission, or is it an impossibility that needs to be replaced with an intercultural dialogue about peaceful coexistence and common values? This article traces the complex history and relationship of these views from the 1990s, through the much-misunderstood letter to Marcello Pera in 2008, until Benedict’s retirement. Despite impressions to the contrary, Pope Benedict XVI’s commitment to interreligious dialogue remains firm.
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Morris, Paul. "Religion and culture in Europe." Journal of Citizenship and Globalisation Studies 2, no. 1 (March 31, 2021): 24–38. http://dx.doi.org/10.21153/jcgs2018vol2no1art1058.
Повний текст джерелаАнотація:
Is religion simply a part of culture? Can religious diversity be managed as a subset of intercultural diversity? This article explores intercultural dialogue and its relationship to “religion’ in the policies, documents and debates of the European Community. The argument is advanced that religious realities and concerns are misconstrued when religion is subsumed into culture. Religion needs to be historically and conceptually rethought and that for cultural and religious diversities to be skillfully managed in the interests of social solidarity and positive intercommunal relations both need to be addressed discretely and in tandem.1
1An earlier version of this paper appeared in Mansouri (2017), 145-170
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Wernicke, Meike. "Decolonising intercultural education: Colonial differences, the geopolitics of knowledge, and inter-epistemic dialogue." Language and Intercultural Communication 20, no. 3 (March 5, 2020): 286–87. http://dx.doi.org/10.1080/14708477.2020.1730094.
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Olga V., Dovgar. "Lutheran churches of St. Petersburg in the Russian-German cultural dialogue in the first half of the 18th century." Vestnik of Saint Petersburg State University of Culture, no. 1 (50) (2022): 38–45. http://dx.doi.org/10.30725/2619-0303-2022-1-38-45.
Повний текст джерелаАнотація:
The article is devoted to cross-cultural interaction, which determines the interpenetration of cultural forms and meanings of different quality, content and level, manifesting their essential characteristics in intercultural dialogue. This interaction is considered on the example of the Russian-German cultural dialogue of the first half of the 18th c. and the role of the Lutheran churches in it, which, initially emerging as purely centers of ethnic German communities, later became sociocultural centers. The article notes that in the new cultural space the Lutheran churches, in addition to their direct religious functions, also performed the functions of socio-cultural adaptation – integration, charitable, educational, etc. In the history of St. Petersburg Lutheran churches, the author distinguishes two levels of Russian-German dialogue in the cultural space of ‘Northern capital’: «external dialogue» is due to the localization, artistic features of the style of religious buildings, reflecting the cultural paradigm of German Lutheranism; «internal dialogue» is aimed at translating cultural meanings – religious and work ethics, rationalism.
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Franchi, Leonardo. "Authentic Religious Education: A Question of Language?" Religions 9, no. 12 (December 6, 2018): 403. http://dx.doi.org/10.3390/rel9120403.
Повний текст джерелаАнотація:
There is much emphasis today on inclusion and diversity in educational systems. As the place of religious belief remains a significant factor in such debates, there is a need for shared understanding of the language and purpose of Religious Education in schools. Given the substantial international footprint of Catholic schools, the conceptual framework of Religious Education in Catholic schools merits serious scrutiny. The Catholic Church’s written teaching on education has a strong focus on the contemporary school as a site of intercultural dialogue. The related teaching on Religious Education in schools, however, remains underdeveloped, with strong voices debating the desirability, or otherwise, of a strong focus on ‘faith formation and practice’ as an outcome of Religious Education. Problematically, terms like ‘Religious Education’ have inconsistent translations in the official documents of the Catholic Church, leading to a plurality of understandings internationally of the ultimate aim of the subject. A presentation of the linguistic inconsistency between English and Italian translations of documents of the Holy See reveals the scale of the challenge. This unsatisfactory arrangement needs reform. Rooted in a close critical study of Catholic teaching on education, the article presents two arguments designed to initiate the reform process: (a) the Catholic Church’s settled teaching on Religious Education must develop greater internal cohesion before it can make a meaningful contribution to intercultural dialogue, and (b) an International Directory of Religious Education, written collegially by qualified lay people and clergy, will build stronger foundations for shared understanding of the aims and scope of Religious Education among key stakeholders in Catholic schools. This shift in direction will harmonise Religious Education expectations in Catholic schools, and offer firmer ground for dialogue with those who manage and teach Religious Education in so-called ‘non-denominational’ schools.
