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Journal articles on the topic 'Interstate and interreligious relations'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

VROOM, Hendrik M. "Interreligious Relations." Studies in Interreligious Dialogue 16, no. 1 (2006): 59–71. http://dx.doi.org/10.2143/sid.16.1.2013491.

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Toshpulotov, Shohijahon Eshpulotovich. "STAGES OF HISTORICAL DEVELOPMENT OF THE IDEA OF RELIGIOUS TOLERANCE (HISTORICAL-POLITICAL-ANALYSIS)." Journal of social studies 1, Special issue 1 (2022): 123–32. https://doi.org/10.5281/zenodo.6615915.

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This article analyzes the chronological development of the concept of "religious tolerance", in particular, its gradual development from ancient times to the present day. There is also an analysis of the historical roots and development of the concept of religious tolerance in the experience of Uzbekistan and foreign countries, focusing on the idea of religious tolerance from a comparative perspective. The article also examines the interpretation of the idea of religious tolerance in the United States and Europe and the different approaches to it, the theories of world scholars who h

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Williams, Ryan J. "Understanding Interreligious Relations." Journal of Contemporary Religion 30, no. 2 (2015): 344–46. http://dx.doi.org/10.1080/13537903.2015.1025575.

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Goddard, Hugh. "Understanding Interreligious Relations." Islam and Christian–Muslim Relations 27, no. 4 (2016): 501–2. http://dx.doi.org/10.1080/09596410.2016.1159050.

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Muck, Terry C. "A Theology of Interreligious Relations." International Bulletin of Mission Research 44, no. 4 (2020): 320–34. http://dx.doi.org/10.1177/2396939320905689.

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A review of volume 3, A Theology of Interreligious Relations, of Henning Wrogemann’s three-volume Intercultural Theology. This work is a textbook appropriate for courses in the theology of mission, religious pluralism, and interreligious dialogue. It focuses especially on the problems of interreligious relations, both peaceful and conflictual, from a Christian point of view.

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Moyaert, Marianne. "Ritualizing Interreligious Encounters." Interreligious Studies and Intercultural Theology 1, no. 2 (2017): 164–86. http://dx.doi.org/10.1558/isit.33742.

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To this day, there is strikingly little interest for the ritual dimension of interreligious relations; i.e. how the encounter between believers belonging to different religious traditions is concretized and materialized through ritual. This article argues that the neglect of the ritual dimension of interreligious encounters unduly limits our understanding of interreligious relations. I intend to broaden the scope of interreligious studies by drawing interrituality into the research program of interreligious studies. Before exploring some of the expressions of interrituality, I want to probe af

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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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Griera, Mar. "The Many Shapes of Interreligious Relations in Contemporary Spain." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 2 (2020): 317–41. http://dx.doi.org/10.30965/23642807-00602005.

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Abstract The idea of interreligious dialogue has gained worldwide traction in the last decades and has been promoted as a key component for religious peace. The aim of the article is to examine how interreligious aspirations and practices crystallize in different settings – namely diplomacy, governance and activism – and are shaped by the particular historical and political dynamics of each of these settings. The article explains how the plasticity of the idea of interreligious dialogue contributes to foster its popularity across different domains while serving to convey a wide range of meanin

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Lych, G. "Interstate Economic Relations." Problems of Economic Transition 35, no. 6 (1992): 39–49. http://dx.doi.org/10.2753/pet1061-1991350639.

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Lych, G. "Interstate Economic Relations." Russian Social Science Review 34, no. 1 (1993): 33–43. http://dx.doi.org/10.2753/rss1061-1428340133.

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Hartwig, Peter J. "A Theology of Interreligious Relations." Journal of World Christianity 11, no. 2 (2021): 297–99. http://dx.doi.org/10.5325/jworlchri.11.2.0297.

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Kreinath, Jens. "Interrituality as a New Approach for Studying Interreligious Relations and Ritual Dynamics at Shared Pilgrimage Sites in Hatay, Turkey." Interreligious Studies and Intercultural Theology 1, no. 2 (2017): 257–84. http://dx.doi.org/10.1558/isit.33618.

