‘There will be no peace among the nations without Sarasi, crying now, stopped speaking and the peace among the religions. There will be no peace room was silent for a beat, before a young monk among the religions without dialogue among the reli- raised his hand. The monk noted that it hurt his gions.’ Dr Hans Küng, 31 March 2005, at the open- heart that the figure of Buddha could elicit this sort ing of an exhibit on the world’s religions at Santa of fear of domination and might be used to express Clara University this sort of sentiment. We have to understand this perception, the monk said, and ensure that our n a bright air-conditioned room outside of religions fuel compassion and respect, not fear and Polonnoruwa in north-central Sri Lanka, Sarasi, domination. I a small Hindu Tamil woman with a long braid The exchange was remarkable for its honesty. of hair falling down the back of her dark pink kurti,­ For the first days of the gathering, the conversation stood before a diverse group of religious men. Many had been tentative – the participants seeking not were Buddhist monks from the Sinhala majority. to offend others, and so avoiding sensitive subjects, Sri Lanka today faces a vulnerable transition, exhibiting denial and defensiveness. By the third after decades of bloody civil conflict fought between and fourth days, as this exchange demonstrated, the the government and the armed Tamil separatist participants had found the means to speak to each movement, the Liberation Tigers of Tamil Eelam other with honesty, and to respond with compassion (LTTE). The defeat of the LTTE and the end of and acknowledgement rather than defensiveness, the fighting occurred only months before the meet- seeking to understand the perspectives and experi- ing took place. For three days, Sarasi observed these ences of other communities. The result was a tenta- Engaging across religious figures participate in facilitated interfaith tive relationship of trust that the group pledged to dialogue addressing reconciliation, justice and build on, in order to identify and mobilize around coexistence in Sri Lanka. Over meals, she herself issues of justice. engaged in conversation with participants on these Interfaith dialogue is increasingly offered as a divides: interfaith issues – all of them of central importance and elicit- concrete means to bridge inter-communal divides, ing strong emotions. build coalitions, and challenge the social-psycho- Haltingly and softly, Sarasi expressed to the meet- logical dynamics that can fuel warfare and injustice. ing how powerful it was to have witnessed religious Interfaith dialogue can be a particularly useful tool dialogue for peace figures, revered social actors in Sri Lanka’s deeply for building awareness among majority communities faithful society, engage across traditional religious about the experiences and needs of minorities, and and ethnic divides. It matters, Sarasi stated, because for bringing simmering tensions to the surface and religion holds symbolic power in our (Sri Lankan) addressing them in a potentially constructive manner. and justice divides, despite the common ground and mutual It can also be useful as a means to prevent conflict respect between our religions. Sarasi spoke of her by strengthening relationships between communities Hindu community’s respect for the Buddha. He is a and thereby decreasing the potential for communal Susan Hayward teacher to us, she asserted. divides to become fault-lines of violence. Particularly in places where religion is fuelling inter-communal ‘In our temples in the North, you will find the violence and exclusion, interfaith dialogue, when Buddha alongside Hindu gods and goddesses. We strategically designed and carefully implemented, can revere him for his wisdom and his compassion. And be used alongside other peace- and justice-making yet last year, when a Buddhist statue was erected techniques to challenge and transform dynamics in the middle of Killinochi [a town inhabited by driving injustice and conflict. Interfaith dialogue can Tamils and the most recent home-base of the LTTE], strengthen cultural and institutional commitments we knew that it was a political statement. There to religious, ethnic, racial and communal pluralism. are no Buddhists living in Killinochi. This statue’s This chapter will seek to highlight the opportunities arrival felt like the Sinhala Buddhist community offered by interfaith dialogue, as well as its limits, as a asserting its claim to this town. It sparked suspicion means to raise awareness about minority rights and as and anger, fuelled mistrust in the government and a tool for conflict prevention. the intentions of the Sinhalese in the newly captured What is meant by interfaith dialogue? Certainly north of the country.’ there is a great deal of informal interfaith conversa-

