Archive for the ‘Interreligious Movement’ Category
The Parliament of the World’s Religions UN-NGO Representatives affiliated to the United Nations Department of Public Information say attending the 65th Annual UN-DPI NGO conference in New York City August 27 – 29, 2014 was a great opportunity for the interfaith movement to build relationships with other NGOs invested in advocating for the Post-2015 Sustainable Development Agenda.
“How A Global Ethic Can Contribute to the Post-2015 Sustainable Development Agenda: An Intergenerational Discussion” paired the Parliament’s UN Youth Representatives Ms. Sara Rahim, and Mr. Tahil Sharma, in a workshop with members of the Parliament UN Task Force and co-sponsors exploring how activism for the SDGs can be enhanced by civic society. This process is achievable through the promotion and understanding of foundational documents on Human Rights including the Global Ethic, the Earth Charter, the Charter of Compassion, and the United Nations Declaration of Human Rights.
The Panelists Representing the Parliament and Co-Sponsoring Institutions:
- Dr. Kusumita Pedersen, Chair of the Parliament UN Task Force, Parliament Trustee, and Co-Chair of the Interfaith Center of New York
- Monica Willard, Representative of the United Religions Initiative to the UN, UN NGO Committee Co-Chair
- Rev. Father John Pawlikowski, Parliament Trustee
- Rev. Dr. Anne Benvenuti, Parliament Trustee
- Sr. Joan Kirby, The Temple of Understanding
- Ms. Sara Rahim, Parliament UN Youth Representative
- Mr. Tahil Sharma, Parliament Un Youth Representative
Connecting institutional and grassroots advocates, the UN-DPI conference format includes plenary speakers, workshops, and panels equipping thousands of participants with new strategies. In proving the value of face-to-face networking opportunities, assemblies like this serve to enhance sustainable action by smart approaches to allocating human and other resources directed toward the UN’s Development Goals.
Tahil Sharma and Sara Rahim reported and reflect below on their experience presenting and participating in workshops and plenaries paying special attention to five takeaways the interfaith community can use to advance the United Nations Sustainable Development Agenda:
The first three observations come from Sara Rahim:
“We have a duty to be bold. That is what people want. That is what the world needs.” – Ms. Susana Malcorra, UN Chef de Cabinet UN-NGO 2014
Between August 27-29, Tahil Sharma and I attended the 65th Annual UN DPI/NGO conference held in New York City, which drew in over 2,000 NGO representatives from over 117 countries. Earlier this year, we were chosen to serve as the Parliament of the World’s Religions Youth Representatives to the United Nations.
These past few months leading up to the conference, we brainstormed ways in which we could share our experiences with the greater civic community. We submitted a workshop panel that would explore how a Global Ethic could contribute to the Post-2015 Development Agenda, and were thrilled to be notified that we had been selected to present at the conference with trustees of the Parliament and like-minded interfaith bodies.
On August 27, Tahil and I quickly registered for the first day of the conference and made our way through UN security. In line, I met dozens of NGO representatives from around the world, who shared with me their field of work and what inspired them to attend the conference.
While this conference would clearly focus on the role of civil society and key global issues, I wondered how it might be possible to increase collaboration among interreligious groups. Faith-based organizations were certainly leading grassroots initiatives in their local communities, but how could we take that one step further? During the Opening Session, I observed several main themes that resonated with me regarding the role of interfaith at the UN.
1. “People are the center of development” – Dr. Babatunde Osotimehin, Executive Director, United Nations Population Fund
Refocusing efforts towards protecting people’s dignity is crucial, as we often forget the inherent link between human rights and development. Interfaith groups can continue to pave the path towards conflict resolution and community building in a way that ensures all voices can be a part of the conversation. As expressed by Dr. Osotimehin, focusing specifically on women and youth can help achieve universal goals of poverty reduction and education. I see an opportunity for interfaith groups to continue to advocate for women and youth as part of their initiatives.
