Relevant bibliographies by topics / Religious dialogue

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Religious dialogue'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 April 2022

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Journal articles on the topic "Religious dialogue"

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Valantiejūtė, Lina. "DIALOGO PRINCIPAS KAIP RELIGINIO PLIURALIZMO PAGRINDAS." Religija ir kultūra 9 (January 1, 2011): 45–57. http://dx.doi.org/10.15388/relig.2011.0.2749.

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Šiame straipsnyje siekiama parodyti, kad dialogas, suprantamas visų pirma kaip santykis su Kitu, leidžia ne tik esmingai (per)interpretuoti vyraujančią tarpreliginio dialogo kaip formalių sąveikos modelių tarp religijų sampratą, bet ir religinio pliuralizmo fenomeną atskleidžia kaip iš pagrindų dialogišką. Martino Buberio dialogo kaip santykio samprata bei Emmanuelio Levino įžvalgos ir dialogo, kaip pažintinio santykio, kritika leidžia ne tik parodyti pliuralizmo fenomeno vidinį paradoksą – neredukuojamą daugio ir įvairovės reikalavimą tuo pat metu siekiant tą daugį valdyti ir institucionalizuoti, – bet ir paaiškinti angažavimosi tarpreliginiam dialogui galimybę.Pagrindiniai žodžiai: dialogas, Buberis, Levinas, pliuralizmas, Kitas.THE PRINCIPLE OF THE DIALOGUE AS A BASIS FOR THE RELIGIOUS PLURALISMLina Valantiejūtė SummaryThe main aim of this article is to show that the dialogue, primarily understood as a relation with the Other, allows us not only to essentially (re)interpret the dominating streams of understanding of inter-religious dialogue as a formal interaction between the religions as systems, but it also enables us to see the phenomena of religious pluralism as fundamentally dialogical. The concept of a dialogue as a dual relationship by Martin Buber combined with the philosophical insights of Emmanuel Levinas and the criticism of the concept of the dialogue as a cognitive relation allows us to reveal the internal paradox of the phenomena of religious pluralism (a fundamental demand for a non reductive quantity and diversity as well as need to control it) and to explain a possibility of engagement in an inter-religious dialogue.Keywords: dialogue, Buber, Levinas, pluralism, the Other.
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Reed, Jean-Pierre. "Religious Dialogue in the Nicaraguan Revolution." Politics and Religion 1, no. 2 (July 1, 2008): 270–99. http://dx.doi.org/10.1017/s1755048308000205.

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AbstractThis article is an historical study of the Nicaraguan revolution that makes a case in favor of interpreting revolutionary stances/action as driven by religious dialogue. To this end, seminary dialogues that assumed revolutionary significance during the 1970s in Solentiname, Nicaragua, are studied. Institutional shifts in religious meaning, both in the region and Nicaragua, are historically detailed. Three dialogues fromThe Gospel in Solentiname, a four-volume collection of Bible-centered dialogues, are analyzed. These are evaluated in terms of their role for revolutionary outlooks. Innovative and developmental features of dialogue are identified in order to underscore the revolutionary potential of dialogue.
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Bakker, Freek L. "Inter-Religious Dialogue and Migrants." Mission Studies 31, no. 2 (July 14, 2014): 227–54. http://dx.doi.org/10.1163/15733831-12341335.

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In the Netherlands the first official inter-religious dialogues were initiated in the first half of the 1970s. But the Nederlandse Hervormde Kerk, one of the most important churches had taken the first steps towards an attitude of dialogue already in 1949 and 1950. The atrocities against the Jews and the deportation of the 90 per cent of the Dutch Jews in the Second World War as well as the solidarity deeply felt by many church members with the new state of Israel prompted this church, and later two other large mainline churches, to alter their attitudes towards Jews and Judaism. After 1970 they extended these dialogues to Muslims, Hindus and Buddhists, who together outnumber the Jews today. The altered Dutch religious landscape had made inter-religious dialogue inevitable. This dialogue was held with migrants, so the position of the adherents of non-Christian religions was weaker than that of Christians. This inequality is reflected in the dialogue, for it became predominantly a dialogue of life, in which the Christians started with helping their partners to find a good position in Dutch society. The dialogue with the Jews, however, already quickly became a dialogue of the mind. In the second half of the 1990s a dialogue of the mind was initiated with Muslims, and in the first decade of the twenty-first century with some Hindus. The vulnerability of migrants was underscored by the impact of the governments in their countries of origin and by the fact that the Christians paid for almost everything. In 2000 the churches began to hesitate; nonetheless they remained in dialogue.
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Heyden, Katharina. "Dialogue as a Means of Religious Co-Production: Historical Perspectives." Religions 13, no. 2 (February 7, 2022): 150. http://dx.doi.org/10.3390/rel13020150.

