Archive for the ‘pluralism’ tag
Mahavir Jayanti is a holiday celebrated by Jains (Jainism is an ancient Indian religion) to observe the birth of Tirthankar Mahavir. Tirthankar is a liberated soul who has achieved Nirvana. Tirthankar established a fourfold Sangh, or religious community. The Sangh consists of monks, nuns, Shravak (laymen) and Sharvika (laywomen). He was the last of the 24 Tirthankars of this time cycle.
Tirthankar Mahavir and Gautama Buddha were both born in the state of Bihar in India. Though they were contemplatives of their time, neither of them had met the other at any time during their life cycle. Nonetheless, they both observed the same philosophy of non-violence.
Mahavir was born to King Siddhartha and Queen Trishla. He was born in 615 BC. When Mahavir was in the womb, the kingdom experienced more happiness as farmers harvested the highest amount of quality crops, businessmen realized more profits, and the overall atmosphere was one of peace and joy that kept on increasing.
Mahavir renounced his throne and kingdom at the age of 30. For 12 ½ years he left his kingdom and did his penance. He fasted for many days. (Jains observe the fast without any solid or liquid food for 24 hours. They may drink boiled water or go even waterless.) He would meditate for days and nights. He slept only for forty-eight minutes during this a 24-hour time period. During his penance, he observed silence so he could contemplate and achieve enlightenment. He attained enlightenment at the age of 42 ½.
Mahavir gave five codes of conduct to reduce Karma. They are:
• To practice non-violence in thought, word, and actions.
• To seek and speak the truth.
• To behave honestly and never to take anything that does not belong to you, even if it is unclaimed by anyone.
• To practice restraint and chastity in thought, word, and actions.
• To practice non-acquisitiveness.
His main teachings were Ahimsa, Anekantvad, and Aprigraha, meaning “non-violence,” “pluralism,” and “non-attachment.” Mahavir said that there is life in every living being. You do not want to hurt others as they have souls just like you. If you hurt other people they too will hurt you, either in this life or the next life. The cycle would never stop unless you break it. This is your chance in this lifetime while you are born as an individual to stop the hate cycle. You should see the pure soul like yours in others and spread love and compassion.
Jains believe that Tirthankar Mahavir’s philosophy and practice ended his cycle of life and death. He achieved Nirvana at the age of 72. Since then, several enlightened souls have expounded the philosophy of Jainism. One such exalted soul was Shrimad Rajchandra. Jains believe that he was the last disciple of Tirthankar Mahavir during His time. Shrimad Rajchandra greatly influenced Mahatma Gandhi’s spiritual philosophy.
Mahatma Gandhi adapted the practice of non-violence in political struggle and strategy. He observed Satyagraha, championing human rights and practicing civil disobedience to oppose unjust government orders. Gandhi’s practice ended colonialism in India and achieved freedom after 200 years of British rule.
Mahatma Gandhi’s philosophy of non-violence impressed Dr. Martin Luther King, Jr. He practiced Gandhi’s method non-violence and challenged racism in America. Nelson Mandela also achieved victory against apartheid in South Africa.
Mahavir Jayanti will be observed by Jains around the world on Sunday, April 13, by observing special ceremonies in Jain temples. In the early morning of Mahavir Jayanti, Jains give a ceremonial bath to the statue of Tirthankar Mahavir. There are cultural programs with music and dance for everyone to enjoy the birthday of Tirthankar Mahavir. There is also a feast for the visitors of the temple. They give donations to the poor and needy. In many places in India, Jains donate money to release animals from the slaughterhouse and put them in Panjrapol (the animal house) where they are looked after till their last day.
There are no Jain temples in Waco, Texas. The nearest Jain temple is in the Dallas area. The temple is open to anyone wanting to attend Mahavir Jayanti. You can get more information about their program at www.dfwjains.org.
Sources: www.jainworld.com; www.times of india.com; Wikipedia.
Kirit Daftary is a past president of JAINA (Federation of Jain Associations in North America). There are 67 Jain Centers and a population of over 150,000 Jains in North America. He is also a board member of Greater Waco Interfaith Council and a trustee and officer of the Parliament of the World’s Religions.
Attorney Thomas Lemberg of Boston, MA joins the Board of Trustees of the Parliament of the World’s Religions at a gripping moment for the movement of interfaith. As advocates within the interfaith sphere work to both strengthen and finesse relationships to the wheels-that-turn our world (like faith houses, governments, and the titans of corporate America), the need for interfaith to clearly communicate the messages of compassion and coexistence to those holding the most influence is a compelling one.
