Relevant bibliographies by topics / Religion, International Relations, Interfaith Dialogue

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Religion, International Relations, Interfaith Dialogue'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Religion, International Relations, Interfaith Dialogue"

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Willoughby, Jay. "Islam and Interfaith Dialogue." American Journal of Islam and Society 31, no. 2 (April 1, 2014): 160–62. http://dx.doi.org/10.35632/ajis.v31i2.1055.

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On March 21, 2014, Seyed Amir Akrami, a visiting Iranian scholar at the EasternMennonite University in Harrisonburg, VA, visited the headquarters ofthe International Institute of Islamic Thought. He holds a PhD in the philosophyof religion (McGill University), as well as a BA and an MA in Islamictheology and mysticism (University of Tehran).In his opening remarks he stated that with the end of the Cold War, thecloser relations between politics and religion necessitates interfaith relations.Realizing this, the West (especially the United States) has undertaken an unprecedentedstep: establishing centers for religion and diplomacy. Akrami considersthis a very positive development. Another reason for this new approachwas Samuel Huntington’s (d. 2008) “clash of civilizations” theory, which upsetmany Muslims. What is often forgotten, however, is that Huntington alsocalled for dialogue. President Mohammad Khatami of Iran responded to thisby launching his 2001 “dialogue of civilizations” initiative. Akrami maintainsthat political and economic polarization is being replaced by cultures, of whichreligion is a very important part. Given that Islam and Christianity are theworld’s two largest religions, it is more practical to focus on them than tryingto start a dialogue with all religions at this time.The second part of his presentation consisted of several historical observationsrelated to Christian views of Islam, Muslim views of other religions(especially Christianity), and how best to approach/view these two religions’relationship. John of Damascus (d. 750), an early Christian scholar of Islamnoted for his largely polemical works, viewed Islam as a Christian heresy.Centuries later, the Crusades poisoned Muslim-Christian relations. But, importantly,part of the reason for this military onslaught was the great schismof 1054 that split Christendom between the Catholic Church (Rome) and theOrthodox Church (Constantinople).Normal Daniel’s Islam and the West: The Making of an Image (Oxford:Oneworld, 1993) is a very good source for these negative views. Among themare the following: (1) Muhammad was a cardinal who wanted to become thepope. When he failed in this attempt, he became a heretic; (2) Muhammadtrained a dove or a bird to sit on his shoulder in order to deceive/delude hisfollowers into thinking that he was being inspired; and (3) Dante, in his DivineComedy, called Muhammad an imposter and liar and therefore placed him inthe eighth circle of hell ...
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Jafar, Iftitah, and Mudzhira Nur Amrullah. "DAKWAH RELASI AGAMA (STUDI PRELIMINARI BERBASIS Al-QUR’AN)." Jurnal Dakwah Tabligh 20, no. 1 (June 1, 2019): 145. http://dx.doi.org/10.24252/jdt.v20i1.9609.

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This paper reveals da‘wa of interfaith relation based on the Qur’an. It is a qualitative preliminary research. The study analyzes Qur’anic verses on da‘wa through the implementation of thematic approach. The results showed that: 1. This form of da‘wa is designed based on six considerations: 1. Islam is a universal religion (Q.21:107), 2. Islam promotes international communication (Q.49:13), 3. Islam acknowledges religious disparities (Q.5:48) and (Q.11:118), 4. Islam strongly emphasizes in respecting religious differences (Q.17:70). 5. Islam encourages people to live competitively (Q.5:48). 6. Qur’an encourages Muslims to be fair towards other religious followers (Q.5:8). The aim of da‘wa as follows: 1. Communities understand the Qur’anic concept of interfaith relation, 2. Communities acknowledge the existence of other religions, 3. Communities may live peacefully and harmoniously. In addition, the methods of da‘wa of interfaith relation, namely: 1. Religious counseling, 2. Religious dialogue, 3. Da‘wa of action, and 4. Da‘wa of assistance.
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Premawardhana, Shanta. "Interfaith relations and the global church." Review & Expositor 114, no. 1 (February 2017): 52–62. http://dx.doi.org/10.1177/0034637316688452.

