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Journal articles on the topic 'Interreligious communication'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Nugroho,SIP.,MA., Adrianus Bintang Hanto. "INTERRITUALITY SEBAGAI MEDIUM KOMUNIKASI LINTAS AGAMA: BELAJAR DARI SEMBAHYANG KING HOO PING UMAT KHONGHUCU DI SEMARANG." Jurnal Komunikasi dan Media 4, no. 1 (2023): 26–38. http://dx.doi.org/10.24167/jkm.v4i1.11237.

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For more than thirty years, the existence of the religion of Khonghucu was not recognized by the New Order government. During Abdurrahman Wahid's presidency, the government issued a regulation recognizing the religion. Soon afterward, the Khonghucu community actively engaged in various interreligious communication practices to maintain interreligious harmony. Interestingly, Khonghucu community in Semarang established practice of interreligious communication through the King Hoo Ping prayer ritual. In that annual prayer, religious leaders are invited to actively participate in the private ritua

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Sakharova, Lyudmila, and Vasiliy Sakharov. "Upbringing of Interreligious Communication Culture as a Component of Students' Professional Training in Modern Conditions of Higher Education Development in Russia." ARPHA Proceedings 1 (November 5, 2019): 555–64. https://doi.org/10.3897/ap.1.e0526.

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It is crucial to study the problem of upbringing the interreligious communication culture among students as the work of a specialist in any field of activity in modern society presupposes active interaction in a complex multicultural space, where religion still plays an important role, determining the peculiarities of people's behavior and communication, their needs and interests. Federal state educational standards of higher education determine the need for the development of a culture of interreligious communication among students in the framework of mastering certain competencies. When prep

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Ehidiamhen, Mary Lilian Akhere. "Dialogue of Social Encounter: Toward Transforming Interreligious Conflict in Nigeria." Journal of Ecumenical Studies 58, no. 3 (2023): 399–428. http://dx.doi.org/10.1353/ecu.2023.a907023.

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precis: This essay investigates the causes of interreligious conflicts in Nigeria and the contribution of nonviolent communication to dialogue of social encounter toward achieving authentic religious freedom in Nigeria. The see, judge, and act methodology has been employed to examine the relevant literature drawn from Nigeria and beyond. Through seeing and judging, the essay engages in a critical evaluation of some literature that explains the causes of interreligious conflict and the situation of religious freedom in Nigeria. To move from theory to practice (act), it further examines nonviole

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Groff, L. "Intercultural communication, interreligious dialogue, and peace." Futures 34, no. 8 (2002): 701–16. http://dx.doi.org/10.1016/s0016-3287(02)00015-0.

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Lategan, Bernard. "Interreligious Living in the Context of South Africa." Interreligious Studies and Intercultural Theology 7, no. 1 (2023): 352–69. http://dx.doi.org/10.1558/isit.26921.

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Interreligious dialogue presupposes conceptual articulation and verbal communication. This article focuses on a different and less prominent expression of interreligiosity, namely interreligious living. Instead of relying on conceptual and verbal instrumentalities, interreligious living speaks through action and practice. Because of the embodied nature of this phenomenon, it is highly contextual in nature and consequently manifests itself in diverse ways in different social settings. A tentative exploration of some examples in the South African context raises a series of basic questions: Does

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Arta, Musaraj. "Intercultural and Interreligious Communication in the Balkan." Academicus International Scientific Journal 7 (January 2013): 36–43. http://dx.doi.org/10.7336/academicus.2013.07.04.

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Grit, Kor. "“Religion Teaches Peace and Harmony”." Exchange 48, no. 4 (2019): 334–60. http://dx.doi.org/10.1163/1572543x-12341539.

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Abstract As an organization working in a context that seems increasingly Islamized and marked by religious conflict, the Christian Study Centre (CSC) in Rawalpindi has tasked itself with facilitating “interfaith harmony” and “co-existence” between Christians and Muslims. The organization has a large and diverse network of Christian, Muslim and non-affiliated partner organizations, groups and actors, who participate in CSC’s interreligious dialogue activities. These participants differ from CSC in their perceptions about the role of religion in society at large and in facilitating interreligiou

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Melnik, S. V. "Diplomatic Interreligious Dialogue in the Framework of Interreligious Relations." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 38 (2021): 129–40. http://dx.doi.org/10.26516/2073-3380.2021.38.129.