In his new book, Lemberg eagerly endeavors to make sense of challenges facing American democracy with a sage sense of urgency about making the many faiths positive factors in overcoming societal ugliness. After identifying three qualities about modern America Lemberg considers most harmful, the role of faith becomes a towering consideration, and one that can and will enlighten the work of interfaith activism and relationships within the Parliament and beyond.
After relishing Difficult Times, the page-turner Lemberg authored, Parliament Executive Director and co-Trustee Dr. Mary Nelson says “we’re delighted to have Tom on the board with his breadth of corporate legal experience, his own wide-ranging interests, experiences and thoughts, and his down-to-earth practicality in helping us work toward solutions.”
We recently conducted a Q &A with Thomas Lemberg over e-mail to share his spirit as a new Trustee, goals for the Parliament, views of interfaith work, and what his book says about the role of spirituality in healing the cracks he identifies in our modern American democracy.
I was attracted to the Parliament because I believe that its interfaith work is essential to making a better world. We need people of all faiths to understand each other and to tolerate their differences, to see their common ground, especially commonality in values and ethics, and to work together to advance the those values and ethics around the world. So far, I have found my experience on the Board exhilarating. It is a splendid group of good, dedicated, able, wise men and women.
2. You share in your biography that you were raised Jewish, and now consider yourself a pluralist. While this is a buzzword, what does it mean to you, to hold this belief or practice personally?
I had never been particularly spiritual until 15-20 years ago. I am spiritual but not through Judaism (which I much admire and which I am pleased that my children and their families practice). I find the world imbued with spirit without going through any organized religion. While I relate, in different ways, to Judaism and other faiths (hence pluralism), for me, I find my spirituality outside any faith.
3) What goals do you bring to becoming a member of the Parliament Board?
I hope to bring to the Board the value of my legal and business experience as a lawyer and executive in the business world, my perspective as an unaffiliated person of spirituality (I guess we are called “nones”) and whatever good judgment I might be able to offer on the affairs of the Parliament.
4) What would you like to see the Parliament achieve in the next year?
I would like to see the Parliament schedule and plan a Parliament for 2015 or 2016 if possible. I would like to see the Parliament get on sound financial footing (big steps were taken in 2013) and line up donors able to support an enhanced mission. My vision is that the Parliament become the leading interfaith movement in the world to become: (1) the/a leading place where faith leaders would gather for dialogue, advocacy and community action to promote harmony among faiths and faith-based social action and (2) with their imprimatur would engage people around the world to embrace the values of interfaith (tolerance, respect, love, community, etc.) and to advocate for policies to implement the values common to our respective faiths. I hope that we can begin this journey this year.
5) Your book entitled Difficult Times looks at contemporary American democracy with sharp analysis of the religious sphere in the U.S. What have you noticed about the interfaith movement that relates to the three main themes in the book: Secular materialism, extreme individualism, and free market ideology?
I see the interfaith movement as a most important part of helping us to overcome secular materialism, extreme individualism and our worship of the free market in at least two ways: (1) the values of faith serve as antidotes to each of these unhappy sets of ideas; and (2) the experience of tolerance, compassion and cooperation among faiths is one important foundation stone for our moving from angry hatred to productive dialogue and action.
6) Your book uses a lot of song references in our modern pop culture to explain our modern society. Which is your favorite, and why?
I am a Dylan and Beatles man. Of the many great songs I love, my favorites are “My Back Pages” by Bob Dylan and “Hallelujah” by Leonard Cohen.
7) Who do you consider your heroes?
Top two: Abraham Lincoln and Bobby Kennedy. Also Martin Luther King, Vaclav Havel and Nelson Mandela.
8) Beyond being an author and scholar, you are also a lawyer. How would you argue the case for interfaith?
I try not to argue like a lawyer any more. (I practiced law for years but now I’m in recovery.) But, to be unlawyer-like brief, interfaith has the principles (tolerance, compassion and other central aspects of most, perhaps all, faiths) and it has the facts: it’s a lot better to get along and cooperate rather than to be physically and verbally violent against people who don’t share one’s particular form of faith (or don;t have any faith at all).