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Despite its distinct research agenda and focus on all kinds of relations emerging in religious encounters, interreligious studies still lack a clear empirical focus on the dynamics of ritual. This article aims to remedy this lacuna by introducing theoretical parameters for analysing ethnographic cases. It argues for a more refined approach to ritual as a major means in forming and transforming social relations and introduces interrituality substantiated by research on shared pilgrimage sites. Aside from the relevance of shared pilgrimage sites for maintaining interreligious relations and the e

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Putra, Y. Y., A. Himawan, and Y. K. Susanta. "Karl Barth’s Christological anthropology as a basis for building an interreligious relationship." Acta Theologica 44, no. 2 (2024): 238–54. https://doi.org/10.38140/at.v44i2.8165.

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This article shows that Barth’s Christological anthropology can contribute to conversations about interreligious relations. Using constructive analysis methods, this article begins with an analysis of Barth’s Christological anthropology. A thorough observation of Barth’s Christological anthropology reveals that his theology provides a potential basis for a theologicalconcept of interreligious relations. The theological concept of interreligious relations, based on Barth’s Christological anthropology, affirms that the most fundamental commonality between Christians and other religious people li

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Griera, Mar, and Alexander-Kenneth Nagel. "Interreligious relations and governance of religion in Europe: Introduction." Social Compass 65, no. 3 (2018): 301–11. http://dx.doi.org/10.1177/0037768618788274.

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In recent years, the growth and expansion of interreligious initiatives have received increasing scholarly attention worldwide, and interreligious actors and repertoires are gaining relevance within emerging governance regimes of religious diversity in Europe and beyond. However, empirical research in this field is still very limited. With the aim to fill this gap, this special issue gathers four original contributions aimed at critically describing, understanding and reflecting upon the rise of the ‘interreligious sector’ and its growing relevance to the governance of religious diversity in c

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Iqbal, Asep, Desi Erawati, Abdul Qodir, and Khairil Anwar. "Constructing Third Space In A Multi-Religious Society: Interreligious Relations In Kalimantan Tengah, Indonesia." KALAM 12, no. 2 (2019): 353–72. http://dx.doi.org/10.24042/klm.v12i2.3394.

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A growing body of literature has given shape and voice to the emerging field of interreligious studies. However, most of related studies have tended to focus on the relations between religious communities in Western countries. The scholars have not given adequately attention to the richness and complexity of the relations among different religious communities in Asian region and possibility of theoretical and practical contributions to interreligious relations. This article seeks to analyzes the interreligious relations among different religious communities in Indonesia based on data generated

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Osaghae, Eghosa E. "Interstate Relations in Nigeria." CrossRef Listing of Deleted DOIs 24, no. 4 (1994): 83. http://dx.doi.org/10.2307/3330585.

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Mitchell, Lynette G. "and Greek Interstate Relations." Antichthon 31 (November 1997): 28–44. http://dx.doi.org/10.1017/s0066477400002252.

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The ways of emotions are difficult to track, and yet positive affects, such as goodwill and affection, play an important part in both self-definition and social interactions. In western societies popular conception generally considers emotions to be universal spontaneous reactions, but in fact the nature of emotion is an issue debated by both psychologists and cultural theorists. In this paper I wish to investigate the role of positive affects (encapsulated to some degree in the Greek term , which could range in meaning from benevolence and goodwill to affection, and for which a more precise t

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Zami, Tahmidal, and Carola Erika Lorea. "Interreligious Encounter and Proselytism in Pre-Mughal Bengal." Indian Historical Review 43, no. 2 (2016): 234–69. http://dx.doi.org/10.1177/0376983616663405.

