Interreligious Dialogue as a Politics of Recognition: A Postcolonial Rereading of Hegel for Interreligious Solidarity

2005 ◽  
Vol 85 (4) ◽  
pp. 555-581
Author(s):  
Hyo‐Dong Lee
2020 ◽  
Vol 8 (1) ◽  
pp. 77-90
Author(s):  
Baiju Markose

An attempt to develop the postcolonial practice of interfaith with-ness as a means of radical protest and resistance against the religious fundamentalism and crony capitalism in India has enormous significance today. The postcolonial practice of interfaith with-ness is not only a theoretical postulation but also a radical with-ness (being with) shared with the religious others. The idea proposes a radical politics of recognition, politics of difference, and politics of creative dialogue, rather than an apolitical “practice of tolerance” on which the traditional idea of interreligious dialogue is grounded. As a humble attempt, several Christian expropriations of the idea are being voiced in this essay with a spirit of religious confidentiality. And, the study uses empire criticism and intersectionality as the primary analytical tools.


2018 ◽  
Vol 6 (16) ◽  
pp. 11
Author(s):  
Andrea Meza Torres

The essays in this dossier are the result of the course  “Interreligious and intercultural dialogue from a decolonial perspective”, which took place between May and June 2017 at the CEIICH in the UNAM. In this course, I proposed to link a decolonial theoretical perspective to the topic of “intercultural dialogue” and, beyond, to “interreligious dialogue”; anyhow, this last topic turned out to be the point of departure to explore more profound dialogues, linked no only to religious phenomena but to sacred traditions and spiritualities. During the course, emphasis was put on this last aspect due to the fact that the topic of “the Divine” (in its different expressions), although central to decoloniality, has been poorly studied. Moreover, it has been marginalized within secularized social sciences —and this not just in Mexico, but in most occidentalized universities throughout the globe. This vacuum towards the study of “the Divine” —and, beyond, its limitation through a concept of culture (which is, at the same time, associated to the colonized and to the “other” of modernity)— led the participants of this volume to research deeper that which philosopher Enrique Dussel has described as the “spaces denied and oppressed by modernity”.


Author(s):  
Anh Q. Tran

Though a minority religion in Vietnam, Christianity has constituted a significant presence in the country since its arrival in the sixteenth century. This translation and analytical study of a 1752 document entitled Tam Giáo Chư Vọng [Errors of the Three Religions] adds to the knowledge of its early history within its cultural and religious contexts. This anonymous manuscript paints a rich picture of the three traditional Vietnamese religions (Tam Giáo), i.e., Confucianism, Buddhism, and Daoism. Aiming at the new converts, the writer describes the “errors” (Chư Vọng) of these traditional beliefs and religious practices and provides an apologetics for the Christian doctrines. Structured as a dialogue between a Christian priest and a Confucian scholar, the work explains and evaluates many religious customs and rituals of eighteenth-century Vietnam—many of which are still in practice today. In addition, it contains a trove of information on the challenges and struggles that Vietnamese Christian converts had to face in following the new faith. Beside its enormous historical value for studies on Vietnamese religions, language, and culture, this manuscript raises contemporary and highly complex issues concerning the encounter between Christianity and other religions, Christian missions, religious pluralism, interreligious dialogue, and the dialogue between Christianity and cultures.


Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 189
Author(s):  
Roger Campdepadrós-Cullell ◽  
Miguel Ángel Pulido-Rodríguez ◽  
Jesús Marauri ◽  
Sandra Racionero-Plaza

Evidence has shown that interreligious dialogue is one of the paths to build bridges among diverse cultural and religious communities that otherwise would be in conflict. Some literature reflects, from a normative standpoint, on how interreligious dialogue should be authentic and meaningful. However, there is scarce literature on what conditions contribute to this dialogue achieving its desirable goals. Thus, our aim was to examine such conditions and provide evidence of how interreligious dialogue enables human agency. By analyzing the activity of interreligious dialogue groups, we document the human agency they generate, and we gather evidence about the features of the conditions. For this purpose, we studied four interreligious dialogue groups, all affiliated with the United Nations Educational, Scientific and Cultural Organization’s (UNESCO) Association for Interreligious Dialogue (AUDIR), employing in-depth interviews and discussion groups. In these groups, which operate in diverse and multicultural neighborhoods, local actors and neighbors hold dialogues about diversity issues. In so doing, social coexistence, friendship ties, and advocacy initiatives arise. After analyzing the collected data, we conclude that for interreligious dialogue to result in positive and promising outputs, it must meet some principles of dialogic learning, namely equality of differences, egalitarian dialogue, cultural intelligence, solidarity, and transformation.


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