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What does interreligious dialogue look like from different religious perspectives? What does it do? One way of answering these questions is by examining historical examples of “religious dialogue”. These illustrate first-hand the rhetoric of interreligious dialogue. This article examines three case studies: (1) from 2nd-century Rome, Justin Martyr’s Dialogue with Trypho; (2) from 12th-century Spain, the Kuzari by Judah Halevi the Jew alongside the Dialogus of Petrus Alfonsi, a Christian convert from Judaism (both discuss Islam); (3) from 18th-century Berlin, Moses Mendelssohn’s Jerusalem and Johann Caspar Lavater’s Nathanael. Each contextualized case-study reveals the creative, morally enigmatic tension between commitment to hearing the religious Other, the utility of the Other for demarcating one’s own religious identity, and the epistemological contradictions of religious systems. Borrowing Martin Buber’s insight that the Ich (the “I”) needs a Du (a “you”) to form itself but must transform that Du into a third person es (an “it”), this article shows how complicated a process religious co-production through dialogue is—one which is both morally problematic and ethically promising. Here, literary dialogues establish a general feature of interreligious dialogue: the requirements of self-construction, not just the need for peaceful coexistence, recommend the adoption of a strong dialogical tolerance.
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Ringvee, Ringo. "Dialogue or Confrontation?" International Journal for the Study of New Religions 3, no. 1 (August 3, 2012): 93–116. http://dx.doi.org/10.1558/ijsnr.v3i1.93.

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The article focuses on the relations between the state , mainstream religions and new religious movements in Estonia from the early 1990s until today. Estonia has been known as one of highly secular and religiously liberal countries. During the last twenty years Estonian religious scene has become considerably more pluralist, and there are many different religious traditions represented in Estonia. The governmental attitude toward new religious movements has been rather neutral, and the practice of multi-tier recognition of religious associations has not been introduced. As Estonia has been following neoliberal governance also in the field of religion, the idea that the religious market should regulate itself has been considered valid. Despite of the occasional conflicts between the parties in the early 1990s when the religious market was created the tensions did decrease in the following years. The article argues that one of the fundamental reasons for the liberal attitude towards different religious associations by the state and neutral coexistence of different traditions in society is that Estonian national identity does not overlap with any particular religious identity.
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Rahmat, Stephanus Turibius. "Dialog Antropologis Antaragama dengan Spiritualitas Passing Over." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 2, no. 2 (December 31, 2017): 181–98. http://dx.doi.org/10.15575/jw.v2i2.1704.

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Inter-religious dialogue is very important discourse in the context of many religions in Indonesia. Inter-religious dialogue is the efforts to solve the difficulty of a relationship among each other followers of religions in which some conflicts and strained situations often happened. This article is a theoretical study in the purpose to describe the matter of inter-religious dialogue and formulate the model of inter-religious dialogue for creating the tolerance, the harmony, the safeness, and the peace in the religious life. By using the librarian research, the resulting study discovered that any models of inter-religious dialogue can be categorized into two models of inter-religious dialogue that are ‘theological-spiritual dialogue’ and ‘social humanity dialogue’. Theologically and spiritually, all religions have a universal message and passing over spirit (out of the border of religions) in greatly committing to the human values. Anthropologically, the presence of all religion aims to bring the enlightenment and the enthusiasm of life among their adherents. It can be concluded that anthropological dialogue based on passing over spirituality is one of the interaction model in inter-religious dialogue, or positive and constructive communication which is oriented to create the safeness and the peace in the religious life, based on passing over spirituality, in which all religions have the initial spirit of the presence that religion plays a role to illuminate (illuminative), save (prophetic), liberate (liberative) and transform (transformative). Here, religion has a self-image as rahmatan lil ‘alamīn.
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Almen, Edgar. "INTERRELIGIOUS DIALOGUE AND RELIGIOUS EDUCATION FROM A SWEDISH PERSPECTIVE." Zbornik radova 17, no. 17 (December 15, 2019): 99–122. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.99.

