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1
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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Kazarian, Nicolas. "Interfaith Dialogue and Today’s Orthodoxy, from Confrontation to Dialogue." Review of Ecumenical Studies Sibiu 13, no. 1 (April 1, 2021): 51–57. http://dx.doi.org/10.2478/ress-2021-0005.
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Abstract Orthodoxy has a long experience of cohabitation with other religions and Christian denominations. However, this experience has not always been a peaceful and easy one, especially when molded by the rise of nationalism during the second half of the 19th century and global geopolitical forces throughout the 20th century. A series of historical events, from Russia to the Middle East, from the Balkans to Central Europe, have shaped the Orthodox relationship to religious pluralism, redefining the religious landscape through movement of populations and migrations. These many conflicts and historical events have proved the multifaceted reality of Orthodoxy, from its role as a state religion, such as in Greece, and a majority religion, such as in Russia, to a minority religion with limited rights, such as in Turkey, or, more generally speaking, in the Middle East. It is in this very complex context that interfaith relations unfold, too often in a very violent and traumatic way.
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Babiy, Mykhailo. "Interfaith relations in the context of freedom of religion." Ukrainian Religious Studies, no. 2 (September 27, 1996): 41–45. http://dx.doi.org/10.32420/1996.2.37.
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This is extremely relevant and very important both in theoretical and practical dimensions, the problem was at the center of the discussions of the international scientific conference, which took place on May 6-7, 1996 in Lviv. The mentioned conference was one of the main events within the framework of the VI International Round Table "History of Religions in Ukraine", at its meetings 3-6, as well as on issues of outstanding dates in the history of the development of religious life in Ukraine on the 8th of May: "400 "the anniversary of the Brest Union", and "400th anniversary of the birth of Peter Mohyla"
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Agustin, Aulia Aulia. "Perdamaian Sebagai Perwujudan Dalam Dialog Antar Agama." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 2 (February 13, 2019): 17–34. http://dx.doi.org/10.31538/almada.v1i2.206.
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Indonesia is a pluralistic country with a variety of ethnicities, races, cultures, languages and religions. Apart from being known as a pluralistic country, Indonesian people are also known to be very religious, and have made various efforts to create harmonious relations between religious communities. However, seeing the complex problems involving religious people in the current era is increasingly prevalent in this business as if in vain. Problems with a higher religion than religion that are no longer related to sadistic bandages, cruel, intolerant, even non-dialogical. Sam Harris, who is a new figure of atheism from the United States, also links this phenomenon and states that created religion creates conflict, division and social involvement. According to Sam, religion can support war, even religion is the core of the problem in the war. The war that was moved was justified because of religion, a religion that was often taken as a source of warfare. To realize the ideals of peace between religious communities, it is a significant effort to restore the nature of religion and the essential purpose of human life, dialogue is a form of effort. Dialogue with an inclusive dialogue model is a form of effort carried out in the present era. The strategy of implementing this dialogue model is one of the messages of religious peace in life, for the sake of religious and human safety. Interfaith dialogue is a form of support for each religious community and the support of the human race in racial struggle and struggle, conflict and inter-religious warfare. Dialogue The notion of interfaith is important as the goal of realizing a culture of peace and awareness will be responsible for virtue. Religious dialogue as a movement to call on all religious people to meet, make a strategy to build relationships between people on the basis of, compile, and coexist peacefully in different communities.
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Setiyawan, Imas Setiyawan, and Elfada Adella Hidayat. "Dialog Antar Umat Beragama Sebagai Piranti Menumbuhkan Sikap Toleransi." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 1 (January 5, 2018): 60–77. http://dx.doi.org/10.31538/almada.v1i1.142.
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Inter-religious harmony has until now become a goal in the life of every human being. Where each individual or group continues to maintain an attitude of tolerance to always live peacefully in a country that has diverse ethnic groups, customs, culture and religion. Given that tolerance must be possessed by every human being on this earth. What about mutual respect, respecting the trust of others, and not forcing the truth to those who already have their own truth. Like religious tolerance, every human being must respect the worship procedure for other religions, teachings that they believe in in his religion and do not see one's religious background if he wants to help him. Dialogue, is one way for tolerance to be maintained in interfaith relations. With the dialogue between religious people, whether individuals or religious groups, it will be easier to express their thoughts without fear of arousing words of attacking one another. In every religion, such as Islam, Christianity, Buddhism, Hinduism, and Confucianism, views on tolerance and dialogue between religious groups are different. Although, it has the same meaning. Namely, both of them aim to continue to maintain the harmony of life between religious people. In this article, we will discuss interfaith dialogue, tolerance and dialogue in the perspective of religions. Also how can dialogue be a moral to foster an attitude of enthusiasm among religious people.
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Schottmann, Sven Alexander. "Sustaining interfaith dialogue - A case study from Australia." Global Change, Peace & Security 25, no. 3 (October 2013): 319–24. http://dx.doi.org/10.1080/14781158.2013.765398.
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Andrew Fedorovich, Polomoshnov, and Polomoshnov Platon Andreevich. "Religious Tolerance as a Law and Practice (in Islam and Orthodoxy)." Islamovedenie 11, no. 4 (December 2020): 47–58. http://dx.doi.org/10.21779/2077-8155-2020-11-4-47-58.
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The article analyzes the concept of religious tolerance in the context of the relationship be-tween its legal support and the practice of interfaith relations. Tolerance is viewed as one of the key principles of modern policy and practice of interfaith relations in the Russian poly-confessional religious community in close connection with the principles of freedom of con-science and confessional equality. The measure of religious tolerance is social loyalty and hu-manistic potential of a particular religious denomination. The historical origins of religious toler-ance in Islam and Orthodoxy, as well as pre-revolutionary, Soviet and modern Russian models of interfaith relations and religious politics are investigated. The characteristic of the legislative base of the modern Russian model of religious tolerance is given. Tolerance as a norm of inter-faith relations is considered on three levels. At the level of individual religious behavior of be-lievers, religious tolerance is manifested as a loyal attitude towards non-believers and atheists. At the level of interchurch relations of confessions, tolerance is realized as an orientation towards the inter-confessional world, dialogue and cooperation of confessions in maintaining the socio-cultural stability of Russian society. At the level of the religious policy of a poly-confessional state, religious tolerance is viewed in the context of the flexible, situational implementation of the principles of freedom of conscience, confessional equality, as well as ensuring effective co-operation between traditional churches and the Russian state in improving the spiritual potential and social stability of Russian society. The authors state that religious tolerance is an ultimate principle for modern spiritual situation in the Russian Federation although there is not complete correspondence between its legislative declaration and the real practice of interfaith relations. The task of state policy in the field of religion is to optimize interfaith relations in the country, relying on the support and organization of effective dialogue and cooperation between church organizations of traditional Russian confessions, both at the regional level and at the level of their central, governing bodies.
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Lattu, Izak. "A Sociological Breakthrough of Interreligious Engagement in Everyday-Symbolic Interaction Perspectives." Religió: Jurnal Studi Agama-agama 6, no. 2 (September 1, 2016): 164–85. http://dx.doi.org/10.15642/religio.v6i2.601.