State of the World’s Minorities Engaging across divides: interfaith 21 and Indigenous Peoples 2009 dialogue for peace and justice tion that occurs in environments in which those lowing 9/11. It was also done out of a sheer desire munities, but also the different positions that have Forum on Interfaith Cooperation for Peace and the of different faiths can engage with one another in to articulate an alternative Islam to that espoused by been reached through ethical and theological or Alliance of Civilizations, confirm the worth of inter- routine and ordinary ways – at work, in the market, those Muslims who had orchestrated and carried out philosophical discernment. Participants are pushed faith dialogue as a tool for peace-building. Similarly, at social gatherings and so forth. These everyday the events of 9/11. On the part of the participating to observe how their behaviour is or is not living the Asian-Europe Meeting (ASEM) has incorpo- encounters across faith-divides are valuable but not non-Muslim communities, there was oftentimes a up to their ideals, and the effect of their actions rated inter-religious dialogue as part of its work and equivalent to the practice of interfaith dialogue, genuine interest in learning more about Islam fol- on others, which may differ from their inten- has issued several statements over the past years with as it is used for peace- and justice-making. When lowing the attacks. Copies of the Qur’an flew off tions. Exclusive and/or competing truth claims are recommendations to participant states for actions to employed as a tool or strategic practice, interfaith the bookshelves, and local churches and synagogues addressed and understood. At this level, participants promote peaceful religious coexistence. In October dialogue refers to facilitated discussions on specific reached out to mosques in their community, seeking come to understand not only other faiths, but their 2007, the then Organisation for the Security and topics held between members of different faith com- to engage and to understand. own more intimately. Real personal and communal Co-operation in Europe (OSCE) Chairman-in- munities, with an expressed objective or objectives. According to the Professor of Catholic Thought transformation can take place. After all, as Cardinal Office, Spanish Foreign Minister Miguel Angel These objectives can include building mutual and Inter-Religious Dialogue at Temple University, Francis Arinze has said, ‘Religion is one of the deep- Moratinos, asserted that open dialogue among peo- understanding and acceptance, correcting stereo- Leonard Swidler, interfaith dialogue operates in est motive forces of human action. Our religious ple of all faiths and cultures is ‘necessary to combat types, and building relationships in order to address three areas: ‘the practical, where we collaborate to convictions, attitudes, sensitivities and prejudices do intolerance and discrimination against Muslims’, an common problems. The goal is not to convert, to help humanity; the depth or “spiritual” dimen- influence to a great extent our approach to the ques- issue of current debate in Europe. assert the superiority of one faith or to conflate dif- sion, where we attempt to experience the partner’s tions of the day.’ In other words, when tapping into This embrace of interfaith dialogue stems from ferent religions (diluting them into one common religion or ideology “from within”; [and] the cogni- individuals’ religious beliefs and sentiments, peace- a collective recognition that ignorance and fear can denominator), but to appreciate similarities and tive, where we seek understanding [of] the truth’. makers work at a level that is highly persuasive with often stymie healthy inter-communal relationships differences between religions and for participants Through dialogue and coming to understand one respect to the determination of one’s behaviour and and undermine policies seeking to promote plural- to understand how their faith shapes their positions another, religious pluralism may take root that attitudes. When dialogue goes well, allowing partici- ism. Interfaith dialogue, then, can be a means to on particular issues. In other words, participants in allows religious traditions to coexist and for people pants to engage with other perspectives and reach bolster policies protecting and promoting minority these dialogues use their religious faith and tradition of faith not to feel threatened by the religious beliefs greater mutual respect and understanding, signifi- rights and multiculturalism in diverse societies. If not only to build relationships, but as doorways into of those belonging to other communities. At the cant positive change can result. pluralism is understood to be an environment in discussions about central social and political con- heart of this is a presumption that, through sustain- Beyond the specific expressed goals of individual which diverse religions live side by side with mutual cerns driving inter-communal conflict. The purpose able and respectful relationships based on dialogue interfaith dialogues (e.g. environmental care, respect and open engagement (in contrast to mere is not to debate in the sense that one side seeks to and engagement, conflicts resulting from or exac- women’s human rights, etc.), wider and more