Multi Faith Research Articles

‚Spiritual Care‘ als multireligiöse Seelsorge

A multi faith chaplaincy team can meet the diverse religious as well as spiritual needs of a diverse multi-ethnic population. This requires flexibility on the part of chaplains to be open to meet people from a variety of backgrounds. Spiritual Care can offer mental health patients an additional source of support.

An elephant in the room: university chaplains cultivating healthy religious diversity through respectful dialogue

ABSTRACT Finding Common Ground (FCG) is an inter-belief dialogue program hosted in the Multi Faith Facility of Swinburne University of Technology. FCG is a voluntary program that offers Swinburne students a safe space to discuss their religious faith, or alternative value base, and to learn from those of others. Two iterations of this program were evaluated in 2018. We argue that nurturing healthy religious expression and cultivating respect for diverse religious and other belief frameworks is essential in today’s multi-religious and pluralist world. Furthermore, we suggest that such exploration in the diverse (secular) university context is addressing something of ‘an elephant in the room’ in student life and learning in contemporary universities. We also recognise the reality of unhealthy expressions and fundamentalist assertions that fuel wider community aversion to a focus on overt religious conversations that tilt towards controversial debate and polarisation. This article principally analyses the experience of one student participant ‘Antoni’ to highlight significant themes reflected in the overall student responses: why FCG was a ‘safe place’ for dialogue, and how it cultivated empathy and humility, inter-faith community and pastoral support, healthy religious outlooks (rather than ‘spiritual bypass’) and personal formation.

The Model of Bilingual Education as a Platform for Harmonizing the Interests of the Multi Faith Environment in Business Schools and Universitie

The Model of Bilingual Education as a Platform for Harmonizing the Interests of the Multi Faith Environment in Business Schools and Universitie

The role of media language in creating coexistence in conflict society

Language in most societies is a key role in creating coexistence, peace, social and security. However, this can only happen when the language is taken as an important part of the constitution and the law of that country, which have to be constituted as a way of beginning for coexistence. Furthermore, at the same time the education system and the media have also to be put to serve and create a suitable language for coexistence. The opposite is also true, where language is an identity; it is a way of dialogue, word or a term that are used. It is misunderstanding between some people in some societies that language has become a source for the mayhem, conflicts, economic crisis and the disruption of national and social security especially in those countries and societies that are passing through the transition stages. Which is also multinational, multilingual, multi faith, multi ethnic? In addition to this they also have a historical background in conflicts and war. The Kurdistan region is a newly developing region that has a diverse population and has had a historical past in continuous conflicts and war between the internal political parties. As well as this the presence of a political media system in the country has been a part of the conflicts in which has made the media language a huge reason for the distancing of the parties and the further deepening of the conflicts. That is why this research investigates the importance and role of the media language of its responsibility of creating coexists, the Kurdish channel in the Kurdistan region taken it as an example ,by using a survey method.

Early History of Micro and Meso Dialogue between Muslims and Non-Muslims in Australia

Interfaith dialogue has been touted as a means to solve many of the religious divisions that have arisen in an increasingly global and multi-faith society. In Australia, now a multi-cultural and multi faith society, a range of organisations exist to facilitate this dialogue, most coming in to existence after the 1960’s This paper will review the early dialogue between Muslims and non-Muslims as portrayed in the public record. It covers pre and post-Colonial Australia, up until the 1950’s. As inter-faith dialogue becomes more important in an increasingly global society, it will examine the effect that micro and meso level dialogue has influenced social harmony at some levels. By examining the public record and the narratives surrounding the Macassans, Afghans and other early Muslims, this paper will firstly argue that micro and meso dialogue prior to the 1950s’ between Muslims immigrants and non-Muslims made a contribution to the social harmony in Australia. Secondly, despite many attempts by Muslims, meso level dialogue was often ineffective and sometimes failed for a variety of reasons. Additionally, it will point to the need for further research in order to paint a complete picture of the levels of dialogue between Muslims and others throughout Australian history.

