Archive for the ‘2009 Parliament – Melbourne’ Category
By Parliament Staff
Homelessness remains a pressing issue in America. According to the most recent data available, at least 100 million people around the globe are considered homeless. More than 3.5 million people residing in the United States are homeless and 25% are under the age of 18. Whereas homelessness is rooted in poverty in countries like India, Nigeria, and France, the U.S. has seen an increase in homelessness due to a variety of factors. They include – but are not limited to – veterans returning from armed conflict overseas, the 2007 housing crisis which left thousands of families without homes, and those suffering from mental illness without access to housing and necessary treatment.
Homeless prevention legislation in America has yielded mixed results. Cook County (IL) Sheriff Tom Dart halted foreclosure-based evictions during the winter of 2008 to protect rent-paying tenants, consequently compounding problems by making lenders less likely to extend loan payments to the most vulnerable.
In Salt Lake City, Utah, an alternative method was employed. The city provided its chronically homeless individuals with housing and counseling, saving the state an average of $8,000 per homeless person. By utilizing this program model, homelessness in Salt Lake decreased by 72% between 2005 to 2014.
In other states, some governments are criminalizing the homeless by passing reactive legislation. The cost of enforcing the criminalization of homelessness costs more than housing the homeless. The practice spars public outcry because it is ultimately worsening the situation. This is why community groups and interfaith leaders are stepping in to help fill the gaps.
Interfaith groups have provided social services to assist the homeless through food banks and food drives, soup kitchens, shelters, and even counseling and rehabilitation. In order to address the issue proactively, interfaith groups are now also working to prevent homelessness. An interfaith group in St. Petersburg, Florida is finally able to launch a rotating shelter for homeless families after establishing the program within the last several years. In Fayetteville, North Carolina, community leaders held a forum between the homeless community and residents that want to help them. By opening the dialogue in this manner, both homeless advocates and those they serve have a voice.
Without discussion and brainstorming, problems like homelessness cannot be successfully addressed. In 2014, the U.S. Department of Veterans Affairs donated $3 million to Interfaith Community Services to further the organization’s mission of erasing veteran homelessness. Right now, an Interfaith Resource Center is planning the construction of a year-round overnight shelter for the homeless in Columbia, Missouri. Additionally, a couple in Athens, Georgia is hosting a week of fun activities and learning opportunities to help raise funds for Interfaith Hospitality Network Athens, a nonprofit organization that assists the homeless.
Helping the homeless remains a major priority for faith communities. Although homelessness may continue to be a problem in the future, the call to “live compassionately,” as Karen Armstrong says, means one should remain uncomfortable so long as his or her fellow brother or sister is suffering. Interfaith cooperation can achieve a sharp reduction in homelessness if communities continue to think and act together. All faith traditions are called to serve the needy in their doctrines and teachings. Presently, tracking homelessness remains a challenge for agencies and governments. But with the assistance of faith communities’ cooperation, effective and innovative models for eradicating homelessness can be implemented.
Parliament interns Shani Belshaw, Nafia Khan, and Daniel Wolff contributed to this article.
Tumpek Krulut Compassion Day is celebrated every six months in Bali, but the recent krulut day at Goa Gajah in Bedulu Village was a special one. The “2nd Sharing Creating Offering Art” event on January 31, 2015 was organized to celebrate the Krulut Day combined with the United Nations World Interfaith Harmony Week, and as a Pre-Parliament of the World’s Religions event.Tumpek Kurulut Day is a holy day in Bali for giving thanks to God the great unity-as manifested in Dewa Iswara- for creating sacred sounds or sacred music in the beauty of art. Tumpek Krulut is also Compassion Day towards all living beings. The word lulut means “uniting the heart with sundaram (beauty),” so that thoughts become peaceful.