religious tolerance, in which a religious community ‘win’ an argument by aggressively challenging or erbated by fear, disrespect and misunderstanding cumulative dialogues are increasingly espoused by ‘puts up with’ other religions but does not neces- seeking to delegitimize the viewpoint of another, between communities are less likely to occur, and, governments, international organizations, non- sarily respect and engage with them, or to strongly but rather to interact respectfully with the purpose when they do, are less likely to devolve into vio- governmental organizations (NGOs), academic secular societies in which religious practice and of hearing and understanding the other’s perspec- lence. For example, in his study Ethnic Conflict and institutions and religious communities, as an identity are disrespected or even suppressed), then tive, and so finding ways forward. Civic Life: Hindus and Muslims in India, Ashutosh important means to promote pluralism, and to interfaith dialogue serves to encourage pluralistic In the United States, there was a surge in the Varshney analysed the inverse correlation between decrease bias and bigotry that can lead to hate environments by facilitating individual contact popularity of interfaith dialogue following the events the existence of integrated Muslim–Hindu networks crimes, violence and discrimination. and relationship-building, allowing participants to of 11 September 2001. This serves as a poignant for civic engagement, such as professional organi- The governments of Jordan and Saudi Arabia, transcend doctrinal differences. All may not agree example of the positive influence of this practice zations, and the degree of inter-ethnic violence among other governments in the Arab world, hosted with one another at the conclusion of an interfaith in promoting peaceful and respectful coexistence in India. It showed that in Indian cities where large international interfaith dialogue meetings in dialogue session, but ideally most participants will between religious majority and minority groups liv- Muslims and Hindus have opportunities to engage 2009. The two countries also have national institu- understand and appreciate the different viewpoints ing side by side, particularly in moments of social regularly with one another, there is less likelihood of tions mandated to promote interfaith dialogue, of others. Most importantly, participants may and political tension. The minority Muslim com- inter-communal violence breaking out in the face of including Jordan’s Royal Institute for Interfaith recognize one another’s dignity and so be subse- munity reached out to other religious communities political, economic or social disruptions. Studies and Saudi Arabia’s Royal Aal al-Bayt quently committed to finding ways to live peaceably in the aftermath of the crisis, particularly the major- Effective interfaith dialogue moves participants Institute for Islamic Thought, which helped facili- together and to develop rights-respecting policies ity Christian community, opening up their mosques beyond superficial levels of engagement, namely tate the launch of ‘A Common Word’ initiative, a that do not infringe on the world view and practices to visitors, inviting those of other religions to iftar mere platitudes seeking to avoid offending anyone global Muslim/Christian dialogue. US President of particular communities (as long as those practices dinners during Ramadan, and inviting dialogue or a series of speeches offered, between which there Barack Obama spoke favourably of interfaith do not cause harm to others). This can go a long as a means to educate communities on Islam. The is little conversation, and into a more profound dialogue in his 2009 speech in Cairo, address- way in challenging negative stereotypes and biases purpose was to combat popular false interpretations interaction in which participants can honestly reflect ing the Islamic world. The UN General Assembly held by the participants themselves, and will also, and fears of Islam, and to transcend the isolation on and struggle together over potentially sensitive Resolutions 58/128, 59/23, 60/10 and 61/221 all ideally, grant them the ability to recognize and of many immigrant communities. This was done and provocative issues. At this level of discussion, call for inter-religious dialogue and cooperation confront negative stereotypes and biases in their in response, in part, to verbal and physical attacks participants tackle not only the common views as a necessary means to promote a global culture communities. This is important in so far as negative against Islam, Muslims and mosques in the US fol- shared between the traditions of different faith com- of peace. Other UN fora, including the Tripartite stereotyping and bias can create an environment in

