scholarly journals Trans-Religious Identity from the Edge? Promoting Interfaith Dialogue among Transgender Community in Yogyakarta

Al-Albab ◽  
2017 ◽  
Vol 6 (1) ◽  
pp. 103
Author(s):  
Achmad Fawaid
Keyword(s):  
Empirical Study ◽  
Religious Experience ◽  
Religious Identity ◽  
Social Relation ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Transgender People ◽  
Special Position ◽  
Shared Space ◽  
Anthropological Approach

Transgender issues, including those who have been called as ‘waria’, are diverse, complex, and evolving, particularly in Indonesia where the most inhabited people are Muslims commonly bringing with them any sexual and, sadly, religious stereotype to waria as marginal(ized) individuals. This paper aims to raise a question of our primordial understanding and religious experience on the existence of the transgender community. It focused on an empirical study of Kebaya (Keluarga Besar Komunitas Waria Yogyakarta), Yogyakarta’s Center for Transgendered, which is an NGO developed by transvestites in Yogyakarta to struggle against prejudice, acceptance, and HIV Aids. This study is not specifically to analyze their social relation, but importantly how the NGO became a shared space of interfaith dialogue and a representation of religios life among transgender people in Yogyakarta, including the ways they build socio-cultural-religious relation with other people and religious figures. It would be analyzed under socio-anthropological approach to religion by which this study reflect them as a part of the certain community who had special position in terms of interreligious dialogue. The implication of this study suggests that interfaith dialogue is possible, not only among the inner-circle of mainstream religious believers, but also among and from the edge community: from those who often feel ostracized within today’s trans-population in Indonesia.

scholarly journals Philosophies of interreligious dialogue: Practice in search of theory

2011 ◽  
Vol 1 (1) ◽  
pp. 16-24 ◽  
Author(s):  
Oddbjørn Leirvik
Keyword(s):  
Civil Society ◽  
Religious Education ◽  
Emmanuel Levinas ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Faith Communities ◽  
Different Types ◽  
The Difference ◽  
Mutual Change

In this article, I discuss how insights from Martin Buber’s and Emmanuel Levinas’ philosophies of dialogue have enlightened my own experience of inter-faith dialogue in Norway. Central perspectives here are Buber’s notion of ’the realm of the between’ and Levinas’ emphasis on asymmetry and vulnerability. Some other philosophers’ reasonings about dialogue are also considered, from the overall perspective of ’practice in search of theory’. In connection with a distinction be-tween different types of dialogue (’spiritual’ and ’necessary’), the difference between government initiated ’dialogue’ and initiatives originating from the faith communities (i.e., civil society) are discussed. The last part of the article analyses the notion of ’(mutual) change’ which is often brought forward when discussing the aims of interfaith dialogue. In this connection, religious education in school is also considered as a possible arena for dialogue—and ’change’.

The Faiths of Others

2021 ◽  
Author(s):  
Thomas Albert Howard
Keyword(s):  
Religious Pluralism ◽  
Turning Points ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Modern History ◽  
Modern Age ◽  
Critical Attention ◽  
History Of ◽  
Insight Into

In recent decades, organizations committed to interreligious or interfaith dialogue have proliferated, both in the Western and non-Western worlds. Why, how so, and what exactly is interreligious dialogue? These are the touchstone questions of this book, the first major history of interreligious dialogue in the modern age. The book narrates and analyzes several key turning points in the history of interfaith dialogue before examining, in the conclusion, the contemporary landscape. While many have theorized about and/or practiced interreligious dialogue, few have attended carefully to its past, connecting its emergence and spread with broader developments in modern history. Interreligious dialogue — grasped in light of careful, critical attention to its past — holds promise for helping people of diverse faith backgrounds to foster cooperation and knowledge of one another while contributing insight into contemporary, global religious pluralism.

Introduction

2021 ◽  
pp. 1-29
Author(s):  
Thomas Albert Howard
Keyword(s):  
New York ◽  
Social Action ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Intercultural Dialogue ◽  
Early Twenty ◽  
Starting Point ◽  
History Of ◽  
Late Twentieth ◽  
Ethical Significance

This chapter begins with discussion of the three organizations drawn from numerous comparable ones established in the late twentieth and early twenty-first centuries: the interfaith center of New York, the Interreligious Council of Bosnia and Herzegovina, and the King Abdullah bin Abdulaziz International Centre for Interreligious and Intercultural Dialogue (KAICIID). The chapter seeks to understand where interreligious dialogue came from and where is it headed. It also evaluates its broader historical, social, and ethical significance. The chapter hazards answers to these questions through an inquiry into several major turning points in the history of interreligious dialogue, for even as many today extol, practice, theorize, and/or theologize about interreligious dialogue, few have attended carefully to its genesis and past. The chapter takes the premodern world as a starting point, where it examines several harbingers of interreligious dialogue. Canvassing the premodern world for harbingers helps us to see that while contemporary interfaith dialogue is in some respects a novelty, it is nonetheless not altogether discontinuous with the past. Ultimately, the chapter recognizes the distinction between interfaith dialogue and interfaith social action.