2. The Importance of Setting Concrete Goals
Ambassador Samantha Power, Permanent Representative of United States to the United Nations, stated that encouraging civic society to work more closely with government would require an outcomes-driven process. The need for setting measurable, concrete goals for the Post-2015 Sustainable Development Agenda can combat the criticism that the Millennium Development Goals (MDGs) are too abstract and intangible. Powers also recommended focusing on peace and global governance as a basis for development. Passing just laws and creating credible institutions is one of the most sustainable ways to improving development. I personally recognized this vision, as it aligns with Parliament’s mission to mobilize faith leaders in their communities towards creating a peaceful, just, and sustainable world. Interfaith work is not just a ‘feel good mission,’ but it also has the potential to measure impact and offer tangible results.
3. Inclusion of the Disabled, Indigenous, and Youth
Ms. Maryanne Diamond, Chair, International Disability Alliance, assessed that persons who live with disabilities, 80% of whom are in the developing world, severely lack access to education, healthcare, and other basic resources. She offered a major critique that the previous MDG’s lacked inclusivity of disabled and indigenous populations. One of the biggest outcomes of this conference would be the revision and inclusion of minority groups into the agenda. Of these minority groups, I saw the role of youth as a major key player towards development. Tahil and I both recognized our own experiences in which interfaith had been a tool to mobilize people of all backgrounds towards a common goal. The NGO community, particularly interfaith and faith-based organizations, must continue to think in innovative ways to collaborate across sectors and be inclusive of all minority voices.
Tahil Sharma observes points 4 and 5:
4. Building Community through Forgiveness
The Representatives at the NGO conference represent great diversity across fields of expertise and demonstrate profound willingness to make a difference in the world. This point was addressed in a special keynote at the Permanent Mission of the United States to the United Nations by Ambassador Elizabeth M. Cousens who resides on the UN Economic and Social Council and serves as an Alternate Representative to the UN General Assembly. With fellow representatives being as young as 14 years old, showing an amazing ability to tackle major subjects, refute claims and develop productive dialogue with the ambassador, an important point on how the eagerness of the coming generations to foster change was taking place. The ambassador herself made note of this: “We need your voice, your ideas, and your insistence about what matters… You need to hold our feet to the fire in making sure that we count it.”
This proved the vitality of the kind of inter-generational conversation we would emphasize in our workshop about the creation and implementation of influential documents like the Charter for Compassion, the Earth Charter and the Global Ethic of the 1993 Parliament. Several individuals across cultures, faith traditions and ages must participate in making these paths for change to make the impact which can really matter.
My first example is a man who is legally blind, and arrived with a guide at his side for our workshop; his name was Takashi Tanemori from Hiroshima, and he is a hibakusha, or Atomic Bomb Survivor. Seeking revenge for the death of his family, he traveled to the United States for opportunity and suffered prejudice, discrimination and mistreatment for decades, even while discovering faith and service through Christian organizations. But in an instant, an epiphany of forgiveness and understanding made him turn his story become a force to educate and serve people. Dedicating his life to speak out against the struggles he experienced throughout his life, he describes his transformation and “how communication between people and countries is the answer to lasting peace throughout the world.” (Taken from his bio.) He spreads his message of understanding, love and forgiveness through lectures, poetry, art and through the writing of his own book, Hiroshima: Bridge to Forgiveness, having shared his message with thousands of people around the world. This same man who has experienced worlds of transition was the same man who commended the work that Sara, myself and the other panelists of our workshop dedicated ourselves to: creating bridges of understanding and respect. His sharing complimented our experience with his story and his message of compassion and clemency.
5. The Strength of Grassroots Advocacy
Another individual who caught my attention sprang from a social media interaction between Sara and fellow attendee, Syed Mahmood Kazmi, a college graduate from our age group, and a man who was leagues beyond my intelligence, capability and humility. A Kashmir, Pakistan native, he is dedicated to education and supporting marginalized and oppressed communities throughout South Asia. His work includes serving as an Emergency Response Team Leader in Pakistan Red Crescent Society providing First Aid and Search & Rescue. Additionally, Kazmi serves as an Intern at the Office of the Permanent Observer to the United Nations International Organization for Migration, New York. Proving to me that there is not any limit on the power in your stride to revolutionize the way we think and act. It was a privilege to associate with him, but his drive and grace also reminds me that my personal call to action must never be silenced.