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The article examines the practice of interaction between the heads of religious communities which is referred to as “diplomatic interreligious dialogue”. One of the most common forms of the manifestation of diplomatic dialogue is participation of religious leaders in a variety of interreligious summits and conferences. The first part of the article briefly describes main types of interreligious dialogue: polemical, cognitive, peacemaking and partner ship. The second part gives a general description of diplomatic interreligious dialogue that can be considered as one of a type of peacemaking dia

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Saifatunnisa, Yuri Nabila, Ulfah Wafa Almubarokah, Raihan Aqhsal Arighi, and Muhammad Salman Abidin. "Uniting Through Humour: Navigating Interreligious Dialogue in Indonesia's Cyberspace During Elections." Khazanah Theologia 6, no. 1 (2024): 27–44. http://dx.doi.org/10.15575/kt.v6i1.33811.

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Purpose: This study explores the role of humour in fostering interreligious dialogue and cooperation within Indonesia’s digital spaces, particularly during the politically charged atmosphere of the 2024 general election. Methodology: Employing netnography, this research focuses on the 'Garis Lucu' (GL) cyberculture, analysing interactions on platforms like Twitter and Instagram to understand how humour mediates religious and political discourse. Findings: The study identifies three main themes: political engagement, political communication, and religious humour. Humour was found to significant

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Khairunnisa, Chessa Adya, and Yusnita Cindi Nur Majidah. "KOMUNIKASI ANTARAGAMA DAN TOLERANSI DI DESA BALONG GARUT, SIDOARJO." Jurnal Ilmu Politik dan Komunikasi 14, no. 2 (2024): 160–68. https://doi.org/10.34010/jipsi.v14i2.14236.

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This study aims to analyze the role of interreligious communication in maintaining tolerance in Balong Garut Village, Krembung District, Sidoarjo Regency. The village consists of a community with two major religions, Hinduism and Islam. The issue addressed is how interreligious communication can foster tolerance and harmony, as well as the barriers that may arise due to differences in culture, traditions, and religious beliefs. This research employs a descriptive qualitative method with data collection techniques through in-depth interviews and participatory observations with village residents

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Voronov, V. V. "Divergence Profiles of Communication Processes between Latvia and Russia." Russia & World: Sc. Dialogue, no. 2 (June 1, 2024): 96–123. http://dx.doi.org/10.53658/rw2024-4-2(12)-96-123.

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The article, based on scientific literature and a large number of sources: sociological studies, various statistical and analytical materials, regulations, materials from mass media and social networks, provides an analysis of the deepening split in historically similar (according to G.Hofstede’s criteria) neighboring societies of Latvia and Russia. 12 groups of communications are considered that determine the content of the information space of Latvia in relation to Russia: foreign policy, economics, attitude towards Russia and Russians, education, science, culture, media, non-profit organiza

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Le Duc, Anthony. "Promoting Ecological Civilization through Religious Prophetic Communication: An Interreligious Framework." Ecological Civilization 1, no. 3 (2023): 10010. http://dx.doi.org/10.35534/ecolciviliz.2024.10010.

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Prasetya, Dimas, Arditya Prayogi, and Khoirotul Umaroh. "Symbolic Interactionist Communication of Interreligious Figures in Managing Religious Diversity." KOMUNIKA 11, no. 1 (2024): 34–43. http://dx.doi.org/10.22236/komunika.v11i01.12904.

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This research aims to dissect interfaith figures’ symbolic interactionist communication approach in managing religious diversity. Using qualitative ethnographic research, data collection methods in the research used interviews, observation, and documentation. Listed as key informants were ten interfaith figures who were members of the Pekalongan City Religious Harmony Forum (FKUB). The research results show that interfaith figures in Pekalongan City use a symbolic interactionist communication approach in managing religious diversity in Pekalongan City. Among the forms of Symbolic Interactionis

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Wahyudin, Aep. "Communicating the Message Analysis on Tiktok @Huseinjafar to Maintain Interfaith Tolerance." Jurnal Ilmiah LISKI (Lingkar Studi Komunikasi) 9, no. 2 (2023): 107. http://dx.doi.org/10.25124/liski.v9i2.6457.