From exclusion to inclusion: women and interfaith dialogue in the Mediterranean area

2018 ◽  
pp. 221-236
Author(s):  
Francesco Antonelli ◽  
Elisabetta Ruspini
Keyword(s):  
Mediterranean Area ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Intercultural Dialogue ◽  
Mutual Understanding ◽  
Uniform Region ◽  
Working Together ◽  
The Mediterranean ◽  
And Migration ◽  
Intellectual Elites

This chapter details women's contribution to interfaith dialogue in the Mediterranean. This area is often referred to a uniform region and usually depicted as highly problematic, since conflicts and migration flows pose considerable risks to the security of the entire region. Moreover, the Mediterranean is not only an area of crisis and conflict, but also a space for opportunities and dialogue. Interreligious dialogue is a powerful tool for achieving peace and stability. Today, institutions for intercultural dialogue and cooperation, religious representatives, and interfaith organizations are working together to build mutual understanding in the region. This chapter shows that the interreligious dialogue has been changing its nature through a twofold enlargement centred on the gender dimension: vertical, by women belonging to intellectual elites; and horizontal, through a growing involvement of civil society.

Religious Experience and the Necessity of Mission

2003 ◽  
Vol 20 (1) ◽  
pp. 57-76
Author(s):  
Chang-Sun Hwang
Keyword(s):  
Religious Experience ◽  
Interreligious Dialogue ◽  
Philosophical Hermeneutics ◽  
Missionary Work ◽  
Recent Trends

AbstractThis article aims to show that one of the recent trends in missionary work, namely, the evasion or even the abandonment of traditional mission (i.e. evangelization for conversion) is, from the viewpoint of religion and philosophical hermeneutics, unsound. Consequently, the article argues that mission as evangelization is both natural and necessary. Nevertheless, mission as evangelization for conversion implies neither rejection of other ways of doing mission, including interreligious dialogue, nor the regression toward an imperialist approach. Two criteria for establishing or critiquing Christian paradigms of mission are developed-religious experience and the necessity of mission.

scholarly journals Religious Identity Status and Readiness for Interreligious Dialogue in Youth. Developmental Analysis

2017 ◽  
Vol 23 (1-2) ◽  
pp. 69-90 ◽  
Author(s):  
Elżbieta Rydz ◽  
Anna Wieradzka-Pilarczyk
Keyword(s):  
Religious Identity ◽  
Interreligious Dialogue ◽  
Identity Status ◽  
Age Integration ◽  
Developmental Analysis

Abstract The aim of the article is to show statuses of religious identity in Polish Catholic adolescents. The distinguished statuses result from intensive consolidation processes which are characteristic of this age. Integration of religious identity has an effect on potential openness versus reluctance to interreligious dialogue. The study was conducted on 60 participants at the ages of 18 to 29 using the Scale of Religious Identity by Wieradzka-Pilarczyk (2015) and Centrality of Religiosity Scale Z-15 by S. Huber (2004). Three statuses of religious identity with different developmental possibilities of entering into interreligious dialogue were distinguished.

scholarly journals Interfaith Directory

1989 ◽  
Vol 6 (1) ◽  
pp. 162-163
Author(s):  
Mumtaz Ahmad
Keyword(s):  
New York ◽  
World Wide ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Academic Institutions ◽  
Religious Expression ◽  
The World ◽  
Human Family ◽  
Opening Up ◽  
Spiritual Unity