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This article explores the symbolic interaction, interfaith daily in Indonesia and beyond. The question of how one can live peacefully in a multireligious environment that has colored a discussion about interfaith engagement in many regions of the world. This article begins with a discussion of interfaith relations by introducing the history of migration in Europe. Having developed an awareness of everyday symbolic in migrant-host relationship, this article studied the effect of migration to interfaith engagement in Europe and the United States. Interfaith engagement in this sense is a means of building peace in many parts of the world, including Indonesia. Based on the sociological context of interreligious relations, the article criticized the rigidity of interreligious dialogue is stuck in the official forums related to religious issues. Therefore, religious dialogue based on everyday relationships become important to create the same sphere where everyone has the same solidarity and understanding with all those who have faith and religion are different.
[Artikel ini mengeksplorasi interaksi simbolis antariman sehari-hari di Indonesia dan di luar. Pertanyaan bagaimana seseorang dapat hidup secara damai di lingkungan yang multiagama telah mewarnai diskusi tentang keterlibatan lintas agama (interreligious engagement) di banyak wilayah di dunia. Artikel ini dimulai dengan diskusi tentang hubungan antaragama dengan memperkenalkan sejarah migrasi di Eropa. Dengan mengembangkan kesadaran simbolis sehari-hari dalam hubungan migran-tuan rumah, artikel ini mendalami pengaruh migrasi ke keterlibatan antaragama di Eropa dan Amerika Serikat. Keterlibatan antaragama dalam pengertian ini adalah sarana pembangunan perdamaian di banyak bagian dunia, termasuk Indonesia. Berdasarkan konteks sosiologis hubungan antaragama, artikel ini mengkritik kekakuan antaragama yang terjebak dalam forum dialog resmi terkait masalah agama. Oleh karena itu, dialog agama berbasis hubungan sehari-hari menjadi penting untuk menciptakan wilayah yang sama dimana setiap orang memiliki solidaritas dan pemahaman yang sama dengan semua orang yang memiliki iman dan agama yang berbeda
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Yilmaz, Ihsan, and James Barry. "Instrumentalizing Islam in a ‘Secular’ State: Turkey’s Diyanet and Interfaith Dialogue." Journal of Balkan and Near Eastern Studies 22, no. 1 (August 14, 2018): 1–16. http://dx.doi.org/10.1080/19448953.2018.1506301.
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Parihala, Yohanes, and Kristno Sapteno. "Dari Kesaksian Iman ke Simbiosis Agama: Meninjau Konsep Dialog Calvin E. Shenk Bagi Perjumpaan Islam-Kristen di Maluku." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 4, no. 2 (May 30, 2020): 103–14. http://dx.doi.org/10.15575/rjsalb.v4i2.8250.
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This study aims to analyse the thoughts of Calvin E. Shenk, a Christian missiologist, who criticized the concept of tripolar typology in the reality of religious pluralism, which was seen as reducing Christian faith. Calvin E. Shenk offers the idea of authentic dialogue, dialogue is as a form of witness of faith. However, Shenk's thoughts cannot simply be applied in the reality of encounters between Muslims and Christians in Maluku, which only emerged from the religious conflict of in 1999-2004. Both the analysis of Shenk's thoughts and the analysis of the context of religious presentation in Maluku, uses the approach of literature study in qualitative research methods. Finally, this study offers a dialogue paradigm in the context of interfaith relations in Maluku that embraces the uniqueness of each religion, including the praxis of the witness of faith, but does not neglect an important dimension that all religions need each other, and that is the symbiosis of religion.
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Suslov, Ivan. "Level and Characteristics of Interfaith Tension of the Bottom Volga Area." Logos et Praxis, no. 2 (December 2020): 83–91. http://dx.doi.org/10.15688/lp.jvolsu.2020.2.8.
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The article analyzes the data of a sociological survey conducted in the spring of 2020 of the Bottom Volga area by the research team of the Department of history, political science and sociology of the Saratov state law Academy. Primary sociological information was collected using the Internet survey of respondents using the Google forms service. The sample size was 1,100 people. Representatives of the Astrakhan region (184 respondents), Volgograd region (307) and Saratov region (609) were interviewed. The empirical study allowed us to determine the influence of respondents' religion on the perception of religious threats, as well as problems of interfaith dialogue. The regional specifics of the quality of interfaith relations were revealed, and the levels of religious tension in the Astrakhan, Volgograd and Saratov regions were compared. The survey revealed hidden tensions in the region's interfaith relations (including among the Orthodox majority). Representatives of the Muslim community showed an optimistic attitude in their responses. A potentially dangerous predisposition to politicizing religion has been identified among those groups that are under pressure to identify with their faith. The study revealed: there is a high level of concern about issues of faith among representatives of the Muslim community; a positive attitude towards increasing the role of religion in socio-political life, increasing the level of secularization of society. Atheists of the Lower Volga region showed open dissatisfaction with the state of religious relations in the region. Atheists of the Lower Volga region showed open dissatisfaction with the state of religious relations in the region. This group appears as an object of the religious security system, which under pressure is transformed into a subject protesting against secularization processes. The author concludes that the main strategy should be to study and solve the internal problems of religious minorities, and a complementary strategy can be to counteract external (foreign) religious threats.
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Rambe, Toguan. "Mukti Ali’s Contributions to Interreligious Harmony in Indonesia." al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) 2, no. 1 (December 29, 2020): 34. http://dx.doi.org/10.51900/lubb.v2i1.8588.
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<p>This study explores Mukti Ali’s thoughts and contributions to Inter-religious harmony. Thoughts by Mukti Ali were discussed the harmony among religious believers, including comparative religion, the concept of agreeing in disagreement, and inter-religious dialogue, all anchored to the doctrine of Islam rahmat li al-’alamin. Mukti Ali pioneered interfaith dialogue as well-known moderate, dialogue, and respect for pluralism, improving justice and peace, understanding each other, and respecting each other within the frame of national unity. Throughout his life, Mukti Ali was known as a staunch Islamic thinker to fight for inter-religious harmony in Indonesia. The whole struggle and contribution in interreligious harmony at least touch some aspects; those are the scientific aspects and social relations. His persistence has a strong theological foundation. Her eagerness Mukti Ali was also known as the father of national harmony in Indonesia.</p>
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Nasir, Mohamad Abdun. "Religion, Law, and Identity: Contending Authorities on Interfaith Marriage in Lombok, Indonesia." Islam and Christian–Muslim Relations 31, no. 2 (April 2, 2020): 131–50. http://dx.doi.org/10.1080/09596410.2020.1773618.
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Johnston, David. "Christian and Muslim Dialogues." American Journal of Islam and Society 30, no. 1 (January 1, 2013): 112–14. http://dx.doi.org/10.35632/ajis.v30i1.1162.