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Tiktok has become one of the most popular social media for many Indonesian young millennials. They seek the content at Tiktok mostly for their daily references. Husein Ja’far Al Hadar, a trending moslem scholar utilized Tiktok to deliver the message of inter religious dialogue. We analyzed one short video content using semantic method on Tiktok @huseinjafar which only contained the conversation among Islam, Christian and Buddhist. They talked about their perspectives on tolerance. The finding shown that the harmonious interreligious dialogue could bring the mutual understating when it communic

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Putwaningtyas, Wika Fitriana. "Dialog Antar Agama di Pondok Pesantren: Membangun Kesadaran Pluralisme dan Toleransi Beragama." Proceedings of The National Conference on Indonesian Philosophy and Theology 1, no. 1 (2023): 26–40. http://dx.doi.org/10.24071/snf.v1i1.8375.

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This article will discuss the theories of Leonard Swidler and Diana Eck on interreligious dialogue, pluralism, and religious tolerance, and how these two theories can be applied in the context of an Islamic boarding school (Pondok Pesantren). Leonard Swidler's theory emphasizes the importance of interreligious dialogue as a communication process involving mutual respect, mutual learning, and mutual transformation in understanding religious beliefs. The collaborative method developed by Swidler can be used as a framework to facilitate dialogue among students in Pondok Pesantren, with the aim of

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Mitias, Michael. "Possibility of Friendship between Religions." Dialogue and Universalism 31, no. 9999 (2021): 9–38. http://dx.doi.org/10.5840/du202131supplement35.

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The majority of theologians, philosophers, and religious leaders have, during the past five decades, either argued or taken it for granted that the primary aim of interreligious dialogue is mutual understanding and that the purpose of realizing this aim is mitigation of alienation, hatred, and violence between the religions and cooperation on worthwhile projects. On the contrary, the author of this paper argues that the primary aim of interreligious dialogue should be to create a bond of friendship between the various religions of the world. In his attempt to establish the validity of this pro

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KALAY, NELSON SEMOL. "FACEBOOK : A Product Of Popular Culture And The Virtual Interreligious Dynamics." KENOSIS: Jurnal Kajian Teologi 4, no. 1 (2018): 57–72. http://dx.doi.org/10.37196/kenosis.v4i1.51.

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Popular Culture especially Facebook has become a part our everyday life. Religious communities such as church is also using this media of communication to support its ministerial purposes. In this article, I try to explore about the ideas of Facebook in order to see to what extend this media has already contributed not merely for any particular religion, but also for strengthening interreligious relations. This article begins with a consideration on why we should pay attention on Facebook in our theological discourses, followed by a brief description why it has been said as a form of popular c

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Shavrina, M. S. "Interreligious Dialogue According to Ismaīl Rājī al-Fārūqī." Islam in the modern world 15, no. 3 (2019): 63–78. http://dx.doi.org/10.22311/2074-1529-2019-15-3-63-78.

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This article deals with the views of the American scholar of Palestinian origin Ismail Raji Al-Faruqi (1921–1986), specialist on the interfaith dialogue. Al-Faruqi’s contribution to the development of interfaith communication could be considered both as his academic activity as well as the result of his personal convictions. In this regard the special attention is paid to Al-Faruqi’s analysis of the concept of “natural religion” (din alﬁtrah) and his looking for universal principles permitting to begin a conversation. The author comes to the conclusion that (1) the idea of al-Faruqi’s Islamic

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Syarifah, Syarifah, Syukur Kholil, and Solihah Titin Sumanti. "Interpersonal Communication Patterns in Creating Interreligious Tolerance in Parapat Village, Simalungun District." International Journal of Cultural and Social Science 4, no. 2 (2023): 86–94. http://dx.doi.org/10.53806/ijcss.v4i2.805.

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Interpersonal communication will never be separated from humans with cultural or religious backgrounds, if communication cannot work effectively then conflicts can arise between community groups. So that this does not happen, it is necessary to instill mutual tolerance. The focus of the problem in this research is how the patterns of interpersonal communication in creating tolerance between religious communities in Parapat Sub-District, Simalungun Regency and whether there are obstacles to patterns of interpersonal communication in creating inter-religious tolerance in Parapat Sub-District, Si

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Sigrist, Christoph. "Diaconia and Interreligious Cooperation in Switzerland." Religions 14, no. 8 (2023): 1046. http://dx.doi.org/10.3390/rel14081046.