Tom Lemberg is an attorney and author. He has been general counsel of several technology-oriented companies, including Lotus Development, Polaroid and UGS Software. At Lotus, he led the creation and growth of the Business Software Alliance, the principal trade association of the software industry. Before that work, he was partner in two Washington law firms. He is now an author and is about to publish Difficult Times: A Fresh Look at Democracy in Modern America, a book on why America is so distressed, angry and divided and why our politics are so badly broken. A Jew by tradition and upbringing, Tom now identifies himself as a religious pluralist who greatly appreciates and seeks to learn from multiple faith traditions.
by Jahnabi Barooah
from The Huffington Post
This week’s Faith Inspires highlights the work of Hindu American Seva Charities (HASC), an organization whose mission is to engage in “seva, interfaith collaboration, pluralism, social justice and sustainable civic engagement to ignite grassroots social change and build healthy communities.” Seva, which means “service” in Sanskrit, is an important aspect of the Dharmic traditions, which include Hinduism, Buddhism, Jainism and Sikhism.
In 2009, when President Barack Obama issued a “call to serve,” Anju Bhargava, a Hindu American resident of Livingston, NJ, was appointed to the President’s Advisory Council on Faith-Based and Neighborhood Partnerships. HASC is a result of that collaboration, and was designed to strengthen and put a spotlight on civic engagement and community service efforts in the Dharmic community.
Despite the White House’s support and guidance, HASC did not have the easiest start, and their success over the past two years can be attributed as much to creative theological thinking, as to the Dharmic community’s desire to be fully accepted in the American community.
“The Hindu community didn’t have a faith-based infrastructure [to perform community service],” Anju Bhargava, the founder of the HASC told The Huffington Post. Even though many Hindus were engaging in community service through informal means, Hindus did not have access to sustainable community service programs that were faith-based. If the goal was to bring seva to the forefront and make it relevant in the American context, the challenge was that the Hindu-American community was so fragmented because of its varied religious and philosophical beliefs, Bhargava told The Huffington Post.
by Amy B. Dean
from the Huffington Post
Sometimes, as an activist, you look upon the world and think you will never be able to see the changes you seek in your own lifetime. It’s easy to despair, to succumb to the isolation and self-doubt that come from being a thoughtful person trying to change the status quo.
In those moments, I’ve learned to find renewal and hope not in myself, but in other organizers, in our shared values and experiences. Saul Alinsky wrote, “We must believe that it is the darkest before the dawn of a beautiful new world. We will see it when we believe it.” A shared belief in what is actually possible to achieve, despite what others may tell us: that is the organizer’s gift.
In one respect, this principle sounds self-evident. And yet, while our social movements are often full of talk about policy, tactics or messaging, values are regularly left to linger in the background. They become things that are left to theologians to debate, or we allow values to be a walled-off part of the political conversation.
The following article is a final synthesis paper written by Lora Burge, a seminarian at McCormick Theological Seminary. The course, Religious Pluralism and the Ministry, has been taught by Prof. Robert Cathey and CPWR Trustee Janaan Hashim since 2006. The course developed as an off-shoot from the 2004 Parliament in Barcelona. Over the course of the semester, students actively study five faith traditions: Judaism, Islam, Buddhism, Sikhism, and Hinduism. Students’ final reading includes Tariq Ramadan’s The Quest for Meaning: Developing a Philosophy of Pluralism. Equipped with a semester of observation, research, and writing, students leave the class working on a philosophical and/or theological framework for thinking about religious pluralism in Chicago and beyond. With Ms. Burge’s permission, Prof. Cathey and Prof. Hashim are pleased to share with you this young interfaither’s thoughts. Enjoy.
Finding a Universal
by Lora Burge
Humility is my table, respect is my garment, empathy is my food and curiosity is my drink. As for love, it has a thousand names and is by my side at every window. –Tariq Ramadan 
Approaching the sacred, finding the holy, listening to the divine, worshiping God within and among us. As I reflect on the journey and experiences of this semester, I can’t help but marvel at everything I saw and observed. On one hand, it’s hard to make comparisons between the different religions. Friday afternoon prayers, puja, and a Shabbat service are organized different ways for different purposes. Yet, on the other hand all these involved searching. Looking out and watching for something bigger, something outside of themselves, something beyond human reason and quantifiable experience. They were seeking Brahman, Allah, YHWH, God, enlightenment.
Growing up in a pluralistic, postmodernist world, I have always been taught to be suspicious of overarching truths and meta-narratives. I’m well-steeped in the practice of criticism and always asking “Whose truth? Whose narrative? Who’s speaking? And with what authority?” I wonder if those questions don’t put more distance between myself and my neighbors. Are these questions I was taught to ask other-izing the “other”? It’s a lot easier to ignore, overlook, and mistreat people when central parts of their identity and belief have been objectified away.