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Dmitrieva, Elena, and Olga Oberemko. "Intercultural and Interethnic Communication as the Basis for Training College Students Majoring in Linguistics for Intercultural Dialogue." Nizhny Novgorod Linguistics University Bulletin, no. 52 (December 30, 2020): 127–42. http://dx.doi.org/10.47388/2072-3490/lunn2020-52-4-127-142.
Повний текст джерелаАнотація:
Mastering a foreign language as a cultural code is a necessary, but not the only part of col-lege-level training of future linguists. The purpose of the article is to consider certain concepts of intercultural and interethnic communication in the context of professional, pedagogical, and anthropological problems of a linguist’s education, with a focus on the ethno-cultural factor of communication, in order to prepare students for successful intercultural dialogue. The authors posit the following hypothesis: analyzing concepts of cross-cultural and interethnic communication and identifying their essential relationship would enable us to implement the anthropological principle of cultural conformity in preparing college students majoring in linguistics for intercultural dialogue, thus improving the quality of their training. In international and domestic practice of linguistic education there is a trend towards increased attention to the anthropological nature of language learning, cultural activity and functions, as well as growing importance of such concepts as “communication,” “understanding,” “communication,” “meaning,” and “dialogue” along with mastery of language as an instrument of communication. The research materials reveal theoretical patterns within the relationship between intercultural and interethnic communication that are necessary for developing intercultural dialogue. The authors employed such research methods as structural and functional analysis, literature review, and formalization based on theoretical analysis. As a result of the study, it was found that the most important result of preparing future linguists for intercultural dialogue is their ability to identify ethnocultural features and norms of speech in any given situation. For successful ethno-cultural identification, a linguist must master historically established rules and norms that regulate the processes of communicative interaction between representatives of a given ethnic group, social mechanisms that inform the common outlook of this ethnic group, and the regulatory principles of intra- and inter-ethnic relations. Thus the content of the professional training of linguists should include knowledge of ethno-cultural stereotypes, symbols, traditions, customs, and rituals that form the core of the way of life of native speakers of a given language. Traditional forms of communication fixed in the way of life of the people acquire the character of etiquette prescriptions that operate not only in everyday interactions, but also in business communication, which gives them a stable, universal character.
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Nagenborg, Michael. "Artificial moral agents: an intercultural perspective." International Review of Information Ethics 7 (September 1, 2007): 129–34. http://dx.doi.org/10.29173/irie14.
Повний текст джерелаАнотація:
In this paper I will argue that artificial moral agents (AMAs) are a fitting subject of intercultural information ethics because of the impact they may have on the relationship between information rich and information poor countries. I will give a limiting definition of AMAs first, and discuss two different types of AMAs with different implications from an intercultural perspective. While AMAs following preset rules might raise con-cerns about digital imperialism, AMAs being able to adjust to their user‘s behavior will lead us to the question what makes an AMA ?moral?? I will argue that this question does present a good starting point for an inter-cultural dialogue which might be helpful to overcome the notion of Africa as a mere victim.
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Tiemeier, Trcy Sayuki. "On Intercultural Theology and the Future of Interreligious Dialogue." Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 119–24. http://dx.doi.org/10.1558/isit.32684.
Повний текст джерелаАнотація:
Discussion of a project recently funded by a grant from the Martin Gang Institute for Intergroup Relations, an institute jointly administered by the American Jewish Committee Los Angeles and Loyola Marymount University Extension along with personal reflections.
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Papademetre, Leo. "Applied Linguistics in “dialogue” with hermeneutics in discoursing “the intercultural” in educational praxis." Australian Review of Applied Linguistics 31, no. 1 (January 1, 2008): 6.1–6.22. http://dx.doi.org/10.2104/aral0806.