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I want to make a contribution to understanding the relation between interreligious dialogue and Religious Education based on my own experience of teaching non-confessional Religious Education in Swedish schools, training teachers in Swedish universities for such Religious Education and sharing in Sweden dialogues, rejoicing and disappointment with friends of religious background other than my own, i.e. Bosnian Muslims. I show how our way of teaching, at least in Sweden, often diminishes the readiness for and interest in true dialogue among our students. One reason is that information about religions and religious traditions tends to “make” religions static and non-relational, not showing that lived religion is a life process during which you change and are expected to mature. Another reason is based on the effects of hegemonic discourses within which students interpret our teaching. I discuss which of them are present in Swedish classrooms nowadays, how they determine the identity-discourse of second generation immigrants, and what we can do to help students to understand how these discourses work and to widen them.
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Petrov, George Daniel, and Victor Marius Pleșa. "Interreligious dialogue and socio-religious dialogue in today's society." Technium Social Sciences Journal 25 (November 9, 2021): 754–58. http://dx.doi.org/10.47577/tssj.v25i1.5128.

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Today's society needs to organise interreligious and socio-religious dialogues in order manage to work effectively for finding a form of concord between peoples, so that no more unfortunate events such as terrorist attacks and other violent acts occur. One of the solutions is given by the interreligious dialogue carried out worldwide, a dialogue from which the participants, although having different traditions and cultures, can draw points of common interest, so that peace becomes a natural conclusion of the latter.
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Fauzi, Maria Ulfa. "Javanese-Christian Church Belief and Inter-religious Dialogue." DINIKA : Academic Journal of Islamic Studies 2, no. 3 (December 30, 2017): 319. http://dx.doi.org/10.22515/dinika.v2i3.105.

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This study attempts to elucidate both of Muslim and Christian understandings toward the idea of religious pluralism, with the case study of Javanese-Christian Church of Pogung and its relation to the surrounding community. It provides the discussion with some theological analyses on how people conceive the meaning of truth and, how this has led to the possibility and necessity of a dialogue; more specifically how their religious doctrines maintain their communities in dealing with other communities. Based on the qualitative approach, wherein the data gathered through in-depth interview and observation, the result of this study revealed that dialogue must be based on personal religious experiences and firm truth claims. Without personal religious experience, there is no way of grasping what the dialogue is all about. Dialogue must be based on the recognition of the possible truth in all religions; the ability to recognize this truth must be grounded in the hypothesis of common ground and goal for all religions. Dialogue must be based on openness to the possibility of genuine change or conversion.Keywords: Religious doctrine, Religious pluralism, Dialogue
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Fadilah, Umatin. "Dialog Inter-Religius: Konsep Pengembangan Dakwah Pluralis." Jurnal Ilmiah Mahasiswa Raushan Fikr 3, no. 2 (April 15, 2017): 1–8. http://dx.doi.org/10.24090/jimrf.v3i2.1015.

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This writing discusses about the inter-religious dialogue as propaganda pluralist concept development. Inter-religious dialogue is a dialogue between two or more religions, which has a different view and its main purpose is to learn each other so that they could have changed his view or add increased their religious experience. Inter-religious dialogue and develop the concept of religious experience that is no longer oriented propaganda that connotes coronation but mutually enrich and deepen their own experience of religious traditions.
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Dissertations / Theses on the topic "Religious dialogue"

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McCruden, Patrick J. "Metaphor and religious dialogue." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Kemppi, Marianna. "One Family - Many Religions : Religious Dialogue within Multi-Religious Families and Faith-Based Organizations." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323900.