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The Jesuit father Nicolas Pimenta’s report mentions one of the first Christianmissions to Bengal (1598–1604). Based on fresh translations of the chapters in the report describing the Bengal mission, this article examines interreligious relations in contemporary Bengal characterised by the dialectic of coexistence and disjunction. Local kingship or lordship was the keystone in the structure of interreligious coexistence in Bengal. The Christian preachers carried an incompatibilist and exclusivist approach to interreligious relations that was at odds with the inclusivist and compatibilist approa

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Audu, OJILE, Barnabas, and ONOGU, Juliana. "Interreligious Relations Among the Igala people." Ológè: Lasued International Journal Of Humanities Education 1, no. 01 (2024): 186–92. http://dx.doi.org/10.36349/olijhe.2024.v01i01.020.

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The three main religions practiced in Igala territory are Christianity, Islam, and African traditional religion. Consequently, the study looks at the relationships between the Igala people's various religions. An approach to qualitative research was adopted in this paper. With some contribution from my own experience as an Igala and as a missionary who has served pastorally in the Idah Diocese, the study was mostly based on library research. The study's conclusions demonstrated that, despite their differing religious perspectives, there are numerous examples of cooperation, support for one ano

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Wrogemann, Henning. "Kenntnis – Konsens – Kontroversität. Kirchliche Papiere zum Verhältnis Christen und Muslime und der Begriff des Dialogs." Evangelische Theologie 79, no. 3 (2019): 179–92. http://dx.doi.org/10.14315/evth-2019-790305.

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AbstractDiscussions about the topic of interreligious dialogue in church and society often suffer from a diffuse understanding of dialogue. The present contribution therefore distinguishes between five concepts of dialogue based on the implicit interpretation of the initial situation, the intention of the dialogue, its dialogical hermeneutics, goals and consequences. Then two new resource statements of the churches on Christians and Muslims are analyzed as to which understanding of dialogue they feature. Critical comments are made on the content of the resource statements and on the role of c

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Meri, Josef. "Teaching Interfaith Relations at Universities in the Arab Middle East: Challenges and Strategies." Religions 12, no. 5 (2021): 330. http://dx.doi.org/10.3390/rel12050330.

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This study explores the present state of teaching Interfaith/Interreligious Relations at universities in the Arab Middle East. First, it considers the definition and various approaches to teaching Interfaith Relations by leading proponents of Interreligious Studies in the West such as Oddbjørn Leirvik and Marianne Moyaert within a theoretical framework that is sensitive to the Arab Middle Eastern context. It explores several key factors in Arab society that have prevented the teaching of Interfaith Relations in universities. The discussion then turns to the unique Dar Al-Kalima University (Pal

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Umam, Fawaizul, and Mohamad Barmawi. "Indigenous Islamic Multiculturalism: Interreligious Relations in Rural East Java, Indonesia." Ulumuna 27, no. 2 (2023): 649–91. http://dx.doi.org/10.20414/ujis.v27i2.752.

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This research-based article discusses interreligious relations and religious believers’ views as determining forms of interreligious relations. It chose a village in a rural area as the research locus, namely Sukoreno, Jember Regency, East Java Province. This village has four religious communities (Islam, Hinduism, Christianity, Catholicism) and one mysticism community (Sapta Darma). So far, they have displayed a peaceful-productive relationship amid the cultural diversities, especially religious differences. This is interesting in Indonesia's current situation, which is often plagued by relig

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23

Sudworth, Richard. "Interreligious Dialogue in Anglican Churches." Materialdienst 74, no. 2 (2023): 84–90. http://dx.doi.org/10.1515/mdki-2023-0014.

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Abstract In this contribution, the author outlines the Reformed-Catholic temper of Anglican theology, pointing to Generous Love: the truth of the gospel and the call to dialogue, received by the Lambeth Conference in 2008, as a key resource for understanding Anglican interreligious relations. This theology embraces the complexity of relations with other religions, encompassing witness, dialogue and work for the common good, and is illustrated by examples of presence and engagement at local and national levels.