The workshop and conference experience sent me home with a new energy to excel in my work, to inspire others, to educate communities about the world, and to ensure communities are provided what is needed to flourish and produce better lives. At certain moments, I thought my work with domestic communities lacked significance in the bigger picture, but people from all over the world proved our small actions are revolutionary. I have always known that lecturing, building community beds for organic vegetation to feed people, and building relationships between communities was the right thing to do, but now it seems like the normal thing to do. There is normalcy in instilling peace and stability in humanity.
All in all, the 3-day conference served as a platform for individuals, stakeholders, and NGO society to come together. This success was not just because of the number of people who participated in the event, but because all players came together to draft a powerful declaration to action. Our roles as interfaith leaders challenged us to think innovatively about how a Global Ethic could efficiently push for the Post 2015 Agenda. We found that there are multiple opportunities for collaboration in a way that moves from dialogue to producing tangible results. We walked away with not only a better understanding of what sustainable development means, but also how interfaith action can bridge the gap towards inclusivity and peaceful governance.
Parliament Chair Abdul Malik Mujahid, Former V.P. Al Gore, and National Spiritual Leaders to Conclude Religions for the Earth Conference at Multi-Faith Service in NYC
On Sunday, September 21, Parliament Chair Imam Abdul Malik Mujahid will be speaking at the Religions for the Earth Multifaith Service at New York City’s Cathedral Church of Saint John the Divine.
Mujahid’s view that “faith leaders must all join hands to save the only planet we have” will come to life at the service featuring a prestigious group of leaders in the religious, spiritual, and Earth-spiritual communities presented in collaboration with Former-Vice President of the United States Al Gore, who is also slated to speak.
Speakers and attendees will be enveloped in celebratory acts of music, performance and ritual all building toward a massive pledge of spiritual communities honoring the sacred environment in real, practical actions.
As a co-sponsor of the Religions for the Earth conference, the Parliament will be connecting with a strategic assembly of 200 other leaders in interfaith, religious, faith and spiritual organizations. Union Theological Seminary is hosting the conference as part of events kicking off NY Climate Week in advance of the United Nations Climate Summit.
In Mujahid’s view, the growing commitments faith communities are making to advance environmental protections will see more promising results by applying the influence leaders can have in multiple ways.
Mujahid says, “As more than 40 percent of America listens to pulpits every week, we must not only preach the gospel of sharing more and consuming less. But also, we must do our best to influence the guiding institutions to become more serious in urgently developing the relevant public policies. Better public policies and better consumer behavior both are needed. And this will be a major theme in the 2015 Parliament of the World’s Religions.”
Religions for the Earth Conference attendees will also participate in the biggest climate march in history, The People’s Climate March, expected to unite over 100,000 environmental stewards organizing from across all social institutions on Sunday, September 21. Faith and interfaith representation at the march will climb into the multiple thousands.
Peace activism in general will reach a global high on September 21, which is the United Nations official observance of International Day of Peace, coinciding with satellite climate events taking place all over the world.
The evening Religions for the Earth Multi-Faith Service is open to the public, featuring speakers including:
- Uncle Angaangaq Angakkorsuaq, Founder – IceWisdom International, Eskimo, Kalaallit Elder
- Chief Arvol Looking Horse, Lakota Sioux 19th Generation Keeper of the White Buffalo Calf Pipe Bundle
- Rabbi Ellen Bernstein, Founder – Shomrei Adamah, Keepers of the Earth
- Ms. Dekila Chungyalpa, Environmental Advisor to His Holiness, the 17th Gyalwang Karmapa Ogyen Trinley Dorje
- Father Edwin Gariguez, General Secretary – Caritas Philippines
- Former Vice-President Al Gore, Chairman – The Climate Reality Project
- Reverend Dr. Serene Jones, President, Union Theological Seminary
- Reverend Dr. James Kowalski, Director – Cathedral of Saint John the Divine
- Iriama Margaret Lokawua, Director – Indigenous Women Environmental Conservation Project
- Imam Abdul Malik Mujahid, Chair – Parliament of the World’s Religions
- Dr. Vandana Shiva, Founder – Navdanya
- Rev. Jim Wallis, President and Founder – Sojourners
- Terry Tempest Williams, Writer and Teacher
When: Sunday, September 21, 2014 at 6 p.m. EST
Where: The Cathedral Church of Saint John the Divine, 1047 Amsterdam Ave, New York, NY 10025
Religions for the Earth MultiFaith Service is being presented by host Union Theological Seminary, and co-sponsored by the Parliament of the World’s Religions, GreenFaith, Interfaith Center of New York, the World Council of Churches, Religions for Peace, and the Cathedral Saint John the Divine.