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One of the most important areas of tension for diaconia in the Western European, German-speaking context is the demands of an interreligious and plural society. The social challenges to churches with their congregations and parishes, diaconal organizations, and the state with its social institutions are complex. This article deals with religious layers of social transformations that shape helping actions. It focuses on innovative projects in the field of spiritual care and diaconia that created new spaces of diaconal practice in the last ten years in the Canton of Zurich and Switzerland. Speci

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König, Daniel G. "Communication: a Neglected Paradigm in the Study of Christian–Muslim Relations (7th–16th Cent.)." De Medio Aevo Avance en línea (February 15, 2023): 1–25. http://dx.doi.org/10.5209/dmae.85072.

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Communication as a paradigm of analysis has so far been neglected in the study of historical relations between Christians and Muslims. Part One demonstrates that previous forms of conceptualizing these relations fail to grasp the wide range of possible forms of interaction. It presents more differentiated recent approaches and points to the problems that still need solving. Part Two proposes a typology of different kinds of primary evidence that allow us to gain a more profound understanding of how interreligious communication is documented and which conclusions we may derive from this documen

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Riitaoja, Anna-Leena, and Fred Dervin. "Interreligious dialogue in schools: beyond asymmetry and categorisation?" Language and Intercultural Communication 14, no. 1 (2014): 76–90. http://dx.doi.org/10.1080/14708477.2013.866125.

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Adinda, Adinda. "Interreligious Communication Perspective of the Qur'an Surah Al-Hujurat Verse 13." Edumaspul: Jurnal Pendidikan 8, no. 1 (2024): 2368–77. https://doi.org/10.33487/edumaspul.v8i1.8217.

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This research discusses the concept of interreligious communication in the context of the Qur'an, focusing on Surah Al-Hujurat Verse 13. This Surah teaches the basic principles of human relations, which emphasize the importance of tolerance and respect for differences in race, culture, and belief. This research uses qualitative analysis and literature review methods to analyze the data and find conclusions. Tolerance means respecting, allowing, and freeing others to behave and act in a way that is consistent with their rights, as long as it does not harm or infringe upon the rights of others.

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Barutwanayo, Felix. "Concept of the African Family as a Symbol for Ecumenical Dialogue and an Inclusive Theology." Lumen et Vita 14 (December 29, 2024): 1–16. https://doi.org/10.6017/lv.v14i1.18185.

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Diversity is an outstanding characteristic of the world today, experienced at all levels of human relationships. Differences between people may lead to tensions and complexities in communication, even when the parties are self-aware and acknowledge each other’s identity. Interreligious encounters are particularly complex, due to the importance to a religious adherent of the worldview that they affirm. What models or symbols of mediation can best promote respectful and mutually enriching relationships across differences in religious identity? In this context of worldwide diversity, Mercy Amba O

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Widiyaningtyas, Ester, Areyne Christi, Angelo Nicolaides, and David Ming. "Philosophical Theology as a Catalyst for Inclusive Interreligious Dialogue in Plural Societies." Jurnal Theologia 36, no. 1 (2024): 93–108. https://doi.org/10.21580/teo.2025.36.1.26004.

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In an era of intensifying religious diversity and sociopolitical polarisation, interreligious dialogue is both a necessity and a moral imperative. However, such dialogue is often constrained by epistemological biases, theological exclusivism, and rigid doctrinal frameworks. This study explores the role of philosophical theology as a transformative medium for inclusive interreligious communication. Drawing on biblical values such as love, justice, and peace, and informed by dialogical approaches from Islamic (ta’aruf) and Jewish (“I-Thou”) traditions, the research proposes a pluralistic theolog

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Toksanbayev, A. K. "Мусульманский взгляд на межрелигиозный диалог". Вестник Вятского государственного университета, № 2(140) (5 жовтня 2021): 52–59. http://dx.doi.org/10.25730/vsu.7606.21.018.