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Ever since early human beings were able to seek meaning and purpose in life, religious diversity has existed. Jesus and the early Church needed to navigate this reality as well. Through most of the five hundred year history of the colonial period, Western Christians neglected to address this question with the seriousness it requires, mostly because of a theological attitude of Christian superiority and triumphalism that accompanied the colonial movement. Notable exceptions include the 1893 World’s Parliament of Religions convened in Chicago by a Presbyterian minister and chaired by a Swedenborgian layman, and the 1910 International Mission Conference convened in Edinburgh that gave birth to the modern ecumenical movement. This article will lay out the key theological touch points in the global ecumenical movement’s journey toward interreligious dialogue from 1910 to the present day. It will also offer a proposal for addressing challenges and promises of theological methodology if we were to take seriously the reality of religious diversity.
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Haney, Marsha Snulligan. "Envisioning Islam: Imam Mohammed and Interfaith Dialogue." Muslim World 99, no. 4 (October 2009): 608–34. http://dx.doi.org/10.1111/j.1478-1913.2009.01290.x.

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Everett, Samuel Sami. "Interfaith Dialogue and Faith-Based Social Activism in a State of Emergency: laïcité and the Crisis of Religion in France." International Journal of Politics, Culture, and Society 31, no. 4 (June 13, 2018): 437–54. http://dx.doi.org/10.1007/s10767-018-9291-0.

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Peterson, Daniel C. "The Challenge of Islam: Encounters in Interfaith Dialogue - By Douglas Pratt." Muslim World 99, no. 1 (January 2009): 228–32. http://dx.doi.org/10.1111/j.1478-1913.2009.01265.x.

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Takim, Liyakatali. "From Conversion to Conversation: Interfaith Dialogue in Post 9-11 America." Muslim World 94, no. 3 (July 2004): 343–55. http://dx.doi.org/10.1111/j.1478-1913.2004.00058.x.

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Van Gorder, A. Christian. "Armenian Christians and Turkish Muslims: Prospects for reconciliation through interfaith dialogue on the events of history." Islam and Christian–Muslim Relations 17, no. 2 (April 2006): 173–94. http://dx.doi.org/10.1080/09596410600604468.

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Saritoprak, Zeki, and Sidney Griffith. "Fethullah Gulen and the 'People of the Book': A Voice from Turkey for Interfaith Dialogue." Muslim World 95, no. 3 (July 2005): 329–40. http://dx.doi.org/10.1111/j.1478-1913.2005.00097.x.

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Maulen, A. B., Z. M. Karabayeva, and A. B. Bildebaeva. "FORMATION OF ETHNODEMOGRAPHIC COMPOSITION OF POST-SOVIET KAZAKHSTAN AND INTERNATIONAL AGREEMENT." BULLETIN 2, no. 390 (April 15, 2021): 245–49. http://dx.doi.org/10.32014/2021.2518-1467.76.

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The article discusses the description of the history of the ethnic composition of Kazakhstan. A large cycle of materials is based on the data from population censuses and materials of Kazakhstani researchers. A special study of the ethno-demographic growth of post-Soviet Kazakhstan was carried out. Ethno-demographic growth is divided into periods based on history. The arrival of many peoples in Kazakhstan and their history, political decisions of independent Kazakhstan on the way to interethnic harmony are considered. The emergence of ethnic groups in Kazakhstan is a great political event. The decline of the Kazakh population and the increase in the number of representatives of other nationalities have led to a change in the ethnodemography of Kazakhstan. The country has created a unique and effective mechanism for implementing national policy, interethnic and interreligious dialogue through the Assembly of the People of Kazakhstan. Special attention is paid to the description of the activities of the Assembly of the People of Kazakhstan. The Institute has come to the conclusion that it ensures the revival of ethnic identity and culture, forms a single political, legal and cultural platform for ethnic processes and contributes to the preservation of peace and harmony in the country. In general, thanks to the work of the Assembly in our country there is a unique model of interethnic and interfaith harmony, a special atmosphere of trust, solidarity, mutual under-standing, where every citizen, regardless of nationality and religion, can fully enjoy the civil rights and freedoms guaranteed by the Constitution, all necessary conditions for the development of traditions. It was noted that the activities of the Assembly contribute to increasing the international prestige of Kazakhstan as a country that effectively solves issues of interethnic relations.
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Dissertations / Theses on the topic "Religion, International Relations, Interfaith Dialogue"

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Sezenler, Olcay. "Religion In International Relations And Interfaith Dialogue." Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/3/12611683/index.pdf.