22 Engaging across divides: interfaith State of the World’s Minorities State of the World’s Minorities Engaging across divides: interfaith 23 dialogue for peace and justice and Indigenous Peoples 2010 and Indigenous Peoples 2010 dialogue for peace and justice Left: The hospital chaplain visits a patient at and world views of those in conflict, in order to Nazareth Hospital where Christian, Jewish discover how to engage and encourage more positive and Muslim doctors work together. Robin interpretations. This can guide warring communi- Hammond/Panos. ties towards understanding, through the language of religion, how the enemy can be seen afresh, in a violations are morally legitimized as necessary to manner that will not collapse the entire meaning or achieve a sacred end). Thus, a political dispute is structure of one’s own faith tradition. transformed into a religious activity in popular con- For both Appelby and Gopin, the key to coun- sciousness. In response to these dynamics, scholars teracting the destructive role of religion in fuelling such as Appleby acknowledge the ambivalence about violence is found within the religious traditions violence inherent in many religions, and call for themselves, rather than through eschewing religion programmes that can tap the sentiment that religion in favour of purely secular practices. Essentially, manifests and apply that zeal towards peace-building they postulate that in those places where community rather than warfare. To do so, he argues for greater members are interpreting their political and social resources in religious education being applied realities in part or in whole through a religious lens, towards moral and philosophical commitments to those seeking to promote pro-social behaviour and pro-social values, including peace and tolerance. attitudes will need to speak to them in their own Through greater understanding of the religious interpretive language. This will not only address commitments to peace that can be found in all the them where they are at, but will also counteract and major faith traditions, Appleby speaks of creating challenge exclusivist and violent interpretations. a movement of peace and non-violent resistance Luckily, there is a great deal of material within reli- committed to these values, motivated by spiritual gious traditions that can be drawn upon for conflict sentiment, and able to counter violent or unjust reli- prevention, resolution and reconciliation. Religious gious movements. In so doing, religious leaders can leaders, teachings, values and institutions can all be become social critics, advocates of the oppressed and marshalled in these efforts. And this is where inter- monitors of rising conflict. faith dialogue can be used for peace- and justice- Scholar Marc Gopin presents religion’s role in making. Interfaith dialogue is not the only, or even which violence and oppression of particular groups predilections course through different faith tradi- conflict as a means by which individuals in a faith the primary, form of religious peace-making (which can take place. tions, claiming that one’s own tradition is the community interpret their reality and the struggles encompasses such initiatives as religious leaders serv- Interfaith dialogue can be used at different levels only or best means to attain salvation; these can they face. Gopin draws on his experience working ing as local and national mediators, or conflict reso- of society, targeting grassroots communities and create a foundational basis for superiority that can in Israel and the Occupied Palestinian Territories lution training in religious schools and institutions), local leaders, as well as intermediate or senior-level subsequently be drawn upon to legitimate repres- (OPT) as a participant in conflict resolution proc- but it is perhaps the most well-known and practised. leadership (clergy, academics, policy-makers, etc.). sive behaviour towards others. Exclusive claims to esses that include religious leaders from all sides At those times when political, social or economic It can be a one-off event but is best done as a sus- salvation are not necessary, however, for religion to of the conflict. In the face of extraordinary suffer- tensions arise, dialogue mechanisms allow for tained series of dialogues. The dialogues can address be drawn upon to justify violence. Myth, scriptural ing and insecurity, many individuals use religious conflicts to be addressed, misunderstandings cor- theological issues (e.g. the after-life, or the nature of mandate and religious rhetoric used to legitimate beliefs, stories, values and sentiment to understand rected and solutions negotiated, before large-scale God(s) or Truth), general social and political issues some goal, as well as the violence used to achieve it, their situation, define their interests and goals, and violence breaks out. Former Norwegian Prime (e.g. what religions teach about human rights or are dynamics witnessed in many conflict zones. mobilize continued energy for their own struggles. Minister Kjell Bondevik spoke in 2009 at a meet- governance), and pertinent shared challenges (e.g. In his work, scholar Scott Appleby explores how Gopin recognizes that the crux of the greatest ing of the Common Word Initiative, a global climate change, local/national/global conflicts). ethno-nationalist movements