The Community of Bedulu Village under the coordination of the Village Chief and Customary Chief; Padepokan Lemah Putih; International Foundation for Dharma Nature Time; GEOKS – Geria Olah Kreativitas Seni; Pancer Langit Bali; Gianyar Regency Office of Culture; and Gianyar Regency Office of Tourism celebrated the Tumpek Krulut Compassion Day with more than 450 artists, culture specialists, and religious leaders from Bali, several other Indonesian provinces and 30 nations plus 150 additional audience.
The Senior Advisor on the Protection of Creative Diversity in the Ministry of Tourism of the Republic of Indonesia Drs. Hari Untoro Drajat and the Director for Public Diplomacy in the Ministry of Foreign Affairs of the Republic of Indonesia, Mr. Al Busyra Basnur, also attended this intercultural event.
In addition to traditional and contemporary artistic performances in the Goa Gajah handicraft market and gardens, a very valuable discussion session also took place on “The Contributions of Ethnic Cultures to the Prosperity of the World’s Communities” conducted by Dr. Wayan Dibia (GEOKS – Singapadu, Bali); Dr. Kusumita Pedersen (Council for a Parliament of the World’s Religions trustee); and Drs. I Wayan Patera (Chief of the Samuan Tiga temple).
Dr. Diane Butler, the Co-Charter Founder and President of International Foundation for Dharma Nature Time, and Suprapto Suryodarmo, the Founder of Padepokan Lemah Putih, further reported about this event that sharing among artists, culture specialists, religious leaders, market vendors and society grows a spirit of gotong royong (mutual cooperation). Inspired by the essence of Tumpek Krulut Compassion Day, this sharing will be useful for efforts to increase mutual understanding, harmony, and prosperity for humanity throughout the world, and in particular, based on the values of unity in diversity.
More photos and videos available at https://www.facebook.com/
The Parliament of the World’s Religions Board Chair Imam Abdul Malik Mujahid extends congratulations to Rabbi David Saperstein on his nomination by President Obama to lead the United States Department of State Office of International Religious Freedom. Saperstein who serves as Director and Counsel of the Religious Action Center of Reform Judaism would become the first non-Christian to take the office now vacant for nine months.
Board Chair Mujahid welcomes the unprecedented move of the Obama Administration to advance a Jewish Rabbi to lead the office first established by the International Religious Freedom Act of 1998.
Mujahid’s congratulatory letter highlights Saperstein’s “admirable record of touching humanity through faith-based justice,” and commends his expert leadership as an example of how progress can be achieved through engaging the guiding institutions.
In addressing the interfaith movement at the 2009 Parliament of the World’s Religions in Melbourne, Australia, Saperstein hosted an engagement session entitled “The State and Religious Freedom,” and was featured prolifically on panels including:
- Poverty Must No Longer Be With Us with Huruhisa Handa, Jim Wallis, Katherine Marshall, Dr. A T Ariyaratne, Tim Costello, Sulak Sivaraksa and Sr. Joan Chittister
- Democracy and Diversity in Global Perspective with Anwar Ibrahim, Pal Ahluwalia, Bishop Peter Elliott, Dr. M Din Syamsuddin, and Dr. Barabara McGraw
- The Role of Religion and Spirituality in the Public Discourse with Archbishop Philip Freier
Designated in Newsweek’s 2009 list as the most influential rabbi in the country and described in a Washington Post profile as “the quintessential religious lobbyist on Capitol Hill,” Rabbi David Saperstein represents the national Reform Jewish Movement to Congress and the Administration as the Director of the Religious Action Center of Reform Judaism. The Center not only advocates on a broad range of social justice issues but provides extensive legislative and programmatic materials to synagogues nationwide, and coordinates social action education programs that train nearly 3,000 Jewish adults, youth, rabbinic and lay leaders each year.
Read more about Rabbi David Saperstein.
The Parliament of the World’s Religions tells a 121-year story of extraordinary, inspired people from around the world- belonging to literally hundreds of faith traditions- coming together with global leaders to create a better planet. Where common bonds and prayers transcend spiritual paths and national origin, these luminaries and lay leaders collaborate to empower the worldwide interfaith movement. This collective of interfaith activists work through a shared love of humanity to create a more peaceful, just, and sustainable world.