Book Review: Religious and Sexual Identities: A Multi Faith Exploration of Young Adults by Andrew Kam-Tuck Yip and Sarah-Jane Page

Book Review: <i>Religious and Sexual Identities: A Multi Faith Exploration of Young Adults</i> by Andrew Kam-Tuck Yip and Sarah-Jane Page

P40 A hospice chaplaincy approach to community outreach: Building end of life groups within faith communities

IntroductionThis innovative piece of Hospice Chaplaincy outreach is in its infancy. It is a listening project concentrating on multi faith communities in a richly diverse multi ethnic, multicultural inner city...

The Multi-faith Paradigm in Policy and Practice: Problems, Challenges, Directions

A significant infrastructure of multi-faith engagement grew and consolidated throughout the first decade of the twenty-first century in England, called forth, at least in part, by government policy. This arose in response to three narratives of religious faith: a policy narrative which constructs faith groups as repositories of resources; a faith narrative which is concerned with the lived experiences of faith; and a partnership narrative which reflects the growing role of faith groups in the mixed economy of welfare (see Dinham and Lowndes, 2008). It is inflected, too, by a fourth narrative located in the bundle of ‘Prevent’ policies which sought to address the risks of religious radicalisation and extremism. This article examines multi-faith policy in England, and the issues driving it, and explores its relationship to the faith-based practices which are imagined by it. It asks the question whether the multi-faith paradigm, as crystallised in the policy document ‘Face to Face and Side by Side: A Framework for Partnership in Our Multi Faith Society’ (CLG, 2008), engages with a real and lived experience or remains a policy chimera and a parallel world.

Muslim Minorities in the West

The Muslim diaspora, which has become established as a significant areaof publishing in the past 2 to 3 decades, is being charted by a number ofbooks and journals. This edited collection is a valuable addition to the literature,although specialists in the field will notice some degree of overlapwith existing sources.The book is divided into three sections exploring the Muslim experiencein America (seven chapters), Europe (three chapters covering France,Germany, and Norway), and areas of European settlement (five chapterscovering Australia, New Zealand, South Africa, and the Caribbean). Thebest way to view this book is to consider it a series of case studies examininghow Muslims in different contexts have moved from being tempo­rary and peripheral individual sojourners to being, within their adoptedsocieties, generally well-established communities that have largely overcometheir internal differences and external structural barriers in order tobe publicly recognized as a part of multicultural and multi faith communitiesand societies. Many of the contributors believe that Muslim minoritiesare growing, dynamic, confident, and demographically "young" in most oftheir new societies, and that wherever they have established themselves,they have sustained their presence and thrived, sometimes in the face ofextreme hostility.This case study character has advantages and disadvantages. On theone hand, this reviewer found it extremely valuable to learn more aboutthe experience of some very specific minority groups, such as Sahelians inFrance, who are usually ignored and overshadowed in the literature by theoverwhelming Algerian-Moroccan presence in France. Likewise, with relativelylittle academic material available on Muslims in New Zealand, forexample, this book fills many of the academic gaps in the literature. Thefirst-hand accounts from previously unpublished sources were similarlyvaluable, and the chapter on establishing the Islamic Party in NorthAmerica constitutes an important documentary record. On the other hand,some chapters went over well-established ground, such as Turks inGermany. Specialists on Muslim minorities will find that some chaptersrepeat already well-known data and profiles oflslam in these contexts ...

Ministerial Formation in a Multi–Faith Society

This article reports on the findings of a study carried out with ordinands and faculty in English theological Colleges and Courses (programs). The project aimed to discover (a) how and to what extent students are trained to work in Britain’s multi–faith society, and (b) how are ordinands thinking theologically about issues of religious diversity. This article highlights the examples of good practice that emerged from the study and considers what makes for good learning about multi–faith issues for ordinands training for the ministry.