seeking self-legitima- conflicts in the modern world is the age-old tension Muslim–Christian dialogue project. At this meeting, Interfaith dialogue can be done for dialogue’s sake tion and mobilization have used religious resources. between integration (and globalization) and main- Bondevik recounted how the cartoons published (to build relationships and mutual understanding), Appleby asserts that the suppression of the religious taining uniqueness. He argues that a peaceful reli- in Denmark in 2005 that caused outrage amongst or it can lead to collective action taken to rectify a sphere in some regions during the twentieth century gion is one that maintains a solid sense of identity Muslim communities were similarly published particular social or political problem. made faith vulnerable to usurpation by nationalist alongside and with respect for other traditions. As in Norway. In Norway, however, there had been forces seeking to exploit religious symbols, language such, an element of religious peace-building should sustained interfaith dialogue in the years preced- Interfaith dialogue as a tool for con- and causes. These violent nationalist forces have entail finding the resources within each religion ing. Bondevik noted that, when the cartoons were flict prevention mobilized deep-seated religious experience and to promote this form of identity as opposed to an published, Christian, Muslim, and other religious Unfortunately, it is all too common that religion motivation and applied them to political ends, cre- exclusivist and violent religious identity. This leads and political leaders immediately came together, serves as a factor driving or legitimating violence ating religious commitments to achieving political to the suggestion for peace-makers (both religious and responded to the emerging crisis constructively. and injustice against other communities. Exclusivist goals through whatever means necessary (i.e. ethical and secular) to immerse themselves in the traditions This may have been part of the reason why the

24 Engaging across divides: interfaith State of the World’s Minorities State of the World’s Minorities Engaging across divides: interfaith 25 dialogue for peace and justice and Indigenous Peoples 2010 and Indigenous Peoples 2010 dialogue for peace and justice controversy did not erupt into the level of crisis wit- religious leaders from the majority Sinhala Buddhist underpinnings of human rights regarding inherent consider how to design, prepare for, and conduct an nessed in Denmark, argued Bondevik, where there and minority Tamil Hindu, Christian (encompass- individual dignity. When the Universal Declaration interfaith dialogue session so as to ensure its success. was less history of interfaith dialogue and therefore ing both Sinhala and Tamil ethnicities) and Muslim of Human Rights (UDHR) or minority rights fewer avenues for, and less trust between, leaders communities from the south and east of the island. principles are examined alongside religious teach- p Establish ground-rules. Prior to delving into the from the two communities to address the crisis Because of the decades of conflict, many of these ings, participants may recognize the sources of dialogue itself, participants should establish a set expeditiously before it escalated. Similarly, when the participants had not had many opportunities for these legal proclamations within their own cultures of ground-rules that will create an atmosphere Christian community in Kirkuk, Iraq was attacked meaningful interaction across their identity divides. and traditions, and critically examine where there in which all feel safe to speak openly, and which in April 2009, participants from an interfaith dia- This is especially true concerning Tamils in the may be tensions between international law and encourages active and respectful listening to one logue session held the previous month led a delega- north. He continued: religious beliefs. When conducted among grassroots another. tion of Sunni and Shia religious figures, who visited communities, interfaith dialogue can in this way p Use secondary or inclusive language. Facilitators local Christian leaders to express remorse, and to ‘As a result of these three days, I feel they have really popularize human rights norms in the wider com- should model and encourage participants to use ascertain how to reduce violence in the region and come to hear me and to understand and appreciate my munity, extending the work of creating norms of language that does not demean other religious promote religious coexistence. They subsequently community’s perspective. We cannot secure minority inter-communal respect beyond elite state officials, or cultural traditions. Minority or marginalized brought this experience and the ideas generated rights without the Sinhala, and without the support of lawyers or diplomats. communities, in particular, will be very sensitive back to their own communities to encourage Sinhala monks in particular. Now I begin to feel it is Finally, interfaith dialogue serves the cause of to