Take a glimpse inside the vaults of Parliament history to see that another world is possible, and what those who have experienced the life-changing encounter have to say about the Parliament of the World’s Religions. .
“A Parliament, in essence, is a big conversation.”
-Imam Abdul Malik Mujahid, Chair of the Board of Trustees, Parliament of the World’s Religions
The Birth of a Movement
“What we need is such a reinforcement of the gentle power of religion that all souls of whatever colour shall be included within the blessed circle of influence.”
– Fannie Barrier Williams, the only official African-American presenter at the 1893 Parliament
Towards a Global Ethic
“The Parliament’s keynote address spelled out clearly the destruction that humans have wrought upon the planet, and this theme was echoed throughout the week. What better time for Earth-centered spiritual paths to enter the conversation.”
– Sarah Stockwell
A New Day Dawning
Cape Town, South Africa
“In the year 1999, you gathered in our own continent, Africa, in the city of Cape Town. You inspired us. In 2002, IFAPA (Interfaith Action for Peace in Africa) was founded. It embodies the spirit of the Parliament.”
New Pathways to Peace
“The most important lesson I learned in my role as Parliament Chair was that interfaith dialogue and engagement empowers us to understand that our differences present us with an opportunity to go deeper. Beneath our differences we share a common humanity. It is this vision of our deep unity amidst our diversity that gives me hope and keeps me doing the work I continue to do.”
-Rev. Bob Thompson, Chair Emeritus of the Parliament of the World’s Religions
Hearing Each Other, Healing the Earth
“Only the Parliament, the largest interfaith gathering on earth, has the potential to serve as a platform to mobilize interfaith social justice movements on a global scale.”
A Legacy for the Future
“The Parliament was an opportunity for people with different ideas getting together, discussing issues for better understanding. Religions plays such a big role in so many people’s lives, that if we can manage to get people to be tolerant towards each other where religion is concerned, other problem areas should be a lot easier to sort out.”
– Ms. Hettie Gats, Cape Town, South Africa
I watched a Muslim youth and a Jewish youth join hands on the stage of Good Hope Center. Each sang a prayer, one in Arabic and the other in Hebrew, and I wept at the profundity of their simple gesture.”
– Rev. Pete Woods
“With open hearts and minds, the Parliament’s participants will be returning back to their neighborhoods in our shared global village enriched with new experiences, friendships and new success stories after a joyful six-day long intensive listening and learning experience. Many of them will be making their personal commitments in writing on how they plan to change the world”
-Abdul Malik Mujahid
President Jimmy Carter’s “Call to Action” on Women, Religion, Violence and Power; (Excerpt Features 2009 Parliament)
All the elements in this book concerning prejudice, discrimination, war, violence, distorted interpretations of religious texts, physical and mental abuse, poverty, and disease fall disproportionately on women and girls.
I saw the ravages of racial prejudice as I grew up in the Deep South, when for a century the U.S. Supreme Court and all other political and social authorities accepted the premise that black people were, in some basic ways, inferior to white people. Even those in the dominant class who disagreed with this presumption remained relatively quiet and enjoyed the benefits of the prevailing system. Carefully selected Holy Scriptures were quoted to justify this discrimination in the name of God.
There is a similar system of discrimination, extending far beyond a small geographical region to the entire globe; it touches every nation, perpetuating and expanding the trafficking in human slaves, body mutilation, and even legitimized murder on a massive scale. This system is based on the presumption that men and boys are superior to women and girls, and it is supported by some male religious leaders who distort the Holy Bible, the Koran, and other sacred texts to perpetuate their claim that females are, in some basic ways, inferior to them, unqualified to serve God on equal terms. Many men disagree but remain quiet in order to enjoy the benefits of their dominant status. This false premise provides a justification for sexual discrimination in almost every realm of secular and religious life. Some men even cite this premise to justify physical punishment of women and girls.