The Challenge of Pluralism: Articulating a Rationale for Religiously Diverse Urban Roman Catholic Schools in the United States

This essay explores the challenge of pluralism through an examination of religiously diverse urban Roman Catholic schools in the United States. Changes in student demographics have forced members of the sponsoring religious body to ask: Why should schools with a large number of non-Catholics be sponsored, often at great cost, by a church community with limited resources and expanding needs in other domains? Based on the belief that religious institutions must be seen in their particular historical, sociological and political context, the essay begins with a discussion of these issues. In that light, the author presents three rationales for continued support that emanate from the heart of contemporary Catholic thought: ecumenism, racial justice and solidarity. Finally, he offers reflections for a multi faith, international audience about the legitimation of religiously affiliated educational institutions.

The "Mythic Homeland" in Contemporary Polish Prose

The 1 990s were witness to significant changes on the literary map of Poland: new regions and new trends emerged as the old ones evolved. Undoubtedly, a central place in this changing topography was occupied by works that represented both a continuation of and a challenge to the tradition of the so-called literature of mythic homelands--a literature of small, personal or minor homelands. These terms refer to a literary current which had for decades shaped the ways that the Polish landscape (whether physical or psychological) was presented in narrative form. Crucially, that tradition has ensured the primacy of the imagery of those territories lost to Poland (primarily the kresy , or eastern regions of prewar Poland) over those regained (the western territories of postwar Poland); and by extension, it has led to the dominance of the provinces of the past over those of the present. It is a tradition so strong and rich in postwar Polish prose that imitation or continuation in some form was inevitable; and yet at the same time, in its traditional manifestation it was a literary current too incompatible with the experiences of post-1989 Poland to be continued without undergoing serious transformation. It was therefore quite natural that a dynamic process of creative betrayals and literary polemics has characterized Polish prose of the last decade.As a result, not only has Poland's literary map evolved; but the special nature and the very content of the mythic homeland in Polish literature has changed as well. What ingredients, then, constitute the heritage of this literature of the mythic homeland-a heritage painstakingly constructed throughout the entire postwar period, by both emigre writers and those working in Poland? Certainly four basic characteristics of this literature can be named. First, in the works of emigre writers, the lands of prewar Poland's eastern kresy appear as a region in which, although everyone was different, none were foreign . The Hucul country of the Carpathian Mountains immortalized by Stanislaw Vincenz; Jerzy Stempowski's Dniester Valley; Jozef Wittlin's Polish-Ukrainian Lwow; the Polish-Austrian Galicia of Zygmunt Haupt and Andrzej Kusniewicz; Andrzej Chciuk's Drohobycz, now in Ukraine; the Berezya River region of present-day Belarus, described by Florian Czarnyszewicz; the Litwa of Czeslaw Milosz and Tadeusz Konwicki; and, finally, the Polish-German borderlands: the image of all these homelands which emerges in the literature is one of regions inhabited by multi-ethnic and multi-fa ith communities, full of varied customs and traditions. Yet at the same time, it is an image of peaceable communities, whose inhabitants live side-by-side without conflict. Despite their differences, no single one of these groups occupied a dominant position, or attempted to posit itself as the norm, which would in turn have made it possible-as happens in mono-ethnic nations-to define (and reject) outsiders. These writers' works present a picture of communities that were tolerant, even as they believed in upholding tradition; and that were surrounded by the pristine beauty of unspoiled nature. All of this evokes a kind of idealized Wild West, in which not only Indians and Whites live together peaceably (that is, resolving their conflicts without the use of force), but even Whites and Blacks, Secessionists and Unionists, Protestants and Catholics. The second characteristic derives from the first: within such pluralistic communities, identity was always open-ended-for it was shaped by the natural internalization of that most prized treasure of tradition: an attitude of tolerance. A society-wide respect for the Other, meant that everyone was different; but at the same time everyone was an insider. For these idyllic homelands were peopled by individuals for whom the concept of identity was tied to a region, and not to country, nation, or religion. Thus--evoking the image of a mythologized Wild West again--these were not so much natives of hazy or indefinite identity, as followers of the belief that over and above all differences there exists a more important, regional--or communal--unity. …