scriptural quotations that even subtly criticize restraint and peaceful relations with Kirkuk’s minor- possible. And as for me, I now realize my belief that all minority rights by strengthening awareness of other traditions. For example, in the aforemen- ity Christian community. Buddhist monks are anti-Tamil is not true.’ and appreciation for religious, ethnic, tribal and tioned interfaith dialogue session in northern cultural diversity within a given society. When Iraq, a passage from the Qur’an was quoted sev- Interfaith dialogue and Interfaith dialogue can promote attitudinal changes. the practices and beliefs of minority communities eral times by Muslims that encouraged love and minority rights Through gaining new perspectives and information, within a society are not well-known, they can be respect towards others. In quoting this passage, The greatest feat interfaith dialogue can achieve is participants’ understandings change. And through viewed with suspicion and fear. At an interfaith the Muslim participants were seeking to affirm to raise awareness about the perspective and experi- experiencing in a safe environment a constructive dialogue session in northern Iraq in October 2008, this value. However, there was a secondary mes- ences of other groups, particularly minorities. In a encounter with someone from a different communi- a religious leader from the Yezidi community sage in this passage that described Islam as the society in which one culture or religion predomi- ty, a participant’s emotional response to other com- spent a great deal of energy trying to counteract ‘culmination’ of other faiths. When this passage nates, those belonging to it may not have adequate munities can change. These attitudinal changes are persistent and historical misunderstandings about was quoted, the non-Muslims in the room were opportunities to connect empathically with persons bolstered by the religious nature of the dialogues. Yezidi practitioners worshipping the devil. These made increasingly uncomfortable by this passage’s from minorities and therefore to understand from When participants discuss their religious beliefs and rumours, the participant suspected, had spurred secondary meaning. Finally, a participant from their perspective the challenges and prejudices they spiritual experiences, they are likely to speak from a some of the discrimination and violence the Yezidi one of the minority religious traditions exploded face. Interfaith dialogue can provide this opportu- deeply rooted place, from the heart. By engaging at community had faced in Iraq. At the very least, in anger after this passage was repeated, much to nity. With its light framework, ground rules, and this level, as mentioned earlier, personal transforma- it had reduced the sympathy of those from other the surprise of many of the Muslim participants. the manner in which religion can bring to the fore tion is more likely to result, and so commitments to communities and their willingness to defend Fortunately, this moment was a ripe opportunity issues of central importance to individuals and com- pursuing social justice and peace-making activities Yezidis and protect their religious tradition’s integ- to build greater mutual understanding and empa- munities, interfaith dialogue can create a space in will be more deeply rooted. rity. The participant described the basic theologi- thy when addressed sensitively by experienced which to increase majority community awareness Many religious traditions have values and teach- cal foundations of the Yezidi faith, responding to facilitators. about minority concerns. In coming to empathize ings that can justify prejudice against other religious others’ questions, clarifying misunderstandings and p Sustainability . One dialogue session alone will across traditional lines, participants often find that traditions and their followers. Interfaith dialogue remarking on the long history of the Yezidi com- not lead to the sort of individual and communal they have developed greater sensitivity for language can explore these teachings honestly, and consider munity in Mesopotamia. These sorts of encounters transformation that a series of dialogue sessions and behaviour that are exclusionary, prejudiced or them in light of other teachings and with respect can go a long way towards helping communities can have. Trust is something that is built up over disrespectful, and so are more committed and able to their implications in particular contexts. Use of gain appreciation for cultural and religious diver- time, and often the first dialogue sessions are only to work to eradicate it in their society. interfaith dialogue in Israel and the OPT has helped sity in their midst. able to address surface-level issues, and avoid very In experiences with interfaith dialogue in Sri participants understand how particular teachings, sensitive and important topics. As such, dialogu- Lanka, many participants from all communities such as about ‘chosen people’, play out in that par- Methodologies of successful ers should ideally set an expectation