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In his first book David Bertaina, assistant professor of religion in the Universityof Illinois’ History Department (Springfield), makes an important contributionto our knowledge of Christian-Muslim relations in the first fivecenturies of the Islamic era. Also a scholar with the Institute of Catholic Culturein McLean, VA, he is critical of many interreligious dialogues today, asthey tend to be straightjacketed by liberal ideals of tolerance and neutrality.The result is that, unlike the robust and dynamic dialogue literature in the earlycenturies of Islamdom that took “seriously the truth claims of its participantsin matters of faith and reason,” much of which passes now for interfaith conversationavoids what is most precious to each side in the name of “neutrality.”Another lesson we can draw from the past is the importance of highlightingthe issue of power when different communities of faith come together to debate. Not surprisingly, much interfaith dialogue today, he notes, can often feel“oppressive” to Muslims, at least to some extent, as it did for Christians livingunder Islamic rule – even in the heyday of cosmopolitan Abbasid Baghdad.An historian and Semitic languages specialist, Bertaina trains his sightson the ancient Near Eastern literary genre of interreligious dialogue, whichcan be traced back to Plato and other early Greek writers, and which Christiansleveraged in their own polemics with Jews in the fifth and sixth centuries CE.Between the second and fifth centuries AH, both Muslims and Christians usedthe dialogue genre to communicate their own convictions about religious truth,in both apologetic and polemical modes. While they were mostly addressingtheir own communities, they also sought to persuade the religious other. Infact, this was a discourse that also functioned as “a means to fulfill epistemiccommitments such as that of Christians to evangelization and Muslims to mission(da’wa)” (p. 3) ...
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Owusu-Ansah, David, and Emmanuel Akyeampong. "Religious Pluralism and Interfaith Coexistence: Ecumenicalism in the Context of Traditional Modes of Tolerance." Legon Journal of the Humanities 30, no. 2 (December 31, 2019): 1–18. http://dx.doi.org/10.4314/ljh.v30i2.1.
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In many parts of the developing world, religion is singled out as the cause for violent clashes. At the 2007 TrustAfrica workshop in Dakar, the conference of religious leaders, scholars, and experts from 12 African countries and the Diaspora explored this concern under the theme "Meeting the Challenges of Religion and Pluralism in Africa." It was observed that religiously justified conflicts were often the repackaging of community concerns regarding issues of social, economic, and political injustices, inequities and exclusions. Consequently, a project on “religious pluralism and interfaith coexistence in Ghana” was funded in 2008 as part of the efforts to examine the role of local traditions as a foundation to interfaith dialogue. Earlier in 2005, a similar project on the theme of Islam and tolerance, with funding from Harvard and Michigan State University, was conducted in Ghana. Several issues emerging from the field conversations are pertinent to topics of how history shaped Muslim relations with their non-Muslim hosts in West Africa. It is often argued in the literature that Islam’s inherently adoptive attitude toward African religious culture made it possible for Muslims and their non-Muslim hosts to co-exist. However, this research contends that, in the case of Ghana, it was the traditional local culture as defined by indigenous religious values that shaped and moderated the environment that sustained peaceful interreligious relations. The authors express concern that as the country experiences rapid urbanization, Westernization, proliferation of charismatic churches and aggressive Christian evangelization, the traditional values that underpinned pluralism and peace in historic times might be threatened (George Bob-Milliar and Karen Lauterback, 2018).
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Masduqi, Anis. "HUBUNGAN ANTARAGAMA DALAM BIDANG PENDIDIKAN, PERKAWINAN, PENGUBURAN JENAZAH, DAN UPACARA HARI-HARI BESAR KEAGAMAAN." Al-Riwayah: Jurnal Kependidikan 9, no. 2 (September 30, 2017): 297–322. http://dx.doi.org/10.32489/al-riwayah.144.
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Interfaith relation is an important issue in the education field. Perhaps, it is because education plays a crucial role in the transfer of the science of religion and theology custody. Then religious education became a central issue in the arena of interreligious relations. Education will determine the style of interfaith relations in a plural society. Legislation on religious education thus should be criticized. The plurality of religion becomes a source of instability and disintegration seems to make the government tried to cope with any vulnerability harmony. Finally, the government issued regulations related to this issue. One of them is the Minister of Religious Affairs Decree Number 84 Year 1996 regarding Implementation Guidelines for Vulnerability Reduction Religious Harmony of Life. The operational guidelines vulnerability religious harmony is intended as a guide to the work of the officials and leaders of organizational units within the Ministry of Religious Affairs (now the Ministry of Religious Affairs) to take measures and coordinate in preventing insecurity in the field of religious harmony. Under these regulations, the causes of insecurity interreligious harmony, among others: the establishment of places of worship, evangelism, foreign aid, interfaith marriage, religious festivities, blasphemy, activity streams splinter and aspects of the non-religious influence, such as population density, the gap socioeconomic, implementation of education, ideological and regional political infiltration and international scale, which entered Indonesia through religious activities. This article examines these issues in the context of Indonesia.
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Masduqi, Anis. "HUBUNGAN ANTARAGAMA DALAM BIDANG PENDIDIKAN, PERKAWINAN, PENGUBURAN JENAZAH, DAN UPACARA HARI-HARI BESAR KEAGAMAAN." Al-Riwayah: Jurnal Kependidikan 9, no. 2 (September 30, 2017): 323–48. http://dx.doi.org/10.32489/al-riwayah.171.
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Interfaith relation is an important issue in the education field. Perhaps, it is because education plays a crucial role in the transfer of the science of religion and theology custody. Then religious education became a central issue in the arena of interreligious relations. Education will determine the style of interfaith relations in a plural society. Legislation on religious education thus should be criticized. The plurality of religion becomes a source of instability and disintegration seems to make the government tried to cope with any vulnerability harmony. Finally, the government issued regulations related to this issue. One of them is the Minister of Religious Affairs Decree Number 84 Year 1996 regarding Implementation Guidelines for Vulnerability Reduction Religious Harmony of Life. The operational guidelines vulnerability religious harmony is intended as a guide to the work of the officials and leaders of organizational units within the Ministry of Religious Affairs (now the Ministry of Religious Affairs) to take measures and coordinate in preventing insecurity in the field of religious harmony. Under these regulations, the causes of insecurity interreligious harmony, among others: the establishment of places of worship, evangelism, foreign aid, interfaith marriage, religious festivities, blasphemy, activity streams splinter and aspects of the non-religious influence, such as population density, the gap socio-economic, implementation of education, ideological and regional political infiltration and international scale, which entered Indonesia through religious activities. This article examines these issues in the context of Indonesia.
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Dangor, Suleman. "An Interfaith Perspective on Globalization for the Common Good." American Journal of Islam and Society 21, no. 3 (July 1, 2004): 185–88. http://dx.doi.org/10.35632/ajis.v21i3.1790.