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Lelono, Martinus, Joko. "Internet-Mediated Interreligious Dialogue A Study Case on @KatolikG’s Model of Dialogue." Journal of Asian Orientation in Theology 03, no. 02 (2021): 149–74. http://dx.doi.org/10.24071/jaot.v3i2.3564.

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Internet-mediated interreligious relations could go in two directions: increasing the number of interreligious encountering with weakening process of religious exclusivism and lead people to religious fundamentalism and interreligious polarization. In the Indonesian context, the emergence of the Garis Lucu (Funny line) social media platforms allow a dialogical internet-mediated interreligious relation rather than the monologue one. This opportunity especially works in the relation between @KatolikG and @NUGarisllucu, two (unofficial) religious-based social media account that cover Twitter, Ins

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Maulana, Abdullah Muslich Rizal, Asep Awaludin, Afif Gita Fauzi, and Afif Gita Fauzi. "Reflecting Muslim-Christian Relations In Community Of Tegalrejo, Babadan-Ngancar-Kediri, 2019: Confronting Post-Truth." ‘Abqari Journal 24, no. 1 (2021): 155–70. http://dx.doi.org/10.33102/abqari.vol24no1.261.

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An interreligious harmony is particularly desired nowadays concerning recent ‘Post Truth’ era where a ‘truth' is challenged to ‘coexist’ altogether as an essential element of mankind. In Indonesia, there are beautiful neighborhoods displaying interreligious peace as a fact should be reflected further to display tolerance embedded within its society. One of these instances is Hamlet of Tegalrejo. This communitry is located in Village of Babadan, Sub-District of Ngancar, Kediri Regency. In this region, both Muslim and Christian communities live in harmony without any notable historical conflict.

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Bektović, Safet. "DIALOGUE AGAINST EXCLUSION – CHRISTIAN-MUSLIM RELATIONS IN DENMARK." Zbornik radova 17, no. 17 (December 15, 2019): 41–54. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.41.

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The Danish experience pertaining to the interreligious dialogue and Christian-Muslim relations is very peculiar. In recent decades it has been marked by extremely negative episodes and political exclusivity, but also by very significant and strong dialogue initiatives. The aim of this article is to illustrate the current situation and to offer an analytical insight into the sequence of events by which Denmark came into focus regarding Islam and Muslims. In this respect, the article addresses the status of religions, the challenges and opportunities of interreligious dialogue, as well as prospe

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Zimmerman, Joseph F. "Introduction: Dimensions of Interstate Relations." CrossRef Listing of Deleted DOIs 24, no. 4 (1994): 1. http://dx.doi.org/10.2307/3330580.

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Q., CARLOS CONTRERAS. "Interstate Relations in Latin America." Security Dialogue 30, no. 2 (1999): 239–46. http://dx.doi.org/10.1177/0967010699030002010.

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Piplani, Varun, and Caitlin Talmadge. "When War Helps Civil–military Relations." Journal of Conflict Resolution 60, no. 8 (2016): 1368–94. http://dx.doi.org/10.1177/0022002714567950.

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Coups remain a widespread and consequential political phenomenon, but it remains unclear whether interstate conflict protects leaders from the risk of coups or increases this risk. We theorize that interstate conflict—especially when it is prolonged—should protect domestic regimes from military overthrow by foreclosing many of the key pathways by which elites plot and execute coups. We test this argument using event history modeling. The evidence provides support for our claim that coup risk declines in the presence of enduring interstate conflict. Just as important, we detect no evidence that

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Sujaya, I. Made, I. Nyoman Suarka, and I. Ketut Sudewa. "From Nationalism to Multiculturalism: Ideology of Interethnic and Interreligious Relations Novels in Bali." International Journal of Social Sciences World (TIJOSSW) 3, no. 2 (2021): 142–51. https://doi.org/10.5281/zenodo.5205090.