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Religion was regarded as a marginal factor by scholars of International Relations for a long time. The main reason for this ignorance is that the discipline of International Relations has followed the major paradigm - secularization thesis - in social sciences until recently. This resulted in ignorance of religion as an explanatory factor in International Relations. However, this situation has recently started to change. Beginning from 1990s, the role of religion in international relations has started to be reexamined
and secularization theory has started to be criticized. On the other hand, religion has started to be regarded as a tool for peacebuilding, at the same time. In addition to its contribution to conflicts and wars, religion is increasingly seen as a potential tool for peaceful cooperation
and inter-religious dialogue is becoming a part of diplomacy and conflict resolution policies. Within this context, interfaith dialogue is a case which shows the extent of the change in the discipline of IR regarding the role of religion. This thesis aims to make a comprehensive discussion on the historical and contemporary relation between religion and international relations by focusing on the role of interfaith dialogue, specifically dialogue initiatives within the EU and the UN. The dialogue projects of these institutions and their relation with security-driven policies are examined. Thus, the main concern of this study is to raise a question about the role of interfaith dialogue, especially the one proposed by the institutions above, in transforming the role of religion in international relations.
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Shayegh, Elham. "Sufism And Transcendentalism: A Poststructuralist Dialogue." Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1373984875.

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McGeoch, Graham Gerald. "Liberating Ecumenism : an ecclesiological dialogue with the Final Report of the Special Commission on Orthodox participation in the World Council of Churches." Thesis, University of Glasgow, 2015. http://theses.gla.ac.uk/6466/.

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The thesis attempts to address Orthodox Church concerns about the Protestant nature and ethos of the ecumenical movement, as it is encountered in the World Council of Churches, by examining Orthodox theological contributions to ecclesiology. This preliminary work is undertaken, as a first step, to establish points of dialogue with the theology of liberation and wider critical theories, in the search for a liberating ecumenism. At the same time, and in a second step (to follow the epistemology of the theology of liberation), this Orthodox theology is placed in a critical dialogue with the theology of liberation in the search for liberating ecclesiological perspectives that can contribute to the movement in ecumenism. This uneasy dialogue helps to recover absent epistemologies from ongoing ecumenical dialogues by re-reading orthodoxies, both ecumenical and ecclesiological, from a liberationist paradigm, and sets ecclesiology within the wider framework of contributions from critical theory. This dialogue between Orthodox theology and the theology of liberation helps to construct an ecclesiology that liberates ecumenism by setting ecclesiology and the ecumenical movement in the wider context of social movements. This thesis calls the ecumenical movement to ‘another possible world’ influenced by people-centred ecclesiologies, which transgresses the canonical boundaries in the ecumenical movement. To be ecumenical implies an Orthodox content to ecclesiology, otherwise the ecumenical movement is open to charges of pan-Protestantism. It is by embracing Orthodoxy that the ecumenical movement can move beyond hegemonic colonial projects and find a liberating praxis. This thesis proposes a dialogue that reflects the structure of the Final Report of the Special Commission on Orthodox Participation in the World Council of Churches. However, it engages with Orthodox ecclesiology and ecumenical histories from the perspective of the theology of liberation in the search for a liberating ecumenism and proposes a praxis that develops movement in the ecumenical and the ecclesiological through developing an ecclesiology from different peripheries of the Church.
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Collins, Dane Andrew. "The Christian theology of religions reconsidered : Alan Race's theology of religions, Hans Frei's theological typology and 20th century ecumenical movements on Christian engagement with other faiths." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278698.