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The third Annual International Conference on Globalization for theCommon Good was held on 27-31 March 2004 at the Bustan Rotana hotel, Dubai, the United Arab Emirates. More than thirty participants, representingacademics, peace activists, theologians, environmentalists, and businessmenfrom the United States, Europe, Japan, the Gulf region, Australia,and South Africa attended the eleven plenary sessions. These were dividedunder the following headings: Muslim-Christian Dialogue for the CommonGood; Religions and Social Justice; Profit and the Common Good: Conflictor Convergence?; Religions and the Common Good; Urbanization andCities in a Global Age; Globalization and Civilizations; EthicalPerspectives on Globalization; Interfaith Dialogue and Peace-building;Natural Resources, Ecology and Development; Youth in a Global Age; andScience and Technology in a Global Age. The conference was officiallyopened by the founder and chief convenor of the Interfaith Perspective onGlobalization for the Common Good, Dr Kamran Mofid of the UnitedKingdom.Dr William Lesher (Lutheran School of Theology, Chicago) in his“Pathways to Peace” identified the major factors supporting globalizationand showed how global trends become indigenized through the process ofglocalization. Sister Beatrice Mariotti’s (St. Mary’s Catholic HighSchool, Dubai) “Globalization and Christian-Muslim Spiritual Dialoguein Dubai” dealt with three challenges to cultural identity: consumerism,the Internet, and isolationism. Markus Glatz-Schmallegger (CatholicSocial Academy of Austria) argued in his “Religions Acting for ‘Bridgingand Linking Social Capital’ in the Context of Globalization,” that religion,as an organ of civil society, can contribute significantly to socialcapital.In the session on “Profit and the Common Good: Conflict or Convergence?”Kamran Mofid outlined both the negative and positive aspects ofglobalization. This was followed by a lively discussion on how globalization’sbenefits could be extended to all and not confined to a minority ofindividuals, multinationals, and states. Suleman Dangor (University ofKwazulu-Natal, South Africa) outlined the positive and negative featuresof globalization, and then elaborated on the role that religions could playin ensuring that its benefits are spread equitably while developing nationsare protected from its negative impact.Jakob von Uexkull (The Right Livelihood Awards, London, UK), in his“Global Values and Global Stability,” made a case for equitable access tothe world’s natural resources. The possibility of this happening is greaternow that we are moving to a post-secular world. Keyvan Tabari emphasizedthe importance of national sovereignty. Since the demise of the USSR ...
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Kisovskaya, N. "Christian-Islamic Dialogue in Western Europe." World Economy and International Relations, no. 7 (2010): 55–64. http://dx.doi.org/10.20542/0131-2227-2010-7-55-64.
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The meaning of an inter-religious dialogue has increased in the context of globalization, which has put different ethnicities and religions face-to-face within the fledging "planetary community". Furthermore, it encouraged a remarkably emerging role of religion, in particular in politics. The dialogue became of key importance in Western Europe due to the Muslims turning into the largest diaspora of the region, and Islam – into the second religion after Christianity. The author dedicated this work to investigation of this dialogue's aspects, since the unceasing growth of the Muslim migration and terroristic threats cause the expansion of islamophobia and ethnic tension that have become a destabilizing factor in the region.
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Convention Reporters Committee, ISNA. "Islam." American Journal of Islam and Society 21, no. 4 (October 1, 2004): 149–52. http://dx.doi.org/10.35632/ajis.v21i4.1767.
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ISNA’s Forty-first Annual Convention, held in Chicago (September 4-6,2004), offered about 100 sessions and was cohosted by the Council ofIslamic Organizations of Greater Chicago (CIOGC). Over 400 ChicagoMuslim volunteer organizations offered their support, resources, and talentsunder CIOGC’s leadership. The Friday night Interfaith Unity Banquetwas dedicated to interfaith dialogue. The invitation-only event seeks toenergize attendees, including politicians running for office in the Chicagoarea, to continue their efforts and to recognize those who are trying to buildbridges between different faith communities. The Rev. Stanley L. Davis, Jr.,was given a plaque for his continuing work in interfaith relations plus hisdedication to peace and justice.The Fifth Annual Community Service Recognition Luncheon, hosted bythe ISNA Development Foundation, was addressed by Cherif Bassiouni, arespected attorney and professor at DePaul University, who is also presidentof the International Human Rights Law Institute. He declared: “It makes meangry when Muslims apologize for Islam. I am proud to be a Muslim.”For the first time, a female Muslim activist, Sharifa Alkhateeb, receivedthe Mahboob Khan Community Service Award, which recognizes outstandingservice to the Muslim community in North America. Alkhateeb, recognizedfor her work in various causes, especially those concerning women,could not attend. Her husband Mejdi accepted the award on her behalf, whileher sister read her acceptance speech. Former ISNA president MuzammilSiddiqui also received the award ...
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Yusuf, Imtiyaz. "MANAGING RELIGIOUS AND ETHNIC DIVERSITY FOR PEACE AND HARMONY: ISLAM AND BUDDHISM IN THE MALAY WORLD OF SOUTH EAST ASIA." Journal of Malay Islamic Studies 1, no. 2 (December 30, 2017): 129–40. http://dx.doi.org/10.19109/jmis.v1i2.3835.
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This article discusses the phenomenon of the relationship between Islam and Buddhism in the Malay World of Southeast Asia. The ultimate goal is to uncover social facts about the relationship between adherents of the two largest religions in Southeast Asia: Islam (42%) and Buddhism (40%). This research shows that the relations between Islamic and Buddhist communities in various Southeast Asian Countries are full of dynamics. The dynamics can take the form of peaceful relations or vice versa: conflicts with various levels of escalation. Among the reasons that also triggered the emergence of conflict is the problem of political, economic, socio-cultural, and religious disparities. The solution to this problem can be done with a historical approach, an intra and interfaith dialogue approach in order to foster mutual understanding between adherents of both religions, a political policy approach in the form of granting basic rights to followers of a minority religion, and an academic approach through the study of religions in various universities in Thailand, Malaysia, Singapore, Indonesia and various other countries in the Southeast Asian region. Meanwhile, Islamic studies in various Islamic universities need to be done with an interdisciplinary approach and understanding of languages and cultures that exist in Asian countries.
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L.A., Maslova, Rebkalo M. M., and Zakharchenko К.O. "Actual problems of ensuring international guarantees of religious freedom and the constitutional right to freedom of religion in Ukraine." Scientific Herald of Sivershchyna. Series: Law 2020, no. 3 (December 18, 2020): 7–20. http://dx.doi.org/10.32755/sjlaw.2020.03.007.
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The basic international guarantees of religious freedom are examined in the article, which are declared in the Universal Declaration of Human Rights, the International Covenant on Civil and Political Rights, the Convention for the Human Rights and Fundamental Freedoms. A systematic analysis is done of the compliance of the Constitution of Ukraine and relevant national legislation with universal international acts in terms of ensuring the rights of believers and religious communities. Current problems are generalized in the religious sphere of modern Ukrainian society, which characterized by destructive processes around the unification process of Ukrainian Orthodoxy, interfaith conflicts and violations of religious freedom in the occupied territories. The conclusions and recommendations are analyzed of the UN and the OSCE on the growth of acts of violence, inaction of law enforcement agencies and the adoption of legislation that negatively affected the fundamental freedoms of citizens in Ukraine in the religious sphere. The specifics of the administrative influence of the state in the religious sphere are revealed, the limits of such influence are revealed, which are connected with practical aspects of religious activity, religious relations, creation and functioning of religious organizations, as well as another part of the sphere of religion, which is outside the scope of such influence by the state. Given the multi-ethnicity and poly-confessional Ukrainian society, approaches are outlined to improving the state policy of Ukraine are outlined in the religion sphere in accordance with European principles of worldview tolerance, tolerance of other people’s beliefs and other values and EU neutrality in the religion. In the conditions of aggravation of confessional relations in Ukraine and for the purpose of ordering of religious space, it is proposed to introduce into public administration practice a conceptual model of public administration in the sphere of ensuring religious security. Key words human rights; international humanitarian standards; freedom of thought and religion; religious conflicts.