Another factor contributing to the abuse of women and girls is an acceptance of violence, from unwarranted armed combat to excessive and biased punishment for those who violate the law. In too many cases, we use violence as a first rather than a last resort, so that even deadly violence has become commonplace.
My own experiences and the testimony of courageous women from all regions and all major religions have made it clear to me that as a result of these two factors there is a pervasive denial of equal rights to women, more than half of all human beings, and this discrimination results in tangible harm to all of us, male and female.
My wife, Rosalynn, and I have visited about 145 countries, and the nonprofit organization we founded, The Carter Center, has had active projects in more than half of them. We have had opportunities in recent years to interact directly among the people, often in remote villages in the jungles and deserts. We have learned a lot about their personal affairs, particularly that financial inequality has been growing more rapidly with each passing decade. This is true both between rich and poor countries and among citizens within them. In fact, the disparity in net worth and income in the United States has greatly increased since my time in the White House. By 2007 the income of the middle 60 percent of Americans had increased at a rate twice as high as that of the bottom 20 percent. And the rate of increase for the top 1 percent was over fifteen times higher, primarily because of the undue influence of wealthy people who invest in elections and later buy greater benefits for themselves in Washington and in state capitals. As the conservative columnist George Will writes, “Big government inevitably drives an upward distribution of wealth to those whose wealth, confidence and sophistication enable them to manipulate government.”
Yet although economic disparity is a great and growing problem, I have become convinced that the most serious and unaddressed worldwide challenge is the deprivation and abuse of women and girls, largely caused by a false interpretation of carefully selected religious texts and a growing tolerance of violence and warfare, unfortunately following the example set during my lifetime by the United States. In addition to the unconscionable human suffering, almost embarrassing to acknowledge, there is a devastating effect on economic prosperity caused by the loss of contributions of at least half the human beings on earth. This is not just a women’s issue. It is not confined to the poorest countries. It affects us all.
After focusing for a few years on the problem of gender discrimination through our human rights program at The Carter Center, I began to speak out more forcefully about it. Because of this, I was asked to address the Parliament of the World’s Religions, an audience of several thousand assembled in Australia in December 2009, about the vital role of religion in providing a foundation for countering the global scourge of gender abuse. My remarks represented the personal views of a Christian layman, a Bible teacher for more than seventy years, a former political leader.
I reminded the audience that in dealing with each other, we are guided by international agreements as well as our own moral values, most often derived from the Universal Declaration of Human Rights, the Bible, the Koran, and other cherished texts that proclaim a commitment to justice and mercy, equality of treatment between men and women, and a duty to alleviate suffering. However, some selected scriptures are interpreted, almost exclusively by powerful male leaders within the Christian, Jewish, Muslim, Hindu, Buddhist, and other faiths, to proclaim the lower status of women and girls. This claim that women are inferior before God spreads to the secular world to justify gross and sustained acts of discrimination and violence against them. This includes unpunished rape and other sexual abuse, infanticide of newborn girls and abortion of female fetuses, a worldwide trafficking in women and girls, and so-called honor killings of innocent women who are raped, as well as the less violent but harmful practices of lower pay and fewer promotions for women and greater political advantages for men. I mentioned some notable achievements of women despite these handicaps and described struggles within my own religious faith. I called on believers, whether Protestant, Catholic, Coptic, Jew, Muslim, Buddhist, Hindu, or tribal, to study these violations of our basic moral values and to take corrective action.
No matter what our faith may be, it is impossible to imagine a God who is unjust.
— Zainah Anwar, founder of Sisters in Islam, Malaysia
In the following pages I will outline how I learned more and more about these issues, as a child, a submarine officer, a farmer, and a church leader during the civil rights struggle, as a governor and a president, as a college professor, and in the global work of The Carter Center. During the nine decades of my life I have become increasingly aware of and concerned about the immense number of and largely ignored gender-based crimes. There are reasons for hope that some of these abuses can be ended when they become better known and understood. I hope that this book will help to expose these violations to a broader audience and marshal a more concerted effort to address this profound problem.