and commit- have come away remarking on how they have a bet- ticular multi-religious context, and even critically interfaith dialogue ment among participants for a series of dialogues. ter appreciation for how other communities have evaluate their own traditions. Talking about religion, particularly in environments p Venue . Select a site for the dialogue that will be suffered as a result of the conflict, as well as insti- Moreover, interfaith dialogue can be used to find in which religion has propelled conflict and violence, comfortable for all participants, for example, a tutional and social discrimination. ‘I have had very religious corollaries to human rights. All religious can be a very challenging and sensitive task. If con- neutral location that is not affiliated with any little opportunity to engage with Buddhist monks traditions have values, philosophical and theologi- ducted without care, interfaith dialogue can, in fact, one religious tradition. in my life,’ wrote one minority participant in an cal teachings, and stories that correspond not only worsen rather than ameliorate interfaith relations p Participants . Interfaith dialogue must engage reli- evaluation, following a three-day interfaith dialogue to individual human rights, such as the right to life by bringing to the surface, but not resolving, ten- gious leadership at the top, middle and grassroots session in December 2009 that brought together 35 or freedom of belief, but also to the philosophical sions between communities. Thus it is important to levels, and must target participants other than cler-

26 Engaging across divides: interfaith State of the World’s Minorities State of the World’s Minorities Engaging across divides: interfaith 27 dialogue for peace and justice and Indigenous Peoples 2010 and Indigenous Peoples 2010 dialogue for peace and justice gy or traditional religious leaders. Senior religious dialogue can also target youth, lay people, scholars not transform exclusionary cultures or institutions. Conclusions leadership plays an important role in shaping the or academics, staff of faith-based humanitarian Interfaith dialogue must be appreciated as a tool All of the world’s religions have been grappling with religious institutions and predominant religious relief, development or advocacy organizations, and for peace- and justice-making, to be used alongside conflict, injustice and violence for millennia. Not narratives in a conflict zone (particularly in con- so on. other tools in the activist’s or diplomat’s toolbox, surprisingly, they have all sought to introduce and servative religious environments), and so they are p Preparation . In preparing for the dialogue, care- such as mediation, community mobilization or sanctify practices and values that can reduce these important to target for greater religious institution- fully consider who should be targeted for partici- non-violent strategic action. When used in this negative social dynamics. One practice, affirmed in al change. In addition, the senior leadership often pation, and select a topic and structure appropri- way, it can strengthen these sorts of initiatives. For the teachings of many religions, is compassionate has greater access to political decision-makers, and ate for that group. For example, if scholars are example, USIP’s religious peace-making project in engagement with those of other communities. so can leverage their influence to exert pressure on engaged, the discussion content may delve into Sri Lanka, which has engaged over 150 Buddhist, Interfaith dialogue alone will not end conflict and political leaders to formulate just policies which theological details. If young people are involved, Muslim, Hindu and Christian leaders in local create universal justice. However, as argued in this contribute to peace. However, these leaders are the focus should perhaps be on personal spiritual conflict analysis and peace-building, has started chapter and as witnessed again and again around often more removed from grassroots communi- experiences. It can also be helpful to conduct using interfaith dialogue sessions as a way to build the world, interfaith dialogue can be a powerful tool ties, are less willing to engage in work they suspect separate intra-religious preparatory sessions with relationships between the members of this network, for relationship-building and for strengthening pro- may challenge their own institutions, and may not each religious community prior to the inter- so as to strengthen the network and ensure its sus- social norms as a means to amplify advocacy and have as much time to engage personally in advo- religious dialogue. This allows participants from tainability when facing the inevitable hurdles that activism. It can also be a powerful ally for nurturing cacy or grassroots peace-making work. As such, each group to explore the topic to be discussed will appear in the course of their advocacy work. It cultural diversity and pluralism, necessary compo- middle-level and grassroots leadership are also and so familiarize themselves with it, to