Bishop Malkhaz Songulashvili of the Evangelical Baptist Church of the Republic of Georgia’s recent visit to the Seminary Consortium for Urban Pastoral Education offices facilitated by SCUPE President and Parliament Trustee Shanta Premawardhana schooled Chicago Christians in lessons on radical solidarity with minority groups in need of compassion. By championing the rights of Chechan Muslims, LGBT citizens, masses of unemployed and female clergy hoping for ordainment, the Baptist Bishop unravels stereotypes associated with religious practices in the Russian Orthodox world.
by Tanya Sadagopan, Director of Continuing Education and Outreach
Seminary Consortium for Urban Pastoral Education (SCUPE). Republished with permission.
“Being a good Christian or a good Church isn’t good enough anymore. We must learn the ways of compassion. Something that we learned in the course of the struggle is that it is very important to have equal rights and equal opportunity for everybody, Songulashvili said.
Ordaining women as leaders, standing in solidarity with the LGBT community, and fasting with Muslims during Ramadan are marks of discipleship. There is clearly a great deal we can learn about justice and peace from Baptists in the Republic of Georgia.
In the context of a state Orthodox Church the people of Georgia longed for a church of and for the people. The Evangelical Baptists of the Republic of Georgia focus not just on high liturgy and sensual worship, but more importantly they do the work of justice and peace in an environment of increasing tensions with Russian government forces occupying foreign lands.
These radical Baptists are not afraid to speak out and stand up where others would not. They ordained women as clergy early in their history. They celebrate women as deacons, presbyters, and currently have one female bishop with another one on the way. They stand for equal treatment of people regardless of their sexual orientation. They are deeply engaged in the work of interfaith advocacy with persecuted Muslims both within Georgia as well as with Russian refugees.
All this work of justice and peacemaking takes place in the economic context where in some villages the unemployment rate is as high as 70 percent. In a time of great economic disparity, how can a church find so much energy and resources to do the ministry of Jesus on the ground? Perhaps it is their liturgical commitments and their spiritual practices of fasting and prayer that undergird the power of their practice of ministry. We have much to learn from the Evangelical Baptists of Georgia. But don’t take my word for it, read the story of their ministry below.
Bishop Malkhaz Songulashvili
Evangelical Baptist Church of the Republic of Georgia
Lecture given at the SCUPE offices on Tuesday July 29th, 2014
For the Baptist Church in Georgia we often have to find some analogies or stories to explain our identity. One such story goes like this.
Once upon a time, in the forest a lion decided to have a convention. So he invited all the animals and birds for the convention. Once they came he asked them to divide into two groups. Those who are beautiful should stay on the left and those who are strong should stay on the right. There was upheaval in the group and ultimately everybody found their place. In the midst there was an ugly frog. The lion asked, “Why did not you choose your place?” The frog said, “I do not know how to choose a place because I am both strong and beautiful.”That is the story of the Evangelical Baptist Church in Georgia.
On one hand we are orthodox in our liturgy, in our theology, and in our ecclesiology. But on the other hand we are strongly related to the European radical reformation. The church came into being about 140 years ago as a result of a search for meaning in the context where the Orthodox Church was a state church. There was longing to have a church to be closer to the people where the liturgy would be understandable for the congregation. Our identity was forged in the time of persecution. We were first persecuted by the Czars and then persecuted by Communists and then we were persecuted by religious nationalists after the breakup of the Soviet Union. So our identity has been forged in constant struggle with the culture which happened to be Russian Imperial, Soviet, and then Nationalist.