I will explore the links between religion-based assertions of male dominance over women, as well as the ways that our “culture of violence” contributes to the denial of women’s rights. I maintain that male dominance over women is a form of oppression that often leads to violence. We cannot make progress in advancing women’s rights if we do not examine these two underlying factors that contribute to the abuse of women.
In August 2013 I joined civil rights leaders and two other American presidents at the Lincoln Memorial to commemorate the fiftieth anniversary of Martin Luther King Jr.’s “I Have a Dream” speech, delivered there in 1963. As I looked out on the crowd and thought about the book I was writing, my thoughts turned to a different speech that King made, in New York City four years later, about America’s war in Vietnam, in which my oldest son was serving. King asserted, “I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today — my own government.” King went on to ask that we Americans broaden our view to look at human freedom as inextricably linked with our commitment to peace and nonviolence.
Using this same logic, it is not possible to address the rights of women, the human and civil rights struggle of our time, without looking at factors that encourage the acceptance of violence in our society — violence that inevitably affects women disproportionately. The problem is not only militarism in foreign policy but also the resort to lethal violence and excessive deprivation of freedom in our criminal justice system when rehabilitation alternatives could be pursued. Clearly, short-term political advantages that come with being “tough on criminals” or “tough on terrorism” do not offer solutions to issues like persistent crime, sexual violence, and global terrorism.
I realize that violence is not more prevalent today than in previous periods of human history, but there is a difference. We have seen visionary standards adopted by the global community that espouse peace and human rights, and the globalization of information ensures that the violation of these principles of nonviolence by a powerful and admired democracy tends to resonate throughout the world community. We should have advanced much further in the realization of women’s rights, given these international commitments to peace and the rule of law. Instead many of the gains made in advancing human rights since World War II are placed at risk by reliance on injury to others as a means to solve our problems.
We must not forget that there is always an underlying basis of moral and religious principles involved. In August 2013 Pope Francis stated quite simply that in addition to the idea that violence does not bring real solutions to societal problems, its use is contrary to the will of God: “Faith and violence are incompatible.” This powerful statement exalting peace and compassion is one on which all faiths can agree.
In June 2013 The Carter Center brought together religious leaders, scholars, and activists who are working to align religious life with the advancement of girls’ and women’s full equality. We called this a Human Rights Defenders Forum. Throughout this book I have inserted brief statements from some of these defenders that offer a rich array of ideas and perspectives on the subject.
“A Call to Action” © 2014 by Jimmy Carter. Reprinted by permission of Simon & Schuster Inc., N.Y
A true friend of the Parliament and a member of the International Advisory Committee, a profound humanitarian, philanthropist, and legendry Mahendrabhai Gafurchand Mehta passed away on Monday August 26, 2013, in Mumbai, India. He is survived by his wife Ashaben Mehta, sons Rajiv and Sanjiv, and their families.
Mahendra Mehta was born in Antwerp, Belgium, in 1933. He was a diamond and jewelry businessman who inherited the seeds of compassion from his mother who had encouraged him to give his first earnings to the less fortunate. The majority of his time was devoted to humanitarian work. Asha Mehta, his wife, a deeply religious person by nature, brought the feeling of warmth and compassion to their humanitarian work. She worked side-by-side with Mahendra Mehta on all welfare projects.
Besides being engaged in several charitable projects, he was very interested in world peace through interfaith programs. The legacy of the First Parliament of 1893 had made a deep impression on him. He appreciated the visionary work of Swami Vivekananda and Virchand Raghvjee Gandhi in bringing the teachings of Hinduism and Jainism to the west for the first time. He also felt that the Parliament is the most important organization to promote the world peace and harmony in this terror stricken world. He felt that India, a home of four major world’s religions should also host a future Parliament. He made several trips to Chicago to make his case.