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Richie, Tony. "A Reply to Veli-Matti Kärkkäinen’s Response." Journal of Pentecostal Theology 15, no. 2 (2007): 269–75. http://dx.doi.org/10.1177/0966736906069262.
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AbstractThis reply to Veli-Matti Kärkkäinen further affirms the importance of work in the theology of religions for Pentecostals and Charismatics today that first prompted the author’s original inquiry into the views of a major early Pentecostal leader, Bishop J.H. King, concerning interfaith encounter and understanding. This dialogue with Kärkkäinen supports suggestions that an overall program of rediscovering, reclaiming, restoring, and revisioning our Pentecostal theology of religions heritage seems advisable. King’s obviously optimistic theology of religions, however, must be carefully distinguished from pluralism and set in the context of its Wesleyan roots and Evangelical emphases. Further development of what King provides in embryonic form is demanded. King represents an optimistic but still Christocentric strain shared by other Pentecostals within early stages of the movement. Not at all amounting to an uncritical approbation of world religions, this revolutionary discovery does decidedly enlarge understandings of Christ’s lordship beyond the pale of any particular religion. Careful terminology in order to avoid misunderstanding is called for and conceded. Pentecostal hypersensitivity regarding theology of religions highlights the need for constant clarification of contrariness to liberal religious pluralism. King’s legacy invalidates any assumption that earlier (older) Pentecostal resources on religions are exclusively pessimistic. Implications are immense for Christian mission and interreligious relations.
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Jelen, Ted G. "Unity in Diversity: Interfaith Dialogue in the Middle East - By Mohammed Abu-Numer, Amal I. Khoury, and Emily Welty." Political Psychology 30, no. 5 (October 2009): 829–31. http://dx.doi.org/10.1111/j.1467-9221.2009.00727.x.
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Leustean, Lucian N. "Roman Catholicism, Diplomacy, and the European Communities, 1958–1964." Journal of Cold War Studies 15, no. 1 (January 2013): 53–77. http://dx.doi.org/10.1162/jcws_a_00308.
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This article investigates the Roman Catholic Church's role in the process of European integration from the first Hallstein Commission in 1958 to the failure of the Holy See's application to establish a diplomatic representation at the European Economic Community in 1964. The article focuses on the Church's response toward emerging European institutions and shows that local mobilization in Luxembourg, Strasbourg, and Brussels was instrumental in shaping relations between the Catholic Church and the European Communities (EC). The Church's position toward the EC, placing local communities as prime actors in dialogue with European institutions, reflected the sensitive nature of religion during the Cold War.
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Weitzel, Michelle D. "Common sense politics: religion and belonging in French public space." French Politics 18, no. 4 (November 3, 2020): 380–404. http://dx.doi.org/10.1057/s41253-020-00134-6.
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Abstract Public “common sense” should be conceptualized as an important force structuring the politics of belonging. Homing in on the embodied and sensory aspects of common, taken-for-granted knowledge and the habits of perception that inform it, this article demonstrates how culturally entrained listening practices structure rights to the city and the exercise of citizenship. By tuning into the significance of ambient religious sound, it offers an empirical, ethnographic investigation into how common sense, in dialogue with constitutional and municipal law, shapes practices of citizenship and participation in French public space. The article argues that common sense deriving from perception and interpretation of public sound among majority French represents a stubborn obstacle to French Muslims’ exercise of full citizenship; indeed, it enacts a kind of violence that locks French Muslims out of agentive citizenry, rendering them objects to be muted at will, not fellow citizens to be heard.
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Homan, Roger. "The Catholic-Marxist ideological dialogue in Poland, 1945–1980 and Politics and religion in Eastern Europe." International Affairs 68, no. 3 (July 1992): 551–52. http://dx.doi.org/10.2307/2623035.
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Engeman, Thomas S. "Religion and Politics the American Way: The Exemplary William Dean Howells." Review of Politics 63, no. 1 (2001): 107–28. http://dx.doi.org/10.1017/s0034670500030539.
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Recent scholars have sought to reexamine the influence of religion on American political thought and practice. Contrary to the Progressives, who found the American tradition wholly secular, these scholars argue that the American Founders accepted the principle that liberal political institutions require the active presence and participation of religious groups in society for their success. The Founders agreed with the communitarian writers beginning with Alexis de Tocqueville who criticized the alienation and weakness of modern individualism. There is a renewed interest in the study of literature as a mode of social analysis and theoretical speculation. The realist writer William Dean Howells (1837–1920) is widely regarded as a remarkably accurate observer of American mores. The conflict between Christianity and liberal individualism figures prominently in his work. Howells's novels offer a series of informed reflections on the once central dialogue between religion and liberalism in American life.
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TRÄN Thi Liën, Claire. "Les relations entre l’Église catholique et l’État au Vietnam depuis le Đổi Mới. Perspectives." Social Compass 57, no. 3 (September 2010): 345–56. http://dx.doi.org/10.1177/0037768610375519.
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The relationship between State and Church in Vietnam differs from that in China because of the loyalty of the Vietnamese Church to Rome. As a minority religion (7% of the population), the Catholic Church has adopted a policy of dialogue with the communist State since the reunification of the country in 1975. After a difficult initial period, the Church is now enjoying a marked revival. The reform policy (đ i m i) initiated in 1986 and the opening of the country after more than 40 years of war have contributed to the improvement of State—Church relations. Committed to an international integration process, and under simultaneous pressure from Western countries, international institutions and increasing public unrest, the Vietnamese State is pursuing its policy of religious tolerance even though this policy creates tensions both within the Party and at local level. However, it does not seem to compromise the process of establishing diplomatic relations with the Vatican.
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Esposito, John L., and Imtiyaz Yusu. "Editorial." American Journal of Islam and Society 28, no. 3 (July 1, 2011): i—xii. http://dx.doi.org/10.35632/ajis.v28i3.1239.
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This special issue of the American Journal of Islamic Social Sciences onIsmail al Faruqi is prepared to honor the memory and contribution of ProfessorIsmail al Faruqi to the academia, the history of Islamic thought,and the development of the Muslim community (Ummah). Providing aperspective twenty-five years after Professor al Faruqi’s death, it providesthought-provoking papers relating of the person, mission, and intellectualjihad initiated by Professor al Faruqi.Ismail Raji al Faruqi (1921–1986) was a great scholar of Islam in moderntimes. His scholarship covered a broad spectrum of Islamic studies: thestudy of religion, Islamic thought, approaches to knowledge, history, culture,education, interfaith dialogue, aesthetics, ethics, politics, economics,science, and gender issues. He had indeed an encyclopedic knowledge, arare person among contemporary Muslim scholars.Ismail al-Faruqi laid the foundation for a new interpretation and analysisof the quintessence of tawhid and its relevance in various dimensionsof human life and thought. He also made unique contributions to the studyof Islam and its relevance to the contemporary age. In fact, many of hisunique contributions to Islamic scholarship remain especially relevant todayand have been carried on and extended by many of his former.Professor al Faruqi was a founder of “the school of Islamization ofknowledge,” which has been incorporated at several international Islamicuniversities. His school of thought, academic approach, and practice is alsobeing applied by hundreds of his students who are teaching and doing researchat different universities in all continents.This special issue of the American Journal of Islamic Social Sciences,revisits the intellectual legacy and continuing influence of Professor Ismailal Faruqi since his death ...