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This article is devoted to familiarization with the existing views of scientists of the XX – early XXI centuries, whose area of interest is the attitude of Islam to interreligious dialogue. At the beginning of the article, the definition of the concept of "dialogue" is given, then the main types of interreligious dialogue that are actively used in world practice are touched upon. Having studied the concepts of the vision of Islam in the interreligious dialogue, the author comes to the opinion that the interreligious dialogue from the point of view of Islam is an open communication in which the

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Trisno, Ely, Katarina Leba, Lelboy Viktoria, and Paulinus Yan Olla. "Community of the Legion of Mary as an oasis in the urban parish." Mysterium Fidei: Journal of Asian Empirical Theology 1, no. 3 (2023): 159–69. https://doi.org/10.5281/zenodo.10605976.

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Religious diversity in Malang City often triggers conflict and tension in religious life. Therefore, interreligious dialog is important to build as an effort to create harmony and tolerance between religious communities. The Forum for Communication Among Religious Communities (FKAUB) is an important forum for promoting interreligious dialog. FKAUB consistently holds regular meetings between religious leaders from various communities. These meetings provide a venue for discussion and dialogue on sensitive issues or potential conflicts in the community. FKAUB also plays a role in educating the c

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Permiro, Bonifacio Gendis, Sandi Nugroho, Frederikus Dhedhu, and Valentinus Saeng. "Building interreligious dialogue in the urban parish based on Hans Küng's theory of dialogue." Mysterium Fidei: Journal of Asian Empirical Theology 1, no. 3 (2023): 170–81. https://doi.org/10.5281/zenodo.10606189.

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Religious diversity in Malang City often triggers conflict and tension in religious life. Therefore, interreligious dialog is important to build as an effort to create harmony and tolerance between religious communities. The Forum for Communication Among Religious Communities (FKAUB) is an important forum for promoting interreligious dialog. FKAUB consistently holds regular meetings between religious leaders from various communities. These meetings provide a venue for discussion and dialogue on sensitive issues or potential conflicts in the community. FKAUB also plays a role in educating the c

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Khojir, Khojir, Dian Wahid Hermawan, and Sulthon Fatoni. "Religion and Culture Integration in Kutai Communities (Interreligious and Intercultural Peacebuilding Model)." Al-Ulum 18, no. 2 (2018): 501–20. http://dx.doi.org/10.30603/au.v18i2.711.

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Religious and cultural peacebuilding models have been formed in Indonesia, including in Tanjung Isui, East Kalimantan. While conflicts related to religion and culture have been increasing lately. Therefore, the study aims to investigate peacebuilding formation, including interreligious and intercultural processes in communities on Tanjung Isui. The analysis used in this study is ethnographic qualitative. The interreligious process that took place in Tanjung Isui Community occurred because religion forms local theological value system and becomes worldview of the community. The community master

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Kronik, Alma Munk. "Muslimer, jøder og kristne i samspil, dialog og på motorcykel." Scandinavian Journal of Islamic Studies 18, no. 1 (2025): 13–37. https://doi.org/10.7146/tifo.v19i1.156997.

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This article explores and identifies an organized and collective type of(inter)religious movement, that evolves around coexistence and interreligious relations,expressing themselves through aesthetics, dialogue, motorcycles and/ormusic. It seeks to explore the concept religious coexistence, based on empiricalstudies of groups in Copenhagen that work with interreligious activities, dialogueand relations – Goldschmidts Musikakademi, Islamisk-Kristent Studiecenter andMuJu & Co. MC Danmark. I argue that these groups are examples of a type of interreligiouslived religion drawing on theoretical

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Hutagalung, Zulkarnain, and Hasan Sazali. "Kontestasi Komunikasi Lintas Agama pada Masyarakat di Wilayah Tapanuli Utara dalam Membangun Moderasi Beragama." Ideas: Jurnal Pendidikan, Sosial, dan Budaya 10, no. 3 (2024): 581. http://dx.doi.org/10.32884/ideas.v10i3.1846.

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The contestation of interfaith communication in North Tapanuli, Indonesia, reflects the region's long and diverse history of religious interactions. This study aims to explore the factors influencing interfaith communication and to promote religious moderation. A qualitative descriptive method with an ethnographic approach was utilized to identify and analyze the dynamics of interreligious communication. The findings indicate that historical, social, and theological factors play significant roles in shaping current religious interactions, while religious institutions like the FKUB are crucial

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Meyer, Karlo. "Interreligiöse Impulse." Zeitschrift für Pädagogik und Theologie 66, no. 4 (2014): 338–48. http://dx.doi.org/10.1515/zpt-2014-0406.