Under his leadership, India for the first time took part in the bidding process in May 2006 in collaboration with the World Jain Confederation, Mumbai. He brought leaders from various religions practiced in India to come together and make the proposal for hosting the 2009 Parliament in New Delhi, India. However, Melbourne was awarded the Parliament, the third city in the proposals being Singapore.
Mahendarabhai along with his wife Ashaben made their vision of establishing the art of paintings as a powerful media to enhance the cause of the world peace by showcasing the Jain Sacred Art Exhibit at 2009 Parliament of World’s Religion held in Melbourne Australia. The exhibition of 38 rare painting from India was personally funded by the Mehta family. It became one of the most visited displays at the six day Parliament. His exemplary work came to international attention and earned him an important seat on the International Advisory Committee for the furtherance of interreligious harmony around the world.
Mahendrabhai was so impressed with the Parliament’s work that he wanted to see the Parliament open an office in India for interfaith activities in the eastern hemisphere. He offered office space and the use of his staff until the Parliament office would become self-supportive in India.
Mahendrabhai formed Ratna Niddhi Charitable trust (www.rnct.org) about 25 years ago from his own family funds which helped the drought hit population of rural Gujarat at that time, especially the children with food and blankets to help them survive a severe winter.
He set up an NGO Project ‘Mainstream’ in the 1990s, whose objective was to empower children to use their own potential and take charge of their own lives. It focused mainly on deserted street children. The unique feature of this project was the “night squad” – a duo made up of a social worker and trained street child who would visit the street children “hangouts” where they stay at night under the bridges and on streets. They would meet these children, find their needs and refer them to various government and NGO to fulfill their needs. Till this date, under guidance of Mr. Mehta, the Project Mainstream has touched the lives of over 55,000 children. They have either settled into businesses of their choice or have been meaningfully employed.
An ongoing food Program set up by Mahendra Mehta in Mumbai feeds over 6000 children daily through networking with other NGOs. Daily free meals to the school-attending children foster education and reduce the drop out rate in their schools
During the disastrous earthquakes in Gujarat he worked with many government agencies and through his Ratna Niddhi Trust provided necessities to the victims within days of the disasters. Under his leadership an orphanage for girls was completed along with a series of 145 primary classrooms in 42 schools spread over 40 villages.
The Mobility projects in India, Nepal, Bangladesh, Sri Lanka, Honduras, Columbia, Afghanistan, Myanmar and several African countries through his Ratna Nidhi Charitable Trust have made more than 150,000 physically challenged persons lead a near normal life through fitting of the Jaipur foot artificial limbs for amputees and calipers for the polio affected. They have distributed thousands of tricycles, wheelchairs, crutches and walkers to the handicapped. They have also conducted audio tests and distributed hearing aids to the needy school children.
Mahendra Mehta was instrumental in changing the lives of cleft lip children. He set up several camps for surgeries of cleft lips and palettes to help overcome hundreds of children’s miseries. Additionally, a mobile hospital provides facilities to children and persons living in remote areas of India where no regular health facilities are available. He also arranged for several eye camps in African countries to perform over 1,000 surgeries.
Under the Garments project, Mr. Mehta has distributed over 4,000,000 garments and blankets to the most needy children and elders. Mumbai is well known for its heavy downpours and the worst sufferers are poor people who cannot afford several essential items. Nearly 20,000 raincoats were distributed to children during 2003, about 3 weeks prior to the monsoon.
Mahendra Mehta has been honored for humanitarian work with several awards including the prestigious Humanitarian Rose Award given by the late Princess Diana’s Trust at the Kensington Palace, London; Cardinal Health Award of World of Children in the USA; Humanitarian Award by the Federation of Jain Associations in North America; Award of Excellence by the International Jain Sangh; John Connor Award for Humanitarian Work by Operation Smile, USA; and an Award for Humanitarian Projects Worldwide by the Rubin Museum of Art, New York.