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Tessitore, Aristide. "Tocqueville and Gobineau on the Nature of Modern Politics." Review of Politics 67, no. 4 (2005): 631–57. http://dx.doi.org/10.1017/s0034670500035658.
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This essay takes its bearings from an epistolary dialogue between Arthur de Gobineau and Alexis de Tocqueville about the contours of modern politics. Their dispute illuminates in a remarkable way the theological-political problem that suffuses the emergence of modern politics and, as a consequence, provides a helpful frame of reference for understanding several contemporary controversies bearing on the relationship between religion and liberal democratic politics. Moreover, their correspondence casts new light on the underpinnings of Tocqueville's thought. The frankness of this exchange together with the relentless character of Gobineau's arguments, provoke in Tocqueville an articulation of the larger context within which he understands modern politics and, in so doing, reveals an important, though largely neglected, intellectual framework that informs much of his published work.
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ملكاوي, فتحي حسن. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 7, no. 26 (October 1, 2001): 198–93. http://dx.doi.org/10.35632/citj.v7i26.2863.
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مقاربات في قراءة التاريخ. عبد المجيد النجار. بيروت: دار البدائل للطباعة والنشر، 2001م (240 صفحة).
رعاية البيئة في شريعة الإسلام. يوسف القرضاوي. القاهرة: دار الشروق 2001م (260 صفحة).
الموسوعة العصرية في الفقه الجنائي الإسلامي تعليقات توفيق الشاوي على أصل الكتاب لعبد القارد عودة وعلى تعليقات آية الله السيد إسماعيل الصدر. المجلد الأول، أربعة أجزاء. القاهرة: دار الشروق (مركز السنهوري). 2001 (ج1: 320 صفحة، ج2: 562 صفحة، ج3: 404 صفحة، ج4: 310 صفحة).
الاستشراق والوعي السالب. خيري منصور. بيروت: المؤسسة العربية للدراسات والنشر، 2001م (316 صفحة).
الاعتصام بالشريعة. طارق الشامخي. بيروت: دار البدائل للطباعة والنشر، 2001م (208 صفحة).
وحدة الفكرين الديني والفلسفي. أبو يعرب المرزوقي. دمشق: دار الفكر، 2001م (180 صفحة).
الكنيسة الكاثوليكية والإسلام. تأليف الأب ميشال لولون ترجمة وتحقيق: فاطمة الحبابي وعادل بن محمد عزيز الحبابي، بيروت: المؤسسة العربية للدراسات والنشر 2001م (154صفحة).
نحو تفعيل مقاصد الشريعة. تأليف جمال الدين عطية. دمشق: دار الفكر والمعهد العالمي للفكر الإسلامي. 2001م (248 صفحة).
Histoire Coloniale et Immigration. By Eric Savareze. Paris: Seguier 2001, pp (213 pages)
Propaganda and the Public Mind. Noam Chomsky. Boston: South End Press, 2001 (252 pages)
Religion on the Rise: Islam in the Third Millennium. Murad W. Hofmann. Beltsville, MD: Amana Publication, 2001. (248 Pages)
Forensic Psychiatry in Islamic Jurisprudence. Kutaiba S. Chaleby. Herndon, VA: The International Institute of Islamic Thought, 2001. (189 pages)
The Cross and the Crescent: An Interfaith Dialogue between Christianity and Islam. By Gerald F. Dirks. Beltsville, MD: Amana Publication. 2001 (260 pages)
Women in Islam: The Western Experience. By Anne Sofie Roald. London: Routledge, 2001. (340pages)
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Balabeykina, Olga A. "Confessional Foreign Regional Studies as a Field of Research." REGIONOLOGY 28, no. 1 (March 31, 2020): 111–32. http://dx.doi.org/10.15507/2413-1407.110.028.202001.111-132.
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Introduction. The relevance of foreign confessional and regional studies is due to the influence of the religious factor on mentality, traditions, and culture of the population, as well as on the legal, social and economic components of society, which determines the specifics of the development of international relations. The objective of the study is to expand and introduce into scientific circulation the approaches and methods of applying scientific tools for research in the field of foreign confessional space. Materials and Methods. Data from financial reports of foreign religious organizations were used as the research materials. Basing on these and employing mathematical and statistical methods, the initial data were processed, which made it possible to identify territorial features as well as the specifics of economic and social activities within the confessional space of countries considered and religions widespread in them. Results. The study conducted made it possible to identify the specifics of comprehensive foreign research in the field of confessional space, which has been objectified into a scientific direction promising for further development. Great opportunities in the study of confessional space open up when adopting institutional and territorial as well as religion and landscape based approaches taking into account the specifics of the initial factual and statistical information available at the present stage. The former approach is more recommended for countries and regions where Christianity with a rigid territorial structure dominates, and the latter – for cases where the role of territorial setup is not significant for the functioning of religious organizations. Discussion and Conclusion. Further development of Confessional Foreign Regional Studies should be based on the strengthening of interdisciplinary linkages and the adoption of mathematical and statistical research methods. The results of the study can be used in the context of interfaith contacts, which are increasing in importance. Consideration of the models of functioning of the confessional space of foreign countries is advisable when developing a strategy for the development of the state-religion relations in the Russian Federation, and can also be taken into account by leaders of religious organizations represented in Russia.
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Korolko, Andrii. "Cultural and Educational Activities of Ukrainian District School Council of Pokuttia in the Period of the West Ukrainian People’s Republic (November 1918 – May 1919)." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, no. 47 (June 30, 2018): 80–97. http://dx.doi.org/10.31861/hj2018.47.80-97.
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Cultural and educational activities of Ukrainian district school council of Pokuttiain the periodof the West Ukrainian People’s Republic is described in the article; the peculiarities of the legislative ensuring of the process of the national school development are studied; the relations of the Ukrainians with other ethnic communities in the national and cultural sphere are highlighted. In the research the author came to the conclusion confirming that residents of Pokuttia actively took part in the reformation of the national and cultural sphere following the norms of the official legislation of The West Ukrainian People’s Republic; the work of the district school councils was various – from the organization the teachers’ meetings, conferences to the convocations of preparatory courses for pupils, management of the teaching process in district schools; in spite of the declaring international peace, concord and partnership by the authority of The West Ukrainian People’s Republic there were cultural and educational processes in the form of the Ukrainian-Polish confrontation and intentions of the Ukrainian-Jewish dialogue in Pokuttia.
Keywords: Pokuttia, education, school, State Secretariat of education and religion, districtschool council, teachers’ meeting, Ukrainian-Jewish relations, Ukrainian-Polish relations
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Pronina, Tatyana. "“Parallel Societies” and a Turn Towards Soft Assimilation." Contemporary Europe 101, no. 1 (February 28, 2021): 151–60. http://dx.doi.org/10.15211/soveurope12021151160.