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The objective of this Master’s research project was to examine religious dialogue from the point of view of multi-religious families and different faith-based organizations. This research attempted to raise awareness of the multiple benefits of religious dialogue society-wise, of the general diversity of faith-based systems and of the role that multi-religious families play. Furthermore, it was studied how different faith-based organizations and other societal factors relate to multi-religious families, and how these relationships could be improved.   This is a qualitative research, to which a few quantitative elements were included. These elements were implemented in the two online surveys that were used for the collection of data, as well as during the data handling process. In addition to a comprehensive analysis on religious dialogue, this research considered the concepts of faith and ethnomethodology. These three underlying theories did not only support the research findings, but were actively used as the basis for the development of the surveys and their analysis. Although this research was based on a Finnish context, it can easily be generalized to any given society because of its impartial and universal basis.   The surveys were designed together with a Finnish NGO called Familia ry, and the findings of this research will be used to help them develop their future work.
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Swamy, Muthuraj. "Religion, religious conflicts and interreligious dialogue in India : an interrogation." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/8145.

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This thesis is an assessment of interreligious dialogue in India developed as an approach to other religions in the context of exclusivist attitudes. While dialogue is important in such a context, nevertheless, in terms of its wider objectives of creating better relationships in society, it has some limitations which need to be addressed for it to be more effective in society. Studying the past 60 years of dialogue in India and undertaking field-research in south India, this thesis discusses three such limitations. Firstly, critiquing the notion of world-religion categories which is fundamental to dialogue, it argues that such categories are products of the western Enlightenment and colonialism leading to framing colonised people’s identities largely in terms of religion. Dialogue, emphasising the plurality of religions, has appropriated these notions although people live with multiple identities. Secondly the idea of religious conflicts serves as the basic context for dialogue in which dialogue should take necessary actions to contain them. While the concern to do away with conflicts through dialogue needs to be furthered, this thesis considers the multiple factors involved in such conflicts and works for solutions accordingly. Analysing through a case study a clash in 1982 in Kanyakumari district which continues to be termed as Hindu-Christian conflict, this thesis shows that there are multiple factors associated with each communal conflict, and dialogue needs to understand them if it is to work effectively. Thirdly it critiques the elite nature and methods in dialogue which ignore grass root realities and call for ‘taking dialogue to grassroots.’ The argument is that grassroot experiences of relating with each other in everyday living should be incorporated in dialogue for better results. What is proposed at the end is a necessity of re-visioning dialogue which can lead to fostering ‘inter-community relations based on multiple identities and everyday living experiences of ordinary people’ that invites one to enlarge the horizons to comprehend the plurality of relations and identities, not just plurality of religions, understand and address real-life conflicts and question naming conflicts as religious, and incorporate grassroot experiences of everyday living in continuing to work for a more peaceful society.
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Crist, Teresa A. "Maintaining Religious Identity in the Wake of Interfaith Dialogue." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cgu_etd/90.

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The confrontation with difference is an especially large challenge when it comes to religion and religious beliefs. Because religion is integral to so many, it becomes a sticking point in negotiations, conversations, and policy development. Even for those without particularly strong religious convictions, religion must be considered in their interactions with those who do. It is precisely that interaction that I seek to further understand. Engaging in dialogue with those of different faiths or value systems brings to the surface myriad difficulties, chief among which is the challenge of simply coming together to begin the conversation. The most appealing approach to that challenge is often to find some sort of common ground on which everyone can agree, a foundation upon which relationships can be built. That common ground, however, can be just as harmful to the end-goal of dialogue as not having dialogue in the first place. Common ground approaches focus on similarities, ignoring or discounting the differences which both make us who we are and make conversations difficult to have. In ignoring differences, participants are forced to relegate salient aspects of their beliefs to a private (unseen) arena, where they may wither away, dulled from disuse, eventually no longer relevant as an identifier. The foremost question I seek to answer, then, is the following: How can religious identity be maintained in light of such approaches to dialogue?
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Kenny, Joseph. "CHRISTOLOGY AND THE CHALLENGE OF INTER-RELIGIOUS DIALOGUE." Bulletin of Ecumenical Theology, 2003. http://digital.library.duq.edu/u?/bet,865.

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Esselius, Sonja. "How do religion and a religious dialogue foster social cohesion? : A study of the Inter-religious Council of Stockholm." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-413327.