A community prayer meeting was held on Wednesday, August 28, 2013, at Bharatiya Vidya Bhavan, Chowpatty, Mumbai, in his honor.
The sympathy of the Parliament accompanies this tribute from CPWR Board Trustee Kirit Daftary.
by Dave Weiman
from Cooking Together
At the January meeting, the UUA Trustees voted to place a responsive resolution to repudiate the Doctrine of Discovery on the business agenda for the General Assembly. What is the Doctrine of Discovery? Why have our partner organizations in Arizona called for its repudiation? How are we as Unitarian Universalist people of faith called to respond? For the next several weeks, Cooking Together bloggers will address these questions. This post was written by Dave Weiman, who has been working with others to educate UUs about this issue. – Ed.
At 7:30 pm on December 3, 2009, Joy Murphy Wandin, senior woman of the Wurundjeri People, was the first person to greet the 6,000 plus people who had come together for the Parliament of the World’s Religions in Melbourne, Australia, with this traditional ‘Welcome to the Land’:
On behalf of the spiritual ancestors and the traditional owners of Melbourne, I invite you to Melbourne in 2009, for the Parliament of the World’s Religions to share in the traditions, culture and spirit of Australia.
I was impressed that special recognition was given to the Peoples who had nurtured the land for thousands of years. The welcoming practice not just for the opening, occurred at the beginning of almost every event during the Parliament, large or small. And in fact, at the start of Sunday Service at the local Unitarian Church, the same basic welcoming statement started the service. It is important to note that the words in these messages of welcome are of and by the Peoples who are native to the land, not from government officials.
At the final Plenary of the Parliament more than a dozen Indigenous Peoples from around the globe, presented a ‘Statement to the World.’ The Statement explained Indigenous cultures and contributions, the negative outcomes of colonization, and the injustices suffered by Indigenous Peoples. It concluded with seven ‘appeals’. Of the seven, two became an important focus of my social justice work when I returned home. One asked for all nations to implement and support the United Nations Declaration on the Rights of Indigenous Peoples (Declaration), and another asked for the repudiation of the Doctrine of Discovery (Doctrine).
From the opening moment of the Parliament to its closing, I was being drawn into a social justice cause about which I had known virtually nothing. Since the Parliament I’ve been learning more, about the Declaration and the Doctrine, and come to understand why these are so important, not only for Indigenous Peoples, but for all of us.
by Katherine Marshall
from Huffington Post
The United Nations General Assembly began on February 11 to debate Syria’s prolonged and bitter tragedy of killing, after the Security Council, next door, failed miserably to find enough agreement among the world’s dominant nations to act. United Nations idealists believe that the General Assembly, as a body representing all the world’s nations, has the responsibility and the capacity to protect the vulnerable. Sadly such idealism is generally in scant supply these day and so these General Assembly debates have an aura of symbolism as the tanks mass in Syria.
On February 7 in the same General Assembly Hall a very different group gathered in a very different spirit. It was inspired by what some might call an even more idealistic cause: interfaith harmony. For the first time World Interfaith Harmony Week was celebrated at the United Nations. Sikhs, Zoroastrians, Muslim imams, Christian bishops, Shinto priests, Jewish rabbis, and many others came there to celebrate and reflect on their deep belief that, while religious diversity is part of humanity’s very essence, people can live in peace and harmony. The morning event did change the generally dour tone of the Hall as music echoed, children read inspirational passages, and speaker after speaker spoke to the ideals of common cause and the common good. It concluded with representatives of different religions symbolizing their common, shared care for the earth as each watered a tree.