I am such a product of my own education that I have a hard time conceptualizing what a universal truth would look like. I was taught to be so suspicious of any universals as to make them seem an impossibility. I will always be a child of postmodernism, understanding life in terms of social constructs, contextual truths, and lived experience. It seems unlikely (at least now) that I will completely break out of this mold of thought that has been the result of two decades of education. Yet now I criticize the critical mode of thought itself. If we objectify all truth, and conceptualize of each human being as living in her or her own uniquely-constructed world, then we’ve erased the possibility of common ground and shared experience. Anybody outside of myself will always be “other” to my reality. Not just somewhat “other,” or different, but completely so, which will make relating and understanding each other difficult.
Here’s the crux of it: by asking so many questions and stripping things bare as social constructs and humanity-made realities, we’ve removed the common ground out from under our own feet. Precisely by focusing on each individual’s uniqueness, we’ve lost sight of or lost altogether the universal nature of our own humanity. We are making “other” out of our own flesh and blood. Until we learn a new way of thinking, we will continue to push people away as irreconcilably different.
Something then must be done to reclaim our common ground. It is not hard to see the ways in which our world is tearing itself apart: wars, violence, poverty, economic injustice, and more. Yet how will we put it back together with such differences? It is imperative that we relearn how to understand our common humanity rather than focusing on differences.
If nothing else, we all share in the same humanity. We all breathe, eat, sleep, learn, and to some extent live in community with other human beings. Some faith traditions understand the condition of being human as the nature of being created in the image of God. Some understand the human condition as rooted in suffering. To others, being human is something to be mastered through rigorous spiritual disciplines. Regardless of our personal understandings of what it means to be human, we all are, and that is one universal characteristic that we share. Across religious, political, ethnic, racial, cultural, economic and any other constructed categories that divide us, we are all human. So what are we to do with our universal human nature?
It is time to recognize that shared humanity in itself is enough of a foundation for shared common ground. We must move forward understanding that we share at least one thing with the rest of the world: our being. This shared existence is something to be honored and respected. Tariq Ramadan notes that, “We must love human beings, with their qualities, their beauties and their difference, but also with their weaknesses, their doubts and their fears. This means acknowledging that they, like us, are capable of the best and the worst.[…] Our love must be resolutely universal, and eager to share.” If human nature is the universal condition, then love must become the universal action. Each of us from personal experience knows of the human potential for good or for evil, and everything in between. Love cannot be measured out on the basis of works and worthiness: this will only lead to constructed divisions, categories, and the naming of people as foreign “others.”
Instead, this universal love needs to be something that we have in common and something that brings us together. The free, unconditional giving of love is not something that comes easy. Survival instincts and greed lead to the selfish management of resources, even love. A few millennia of stingy, particular love have left us a world full of divisions, hatred, and violence. There must be another way.
There is a practice within Hinduism of bowing to other people and saying “Namaste,” or “I bow to the God in you.” Hindus will bow to other Hindus and non-Hindus alike; to them, there is God in everyone. For Hindus, this practice is based on their universal conceptualization of a sacred nature present within each human being. It would be presumptuous to think all human beings would want to engage in the practice of Namaste bowing. With many theological, spiritual, and anthropological understandings of what it means to be human, finding the sacred in our fellow humanity will not be a practical approach to the universal. Yet there is something in the practice that could be a helpful model.
There is no rationale or emotion tied to the bowing. I am not bowing to thank someone for a gift or a professor for help with an assignment. I recognize there may be circumstances where this bowing is easier and other situations where it is really hard to see God present in others. But regardless, the bowing happens simply to unconditionally honor the God-nature in others. This is precisely what we must learn to do. Regardless of any words or actions we may use, we must learn to love and respect the humanity—the human nature—of the people around us, both in the local but also the global sense. We need to recognize that within every other there is a shared human nature, a shared life force, and in fact, he or she is not such an “other.”
This is precisely what I had a taste of this semester. Going to a synagogue, a mosque, a gurdwara, a Buddhist center, and a Hindu temple—I was an outsider and an observer but I never felt like an “other.” All of our speakers and hosts were eager to have us there and as equally enthusiastic to help us learn about their faith tradition. In some instances, there were shared elements of religious heritage between us, and in other instances, none. Yet we are all human beings, living from the same human condition, and searching for similar things. Instead of seeing a young white liberal Christian woman from the West coast, each of them chose to see and affirm a fellow human being also searching for a life of meaning and happiness.
