Optimistic Universalism

2017 ◽  
Vol 16 (1-2) ◽  
pp. 31-62
Author(s):  
Dinesh Sharma ◽  
C. Elizabeth Leach

Professor Ali Mazrui embodied an optimistic universalism and the capacity to find common ground for global dialogue amidst conflicts. When receiving a lifetime achievement award – Mazrui, in his acceptance speech, pointed to two specific poems of Rumi and Wordsworth as a source of inspiration for awakening the ‘love of beauty and the beauty of love.’ In the context of the shared humanity of these experiences, one realizes the ability of such experiences to create a common language across barriers, a language of social justice and human rights. Using integrative interdisciplinary approaches from the fields of comparative religion and comparative literature, this essay explores the similarities and differences of the messages of Mazrui, Rumi, and Wordsworth to achieve an awakening. Such an awakening involves the individual’s awareness of being a part of something greater, often achieved in nature, which may serve as a basis for the universal grammar of social justice and human rights. Hermeneutic and phenomenological approaches, including intersubjectivity, are employed in the exegesis of the poetic material and its context. Also explored are the historical similarities and differences, anthropological and psychobiographical factors in the life histories of Mazrui, Rumi and Wordsworth. Ultimately, the dialectic between the polarities of themes of the pain of separation and longing for union, often linked to losses and life changing experiences such as migration, can be understood as opportunities for personal growth – motivating individuals to reach toward connection, reparation and the ability to engage in cultural dialogue and move past difference toward social justice and human rights.

Author(s):  
Hugh Starkey

This article comments on keynote speeches given by Keith Ajegbo and Audrey Osler. The programme of study for citizenship derived from the Crick report and did not emphasise race equality and national unity for security. Osler argues that the Ajegbo review addressed teaching of ethnic, religious and cultural diversity but did not confront the inadequacies of British democracy or reassert social justice, a sense of shared humanity and a commitment to human rights. Proposing, let alone imposing, a definition of Britishness is futile, but it is possible to promote cosmopolitan patriotism supported by explicit principles, concepts and values.


2020 ◽  
Vol 138 (4) ◽  
pp. 143-151
Author(s):  
Brian Klug

This article is about the relationship between Judaism and Catholicism. Rather than proceeding on the plane of theology – comparing Catholicism and Judaism in terms of their conceptions of the divine – the author approaches the subject ‘from the ground up’, considering their convergence at the level of social action. Taking his cue from Margaret Archer, who has spoken about ‘the Church as a social movement’, he presents Judaism in a similar light, drawing on resources within Judaism that conduce towards promoting human rights and social justice. Moreover, writing as a Jewish Fellow at a Catholic Oxford college (St Benet’s Hall), he recounts certain experiences that illustrate how Jews and Catholics can come together on common ground.


1990 ◽  
Vol 18 (2) ◽  
pp. 139-148 ◽  
Author(s):  
Alan Neely ◽  
James A. Scherer

In this article the two authors who participated in both the World Council of Churches Commission on World Mission and Evangelism conference in San Antonio, Texas, and the Lausanne II Congress in Manila report on similarities and differences in the two missiological events. They note the stronger evangelism focus at San Antonio where witness in deed and word are emphasized, and the greater concern at Manila with issues of social justice, the plight of the poor and oppressed, and women in the church. Despite differences in rhetoric and theological emphasis, there is much common ground around the themes “Your Will Be Done: Mission in Christ's Way” (San Antonio) and “Calling the Whole Church to Take the Whole Gospel to the Whole World” (Manila). The authors urge the leaders of both movements not to stumble over differences, but to plan and work together more closely in the future.


2017 ◽  
Vol 72 (8) ◽  
pp. 778-790 ◽  
Author(s):  
Frederick T. L. Leong ◽  
Wade E. Pickren ◽  
Melba J. T. Vasquez
Keyword(s):  

1970 ◽  
Vol 7 (1) ◽  
Author(s):  
Moh. Salman Hamdani

This paper aims to provide explanation about John Louis Esposito’s insights on therelationship between Islam and The West. The relationship is a fluctuative one, some tensionsand even open conflict may occur. Some events become the entry point to the relationship, forinstance, the crusades that is not only happened physically but also, through this war, the meetingbetween Islam and The West establishes inter cultural dialogue among them.John Louis Esposito’s views on the relationship between Islam and The West ispositioned in view of some Muslim intellectuals and orientalists to emphasize its originality. Theintellectual positions do not put it on pros or cons side in the context of the relationship betweenIslam and The West.Historically, the relationship between Islam and The West actually has a theologicallystrong bond that there is common ground and similarities between Islam and The West. Islamand The west are inherited with Jewish and Christian traditions. Islam like Christianity andJudaism are religions ‘of the sky’ that are allied in Abrahamic religions. Therefore, according toJohn L. Esposito, based on historical fact, there were a real strong bond between Islam and theWest and it started centuries ago .


Author(s):  
Marika Cifor ◽  
Jamie A. Lee

Neoliberalism, as economic doctrine, as political practice, and even as a "governing rationality" of contemporary life and work, has been encroaching on the library and information studies (LIS) field for decades. The shift towards a conscious grappling with social justice and human rights debates and concerns in archival studies scholarship and practice since the 1990s opens the possibility for addressing neoliberalism and its elusive presence. Despite its far-reaching influence, neoliberalism has yet to be substantively addressed in archival discourse. In this article, we propose a set of questions for archival practitioners and scholars to reflect on and consider through their own hands-on practices, research, and productions with records, records creators, and distinct archival communities in order to develop an ongoing archival critique. The goal of this critique is to move towards "an ethical practice of community, as an important mode of participation." This article marks a starting point for critically engaging the archival studies discipline along with the LIS field more broadly by interrogating the discursive and material evidences and implications of neoliberalism.


2012 ◽  
Vol 22 (1) ◽  
pp. 79-115 ◽  
Author(s):  
Martin Scanlan

This study creates life history portraits of two White middle-class native-English-speaking principals demonstrating commitments to social justice in their work in public elementary schools serving disproportionately high populations of students who are marginalized by poverty, race, and linguistic heritage. Through self-reported life histories of these principals, I create portraits that illustrate how these practitioners draw motivation, commitment, and sustenance in varied, complicated, and at times contradictory ways.


2011 ◽  
Vol 6 (3) ◽  
pp. 223-235 ◽  
Author(s):  
Audrey Osler ◽  
Juanjuan Zhu

Throughout history individual and collective narratives have been used in struggles for justice. We draw on Sen’s theory of justice to examine the potential of narratives in teaching and researching for social justice. Human rights are presented as powerful ethical claims that can be critically examined by learners to consider their rights and responsibilities to others, at scales from the local to the global. One life history is used as an illustrative example to examine the Universal Declaration of Human Rights 1948 and its possible meanings for learners in China and globally. This article discusses the strengths and limitations of narratives as research and pedagogical tools in understanding justice, human rights and inequalities; in stimulating solidarity and our common humanity; and in enabling learners to explore their multiple identities. We conclude by making the case for human rights as principles for learning and living together in overlapping communities of fate.


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