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Europe has in recent years recognized the need of the inclusion of religions in the dialogue on social cohesion and building of its future. Analysts of the interreligious dialogue suggest that understanding the process of it may be helpful to both the initiators of such conversations as well as all the participants. The idea of different religions working together raises some questions. One of the first questions asked is whether interreligious dialogue really works. How can diverse religions dialogue when there are disputes even within the same religions and within their branches? The understanding of the process offers a better chance of such dialogue being successful and useful for the building of the world we live in.  This thesis explores interreligious dialogue by looking into the interreligious council of Stockholm, which currently includes eighteen different religions, representing some of the city’s diversity, its thoughts and culture. For the analysis, we will use Orton’s discussion and recommendations. In his “Interfaith dialogue: seven key questions for theory, policy and practice” (2016), Orton considers many of the nuances involved in such dialogue. Questioning and reflections allow for the observations and insight into  the complexities of interreligious dialogue which provides for better understanding of the process included. Theories and angles consider social and psychological elements, as well as religious concerns.  Using qualitative research, coming from the interpretive paradigm, this thesis analyses how interreligious dialogue works within a local interreligious council. Analysing the reflections and answers of the respondents, we find the answers to some of the questions given by Orton and reflect over the practical understanding of the theories we looked at.
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Song, Young Seok. "Inter-religious dialogue in the religious situation of Korea the need, basis and principles /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p007-0202.

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Frändå, Irén. "Interfaith Dialogue and Religious Peacebuilding in the Middle East." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-297662.

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Kusi, David Kwame. "Africa, one continent and many religions towards interreligious dialogue in Africa /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Télusma, Henri Claude. "Une analyse théologique de la coexistence christianisme/vaudou en Haïti : ouverture pour un dialogue interreligieux." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK009/document.

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Toute coexistence religieuse peut être facteur de conflits religieux ou symbole de respect de liberté, de tolérance ou de vivre ensemble, dépendamment de la façon dont elle est comprise, ou de la nature des religions coexistantes. Même quand chaque religion partage une vision du monde différente par rapport aux autres, on constate que la coexistence entre religions révélées (christianisme, islam, judaïsme – et bouddhisme dans certains cas) est plus facile, car ces religions partagent d’une façon ou d’une autre certaines valeurs communes. Par contre, il est très difficile de concevoir une logique de dialogue entre des religions dites « révélées » et des religions traditionnelles. Pourtant, la rencontre du christianisme avec des cultures religieuses traditionnelles africaines montre que malgré les difficultés, il y a possibilité d’avoir des échanges fructueux aussi avec les religions traditionnelles. Dans le contexte haïtien, la rencontre du christianisme avec le vaudou ne laisse pas toujours la possibilité aux observateurs d’entrevoir que la religion est signe de paix et de cohésion sociale. Étant donné que leur antagonisme se caractérise souvent par des facteurs comme l’intolérance, l’irrespect de la liberté de l’autre, etc., le problème est surtout dans la gestion des rapports religieux. Néanmoins, dans certains cas où les intérêts religieux sont traités en second plan, il y a lieu de constater que le tableau de la coexistence religieux haïtien est riche en symbole de paix et de compréhension mutuelle. Donc, ce travail de recherche cherche à comprendre la conception que le christianisme se fait du vaudou et vice versa, dans le but de voir avec exactitude les facteurs de divergences acceptables (et non acceptables) et ceux qui pourraient être à la base d’un éventuel dialogue interreligieux entre christianisme et vaudou dans le contexte haïtien. Pour améliorer les rapports entre adeptes du vaudou et chrétiens en Haïti, ce travail propose des méthodes pouvant aboutir à un vivre ensemble religieux pacifié, plus tolérant et d’une connaissance réciproque et intelligente de l’autre. Le but du dialogue présenté n’est pas que le christianisme et le vaudou travaillent ensemble à tous les points de vue, ni même qu’ils s’acceptent complètement, il s’agit plutôt d’une proposition d’une vie commune dans la paix, sans calomnies et stéréotypes réciproques
Any religious coexistence can be a factor of religious conflict or symbol of respect for freedom, tolerance or live together, depending on the way in which it is included, or the nature of the religions in coexistence. Even when each religion shares a vision of the world different compared to the other, it is found that the coexistence between religions (Christianity, Islam and Judaism - and Buddhism in some cases) is more effective, because these religions share in one way or another some common values. On the other hand, it is constantly difficult to conceive of a pluralistic approach in a logic of dialogue between revealed religions and traditional religions. Yet, the meeting of Christianity with traditional African religious cultures shows that despite the difficulties, there is a possibility to have fruitful exchanges also with the traditional religions. In the context of Haiti, the meeting of Christianity with the voodoo does not leave always the possibility for observers to foresee that the religion is a sign of peace and social cohesion. Given that their antagonism is often characterized by factors such as intolerance, the disrespect of the freedom of the other, etc., the problem is especially in the management of religious relationships. Nevertheless, in some cases where the religious interests are treated in the second plan, it has to be noted that the coexistence of these religions in Haiti can be rich in symbol of peace and mutual understanding. Therefore, this research work seeks to understand the design of Christianity from the perspective of voodoo and vice versa, in the aim to see with accuracy the factors of acceptable (and inacceptable) differences and those that could be the basis of a possible interreligious Dialogue between Christianity and Voodoo in the Haitian context.To improve the relationship between the followers of the voodoo and Christians in Haiti, this work finally proposes some methods that can lead to a peaceful religious coexistence, toward more tolerant and a reciprocal knowledge and intelligent approach to the other. The goal of the dialogue presented in this dissertation is neither that Christianity and the Voodoo should work together in all points of view, nor even that they completely recognize mutually their belief, it is rather a proposal for a common life in peace, without slander and reciprocal stereotypes
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Books on the topic "Religious dialogue"