President of SCUPE Shanta Premawardhana and the Bishop’s wife Ala were among our guests.
Something that we learned in the course of the struggle is that it is very important to have equal rights and equal opportunity for everybody. In the 1930’s all the churches were closed down by comrade Stalin and all the male leaders and male laymen were sent to Siberia. All of them. And I think the Soviets made a dramatic mistake. If they wanted to get rid of the Baptist Church in Georgia, they should not have sent the men; they should have sent the women. Owing to the work of the women, the church not only survived, but it grew. When the Soviets came there were twelve ethnic Georgian Baptist churches. And when the Soviet Union collapsed there were a couple of thousand churches.
It was not because the Soviets favored the Baptists, but it was because of the energy the women brought to the life of the church. Therefore it was not surprising that we have not even discussed the question which is now being discussed by the Church of England and other churches whether women should be allowed into ordained ministry. It would be sacrilegious to speak of whether women had a right to be ordained. The church survived owing to the leadership provided by women. My grandmother was a sort of bible woman in Communist time who would go from a village to another and would stay overnight and would speak to the people. The Communists would not even notice. Because she was a women, she was not taken seriously. But now when I travel as a Bishop I often come across people who will say, “Son, I know who you are. I knew your grandmother. She was first to preach the gospel in our village or in our community or in our clan.” This is the difference that women make. Therefore since we are Episcopal by structure, we have women as bishops, presbyters, and deacons. In all three layers of the church we have considerable feminine representation.
Our ecumenical identity was forged by our encounter with Muslims. It happened in the aftermath of thefirst Russian-Chechen war when there was a huge influx of Chechen refugees into Georgia. Nobody wanted to deal with Chechen refugees out of fear of Russia. Our country was very poor. The government was very poor to do anything about it. So we decided to go forward and deliver some tokens of support to the refugee camp. We did not want to do anything more. We just wanted to affirm that we are Christians. We are so nice and we would like to present you some gifts.
I should tell you that in the Georgian psyche, the Chechen and Northern Caucasians have always been associated with terror. Georgia is a mountainous land and it also has beautiful valleys, very fertile valleys. We produce a lot of crops, and grapes, ecetera. In the north of Georgia, beyond the Caucasian mountain range, there are northern Caucasian tribes who are predominately Muslim. They have neither fertile lands nor anything else to support their economy. They were very creative to develop their own economy, which happened to be kidnapping. They would come on horsebacks to Georgia in the autumn, kidnap young lads and ladies and take them down to the Istanbul slave market. They would sell them and thus build up their budget for their plans. That was happening over and over and over again for centuries. Therefore we as Georgians had accumulated a lot of hatred, understandably for the Chechenian and Northern Caucasian people.
When we learned that the Chechenian people were coming to Georgia as refugees we did not know how to handle it. Reports were coming on a daily basis of their suffering. They did not have food or clothes. There were mainly children and women. Christmas was drawing nearer and I asked the congregation, “What should we do for the refugees from Chechenia.” There was silence in the congregation and I knew what the silence meant because I felt the same way that they did. If you hear that your traditional enemies are coming here and they are suffering, somewhere in the bottom of your heart you are somewhat delighted. But then we realized that Christmas was drawing nearer and we contemplated the Advent Season. We are fasting during Advent season and we thought we should do something for the refugees because we are Christians.
We went to the camp. We had collected whatever we could: tea, chocolates, and blankets. We went to deliver these goods before Christmas and then forget about it. But much to everybody’s amazement we got trapped in the camp. When we met for the first time, we realized that we are humans as they are. Immediately some sort of bond was forged. Before leaving the camp, we said out of politeness, “If there is anything we can possibly do, never hesitate to ask.” Immediately they produced shopping lists. In the lists they needed binding materials for the wounded, medicine, warm clothes for children, blankets, and tea.
The Bishop resides in Tbilisi. The refuge camps were near the Causasus Mountains.
We took these lists back to the church. Since we didn’t have money to purchase these items, we needed to do some fundraising. This was my first fundraising effort on the internet. So I go to my computer in my office and I open up my internet account. I write a letter to all my friends asking for $500 U.S. dollars to complete the purchases for everything we needed for the camp. That was Thursday. I go to my office on Friday and there is a pledge for $15,000 U.S. dollars. The next week we had $200,000 and within one month we had half a million U.S. dollars.