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This article discusses the ideology of Indonesian novels that represent inter-ethnic and inter-religious relations in Bali. The main question posed in this article is what ideology is contained behind the novels of interethnic and interreligious relations in Bali in Indonesian literature. There are 14 novels of interethnic and interreligious relations in Bali that are studied in this article, published from the 1930s to the 2010s. The novels were analyzed by Michel Foucault's theory of discourse power with the descriptive-analytic analysis method. The results of the analysis show that the

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Zain, Arifin, and Maturidi Maturidi. "Interreligious Relations in the Structural Da’wah Framework." KOMUNIKA: Jurnal Dakwah dan Komunikasi 15, no. 1 (2021): 97–109. http://dx.doi.org/10.24090/komunika.v15i1.4544.

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This paper examines the Medina Charter, the 1945 Constitution, and Aceh Qanun No. 4 of 2016 as a fundamental source of structural da’wah policies. Structural da’wah is a character of da’wah that involves the state directly in regulating policies related to the implementation of da’wah. The primary purpose of this research is to describe the role and position of the Medina Charter, the 1945 Indonesian Constitution, and Aceh Qanun No. 4 of 2016, being the basis for the implementation of structural da’wah and discussed the regulation about the inter-religious correlation in those three regulation

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Chung, Paul S., and Peter Watters. "Religious Discourse, Power Relations, and Interreligious Illumination." Journal of Ecumenical Studies 53, no. 2 (2018): 157–81. http://dx.doi.org/10.1353/ecu.2018.0012.

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Xu, Ximian. "Book Review: Biblical Perspectives on Interreligious relations." Expository Times 130, no. 2 (2018): 96–97. http://dx.doi.org/10.1177/0014524618804472.

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M., Ikhsan Tanggok. "Interreligious Relations in Several Regions in Indonesia." International Journal of Social Science And Human Research 06, no. 03 (2023): 1949–54. https://doi.org/10.5281/zenodo.7787849.

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This article wants to explain about religious conflicts that occurred in several regions in Indonesia. All conflicts can be resolved properly and people of different religions can live in harmony with one another. Religious conflicts can be avoided if members of different religious groups can respect one another's differences. This research was conducted in 2019-2020, in several regions in Indonesia. The method used to collect data is observation and in-depth interviews with religious, traditional and government leaders. The findings in this research, the unfavorable relationship between r

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Rane, Halim. "Human Security and Peaceful Coexistence in Islam." Journal of Pacifism and Nonviolence 2, no. 2 (2024): 233–56. http://dx.doi.org/10.1163/27727882-bja00028.

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Abstract This article contributes to the broader debate on interreligious relations and nonviolence in Islam by examining references to the concept of covenant (ʿahd and mīthāq) in the Qurʾān and specific covenantal documents attributed to Muhammad, the prophet of Islam. Covenants include solemn agreements, bonds, pledges and treaties, and are central to the Qurʾānic narrative of human existence and coexistence as well as the diplomacy of the Prophet, though they are understudied and underrepresented in discourses about Islam. Content analysis is used to identify the commands, narratives and t

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Wrogemann, Henning. "Neue Wege einer Theologie der Religionen? Anmerkungen in religionswissenschaftlicher und interkultureller Perspektive." Evangelische Theologie 84, no. 6 (2024): 418–30. http://dx.doi.org/10.14315/evth-2024-840604.

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Abstract The article initially distinguishes between three directions of Christian theology of religions (dual, monistic, interactionist). Critical questions are then asked about conventional approaches to a theology of religions from the perspective of discourse theory, economics of religion, sociology of religion and spatial theory as well as an intercultural theology. The thesis is that a future theology of religions must pay greater attention to the actually existing conditions of interreligious relations. Finally the alternative approach of a theology of interreligious relations is propos

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Barisic, Srdjan. "Interreligious dialogue in local communities: Belgrade example." Sociologija 47, no. 3 (2005): 257–80. http://dx.doi.org/10.2298/soc0503257b.

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Within the interreligious dialogue research which was implemented between 2003 and 2005, there were seven religious representatives interviewed. All of the seven religious communities were settled in Belgrade. According to the certain answers given in the structured interviews, the author has tried, in this article, to make concise intersection of the interreligious relations within the capital of Serbia.