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The article presents an overview of theoretical discussions about the content and formats for the use of the term “parallel societies” in social and humanitarian discourses and political debates on immigration. Based on the previous immigration studies (of the Chicago sociological school, T. Meyer in Germany, etc.), a number of authors point out negative connotations associated with this term due to phobias of Islamic radicalism. Other researchers propose to abandon the term "parallel society". They insist on the hollowness of this concept, which just reflects the fears of a certain part of European society. However, the majority of specialists pay attention to the ambiguous nature of segregation as the basis for the development of “parallel societies”, acting for immigrants as a protection mechanism against discrimination and facilitates their integration. Furthermore, the researchers provide empirical evidence of a link between the deterioration of social and economic conditions and the growth of anti-immigrant sentiment. The study highlights the paradoxical conclusion that immigrant communities with a strong influence of religion lack public “parallel” structures that represented their interests in the majority society. Meanwhile the states do not have the appropriate tools to establish a dialogue with religious immigrant organizations and to oppose the promotion of their life style. In conclusion, the article emphasizes the growing tendency to abandon the strategy of multiculturalism and return to a soft variant of assimilation and integration.
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زين الدين, حنان لطفي. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 19, no. 75 (January 1, 2014): 232–23. http://dx.doi.org/10.35632/citj.v19i75.2579.
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مبادئ الحوار الهادف بين الأديان والمذاهب والفرق، علي أبو سعيدة، بيروت: مؤسسة البلاغ، 2012م.
التواصل والحوار؛ أخلاقيات النقاش في الفكر الفلسفي المعاصر، الناصر عبد اللاوي، بيروت: دار الفارابي، 2013م، 190 صفحة.
الوحدة في الاختلاف؛ حوار الأديان في الشرق الأوسط. تأليف: محمد أبو نمر، أمل خوري، إيملي ويلتي، ترجمة وتحقيق: عبد علي السعيدي، عمّان: الأهلية للنشر والتوزيع، 2013م، 415 صفحة.
الفرق والمذاهب والجماعات الإسلامية، الحسيني الحسيني معدي، القاهرة: دار كنوز للنشر والتوزيع، 2013م، 448 صفحة.
محتكمات الخلاف الفقهي من خلال القواعد والمقاصد الشرعية، محمد هندو، بيروت: دار البشائر الإسلامية، 2012م، 672 صفحة.
الحماية القانونية للمعتقدات وممارسة الشعائر الدينية وعدم التمييز فى إطار الاتفاقيات الدولية والقانون الوضعي والشريعة الإسلامية: دراسة مقارنة، خالد مصطفى فهمى، الإسكندرية: دار الفكر الجامعي، 2012م، 350 صفحة.
الحرية الفكرية والدينية: رؤية إسلامية جديدة، يحيى رضا جاد، القاهرة: الدار المصرية اللبنانية، 2013م، 272 صفحة.
الحرية والمواطنة والإسلام السياسي؛ التحولات السياسية الكبرى وقضايا النهوض الحضاري، لؤي صافي، بيروت: الشبكة العربية للأبحاث والنشر، 2013م، 176 صفحة.
الأحزاب السياسية بين الحرية والتقييد: دراسة مقارنة، محمد إبراهيم خيري الوكيل، المنصورة: دار الفكر والقانون، 2013م، 500 صفحة.
الحقوق والحريات السياسية في الشريعة الإسلامية. رحيل غرايبة، بيروت: الشبكة العربية للأبحاث والنشر، 2012م، 460 صفحة.
Non-Western Reflection on Politics. Petr Drulák (Editor), Sárka Moravcová (Editor), Peter Lang International Academic Publishers (October 16, 2013), 259 pages.
A Communication Perspective on Interfaith Dialogue: Living Within the Abrahamic Traditions. Daniel S, Jr. Brown (Editor), Lexington Books; 1st edition (January 30, 2013), 238 pages.
The Oxford Handbook of Islam and Politics (Oxford Handbooks). John L. Esposito and Emad El-Din Shahin (Editors). Oxford University Press, USA (November 8, 2013), 708 pages.
Modern Perspectives on Islamic Law. Ann Black, Hossein Esmaeili and Nadirsyah Hosen, Edward Elgar Pub (August 30, 2013), 320 pages.
An Introduction to the Modern Middle East: History, Religion, Political Economy, Politics. David S. Sorenson, West view Press; Second Edition, Second Edition (December 24, 2013), 560 pages.
Religion and Regimes: Support, Separation, and Opposition. Mehran Tamadonfar & Ted G. Jelen, Lexington Books (November 30, 2013), 288 pages.
Political Islam in the Age of Democratization (Middle East Today). Kamran Bokhari & Farid Senzai, Palgrave Macmillan (December 18, 2013). 272 pages.
Islam in Modern Thailand: Faith, Philanthropy and Politics (Routledge Contemporary Southeast Asia Series). Rajeswary Ampalavanar Brown, Routledge (September 16, 2013). 296 pages.
Islam, Sharia and Alternative Dispute Resolution: Mechanisms for Legal Redress in the Muslim Community. Mohamed Keshavjee, I. B. Tauris (July 24, 2013), 240 pages.
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Farhad. "Curbing Free Thought." Index on Censorship 14, no. 2 (April 1985): 33–36. http://dx.doi.org/10.1080/03064228508533868.
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Martial Law regulation number 33 punishes indulgence ‘in any political activity by words, signs or visible representation’ with 7 years jail and 20 lashes. There are plans to ban women from driving, voting and holding most jobs. ∗ A television playwright, fairly popular in official circles, wrote a line in his TV play: ‘It is human nature. Man wants change.’ The line was expunged from the play without the knowledge of the writer or the script editor. ∗ Four television cameramen of Rawalpindi-Islamabad television centre were sacked for irresponsibly commenting on the ‘referendum’ speech of General Zia-ul-Haq in December 1984. ∗ A censor committee insisted on deleting a close-up of a tearful eye in a film commercial saying that it was erotic. Another committee, set up to vet scripts of stage-plays, proudly claimed that it not only objected to certain lines of dialogue but that they also made ‘positive suggestions’. ∗ A government circular advises government departments, libraries, educational institutions and autonomous institutions that they should subscribe only to listed ‘balanced’ newspapers (all published by the government-owned National Press Trust). The government also decides to base the granting of government advertisements on the ‘responsible’ attitude of the newspapers rather than their circulation. ∗ Author-advocate Mushtaq Raj was detained under Martial Law for writing a book which attempts to find common ground between religion and Marxism. ∗ The Law of Evidence was promulgated and women were declared unfit to become witnesses to commercial deals on their own. A business contract must be signed by two men, or by a man and two women.
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Slotte, Pamela. "Securing Freedom whilst Enhancing Competence: The “Knowledge about Christianity, Religions and Life Stances” Subject and the Judgment of the European Court of Human Rights." Religion & Human Rights 6, no. 1 (2011): 41–73. http://dx.doi.org/10.1163/187103211x543644.