Thus began our relationship with the Muslim leaders. Because of the overwhelming fundraising response, together we built the much needed schools and hospitals. You see some of the children had never had a chance to go to school. If you are at war for 10 years, the children cannot go to school. So we found ourselves physically and emotionally involved in relief work for a number of years.
At that time, we did not realize that what we were doing would prepare us for what was going to happen later within our own country. Then several years later all the skills and knowledge we had accumulated in the course of working with the Chechen refugees was useful for working with the ethnic Georgian Muslims who were being persecuted by Russian Orthodox Christians right here at home.
What we found out is that Muslims were forbidden to pray on Fridays, that orthodox police were stopping people who were not wearing crosses and beating them, and the government organized the removal of a Muslim minaret in a small village. In our part of the world, you can be Muslim as long as nobody sees you. It is fine to have a place of worship, but as soon as you put up a minaret you are the target of abuse and attack. The same is true for various groups in our society that are sidelined by the majority culture. The Orthodox church says it is fine for you to be a part of the LGBT community as long as nobody knows about you. So invisibility is the only way to survive. But unless you are visible we cannot possibly feel as a dignified part of the wider society. This is how we found ourselves deeply engaged in advocacy work for the Muslim community in Georgia.
Read more about Bishop Malkhaz Songulashvili:
Paryushan is one of the two most important religious periods for Jains, the other festival is Diwali (the Celebration of Light). According to the Western Calendar, it begins this year on August 22; depending on the sect of Jainism, it can last from eight to ten days.
In India, the native land of the Jain religion, Paryushan comes during the annual monsoon, or rainy season. During this season, the land teems with new life–earthworms, frogs, mosquitos, and other insects come out of hibernation. Since Jains view all life as sacred, including even insects, extra care must be taken not to harm any living creature. Since the simple act of walking can cause one to inadvertently step on an insect, extensive travel is prohibited for monks and nuns. They stay in town for a period of about four months.
During the Paryushan period, monks and laity observe fasting for up to eight days. Those who can’t observe fasting eat only one or two times during the day. When Jains fast, no solid or liquid food is consumed and only boiled water is used from sunrise to sunset. The purpose of fasting is to cleanse oneself of bad karma (the accumulation of bad deeds and their consequences). During this time period Jains do not eat green and root vegetables. They eat lentils, wheat, rice, and other similar foods. They also cut down on cooking activities, since lighting a fire kills living organisms in the air. Jains believe that life exists in plants, earth, fire, water and air so they reduce the consumption of any of these.
Jains observe complete holidays during this period as they go to temples to pray to god, and to listen to sermons given by monks. They do Samayik and Pratikraman:
Samayik means sitting down at one location for a minimum of forty-eight minutes. During this one cannot eat or drink or do any mundane chores. Instead, one should meditate, read holy books and scriptures, listen to sermons, chant mantras, or count rosary beads.
During Paryushan Jains do Pratikraman twice a day, once in the morning before the sunrise and other one after the sunset. Pratikraman means “turning back, confessing, and asking for forgiveness.” They reflect on their daily lives based on five principles to see if they have done anything wrong. These five principles are non-violence, truth-telling, non-stealing, celibacy, non-attachment to wealth and materialistic things in life, and attitudes expressed toward others—including anger, egotism, deception, and greed. Jains ask for forgiveness from everyone, mentally and verbally, and forgive others who may have behaved unjustly toward them.
The last day of the Paryushan is called Samvastari. It is an annual confession day. Everyone fasts for that day. On the last day of the Paryushan all Jain families get together and do Samvastari Pratikraman following the same daily ritual of Pratikraman, but with special emphasis placed on examining life based on the five principles and behavior with others for the entire year. They extend forgiveness to others, including strangers. They also ask for forgiveness from all the living beings on the planet. Jains believe someone who is a stranger to you in this life may have known you in the past life and you may not have asked for forgiveness during that life time. So asking for forgiveness from everyone during this life time cleanses all the bad karma of all the past lives.