Повний текст джерелаАнотація:
Ever since the Socratic-Platonic inquiry on the nature of language, linguistic and socio-cultural thinking in Eurocentric academic cultures about human communication has been discoursed from various philosophical perspectives based on diverse conceptualisations, perceptions, understandings, notions, theories, descriptions and explanations of the variable phenomena observed in intra- and intercultural interaction and communication. In the variable research areas of applied linguistics ‘scholars from a variety of disciplines have applied themselves to defining what the nature of intercultural communication might be and how it might be taught’ (Kramsch, 2002, p. 277). However, in the concerted effort to apply our understanding of “the intercultural” in our research and educational praxis, we ‘have no other recourse but discourse itself – the discourse of [our] discipline, laid out on the page as disciplinary truth. And that, as James Clifford (Clifford, 1988) would say, is the “predicament of culture”’ (Kramsch, 2002, p. 282). In the following essay, this “predicament” is examined in the contexts of the discourse tradition which centres on “dialogue” as a valued means of understanding self-and-other intra-and-inter-culturally. Discussion will focus on how “dialogue” can impose “situated/positioned” ways of interpreting and understanding “the intercultural” in languages education, especially when it defers engaging with variable-linguisticality and variable-traditionality in its discourse tradition.
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Papademetre, Leo. "Applied Linguistics in “dialogue” with hermeneutics in discoursing “the intercultural” in educational praxis." Australian Review of Applied Linguistics 31, no. 1 (2008): 6.1–6.22. http://dx.doi.org/10.1075/aral.31.1.04pap.
Повний текст джерелаАнотація:
Ever since the Socratic-Platonic inquiry on the nature of language, linguistic and socio-cultural thinking in Eurocentric academic cultures about human communication has been discoursed from various philosophical perspectives based on diverse conceptualisations, perceptions, understandings, notions, theories, descriptions and explanations of the variable phenomena observed in intra- and intercultural interaction and communication. In the variable research areas of applied linguistics ‘scholars from a variety of disciplines have applied themselves to defining what the nature of intercultural communication might be and how it might be taught’ (Kramsch, 2002, p. 277). However, in the concerted effort to apply our understanding of “the intercultural” in our research and educationalpraxis, we ‘have no other recourse but discourse itself – the discourse of [our] discipline, laid out on the page as disciplinary truth. And that, as James Clifford (Clifford, 1988) would say, is the “predicament of culture”’ (Kramsch, 2002, p. 282). In the following essay, this “predicament” is examined in the contexts of the discourse tradition which centres on “dialogue” as a valued means of understanding self-and-otherintra-and-inter-culturally. Discussion will focus on how “dialogue” can impose “situated/positioned” ways of interpreting and understanding “the intercultural” in languages education, especially when it defers engaging with variable-linguisticalityand variable-traditionalityin its discourse tradition.
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Bedford-Strohm, Heinrich. "Public Theology and Interreligious Dialogue." International Journal of Public Theology 11, no. 3 (October 19, 2017): 301–12. http://dx.doi.org/10.1163/15697320-12341493.
Повний текст джерелаАнотація:
Abstract The article assesses the current intercultural and interreligious situation in Germany after the arrival of a great number of mostly Muslim refugees in 2015. It describes four approaches of interreligious dialogue and further explores the concept of Trinitarian Inclusivism. Among four different ways of defining the relationship between state and religion, the model of ‘Public Religion’ is seen as the most plausible social theoretical counterpart to such Trinitarian Inclusivism. John Rawls’ idea of an overlapping consensus provides the space for constructively exchanging strong religious or nonreligious truth claims in a lively pluralism. Finally, the article pleads for developing a public theology of the religions to contribute to the peacebuilding and reconciliatory task of the religions.
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LONG, AHMAD SUNAWARI, MOHD HATIB ISMAIL, and ZUL`AZMI YAAKOB. "Fethullah Gülen: Interfaith Dialogue as a Way to the Global Peace." International Journal of Islamic Thought 6 (June 1, 2022): 13–23. http://dx.doi.org/10.24035/ijit.21.2022.221.
Повний текст джерелаАнотація:
Fethullah Gülen is an authoritative mainstream Turkish Muslim scholar, thinker, and educational activist who supports interfaith and intercultural dialogue. He is opposed to violence and to turning religion into a political ideology. In Turkey, he has been credited for bringing about positive atmospheres between the Muslim population and the various religious minorities such as the Christian and Jewish communities. Outside Turkey, his ideas on interfaith dialogue have inspired many to establish organizations engaging in dialogue with the same objectives of mutual understanding, empathetic acceptance, peaceful coexistence, and cooperation. He has outlined four main foundations in his dialogue, namely, love, compassion, tolerance, and forgiveness, as a form of a religious order which is known as the universal values. He has introduced two types of practical dialogue, which are the dialogue through mass media and the dialogue through educational institutions, which aim to create a better understanding between the Muslims and non-Muslims among the Golden Generations. Over the years, Gülen is a champion of interfaith dialogue who has been committed to bringing global peace beyond the boundary of religion, race, and region.