The cause of interfaith dialogue, understanding and what is sometimesdescribed as "the wider ecumenismn has gained considerable momentum inrecent years. While interfaith conflicts and sectarian tensions continue to hitthe headlines, efforts to build bridges and arrive at some degree of mutualunderstanding are also underway. Recent years have witnessed the emergenceof many groups, agencies and organizations around the globe that are workingin the field of interreligious dialogue and understanding. These groupingshave held numerous interfaith seminars, cqnferences and workshops and havecontributed significantly in opening up new channels of communication andwider avenues of concord among the hitherto contending religious communityleaders. One such organization is The Council for the World's Religions (CWR).a New York based organization which aims to bring believers of all faithsinto mutual friendship and collaboration in the service of God and humanity.The Interfaith Directory sponsored by the CWR is one important step towarddisseminating information about other organizations and agencies workingfor interreligious harmony and concord.The Directory lists names, addresses and activities of about seven hundredinterfaith organizations throughout the world. These organizations have beenlisted in five different categories: 1) organizations with multifaith membership;2) organizations relating to two or three religions; 3) organizations basedon one religion. but with outreach to other religions; 4) universalist movementsfor spiritual unity; and 5) academic institutions which are also centers ofinterfaith dialogue and encounter. Some organizations receive multiple entriesbecause of the varied nature of their activities and programs. The Directoryalso includes two very useful indeces, one alphabetical and the othergeographical. As has been noted by the editor, these organizations may varyconsiderably in size, resources and effectiveness but all of them share thecommon goal of interreligious harmony. Francis Clark has contributed a verythoughtful introduction to the volume in which he discusses present trendsin the world-wide interfaith movement. He rightly points out that the interfaithmovement "is a deeper religious expression of the new sense of oneness ofthe human family and the new awareness of our coounon responsibilities,dangers and destiny in our one shared habitat." However, he is not oblivious ...

scholarly journals "With Sincere Reverence": A Christological Perspective for the Interreligious Dialogue Envisioned by Nostra Aetate

2011 ◽  
Vol 1 (1) ◽  
Author(s):  
Paolo Gamberini, SJ
Keyword(s):  
Religious Experience ◽  
Jesus Christ ◽  
Catholic Church ◽  
Interreligious Dialogue ◽  
The Other ◽  
Experience Of God ◽  
First Moment ◽  
The Church ◽  
Third Moment ◽  
Practical Dimension

Theologians have a particular task to provide discernment when expressing in interreligious dialogue the Christological proclamation that Jesus Christ is "'the way, the truth, and the life,' (Jn 14:6), in whom people may find the fullness of religious life, in whom God has reconciled all things to Himself" (Nostra Aetate, §3). Therefore, there is a need to renew the spirit of the Conciliar Declaration Nostra Aetate,, which reminds us that the Catholic Church rejects nothing that is true and holy in the other religions. The Church acknowledges with sincere reverence ("sincera cum observantia") that the other often religions reflect a ray of that Truth which enlightens all people. In this article, I highlight three different moments in which this sincere reverence towards other religions may be realized. The first moment may be called methodological and refers to the Ignatian tradition of the Spiritual Exercises. I develop first of all the praesupponendum (presupposition) as an attitude of being able to listen to the religious experience of the other; then the contemplatio ad amorem (contemplation in attaining love), as awareness and recognition of the action of the Spirit: being able to distinguish the religious experience of God from its theoretical and practical interpretations; finally the magis, the continuing transcending of the religious conscience in reaching out God: Deus semper maior (God is always greater). The second moment of my paper is more theoretical. I deal with the question of Truth within the interreligious dialogue and how God’s ineffable transcendence and otherness have been revealed in this Jesus of Nazareth; "No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him" (Jn 1:18). The humanity of God, Jesus’ particularity, is not a limitation for interreligious dialogue, but constitutes an adequate perspective for determining the universality of Jesus Christ. The third moment considers the practical dimension of the dialogue. I relate the inner otherness of God (Trinity) with God’s becoming other than himself (Incarnation), showing how the evangelical praxis of the believer, who makes himself everything for everybody, is able in the praxis, more than in theory, to sustain the eschatological tension between the already and not yet that is characteric of interreligious dialogue.

Religious Experience and the Theory of Signs

2021 ◽  
pp. 31-57
Author(s):  
Hans Joas
Keyword(s):  
Empirical Study ◽  
Religious Experience ◽  
William James ◽  
Psychology Of Religion ◽  
Friedrich Schleiermacher

The foundation of the psychology of religion in the work of William James and others is a major methodological breakthrough in the empirical study of religion. This psychology of religion focuses on experience, offering an alternative to the emphasis on religious doctrines or institutions. This chapter first presents a reconstruction of William James’s relevant writings. It then compares them to the theological writings of Friedrich Schleiermacher, who is sometimes seen as a source of inspiration for James. Finally it demonstrates the epochal achievement of Josiah Royce’s combination of pragmatist semiotics and the psychology of religion.

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