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The contemporary debate concerning the Christian theology of religions has been profoundly shaped by Alan Race’s three-fold typology of exclusivism, inclusivism and pluralism. Although the insufficiency of this typology’s descriptive and critical capacity has become increasingly acknowledged within the field, widespread agreement about its replacement remains elusive. This thesis argues that a replacement can be found in Hans Frei’s five-fold typology of Christian theology, which differentiates between a range of approaches to theology, from theology as philosophical discourse (Type 1) to theology as quarantined, Christian self-description (Type 5). It is suggested that the more basic question posed by Frei’s typology of how Christian theology is understood in relation to philosophy and other external discourses, provides a better means of accounting for the different positions in the Christian theology of religions within 20th century ecumenical movements. It is shown how Frei’s typology emerges from his emphasis on both the limitations and the significance of external discourses for Christian theology, an emphasis which results from his construal of the mystery of Christ’s universal presence as a function of the particular incarnation in Jesus of Nazareth. Chapter one considers the philosophical foundations upon which Race’s typology is constructed, with particular emphasis on Troeltsch’s historicism, Hick’s epistemology of religious experience and WC Smith’s phenomenological hermeneutic, concluding that they determine the typology’s apologetic approach. It is shown how these commitments lead Race’s typology to differentiate between types of Christian theology primarily in relation to the philosophical viability, as Race understands it, of their Christology. Chapter two focuses first on the theology of Hans Frei and his analysis of the relationship between Christology and historicism, epistemology, and hermeneutics. It is suggested that Frei’s focus on the ordering of the relationship between Christian theology and external discourses, while undermining Race’s approach, affirms the possibility of a theologically valuable relationship between Christian theology and external discourses. Moreover, unlike Race, Frei’s emphasis on the significance of external discourses for Christian theology is derived in light of, and not in spite of, a faith in the incarnation and resurrection of Jesus Christ. Chapter three looks at Frei’s fivefold typology as a better means of accounting for the differences Race posits between exclusivists, inclusivists and pluralists. It is argued that in following Frei’s typological logic and the historical, epistemological and hermeneutical considerations characteristic of a Christian theology between types three and four, an approach to the theology of religions emerges which addresses the question of the universality of divine revelation – the central concern of Race’s typology – while also showing the inadequacy of Race’s typology and its prioritisation of philosophy. This will be shown by applying Frei’s typology to 20th century ecumenical movements and the positions on the theological significance of non-Christian religions that have emerged therein. Though Frei did not directly take up the issue of the Christian theology of religions, chapter three will demonstrate how his typology of Christian theology is of particular importance for this discussion. For his typology highlights the central question driving the theology of religions – how the ‘internal’ discourse of Christian self-description in reference to the gospels’ history-like witness to the life, death and resurrection of Jesus Christ relates to the historically contingent, public world outside the church. The conclusion will point toward a constructive proposal for a theology of evangelism and interfaith dialogue in pluralist societies of the 21st century, drawing on the ecumenical discussion viewed in relation to the theological and typological insights of Hans Frei.
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Cowan, David Fraser. "The best sin to commit : a theological strategy of Niebuhrian classical realism to challenge the Religious Right and neoconservative advancement of manifest destiny in American foreign policy." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4202.

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While few would deny America is the most powerful nation on earth, there is considerable debate, and controversy, over how America uses its foreign policy power. This is even truer since the “unipolar moment,” when America gained sole superpower status with the end of the Soviet Union and the Cold War. In the Cold War Reinhold Niebuhr was the main theological voice speaking to American power. In the Unipolar world, the Religious right emerged as the main theological voice, but instead of seeking to curb American power the Religious right embraced Neoconservatism in what I will call “Totemic Conservatism” to support use of America's power in the world and to triumph Manifest destiny in American foreign policy, which is the notion that America is a chosen nation, and this legitimizes its use of power and underpins its moral claims. I critique the Niebuhrian and Religious right legacies, and offer a classical realist strategy for theology to speak to America power and foreign policy, which avoids the neoconservative and religious conservative error of totemism, while avoiding the jettisoning of Niebuhr's theology by political liberals, and, the political ghettoizing of theology by his chief critics. This strategy is based on embracing the understanding of classical realism, but not taking the next step, which both Niebuhr and neoconservativism ultimately do, of moving from a prescriptive to a predictive strategy for American foreign policy. In this thesis, I argue that in the wake of the unipolar moment the embrace of the Religious right of Neoconservatism to triumph Manifest destiny in American foreign policy is a problematic commingling of faith and politics, and what is needed instead is a strategy of speaking to power rooted in classical realism but one which refines Niebuhrian realism to avoid the risk of progressing a Constantinian theology.
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Conteh, Prince Sorie. "The place of African traditional religion in interreligious encounters in Sierra Leone since the advent of Islam and Christianity." Thesis, 2008. http://hdl.handle.net/10500/2316.