Jains believe that if you have not asked for forgiveness and granted forgiveness to everyone, at least once a year during Samvastari, then your cycle of birth and death will continue forever. You have to break the cycle of life and death to attain Nirvana or Moksha (Enlightenment).
There are about 150,000 Jains in North America and about 30 Jain Temples and Jain Centers. At major Jain centers, scholars from India are invited who will discuss various Jain scriptures for those eight to ten days. Most will stay at the temple from morning until evening reading religious books, doing meditation, and listening to sermons.
The day after Samvastari, which is ninth day, people break their fast and celebrate the end of the Paryushan. They also give a donation to poor and needy.
The following prayer of forgiveness, Khamemi Save Jiva, is recited at the end of each Pratikraman:
I grant forgiveness to all living beings,
May all living beings grant me forgiveness.
My friendship is with all living beings,
My enmity is totally non-existent.
Let there be peace, harmony, and prosperity for all.
Kirit Daftary is a Trustee of the Parliament of the World Religions, Board member of Greater Waco Interfaith Conference, President of Anuvibha of North America, and the Past President of JAINA (Federation of Jains Association in North America)
The Board of the Parliament voted this weekend to hold the next Parliament in the United States in 2015. The next Parliament marks the fifth modern Parliament and the first American Parliament in 22 years.
“America is the home base of the interfaith movement and it’s about time the Parliament come back home. The Parliament in 2015 will strengthen the interfaith movement through our listening, sharing and networking with each other,” says Chair of the Board Imam Abdul Malik Mujahid.
The interfaith activism in North America has at least doubled in the last 10 years, whereas it is sprouting all around the world where people who have never heard of the interfaith movement are now becoming part of it. As the next generation connects to issues of peace, justice and sustainability it is time to introduce these emerging leaders to the Parliament.
Dates and location will be announced shortly.
Since 1993, more than 37,000 delegates of 80 countries have come to the Parliament representing 50 plus traditions in programs, plenaries, cultural exchanges and dialogue. Parliaments held in the USA, South Africa, Spain, and Australia have amassed a global interfaith community committed to the advancement of a more peaceful, just, and sustainable world.
We Want To Hear From You:
As the Parliament prepares to announce the next host city please kindly share with us your preferences on themes, plans and costs as we create a Parliament 2015 for you.
Please stay connected in the coming days for these important announcements:
- Parliament 2015 Host City Announcement
- Parliament 2015 Dates
- Exclusive Pre-Sale Registration Instructions for Parliament Ambassadors, Supporters, and Partners
- On-Sale Dates and Rates to attend the 2015 Parliament
- Sponsorship and Exhibition Details
- Program Proposals
- Pre-Parliament Events Planning Around the World
- Volunteer, Intern, and Professional Openings with the 2015 Parliament
Become a Parliament Ambassador!
Join a select network of global Interfaith advocates conducting listening sessions with their communities to create the next Parliament. Ambassadors extend the Parliament platform for mobilizing people of faith for social action in their local communities and play an indispensable role in the evolution of the Parliament movement. Read more…
Twenty international cities hailing from interfaith, municipal, and tourism institutions gathered to learn about the bidding process to host the 2017 Parliament on a webinar held July 10. Parliament Chair Imam Abdul Malik Mujahid and Executive Director Dr. Mary Nelson addressed the group on the history of the Parliament, the growth of the Interfaith movement, what happens at a Parliament, and the logistics of building a local organizing team.
10,000 activists from around the world come to share their faith at the Parliament. Mujahid explained why this is an attractive prospect for cities wishing to increase social cohesion and global tourism. It was also noted in the presentation that Nobel Laureates, Bill Gates, Tony Blair, Pope Francis and more leaders are now publicly vocalizing strong support for the interfaith movement. Endorsements from leaders as such represent a growing interdependence between secular and religious institutions in social, governmental, and humanitarian endeavor.
While presenting a multi-million dollar international gathering is a large undertaking, Dr. Nelson shared ways that corporate and faith-based sponsorships combine with civic partnerships to creatively and financially bring the Parliament to life.