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Tracy, David. Dialogue with the other: The inter-religious dialogue. Louvain: Peeters Press, 1991.

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Dialogue with the other: The inter-religious dialogue. Louvain: Peeters Press, 1991.

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Körs, Anna, Wolfram Weisse, and Jean-Paul Willaime, eds. Religious Diversity and Interreligious Dialogue. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-31856-7.

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Interreligious dialogue and cultural change. Eugene, Or: Cascade Books, 2012.

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editor, Bongiovanni Ambrogio, Saint Francis Xavier Movement (Organisation), Jesuit Secretariat for Dialogue in South Asia, and I.S.P.C.K. (Organization), eds. Windows on dialogue. Delhi: Indian Society for Promoting Christian Knowledge, 2012.

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Cornille, C. The im-possibility of interreligious dialogue. New York: Crossroad Pub. Co., 2008.

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International, Seminar on "Inter-religious Dialogue Chance For Peace" (2002 Dhaka Bangladesh). Inter-religious dialogue: Chance for peace. Dhaka: Goethe-Institut, 2004.

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Rekhā, Dvivedī, and Rāshṭrīya Sāmpradāyika Sadbhāva Pratishṭhāna (New Delhi, India), eds. Interfaith dialogue: Scope and challenges. New Delhi: National Foundation for Communal Harmony, 2012.

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Fernandes, Angelo. Experience of dialogue. Anand, Gujarat: Gujarat Sahitya Prakash, 1994.

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Caroline, Britto, and Nexus, eds. The future of inter-religious dialogue. Birmingham: Nexus, 1992.

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Book chapters on the topic "Religious dialogue"

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Cardoza-Orlandi, Carlos F. "Inter-Religious Dialogue." In The Wiley Blackwell Companion to Latino/a Theology, 475–92. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118718612.ch26.

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Miranda, Evelina Orteza y. "Religious Pluralism and Dialogue/Interreligious Dialogue1." In International Handbooks of Religion and Education, 265–80. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-1-4020-9260-2_17.

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Kellenberger, James. "Dialogue Epiphanies." In Religious Epiphanies Across Traditions and Cultures, 29–42. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-53264-6_4.

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Emmanuel, Dominic. "From Ecumenical Dialogue to Inter-Religious Dialogue." In Challenges of Christian Communication and Broadcasting, 35–54. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1007/978-1-349-14859-2_3.

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Gutkowski, Stacey, Craig Larkin, and Ana Maria Daou. "Religious Pluralism, Interfaith Dialogue and Postwar Lebanon." In Emergent Religious Pluralisms, 95–122. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-13811-0_5.