establish has had the added benefit of spurring project ideas nents for securing minority rights. p important to target (bearing in mind that younger places of agreement and disagreement within by the members of this network for educating their or lower-level religious figures may not feel free to their own group, and to explore concerns or own communities on Sri Lanka’s other religious tra- speak openly, especially in self-critique, with senior hopes regarding the interfaith encounter. Indeed, ditions, combating religious bias and strengthening members present; however, if the senior leadership sometimes these intra-religious encounters can be local pluralism. involved is openly engaging, this will encourage just as important as inter-religious encounters, if Dialogue that does not lead to transformations others to be active). Ordained religious figures are not more so, since members of one tradition can beyond the dialogue room can result in resentments not the only persons who shape religious narrative disagree vehemently about what their tradition among participants, particularly those of minority and institutions however, and if those interested in teaches on particular social or political issues. or disempowered communities. For the religious, conducting interfaith dialogue only target clergy, p Move from less sensitive to more sensitive topics. ethnic or linguistic majority group, the gaining of they will necessarily leave out important segments One goal of interfaith dialogue is to strengthen empathy is often a sufficient and appreciated final of religious communities. Women, for example, participants’ willingness and ability to critique goal of the dialogue sessions. Members of minorities may not serve as traditional ordained religious their own religious group’s behaviour regard- will desire more than talk, hoping that the major- leadership in many parts of the world, and yet ing how it has lived up to or fallen short of ity community will subsequently support efforts to they are often crucial figures shaping religious religious values and to understand its impact on gain greater justice for their communities. In the sensibilities through their active engagement in other communities. In order to get to a place Sri Lankan case, Tamil and Muslim minority com- religious communities, in religious schools and in where such a sensitive task can be done openly, munities often expressed more scepticism about the their family lives, emphasizing particular religious however, there will need to be trust built among long-term practical effects of individual interfaith narratives and values to their children. The World participants. As such, it is best to start with less dialogue initiatives than the Sinhala Buddhist Conference of Religions for Peace, based in New controversial topics and then move to more dif- majority community did, asking how dialogue York City and affiliated with the United Nations, ficult and sensitive areas. would ultimately make a difference in their lived has a programme that specifically engages women p Choose your facilitator with care. The facilitator reality of fear and perceived political disenfranchise- in interfaith dialogues. In Colombia, the Religion plays a significant role in setting the tone, expec- ment. At the same time, as the earlier quote from and Peace-making Programme of the United tations, process and ultimately affecting the out- the December 2009 session in Sri Lanka reveals, States Institute for Peace (USIP) has worked with come of the dialogue session. The facilitator must minority communities expressed a great deal of Catholic and Protestant women who have been be someone who is trusted by all participants, appreciation for being able to share their views with energetically engaged in peace work through their can skilfully acknowledge tensions and address Sinhala Buddhist monks, a group with whom they churches, building ecumenical relationships that difficult moments that arise, can strive to rectify often have little meaningful contact but who are strengthen their work and broaden their network. power imbalances, and can model active listening perceived to have considerable influence on local Interestingly, building these ecumenical relation- and constructive speaking. and national political decision-making and popular ships in Colombia through dialogue and joint Sinhala sentiment. Ultimately, when one is using workshops has found greater success working with The limits of interfaith dialogue interfaith dialogue as a tool for minority rights pro- female church leaders than an earlier project that Interfaith dialogue is not a panacea for curing tection, one must consider how to engage with the engaged senior, mostly male leadership. Interfaith injustice and violent conflict. Dialogue alone can- larger community.

28 Engaging across divides: interfaith State of the World’s Minorities State of the World’s Minorities Engaging across divides: interfaith 29 dialogue for peace and justice and Indigenous Peoples 2010 and Indigenous Peoples 2010 dialogue for peace and justice