This is what I need to take with me: there is one possible universal truth, and that is love for my fellow humanity. Not a love that requires uniformity in belief or political systems, not a love that dissolves diversity for a false sense of unity, not love that has any conditions or requirements at all. This universal love then is a deep, unconditional positive regard not because of how people are in the world but because they are in the world. This love honors people simply and wholly because they have a human nature and being, which means they are like us.
This universal love is something that needs to be cultivated and practiced. In an economic system based on achievement and merit, giving anything unconditionally is uncommon. Universal, unconditional love for the human nature of all people is not something that will happen overnight; it will happen in many specific moments and encounters. Tariq Ramadan explains that, “Love too is a journey. We have to set out, get away from ourselves. We have to take the first step, and keep our balance. And, ultimately, it is all a question of balance.” We need to step away from our specific selves, step into our common humanity, and live from a universal love and a shared reality that we are, in fact, all human and we share in this thing called life.
 Ramadan, Tariq, The Quest for Meaning: Developing a Philosophy of Pluralism (London: Allen Lane, 2010), xii.
 Ibid., 25
 Pandit, Dr. Bansi, “Hindu Tradition.” Lecture, McCormick Theological Seminary, Chicago, IL, 2 December 2011.
 Ramadan, Tariq, The Quest for Meaning: Developing a Philosophy of Pluralism (London: Allen Lane, 2010), 195.
Improved Religious Understanding and Presence Necessary to Transform Conflict, US Institute of Peace Finds
from the US Institute of Peace
Qamar-ul Huda, Senior Program Officer in the Religion and Peacemaking Center and a scholar of Islam at the US Institute of Peace discusses in a newly-published report that discusses appropriate steps to community recovery and rebuilding after incendiary events. He states that “there needs to be symbolic acts of reaching out to communities who have been offended to restore trust, rebuild relationships, acknowledge lapses of proper judgment, and the need to use collaborative conflict resolution. If the aim is to work toward a culture of peacemaking, then a revised training in culture should consist of key religious values and customs, with an emphasis on understanding honor, guilt, empathy, ethics, and justice.”
by Michael Hirst
from BBC News
How do you cater for athletes of nine different religions at the Olympic Games?
The man charged with answering that question for the London Organising Committee of the Olympic Games, Locog, is Reverend Canon Duncan Green, an Anglican priest who has been seconded to Locog as its head of faith services.
His starting point was to form a faith reference group comprising representatives of the UK’s nine largest religions – Christian, Muslim, Buddhist, Jewish, Sikh, Hindu, Zoroastrian, Jain and Bahai – to advise on issues around faith in order to cater to the observations of practicing athletes, spectators and officials.
Take a moment to look back on your youth. Do you remember being 12 or 14? That awkward age on the cusp of adulthood, when you were neither a child nor yet an adult, but alternately identifying with both? Imagine your deepest held values and beliefs at that age; your fledgling sense of self and vulnerability. Did you have opportunities to share what mattered to you? To listen to voices different from your own and marvel at their unique worth and beauty? Flash forward a few years to your late teens and early twenties. How do you recall that sense of self now? Stronger? More settled? Perhaps a bit less open-minded than before?
We know that traits we develop as children become the basis of the adults we will become. If a child develops empathy, for example, early in life, we know they are more likely to be empathic later on. Conversely, what happens with negative traits? What about intolerance or its cousins, aggression and fear?
As supporters of interfaith work, we know that building greater understanding and dialogue among diverse groups is a crucial aspect in creating a more peaceful world. We know listening to each other and educating ourselves about our neighbors is central in our interdependent world. Although there are myriad ways for adults to enhance their inner development and pluralistic understanding, there are surprisingly few outlets for youth to develop these same skills, and fewer options still for young teens. How can we hope for a world with greater compassion and understanding without nurturing these qualities in youth?
KidSpirit, an organization I founded in 2007, is an online magazine and social networking community that empowers youth from all backgrounds and traditions to tackle life’s big questions in a spirit of openness. The magazine is a nonprofit, ad-free quarterly, written and edited by youth. It embodies a vibrant dialogue between an all-youth Editorial Board based in New York, and kids ages 11-16 around the world who send us their poetry, original essays and artwork for our quarterly themes. All youth, regardless of background or location can participate fully in this forum free.
Our complimentary group guides for teachers and mentors working with youth augment any curricula from religious education to creative writing and are available for download.