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Weisse, Wolfram. "Interreligious Dialogue." In On the Edge: (Auto)biography and Pedagogical Theories on Religious Education, 211–22. Rotterdam: SensePublishers, 2012. http://dx.doi.org/10.1007/978-94-6209-175-7_19.

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Bouma, Gary D., Rod Ling, and Douglas Pratt. "Regional Interfaith Dialogue." In Religious Diversity in Southeast Asia and the Pacific, 255–65. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-90-481-3389-5_31.

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Mitias, Michael H. "Does Religious Self-Understanding Impede Interreligious Dialogue?" In Possibility of Interreligious Dialogue, 117–36. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-70520-6_6.

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Körs, Anna, Wolfram Weisse, and Jean-Paul Willaime. "Introduction: Religious Diversity and Interreligious Dialogue." In Religious Diversity and Interreligious Dialogue, 1–17. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-31856-7_1.

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Jashari, Muhamed. "Youth and Religious Dialogue in Macedonia." In Islam, Religions, and Pluralism in Europe, 209–15. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-12962-0_15.

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Conference papers on the topic "Religious dialogue"

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Kartashkova, Faina I. "Symbolic Meaning Of Comparisons In Religious Cultures." In Dialogue of Cultures - Culture of Dialogue: from Conflicting to Understanding. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.11.03.38.

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"Korean Religious Education as an Interreligious Dialogue." In Jan. 4-5, 2017 Kuala Lumpur (Malaysia). Dignified Researchers Publication, 2017. http://dx.doi.org/10.15242/dirpub.dirh0117036.

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Ciocan, Tudor Cosmin. "Ludic role of religious rituals. The use of drama for religious ceremony." In The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.12.

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Ghibanu, Ionuț Adrian. "Religious Identity And Multicultural Dialogue In Contemporary Europe." In 2nd Central and Eastern European LUMEN International Conference - Multidimensional Education and Professional Development. Ethical Values. Cognitive-crcs, 2017. http://dx.doi.org/10.15405/epsbs.2017.07.03.30.

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Boiliu, Noh Ibrahim, Evi Deliviana, Maglon F. Banamtuan, Donna Sampaleng, and Harun Y. Natonis. "Methodological Dialogue Between Christian Religious Education and Psychology." In 2nd Annual Conference on blended learning, educational technology and Innovation (ACBLETI 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210615.059.

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Cotan, Claudiu. "Romanian-Bulgarian Religious Relations during the First World War." In The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.23.

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Isnawati, Isnawati, Arif Zamhari, Muhammad Yusuf, Dewi Ningrum, and Dede Rosyada. "Interfaith Dialogue: Countering Radicalism by The Innovation of Model Religious Education." In Proceedings of the 2nd International Colloquium on Interdisciplinary Islamic Studies (ICIIS) in Conjunction with the 3rd International Conference on Quran and Hadith Studies (ICONQUHAS). EAI, 2020. http://dx.doi.org/10.4108/eai.7-11-2019.2294550.

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Akaev, Vakhit. "Dialogue Of Cultures As Form Of Therapy Of Religious And Political Radicalism." In SCTCMG 2019 - Social and Cultural Transformations in the Context of Modern Globalism. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.04.6.

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Ciocan, Tudor Cosmin. "Congruence of rituals and theatre. The use of drama for religious ceremony." In The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.4.

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Wasino, Endah Sri Hartatik, and Fitri Amalia Shintasiwi. "Dialogue on Tolerance and Nationality as Prevention of Religious Radicalism in Higher Education." In International Conference on Social Political Development (ICOSOP) 3. SCITEPRESS - Science and Technology Publications, 2019. http://dx.doi.org/10.5220/0010012401120115.

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Reports on the topic "Religious dialogue"

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Just, David, and Amir Heiman. Building local brand for fresh fruits and vegetables: A strategic approach aimed at strengthening the local agricultural sector. United States Department of Agriculture, January 2016. http://dx.doi.org/10.32747/2016.7600039.bard.