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Abstract The process of discovering and discussing questions of vital importance with students forms a central concern of Religious Education. Existential as well as ultimate questions often derive from interreligious issues which may be quite different from the student’s personal religious background. In this case, the hermeneutical gap between one’s own tradition and the foreign one needs to be considered more broadly. Didactic devices may help in remaining conscious of this gap: (1) Methodological clues provided by the material itself can indicate the remaining differences. (2) Being report

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Moyaert, Marianne. "A “Babelish” World (Genesis 11: 1–9) and its Challenge to Cultural-Linguistic Theory." Horizons 36, no. 2 (2009): 215–34. http://dx.doi.org/10.1017/s0360966900006368.

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ABSTRACTAfter decades of optimism, interreligious dialogue is now confronted with a considerable amount of skepticism. In theology, this skepticism is primarily being fed by the cultural-linguistic theory of religion. This theory seems to be in keeping with what the Babel narrative has always said: people belonging to different “language” communities can do no more than babble at one another. The author asks, first of all, whether the story of Babel indeed affirms the cultural-linguistic argument for the end of interreligious dialogue. After showing that there are theological and exegetical re

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WIDIYANTO, WIDIYANTO, and MEGA JULIANTI. "PENGARUH MINDFULNESS DALAM KOMUNIKASI ANTARUMAT BERAGAMA DALAM MENCIPTAKAN KERUKUNAN: PENDEKATAN KUANTITATIF." PAEDAGOGY : Jurnal Ilmu Pendidikan dan Psikologi 3, no. 4 (2024): 237–44. http://dx.doi.org/10.51878/paedagogy.v3i4.2720.

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The study aims to investigate the influence of Mindfulness practices in interreligious communication on the creation of congregations. Religious interraciality is an important aspect of the diversity of societies that requires an inclusive and sustainable approach. Mindfulness , as the ability to be fully present in the present moment without judgment, has been widely recognized for enhancing understanding, empathy, and interpersonal connectivity. In the context of inter-religious communication, Mindfulness practices can play a key role in reducing conflict, enhancing mutual understanding, and

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Hioki, Naoko Frances. "Tea Ceremony as a Space for Interreligious Dialogue." Exchange 42, no. 2 (2013): 125–42. http://dx.doi.org/10.1163/1572543x-12341260.

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Abstract This paper explores the potential of Japanese tea ceremony to be an aesthetic space for inter-religious dialogue. Through a study of historical encounters that took place between European Jesuit missionaries and Japanese tea masters in the late 16th century, this paper elucidates the missionaries’ experiences of tea ceremonies and discusses the validity and limitation of a tea house as a space for cross-cultural and interreligious dialogue. The fruit of tea ceremony in terms of interreligious dialogue includes a shared sense of aesthetic communion that is attained through communal enj

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Shevchuk, Dmytro, and Kateryna Yakunina. "THE POSSIBILITY OF INTERRELIGIOUS DIALOGUE IN TIMES OF WAR: THE EXPERIENCE OF UKRAINE." Scientific notes of the National University "Ostroh Academy". Series: Philosophy 1, no. 27 (2024): 3–9. https://doi.org/10.25264/2312-7112-2024-27-3-9.

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The article is devoted to the problem of interreligious dialogue in Ukraine during the war. Ukraine is a country that unites different cultural traditions, religious communities, and systems of beliefs and values. During the years of independence (since 1991), this multiculturalism and polyreligiosity has not caused civil conflicts. Moreover, forming a national identity based on interethnic and interreligious dialogue, and thus a civic idea, has become increasingly pronounced over the years of independence. Only external interference from the Russian Federation led to the war in 2013, which in

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von Stuckrad, Kocku. "Interreligious Transfers in the Middle Ages: The Case of Astrology." Journal of Religion in Europe 1, no. 1 (2008): 34–59. http://dx.doi.org/10.1163/187489208x285468.