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AbstractIn an attempt to accommodate the increasing religious and cultural diversity in European societies, religious instruction in public schools is being rearranged across Europe. However, the issue is sensitive owing to the societal matters involved, such as multiculturalism, minority issues, nationalism, and citizenship. A crucial question is how religious instruction can be organized in public (state-funded) schools so as to conform to fundamental human rights. The European Court of Human Rights has also recently dealt in Folgerø and Others v. Norway with an ambitious attempt to introduce compulsory non-confessional religious instruction in public schools with the aim of enhancing dialogue and cultural understanding and take into account the future status of children as adult members of both national and international societies. Dividing children into separate study groups according to their faith had been dismissed as a form of segregation and parallel multiculturalism. This article focuses on Folgerø and Others v. Norway. What is at stake in the argumentation before the European Court of Human Rights, and how does it reason concerning religion and life-views, religious freedom and the aims of religious instruction in public schools? Based on this analysis, the article discusses what it means that a conflict over what constitutes adequate religious instruction is brought to a legal forum and the consequences this has for what will be understood as acceptable instruction.
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Tohidi, Nayereh. "Women's Rights in the Muslim World: the Universal-Particular Interplay." Hawwa 1, no. 2 (2003): 152–88. http://dx.doi.org/10.1163/156920803100420324.
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AbstractAn ironic ramification of the tragedy of September 11 and the subsequent demise of the Taliban government in Afghanistan seems to be an unprecedented rise in the international prominence of issues concerning the rights and status of women in the Islamic world. This increased international attention to women's quest for equal civil and human rights and a better appreciation of women's agency in the modernization and democratization of the Islamic world can be a welcome development. The significance of this potentially positive turn is better appreciated when we bear in mind that if it were not for the outrage and protest widely expressed by international feminist groups, especially Afghan women activists and American feminists, the US government, prompted by some oil companies, would probably have recognized the Taliban government. Perhaps it would have taken no less than the September 11 wake up call for many officials to speak out against the blatant violations of women's rights in Afghanistan. The worldwide outcry against the Taliban's destruction of a few historic statues in Bamiyan was indeed much louder and wider than those raised against their daily abuse of women and blatant violations of women's/human rights in Afghanistan. The increased attention of Western leaders towards the rights of Muslim women will probably be short-lived, but advocates of women's rights can work to turn this development into long-lasting progress. This problem must be approached on two fronts. On the one hand, how can we transform interest in Muslim women's rights into an effective and long-term foreign policy (including foreign aid) on the part of Western governments? On the other, how can we mobilize new resources in support of Muslim women's grassroots activism, which can exert effective pressure on the governments and ruling elites of Muslim societies and force concrete legal reforms and policy change? First, we need to turn this increased and at times "otherizing" attention into a deeper awareness of the complexity of the "Muslim women question," its commonalities as well as its differences with the "women question" in non-Muslim countries, its historical roots and present interconnectedness to broader national and international socio-economic and political problems in the global context. Starting with a brief review of the global state of women's rights in general and a comparative historical background of Muslim women's rights in particular, this paper will attempt to make the following arguments and policy recommendations: 1. Historically speaking, sexism has not been peculiar to the Islamic world or to the Islamic religion; 2. What is peculiar is that a visible gap has emerged in modern times between the Islamic world and the Christian West with regard to the degree of egalitarian improvement in women's rights; 3. This gap has been due to the legacy of colonialism, underdevelopment, defective modernization, the weakness of a modern middle class, democratic deficit, the persistence of cultural and religious patriarchal constructs such as sharia due to failure of reform and secularization within Islam, and weakness of civil society organizations - especially women's organizations - in the Muslim world; 4. The recent surge in identity politics, Islamism and religio-nationalist movements is in part due to socio-economic and cultural dislocation, polarization and alienation caused by modernization, Westernization and globalization, and in part is a "patriarchal protest movement" in reaction to the challenges that the emergence of modern middle class women poses to traditional patriarchal gender relations; 5. Processes of democratization, civil society building, consolidation of civil rights and universal human/women's rights are intertwined with reformation in Islam, feminist discourse and women's movements. Gender has become the blind spot of democratization in the Islamic world; 6. In terms of national and international policy implications, it should be recognized that women and youth have become the main forces of modernization and democratization in the Islamic world. Democracy cannot be consolidated without a new generation of Muslim leaders and state-elites who are more aware of the new realities of a globalized world and more committed to universal women's/human rights; 7. To win the war against terrorism and patriarchal Islamism, we need more than military might. In the short- and medium-term, a just resolution of the Israeli-Palestinian conflict can alter the present social psychological milieu that has allowed the growth of extremism and male-biased identity politics; and 8. In the long-term, democratization and comprehensive gender-sensitive development seems to be the only effective strategy. A significant component of this strategy has to be Islamic reformation, which requires international dialogue with and support for egalitarian and democratic voices in the Muslim world.
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Ramli, Ahmad Faizuddin, and Jaffary Awang. "Dialog Antara Agama Menurut Perspektif Islam (An Islamic Perspective on Interfaith Dialogue)." UMRAN - International Journal of Islamic and Civilizational Studies (EISSN: 2289-8204) 3, no. 2 (June 14, 2016). http://dx.doi.org/10.11113/umran2016.3n2.74.
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The existence of a pluralistic society, particularly in terms of race, religion and culture requires a platform in the community. In this case, interreligious dialogue is seen as an effective platform to build mutual understanding and tolerance among society. However, the practice of dialogue in society ironically based on a wrong understanding of interreligious dialogue, which is part of the religious pluralism method from West, and some regard it as a debate. Consequently, the phenomenon raises negative perceptions and understanding among the public about the true concept of interfaith dialogue. Therefore, this article discusses the concept of interreligious dialogue in the Islamic arena. The research design is qualitative using library research. The results show that Islam outlines three concepts of interreligious dialogue, the debate; da‘wah and building mutual understanding and good relations between religions. Here in particular the importance of interfaith dialogue among the players to understand the concept of interreligious dialogue to ensure the implementation of the dialogue takes place within the actual concept.
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Ramli, Ahmad Faizuddin. "PEMIKIRAN DAN SUMBANGAN FETHULLAH GULEN DALAM DIALOG ANTARA AGAMA (THE THOUGHT AND CONTRIBUTION OF GULEN FETHULLAH IN INTERFAITH DIALOGUE)." UMRAN - International Journal of Islamic and Civilizational Studies 4, no. 2 (July 23, 2017). http://dx.doi.org/10.11113/umran2017.4n2.152.
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The correlation between religion, race, and culture lead to the establishment of human civilisation. Peoples from different background were able to have mutual understanding and develop harmonious society. Primarily, spiritual practices empower this civilisation and create perfect soul. A distinguished scholar named Fethullah Gulen is a leading scholar of his own theories in inter-religious dialogue local and international context. This article aims to discuss on the ideas of Fethullah Gulen especially relates to the interfaith dialogue. This is a qualitative research where it applies literature review as its method and design. The outcome of this research is the thought of Fethullah Gulen in inter-religious dialogue influenced by Said al-Nursi (the leaders of the Turkish-Islamic thinker). The approach of Said and Fethullah highlights element of tolerance and mutual dialogue. Fethullah Gulen movement appears to be more active through education using distinctive mediums of ideas.