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Swamy, Muthuraj. "Moving Beyond ‘Christian Relations to Other Religions’: A Postcolonial Critique of Interreligious Dialogue." Modern Believing: Volume 62, Issue 4 62, no. 4 (2021): 358–67. http://dx.doi.org/10.3828/mb.2021.22.

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Interreligious dialogue involving Christianity has many of its roots in European colonialism. In order that interreligious peacebuilding works effectively among communities, it is important to decolonise dialogue. Such a task will involve critiquing the dominant ‘Christian relations to other religions’ approach where Christianity’s points of view are often brought to the centre. It will encourage Christian reflections of ‘other religions’ relations to Christianity’, which can create possibilities to explore how and why other religions build relations with Christianity, and for learning from th

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MEHDİYEVA, Səkinə. "ÖLKƏLƏRARASI ÖVLADLIĞA GÖTÜRMƏNİN HÜQUQİ ƏSASLARI." Polis Akademiyasının Elmi Xəbərləri 41, no. 1 (2024): 120–27. http://dx.doi.org/10.62130/nsxs2490.

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This article examines the legal basis of interstate adoption. The role of international treaties in regulating interstate adoption relations is substantiated. It is noted that among these treaties, international conventions regulating adoption relations occupy a special place.

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The, Aurelia Theresa Nagata, and Marselinus Sampe Tondok. "Prejudice toward Islamic fundamentalists: The role of social domination orientation and interreligious empathy among Christian students in Surabaya." Jurnal Ilmiah Psikologi Terapan 11, no. 1 (2023): 65–71. http://dx.doi.org/10.22219/jipt.v11i1.20587.

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Interreligious conflicts can change the state system regarding religious tolerance and the emergence of terrorist behavior. In Surabaya, terrorism incidents have occurred in three Christian churches, and the alleged perpetrators are the Islamic fundamentalist group JAD. These incidents have fueled feelings of threat and fear of death, which can lead to prejudice. This research aimed to determine the role of social dominance orientation and interreligious empathy as predictors of prejudice toward Islamic fundamentalists. It used a quantitative design with a sample of 400 Christian students aged

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Nagypál, Szabolcs, and Krisztián Fenyves. "The Irrevocable Gifts and the Calling of God: Continuity and Discontinuity in Jewish–Christian Dialogue." Religions 16, no. 4 (2025): 401. https://doi.org/10.3390/rel16040401.

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This article explores the evolution of Jewish–Christian dialogue in the Roman Catholic Church, focusing on the theological and pastoral contributions of three post-Vatican II Popes—John Paul II, Benedict XVI, and Francis. Beginning with the transformative Nostra Ætate declaration of the Second Vatican Council (1962–1965), this study examines how each Pope uniquely advanced Jewish–Christian relations through doctrinal development, symbolic gestures, and interreligious dialogue. John Paul II’s performative theology emphasized reconciliation and outreach, significantly enhancing Jewish–Christian

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Missiou-Ladi, Anna. "Coercive Diplomacy in Greek Interstate Relations." Classical Quarterly 37, no. 2 (1987): 336–45. http://dx.doi.org/10.1017/s0009838800030548.

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Diplomacy is the corpus of procedures and institutions used in foreign relations by an independent state. It is the method by which a state seeks to attain its objectives in foreign policy, namely to secure for its citizens prosperity and justice through negotiations with other states.

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HOFSTEEDE, William C. "Muslim Initiatives for Harmonious Interreligious Relations in Indonesia." Studies in Interreligious Dialogue 2, no. 2 (1992): 123–35. http://dx.doi.org/10.2143/sid.2.2.2014112.

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Aristova, Alla. "Migrant crisis in Europe: challenges for interreligious relations." Ukrainian Religious Studies, no. 77 (March 15, 2016): 39–45. http://dx.doi.org/10.32420/2016.77.631.