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Abstract The debate about whether to reduce import barriers on fresh produce in order to decrease the cost of living and increase welfare or to continue protecting the local agricultural sector by imposing import duties on fresh vegetables and fruits has been part of the Israeli and the US political dialog. The alternative of building a strong local brand that will direct patriotic feelings to support of the agricultural sector has been previously discussed in the literature as a non-tax barrier to global competition. The motivation of consumers to pay more for local fresh fruits and vegetables are better quality, environmental concerns, altruism, and ethnocentrism. Local patriotic feelings are expected to be stronger among national-religious consumers and weaker among secular left wing voters. This project empirically analyzes consumers’ attitude toward local agricultural production, perceptions of the contribution of the agricultural sector to society and how these perceptions interact with patriotic beliefs and socio-political variables perhaps producing an ethnocentric preference for fruits and vegetables. This patriotic feeling may be contrasted with feelings toward rival (or even politically opposing) countries competing in the same markets. Thus geo-political landscape may help shape the consumer’s preferences and willingness to purchase particular products. Our empirical analysis is based on two surveys, one conducted among Israeli shoppers and one conducted among US households. We find strong influences of nationalism, patriotism and ethnocentrism on demand for produce in both samples. In the case of Israel this manifests itself as a significant discount demanded for countries in conflict with Israel (e.g., Syria or Palestine), with the discount demanded being related to the strength of the conflict. Moreover, the effect is larger for those who are either more religious, or those who identify with right leaning political parties. The results from the US are strikingly similar. For some countries the perception of conflict is dependent on political views (e.g., Mexico), while for others there is a more agreement (e.g., Russia). Despite a substantially different religious and political landscape, both right leaning political views and religiosity play strong roles in demand for foreign produce.
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Ogwuike, Clinton Obinna, and Chimere Iheonu. Stakeholder Perspectives on Improving Educational Outcomes in Enugu State. Research on Improving Systems of Education (RISE), November 2021. http://dx.doi.org/10.35489/bsg-rise-ri_2021/034.

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Education remains crucial for socioeconomic development and is linked to improved quality of life. In Nigeria, basic education has remained poor and is characterised by unhealthy attributes, including low quality infrastructure and a lack of effective management of primary and secondary schools. Access to education is a massive issue—according to the United Nations, there are currently about 10.5 million out of school children in Nigeria, and 1 in every 5 of the world’s out-of-school-children lives in Nigeria despite the fact that primary education in Nigeria is free. A considerable divide exists between the northern and southern regions of Nigeria, with the southern region performing better across most education metrics. That said, many children in southern Nigeria also do not go to school. In Nigeria’s South West Zone, 2016 data from the Nigerian Federal Ministry of Education reveals that Lagos State has the highest number of out of school children with more than 560,000 children aged 6-11 not going to school. In the South South Zone, Rivers State has the highest number of out-of-school children; more than 900,000 children aged 6-11 are not able to access education in this state. In Enugu State in the South East Zone, there are more than 340,000 children who do not have access to schooling (2016 is the most recent year high-quality data is available—these numbers have likely increased due to the impacts of COVID-19). As part of its political economy research project, the RISE Nigeria team conducted surveys of education stakeholders in Enugu State including teachers, parents, school administrators, youth leaders, religious leaders, and others in December 2020. The team also visited 10 schools in Nkanu West Local Government Area (LGA), Nsukka LGA, and Udi LGA to speak to administrators and teachers, and assess conditions. It then held three RISE Education Summits, in which RISE team members facilitated dialogues between stakeholders and political leaders about improving education policies and outcomes in Enugu. These types of interactions are rare in Nigeria and have the potential to impact the education sector by increasing local demand for quality education and government accountability in providing it. Inputs from the surveys in the LGAs determined the education sector issues included in the agenda for the meeting, which political leaders were able to see in advance. The Summits culminated with the presentation of a social contract, which the team hopes will aid stakeholders in the education sector in monitoring the government’s progress on education priorities. This article draws on stakeholder surveys and conversations, insights from the Education Summits, school visits, and secondary data to provide an overview of educational challenges in Enugu State with a focus on basic education. It then seeks to highlight potential solutions to these problems based on local stakeholders’ insights from the surveys and the outcomes of the Education Summits.
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