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AbstractThis article describes the discipline of astrology as an example of manifold interreligious contacts and transfers in the Middle Ages. Over against an image of the Middle Ages as being predominantly Christian and striving to violently suppress science, philosophy, and astrology, it is shown that in fact Christian, Muslim, and Jewish communities shared common interests and participated in an ongoing communication, even if in polemical differentiation. The case of astrology also illuminates the intellectual ties between the Middle Ages and the Renaissance, which are much stronger than tr

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Shaker Moussa. "Orientalism and Westernism (Occidentalism): Prejudices and Interreligious Dialogue." Creative Saplings 4, no. 4 (2025): 50–73. https://doi.org/10.56062/gtrs.2025.4.04.927.

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Interfaith dialogue is considered one of the important topics between Islam and other religions from very ancient times. We find that there are many Qur’anic verses and prophetic hadiths that emphasize the principle of dialogue with others, taking into account religious constants and matters related to belief. Therefore, we see that what the Islamic clerics are doing is an attempt to dialogue with the followers of other religions regarding the common human value, while avoiding everything that brings about differences, especially in matters of religious belief. There are many obstacles present

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Nkrumah-Pobi, Samuel Kofi Boateng. "Ecumenism and Interreligious Dialogue: An Interpretation of the Akan Proverb<i>Ti Koro Nko Agyina</i>." Nsukka Journal of Religion and Cultural Studies 13, no. 1 (2025): 1–44. https://doi.org/10.4314/njrcs.v13i1.1.

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In our diverse world today, cultivating relationships between different religions and denominations is essential for fostering mutual understanding and promoting global harmony. This paper investigates the Akan saying ti koro nko agyina (one head does not sit in council) as an indigenous sacred text that encourages ecumenism and interreligious conversation. The saying highlights the importance of collective knowledge and collaboration among various religious communities to tackle societal challenges, asserting that no single faith possesses the entirety of wisdom. The study looks into the Akan

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Milah, Nina Inarotul, Rouf Tamim, and Ais Isti'ana. "Local Wisdom and Interreligious Communication: Building Religious Moderation Through Local Traditions in Pesisir Barat." KnE Social Sciences 10, no. 14 (2025): 399–407. https://doi.org/10.18502/kss.v10i14.19105.

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The emergence of radicalism and extremism has greatly disturbed harmony in Indonesia. Lampung consists of various ethnic groups and different religions, and local cultural wisdom must be present in the midst of community divisions. With the approach of local cultural wisdom, this province should be a force against radicalism and extremism and become a paradigm of religious moderation. Religion should go hand in hand with culture, so it can create cultural religious wisdom and a culture based on religion. This research explores the role of local wisdom as a means of communication in building re

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Kolosova, I. V. "The State Confessional Policy in Russia." Post-Soviet Issues 11, no. 3 (2024): 249–64. http://dx.doi.org/10.24975/2313-8920-2024-11-3-249-264.

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The article considers the evolution of the state confessional policy in Russia. It explores the genesis of the state religious policy in the period of existence of the multi-confessional Russian Empire, highlights the special features of the religious politics and atheistic propaganda in the USSR, the transformation of the state confessional policy during the years of perestroika and after the dissolution of the Soviet Union. The features of the religious renaissance on the post-Soviet space are being observed as well as the process of formation of the contemporary model of the state confessio

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Dastmalchian, Amir. "New Ventures into the Field of Interreligious Dialogue." American Journal of Islam and Society 31, no. 4 (2014): 100–107. http://dx.doi.org/10.35632/ajis.v31i4.1082.

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Books Reviewed: Catherine Cornille, ed., The Wiley-Blackwell Companionto Inter-Religious Dialogue. Chichester, UK: John Wiley & Sons, 2013;Daniel S. Brown, Jr., ed., A Communication Perspective on Interfaith Dialogue:Living within the Abrahamic Traditions. Plymouth, UK: LexingtonBooks, 2013; Daniel S. Brown, Jr., ed., Interfaith Dialogue in Practice: Christian,Muslim, Jew. Kansas City, MO: Rockhurst University Press, 2013.These three volumes represent fifty individual contributions to the topic of interreligiousdialogue. In this essay I will concentrate on providing a flavor ofthe approach

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Žeňuch, Peter. "Духовные песни в контексте интеркультурной и интерконфессиональной коммуникации". Fontes Slaviae Orthodoxae 3, № 3 (2021): 71–85. http://dx.doi.org/10.31648/fso.6269.