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This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity. As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam. In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation. Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions: * Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone? * What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country? Muslim and Christians have given several factors that are responsible for this exclusion: * The prejudices that they inherited from their forebears * ATR lacks the hallmarks of a true religion * ATR is primitive and economically weak * The fear that the accommodation of ATR will result in syncretism and nominalism * Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable. Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war. Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures. Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR: * Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue * Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners. If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered: * Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone * Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil.
Religious Studies and Arabic
D.Litt. et Phil. (Religious Studies)
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Books on the topic "Religion, International Relations, Interfaith Dialogue"

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University), International Seminar on "Contribution of Interfaith Work to Social Harmony and World Peace" (2002 Punjabi. Interfaith dialogue: Different perspectives : papers presented at the International Seminar on "Contribution of Interfaith Work to Social Harmony and World Peace" held at Punjabi University, Patiala in collaboration with the World Congress of Faiths, England on 29-30 January 2002. Patiala: Publication Bureau, Punjabi University, 2002.

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Küng, Hans. Global responsibility: In search of a new world ethic. New York: Continuum, 1996.

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Küng, Hans. Projekt Weltethos. München: Piper, 1990.

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Küng, Hans. Global responsibility: In search of a new world ethic. New York: Crossroad Pub. Co., 1991.

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Küng, Hans. Global responsibility: In search of a new world ethic. New York: Continuum, 1993.

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Kerry, Zymelman, and United States Institute of Peace., eds. What works?: Evaluating interfaith dialogue programs. Washington, D.C: United States Institute of Peace, 2004.

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Michael, Pye, ed. Religious harmony: Problems, practice, and education : proceedings of the regional conference of the International Association for the History of Religions, Yogyakarta and Semarang, Indonesia, September 27th-October 3rd, 2004. Berlin: Walter de Gruyter, 2006.

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Andreas, Bsteh, and Mahmood Tahir 1941-, eds. Reading the signs of the time: Contemporary challenges for Christians and Muslims : 1st Vienna international Christian-Islamic Round Table, Vienna, October 19 to 23, 2000. Mödling: Verlag St. Gabriel, 2003.

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Traditionalists, Muslims, and Christians in Africa: Interreligious encounters and dialogue. Amherst, NY: Cambria Press, 2009.

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Globalization, gender, and peacebuilding: The future of interfaith dialogue. New York: Paulist Press, 2012.

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Book chapters on the topic "Religion, International Relations, Interfaith Dialogue"

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Pratt, Douglas. "Interreligious Dialogue: Ecumenical Engagement in Interfaith Action." In International Handbooks of Religion and Education, 103–22. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-1-4020-9260-2_7.

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Rogers, Gaikwad. "Reconceptualizing Religion, Dialogue, Theology and Mission in Plralistic Society:." In Interfaith Relations after One Hundred Years, 272–86. Fortress Press, 2011. http://dx.doi.org/10.2307/j.ctv1ddcr78.23.

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Banchoff, Thomas. "Interreligious Dialogue and International Relations." In Rethinking Religion and World Affairs, 204–14. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199827978.003.0014.

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Sendor, Meir. "The Violence of the Neutral in Interfaith Relations." In Jewish Theology and World Religions, 149–66. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906764098.003.0007.