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Brown, Charles. "Leopold, Husserl, Darwin and the Possibility of Intercultural Dialogue." Dialogue and Universalism 33, no. 2 (2023): 273–88. http://dx.doi.org/10.5840/du202333229.
Повний текст джерелаАнотація:
J. Baird Callicott et al. have argued that Aldo Leopold developed a descriptive technique that has something in common with phenomenology and that it would not be farfetched to explore A Sand County Almanac as a kind of Heideggerian clearing in which usually unnoticed beings come to light. They further suggest that Leopold describes animal others as fellow subjects who co-constitute the world and that through his method of observation, description, and reflection Leopold reveals a “multi-perspective experience of a common environment” that discloses an inter-species intersubjectivity comparable to Husserl’s more formal descriptions of intersubjectivity. I shall argue that the similarities between Husserl and Leopold are stronger and deeper than Callicott et al. suggest. Husserl’s method is designed to expose what has been hidden by “ideological positivism,” while Leopold’s method is designed to reveal what has been concealed by what he labels “conventional physics. Both agree that what we might today call a “scientistic worldview” denies, devalues, and dismisses subjectivity, meaning, and value from rational discourse. In Husserl’s view this leads to cultural crisis and barbarism, while in Leopold’s view it leads to ecological catastrophe. For Husserl the only alternative is a cultural renewal rooted in a rethinking of the dominant scientistic worldview while for Leopold the alternative lies in the construction of a new ethical system. These two alternatives are deeply compatible. Finally, I will discuss the ways in which Husserl’s understanding of the intentionality of our subjective experiences and Leopold’s integration of the evolutionary and ecological kinship of humans and non-humans with the social sciences have important implications for the possibility of intercultural understanding and dialogue and thereby allow us to overcome the thesis of incommensurability that denies the possibility of meaningful intercultural understanding and dialogue.
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Hulsman, Cornelis. "From Religious Bubble to Interreligious Dialogue: A Personal Story of Transformation." Religions 15, no. 1 (December 24, 2023): 28. http://dx.doi.org/10.3390/rel15010028.
Повний текст джерелаАнотація:
This paper argues that interreligious dialogue through study and friendships across the religious divide makes participants less susceptible to religious and cultural misinformation that is often used to maintain social bubbles, in which members draw clear boundaries between “us” and “them”. Differences between social groups can culminate in a struggle between good and evil that can escalate into tension and violence. Preventing tensions and conflicts requires respect for differences, willingness to engage in dialogue, and a sound understanding of what religion is and the historical processes that have determined its development, distinguishing between empirical facts and images to which believers adhere. Because the author is a Dutch sociologist turned journalist from a conservative Christian family involved in interreligious dialogue in the Netherlands, Israel, and Egypt, the literature review presents contemporary religious developments in all three countries. The literature review is flanked by the author’s personal narrative on the events that changed his views on truth and spirituality, making him more aware of the commonalities between peoples of different beliefs and leading him to a lifelong commitment to interreligious and intercultural dialogue.
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Diyorov, Sardorbek. "Intercultural Communication As The Basis Of Socio-Political Stability Of The Country." American Journal of Political Science Law and Criminology 03, no. 08 (August 25, 2021): 12–16. http://dx.doi.org/10.37547/tajpslc/volume03issue08-03.
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Intercultural communication as the most important aspect of intercultural interaction is a prerequisite for a successful dialogue of cultures across the globe. Under the leadership of President of Uzbekistan Shavkat Mirziyoyev, along with the principles of interethnic harmony and religious tolerance in the internal life of the country, a good neighbourly policy is being pursued with neighbouring republics. This article highlights the achievements of the Republic of Uzbekistan in foreign policy in recent years and the establishment of good neighbourly relations between the peoples of Central Asia.