My hope in founding KidSpirit was to create a non-commercial platform for youth to share their beliefs, values and creativity and to support their development into becoming world citizens with strong inner grounding. Over the last five years, KidSpirit’s issues have had themes ranging from conflict-resolution and peacemakers and mourning rituals around the world, to moments of transcendence, analysis of materialism in culture and reflections on creativity and meaning (you can see an archive of all of our issues online by clicking here). Our young contributors span many parts of the world and they shine as brilliant examples of the honesty, joy and poignant questioning that so often characterizes the shift from childhood to adulthood.
Our all youth Editorial Board has read essays, poetry, journalistic articles and reviewed original artwork from kids from India and Great Britain to Ukraine and the United States, all based on open exchange on probing topics they choose. The cultural and religious dialogue has taken our editors and readers in unexpected directions that would have been almost unthinkable a generation ago.
In one recent meeting, we were fortunate to have a visit from a new young contributor from Afghanistan. This girl, just 15 years old, was in New York to give a speech about the extraordinary circumstances of her life, and was able to share in the editorial process. Nilab sat on the floor with a dozen or so teen editors, each scribbling on their own copy of an article in the process of being edited for publication. After a period of intense concentration, conversation erupted about the piece in question. The dialogue was vibrant but open and constructive, and as usual, the meeting concluded with cookies. Nilab’s fascination with the proceedings was palpable and she contributed much to our afternoon. It was incredible to witness her joy at the experience and the deep respect that her American peers felt for her.
Another ongoing relationship has come from a writer named Prerna who found KidSpirit from a web search while in her home city of Kolkata, India. Over the years, she has shared her views on Gandhi, written about the festival of Diwali and crafted a piece about meaning in life. Each of her submissions has been through a vibrant and interactive process with the editorial board, resulting in growth on all sides.
In many ways, KidSpirit is a reflection of our increasingly pluralistic world. It welcomes kids who identify themselves as belonging to a church, temple, or synagogue, as well as those who don’t. But most importantly, it offers an oasis for youth to pause while in the maelstrom of adolescence and to connect with each other respectfully on questions of meaning. To observe and facilitate that process is to be filled with wonder.
Elizabeth Dabney Hochman is the Founding Editor of KidSpirit Online and KidSpiritMagazine, a nonprofit web community and magazine that empowers teens to explore life’s big questions in a spirit of openness. A graduate of Princeton University, with a Masters in Music from the Mannes College of Music in New York City, she has over fifteen years’ experience as an opera singer. She and her husband live with their two daughters in Brooklyn, New York.
By Frank Fredericks
From Common Ground News Service
New York – In the 19 November 2011 issue of The Economist, the cover story, called “The magic of diasporas” outlines the benefits of mass immigration, particularly to the West. However the changing demographics in major metropolises can also be a highly destabilising force.
This is especially true in the United States in cities where immigration is high and demographics can change significantly in less than a generation. In some places this has resulted in an increase in hate crimes and communal tensions. Yet some cities handle racial and ethnic diversity better than others and provide valuable lessons for other communities.
One example of this is Queens, one of the lesser known boroughs of New York City. Queens is the most diverse county in America; US Census Bureau statistics suggest that 138 languages are spoken there. Is it a hotbed of racial and ethnic tension? Crime reports suggest surprisingly that it’s not. So how does Queens handle all of this diversity?
In 2010, the state reported only 51 hate crimes in Queens, or .02 incidents per 1,000 people, which is slightly less than the national average. While Queens may be extreme with regards to its diversity and its success at managing diversity, it is not the only such example. London, Kampala, Sydney and Singapore all have strikingly similar stories.
by Kile Jones
from State of Formation
A new journal is born!
“Religion” is one of the most difficult words to define. People use the word all of the time but have a hard time flushing out its precise meaning. Having spent time on issues surrounding defining “religion,” I felt it would be a good idea to start a new journal where “religion” can be analyzed, interpreted, and compared with other phenomena. I figured it would be an accessible, academic, online forum for people to publish on issues surrounding “religion.” Much likeState of Formation, Claremont Journal of Religion is meant to facilitate academic dialogue and encourage the enactment of deep pluralism.
Claremont Journal of Religion (CJR) is a student led, peer-reviewed, online journal that focuses on the ways “religion” can be understood in the contemporary world. CJR is in relationship with the recently established Claremont Lincoln University,Claremont School of Theology, Claremont Graduate University, Claremont University Consortium, and The Society for Philosophy and Religion at Claremont (SPARC). The goal of this journal is to provide a forum for emerging scholars, academics, graduate students, and lay-leaders to publish their latest work in the broad field of “religious studies.”