An overwhelming response, half from U.S. cities as well as half from first world and developing countries indicates the demand for interfaith is growing universally. Representatives shared their desire to become a Parliament city in efforts to diminish local tensions and build harmonious relationships.
A question and answer session with Dr. Nelson and Imam Mujahid also provided attendees the opportunity to engage both Parliament leaders on ways to submit an optimal bid. Cities are currently sharing letters of intent to submit full bids for the 2017 Parliament.
For more information on becoming a Parliament city, please contact Office Manager Stephen Avino at email@example.com
By Bishop Minerva G. Carcaño of The United Methodist Church in Los Angeles, and Bishop J. Jon Bruno, Bishop of the Episcopal Diocese of Los Angeles and President of the Los Angeles Council of Religious Leaders. Via Huffington Post.
Last week, we, alongside Dr. Robert K. Ross, President and CEO of the California Endowment and Fred Ali of Weingart Foundation, visited some of the hundreds of children temporarily being housed at the Port Hueneme Naval Base. The stories of these children, the dangerous conditions under which they were forced to leave their homes, and their arduous journeys to travel to the United States touched us all. These children are just a few among the 52,000 children from El Salvador, Guatemala and Honduras who are currently being held in a variety of temporary shelters.
The ongoing and highly politicized public debate about immigration has quickly and incorrectly come to engulf this latest humanitarian situation. The fact that these are young, frightened children who have risked their lives and fled extreme violence to come here, often on their own, has been forgotten. This is in fact an international emergency that calls upon all of us to put the health and well-being of these children before any political grandstanding.
Like so many of our own ancestors, these children are fleeing incredible social crises, which have inspired them to make the difficult choice to leave home solely in hopes of survival. Currently, many Central American nations are struggling with extreme violence connected to drug trafficking and gangs. As we learned in a recent Reuters article, a young immigrant named Jeffrey fled his home of La Ceiba, Honduras because a local gang charged him the equivalent of $24,000 not to kill him. Like Jeffrey, many children are sent away from their homes and families to avoid being drafted into local gangs and cartels with the certain future of incarceration or death. In response, desperate parents with few alternatives have opted to send their unaccompanied children north in hopes of their finding refuge in the United States. But, instead of finding safe harbor, tens of thousands of children, have struggled on long journeys fleeing danger only to get caught in a political limbo while our nation tarries over their fates.
The status of these children poses a humanitarian dilemma. As children await a possible future of deportation, violence and possibly death, it is time for us to cast aside partisan differences and seek solutions to ensure their long-term health and safety. We can choose to use this moment to find the best in ourselves and have compassion for these children. If people from every faith and every community work together, we can live up to our shared values and take care of the most vulnerable among us. As we met these children, we learned that they are children of prayer, prayers that sustain them and give them hope.
We all know that where a child is born shouldn’t determine how long she lives, but it does. However, we must remember that under God, there is a universal citizenship — a status that makes us all equal under His eyes and worthy of love, dignity and respect, regardless of what side of the man-made border you are from. All children have basic human rights, no matter what they look like or where they come from. From universal citizenship springs unconditional love that goes beyond skin color, language and race. Around the world families desire for their children to be safe, content and healthy and if they are not able to provide such privileges, the most desperate go as far as sending their children to distant shores. As communities of faith and philanthropy, we have a responsibility to step up during this time of massive suffering among innocent children. If we don’t help the children in our society, the most defenseless among us, who will?
In 2004, Bishop Minerva G. Carcaño became the first Hispanic woman to be elected to the episcopacy of The United Methodist Church, the second-largest Protestant denomination in the U.S. Today, she is one of 50 bishops leading more than eight million members of her denomination. Bishop Carcaño serves as the official spokesperson for the United Methodist Council of Bishops on the issue of immigration. After serving for a term as Bishop of the Phoenix Area giving oversight to United Methodist work in Arizona, southern Nevada, and southeastern California, she was assigned in 2012 to the Los Angeles Area where she now leads United Methodist work in southern California, Hawaii and other islands in the Pacific Ocean. The Bishop is also a participant in FaithSource, a resource for journalists looking for diverse voices of faith to speak to key issues, sponsored by Auburn Seminary.
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.