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The article of Alla Aristova «Migrant crisis in Europe: challenges for interreligious relations» identifies and classifies main features of the current wave of migration from the Muslim countries to Europe, its differences from the previous migration inflows of the last century, and the potential impact on inter-religious relations, social and religious processes in European society.

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Pertiwi, Ika Hana, and Faturochman Faturochman. "Integration of Social Identities in Interreligious-Group Relations." Jurnal Psikologi 50, no. 3 (2023): 219. http://dx.doi.org/10.22146/jpsi.86182.

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In the context of interreligious group relations, grassroots society tends to demonstrate adaptation strategies to promote harmonious social living. Based on the social identity perspective, such conditions encompass the dynamic process in which diverse religious group identities are endorsed within a coherent superordinate identity. This study explores the dynamics of integration as a strategy to maintain religious harmony. A qualitative case study was conducted in a rural community with diverse religious groups in Central Java. Data were gathered through participative observations, semi-stru

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Pfändtner, Willy. "Constructive Dialogical Pluralism: A Context of Interreligious Relations." Sophia 49, no. 1 (2009): 65–94. http://dx.doi.org/10.1007/s11841-009-0156-x.

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I Wayan Suasta. "Religious Moderation in Indonesia’s Plural Space: A Perspective Inspired by Homi K. Bhabha." Fikri : Jurnal Kajian Agama, Sosial dan Budaya 10, no. 1 (2025): 237–49. https://doi.org/10.25217/jf.v10i1.6211.

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The development of interreligious studies has increasingly gained significant attention in global academic literature. However, most existing research still tends to focus on the dynamics of interreligious relations in Western countries. Theoretical and practical contributions from the Asian region—including the richness and complexity of its interreligious interactions—have not yet received adequate scholarly attention. This article aims to analyze interreligious relations in Indonesia by referring to field data collected through interviews with Muslim, Christian, and Kaharingan communities i

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Ansori, Afnan. "KEBIJAKAN POLITIK KERUKUNAN ANTARAGAMADI INDONESIA PADA MASA ORDE BARU." Al-Riwayah: Jurnal Kependidikan 9, no. 2 (2017): 471–98. http://dx.doi.org/10.32489/al-riwayah.150.

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New Order has given the character and style of interreligious relations up to now. But the basic framework of the religious policy of the colonial era, both the Dutch and Japanese, still must be borne in succession to carve his footsteps. This has very important implications in the management of pluralistic society, because with this paradigm also strengthened the notion that ethnic diversity, traditions, culture and beliefs of various community groups must be eliminated so that the unity imaginable can be realized. There, assimilation and harmony so basic spirit which is then translated into

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Hedges, Paul. "Can Interreligious Dialogue Provide a New Space for Deliberative Democracy in the Public Sphere?" Interreligious Studies and Intercultural Theology 2, no. 1 (2018): 5–25. http://dx.doi.org/10.1558/35412.

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This paper uses Singapore and the UK as two case studies to explore the concept of deliberative democracy with specific reference to the way that interreligious dialogue is and may be used in the public sphere. The two countries are chosen as representing differently located but broadly secular nations where, nevertheless, religious and interreligious activities have prominence. The differences and similarities of the notion of secular as well as the way that religion and interreligious activity relate to the state are noted. While both countries have promoted interreligious dialogue primarily

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Bakar, Osman. "The Evolving Face of Religious Tolerance in Post-Colonial Malaysia: Understanding its Shaping Factors." ICR Journal 2, no. 4 (2011): 621–38. http://dx.doi.org/10.52282/icr.v2i4.602.

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This article offers a survey of the state of religious tolerance in Malaysia since her independence from Britain in 1957. Its core concern, however, is with the prevailing current public perceptions on the state of religious tolerance in the country, the outstanding challenges to its progress, and the adequacy of measures being taken by the relevant authorities, agencies, and organisations in dealing with the challenges in question. In order to put the discussion on these current public perceptions in its proper perspectives, in the view of the author it would be desirable for the discussion t

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