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This chapter analyses the common and unfortunate trend in interfaith dialogue of ‘neutralizing’ the Other. In an attempt to find commonality, neutralization introduces syncretism and relativism into interfaith discourse. Worse still, it does violence to the unique character of each religion and its practitioners who participate in the dialogue. According to Emmanuel Levinas, to proceed in this way is to doom the possibility of real relationship from the start and to fall prey to the most insidious and destructive habit of Western thought: the deception of the Neutral that derives from the tyranny of the Same. Meanwhile, Jacques Derrida repeatedly explored the nature of hospitality at length, employing it as a paradigm for the dynamics of interfaith relations. Finally, Paul Ricoeur's notion of the conscience, of the reciprocity of Otherness, of the response within responsibility, contributes an essential element to the groundwork for an authentic relationship outlined by Levinas and Derrida.
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Prokhorov, Dmitry. "“On the Performance of a Rite of Marriage under Threat of Execution by a Gazzan...”: The Problem of Interethnic and Interfaith Marriages in the Karaite Communities of Crimea in the Late 19th – early 20th Centuries." In Slavic & Jewish Cultures Dialogue Similarities Differences, 94–106. Sefer; Institute of Slavic Studies, Russian Academy of Sciences, 2020. http://dx.doi.org/10.31168/2658-3356.2020.6.

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The aim of the offered article is an analysis of legal and religious aspects of marriage-domestic relations, and demographic statistics in the Karaite’s communities of the Russian Empire in the end of the 19th and Early 20th century. In particular, in the article author has describes the activity of confessional self-government bodies and the organizational problems of the religious life of Karaite communities. This institution was the main authority for resolving issues related to the observance of the doctrines of the Karaite religion; spiritual government made judgments on the regulation of family and marriage relations in Karaite society, including the issue of interfaith and interethnic marriages.
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Yang, Ping. "Intercultural Dialogue as Constructive and Positive Communication." In Intercultural and Interfaith Dialogues for Global Peacebuilding and Stability, 30–49. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7585-6.ch002.

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This chapter conceptually highlights an important role intercultural dialogue plays in international relations as constructive and positive communication to achieve intercultural understanding and global peace-building. It also reflects on how conflicts are caused and how they could be managed across cultural boundaries. This is apparently becoming increasingly urgent as there are many intercultural conflicts, ranging from politics to diverse cultural practices. All these issues combined make intercultural relations at country level tense and in turn cause instability in some regions around the world. There are many reasons behind the situation, but one of the major reasons is lack of sufficient intercultural communication at an equal footing. It is worth reflecting on history as a guide to the present and future. Only when consistent democracy and equal rights are implemented for international community to participate in intercultural dialogue and intercultural communication in a constructive and positive manner is it conducive to international stability and global peace-building.
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Mollov, Ben, and Chaim Lavie. "The Impact of Israeli-Palestinian Inter-Religious Dialogue." In Intercultural and Interfaith Dialogues for Global Peacebuilding and Stability, 230–54. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7585-6.ch010.

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This chapter will focus on the prospects of inter-religious dialogue as a means of fostering the Israeli-Palestinian peacebuilding process, both from a theoretical and empirical perspectives. The two authors come from the disciplines of political science and social psychology and employ qualitative and quantitative methods, respectively. Although counter-intuitive as part of an ongoing research project, the authors suggest that, in line with other research, religion can indeed serve as a bridge between Israelis and Palestinians and not merely act as an escalatory influence as is commonly assumed. The authors have drawn on earlier work of these researchers and others, which have provided empirical evidence over time that inter-religious dialogue encounters between Israelis and Palestinians can help nurture perception change based on social psychological dynamics for intergroup relations as both sides discover strong commonalities between their respective faiths. This opportunity also offers a means to mutually explore the basis of the narratives of both sides in a non-confrontational atmosphere. Perception change between groups locked in conflict is an essential element for moderating strife and encouraging dialogue. However, in the case of the Israeli-Palestinian conflict clashing narratives––as succinctly analyzed in the Peel Commission Report of 1937––rooted in religious and cultural identity informs the conflict and must be addressed through dialogue with the hope of mutual accommodation. Ideally, the transcendent elements of religion can also serve as positive points of meeting. Research data collected primarily from the work of the Interfaith Encounter Association (IEA) will be presented to demonstrate the advantages of the inter-religious approach. In addition, the authors also refer to the case study of a special annual inter-religious dialogue by mid-level leadership in the “spirit of social partnership” in the Jewish-Arab City of Akko (in Northern Israel) in the context of an annual graduate seminar organized by the first author.
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