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Paraliturgical song production provides opportunities for interdisciplinary research of interethnic, intercultural and interreligious relationships. It opens up the possibilities for understanding the development of cultural identity created by intensive cultural communication of Latin and Byzantine spirituality and is an integral part of the spiritual life of believers from the very beginning of Christianity. The contribution explains the different linguistic, cultural and ethnic confessional aspects that have influenced the formation of the cultural identity of users of such non-liturgical r

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Oetomo, Setyo Budi. "Gate Keeper Role in Building Network of Interreligious Figures Based Local Wisdom In Gresik." Analisa 22, no. 1 (2015): 15. http://dx.doi.org/10.18784/analisa.v22i1.140.

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<p><em>The composition of community in Gresik which is initially based on the traditional Islam has changed due to the development of non Muslim community and other Islamic sects. These phenomena might cause conflicts between religious followers. To reduce the potency of religious based conflicts, religious leaders use FKUB and FORMALINA as a communication network between believers. This is a qualitative research that concerns on the relationship patterns and the values within networks. Data was collected using </em><em>FGD</em><em>, in-depth interviews and

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Khoiriah, Hanifathu, and Fani Agung Mulyani. "Communication Patterns of Pasundan Synod Christian Church Pastors in Building Interreligious Relations in a Muslim Majority Environment." Hanifiya: Jurnal Studi Agama-Agama 8, no. 1 (2025): 117–28. https://doi.org/10.15575/hanifiya.v8i1.41610.

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Pastoral leadership in a Muslim-majority environment presents unique challenges, particularly in fostering harmonious interfaith relationships amidst diverse religious dynamics. This study examines the communication strategies used by pastors of the Pasundan Christian Church to navigate interfaith interactions and resolve conflicts in such an environment. Using a qualitative case study approach, the study used in-depth interviews and direct observation to explore perspectives on interfaith coexistence, sources of conflict, and effective resolution mechanisms. The results revealed that inclusiv

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Fylypovych, Liudmyla O. "Traditional Churches of Ukraine in the System of International Interreligious Dialogue." Ukrainian Religious Studies, no. 50 (March 10, 2009): 117–31. http://dx.doi.org/10.32420/2009.50.2040.

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International inter-religious dialogue is one of the directions of modern foreign policy of any church. Until recently, the latter was determined by narrow church interests. Due to the changes taking place in the religious sphere, in particular its globalization, which itself responds to the challenges of today, the field of external interests of the church extends to single-religious (say, the danger of non-religious proselytism) or even all-religious (for example, shared threat) clean water or planetary warming). Therefore, the list of tasks defined as elements of the church's international

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van Eersel, San, Peter Sleegers, and Chris Hermans. "Promoting Authoring in Interreligious Classroom Communication: Empirical Research into Dialogical Communication in Religiously Pluriform Learning Situations in Catholic Primary Schools." Journal of Empirical Theology 23, no. 1 (2010): 29–63. http://dx.doi.org/10.1163/157092510x503011.

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Sleegers, Peter, Chris Hermans, and San van Eersel. "Expressing Otherness in Interreligious Classroom Communication. Empirical Research into Dialogical Communication in Religiously Pluriform Learning Situations in Catholic Primary Schools." Journal of Empirical Theology 21, no. 1 (2008): 1–31. http://dx.doi.org/10.1163/092229308x310722.

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Hadi Kusuma, Jamaludin, and Sulistiyono Susilo. "Intercultural and Religious Sensitivity among Young Indonesian Interfaith Groups." Religions 11, no. 1 (2020): 26. http://dx.doi.org/10.3390/rel11010026.

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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 Intercultura

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Ulinnuha, Roma. "Religious Exclusivity, Harmony and Moderatism amid Populism: A Study of Interreligious Communication in West Sumatra." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 1 (2021): 115. http://dx.doi.org/10.14421/esensia.v22i1.2816.

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The religious moderatism is one of the constructive efforts in a diverse religious society. Plurality of beliefs as a whole part of the social landscape of Indonesian society is not yet fully understood and believed by the religious community. In the era of Populism, moreover in the dimension of religious practice, the case in West Sumatra shows horizontal disagreement or disharmony related to symbols and material aspects of religion such as the establishment of religious ritual places and supporting resource. This article confirms that communication serves vitally in addressing religious excl

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