World Interfaith Harmony week, for those who gathered to celebrate, marked a hard won achievement. In October 2010 the General Assembly passed, unanimously, a Resolution declaring the first week in February each year as World Interfaith Harmony Week. In proposing it, King Abdullah of Jordon harked back to the initiative of Muslim leaders who reached out to Christians in a 2007 letter entitled “A Common Word”. The King urged that: “It is .. essential to resist forces of division that spread misunderstanding and mistrust, especially among peoples of different religions…Humanity everywhere is bound together, not only by mutual interests, but by shared commandments to love God and neighbor; to love the good and neighbor.” The aim is thus to work through interfaith dialogue and common action to counter the idea and reality of a clash of civilizations.
by Brenda Suderman
from Winnipeg Free Press
For 11-year-old Camryn Kangas, compassion is as simple as being friendly to her classmates, and as involved as caring about people who are completely different from her.
“It’s a really big part of life, and you really need compassion in the world for people to be equal and get along with each other,” explains the Grade 6 student at St. John Brebeuf School.
In addition to that eloquent explanation, Camryn and her classmates at the Roman Catholic elementary school in River Heights are dancing, singing, chanting and even rapping their feelings and thoughts about compassion.
With the help of their teachers, the dozen grade 5 and 6 girls created a five-minute mini-musical about compassion, based on a poem by Winnipeg artist Manju Lodha.
“It reaches the soul of the listener,” Lodha says of the mini-musical, which includes a rap about human rights.
“I only put the words to it, and the students invoked the life in my words through their talents and the directions of their teachers.”
Lodha and fellow Winnipeg artists Isam Aboud and Ray Dirks spent the last two months leading workshops on compassion in eight Winnipeg public and independent schools for a project sponsored by the Manitoba Multifaith Council.
Called the Art of Compassion, the project culminates with a week-long student art exhibit, which opens 7 p.m., Wednesday, Feb. 1 at Canadian Mennonite University, 500 Shaftesbury Blvd., and features the St. John Brebeuf students and Hindu dancers.
Since 2007, the three artists, representing three different faith traditions — Hinduism, Islam and Christianity — have led workshops for schoolchildren and adults on topics such as multiculturalism, respect and more recently, compassion.
by Harvey H. Guthrie
from Episcopal News, Los Angeles
This is a book by women, addressed to women. This male reviewer is related to it as a visitor is to the House of Representatives: as one not on the floor but in the gallery. I did not, nevertheless, feel at all an unwanted voyeur. The spirit of what is going on makes transparency and openness natural and necessary. It is a hundred and eighty degrees opposite the old boy, insider vs. outsider, secretive, male arena in which my early formation took place. The spirit of what is there is also a hundred and eighty degrees opposite the traditional masculine hierarchical models of leadership and process (to lift a line from page 4).
The editors, all from the United States, came together at the 2009 Parliament of World Religions in Australia, each having been impressed by how that gathering was “bursting with feminine energy,” about how “People everywhere were talking about Earth-based spirituality, the Sacred Feminine, feminine principles, the full inclusion of women, women’s leadership, and the critical global issues facing women and their children.” (Page 3) The book originated in the large “we” of a global gathering, in the global feminine “we” so present in that gathering, and then in the fourfold “we” of the editors, who are a consultant to women’s organizations not currently affiliated with any religion, a pioneer in the interfaith movement and founder of the Listening Center, a Lutheran lay teacher, and an ordained Mahayanna Chan Buddhist nun.
As they reflected on where to go from there in the United States, they saw an opportunity to build a larger field of collaboration and action with bridges of understanding between the many and diverse feminist networks and women’s leadership initiatives including bridges between secular and religious/spiritual initiatives, and to enable a leadership style embodying the deepest feminine wisdom and catalyzing social change through sharing and listening. This led to the founding of Women of Spirit and Faith in 2010, and to a gathering in 2011, the theme of which was The Alchemy of Our Spiritual Leadership: Women Redefining Power. The book points to “a sense of mystery wrapped around the word alchemy, an invitation to surrender to the unknown together and be changed.” (Page 5) The book is an exploration of that mystery, of where it might lead, and of aids to surrendering to it – all based on the concrete experience of women and on the redefining power of the Sacred Feminine.