Most people are familiar with the parable of the three blind men who were attempting to describe an elephant. One held the trunk, another the tail, and the third held the belly while they argued vehemently about which one of them was right in their description of the elephant. In their own way, they were all correct. Each held a vital piece of the puzzle.
That sentiment of ‘true but partial’ is something I resonate with deeply. That is why I sought input from 19 bridge-builders and peacemakers in my new book.
Here is some of what they had to say:
Last year, I was working on a pilot project with the Episcopal Diocese of Northern Michigan that was aimed at improving relations between church members and the Native American population in the area using some of the ideas from our Co-Human Harmony program.
During that time, we stumbled upon an interesting problem. Some of the participants were focused on bridge-building and social harmony. Others were intently focused on social justice and thought that the whole social harmony thing was a waste of time.
I experienced a similar quandary when I approached potential contributors for my new book. One woman told me flat out: “I am not interested in social harmony. I want social justice.”
What is the Difference?
As I understand it, social harmony seeks to improve relations between people who are at odds while social justice reform is about changing policies and laws through the political system.
The two are not completely antithetical but the approaches are different.
The social harmony approach looks for potential bridge-building opportunities and attempts to find common ground before trying to solve difficult issues.
The social justice approach seeks to highlight injustices in the public domain, draw attention to them in any way it can, and then solve them through legal reforms. In many cases, anger and outrage are used as catalysts.
by Aaron Bible
Teaching a world religions class to seventh graders in the middle of the Protestant-dominated Bible Belt of Appalachia has been a challenge. The geographical isolation of our area has led to our students and community not getting enough exposure to other religions of the world, and the only education they are currently receiving is superficial with little to no real experiences of other ways of life.
I believe the only way we can create a peaceful and productive society is through an empathic education of true experience that fosters an understanding of religious diversity. This is the very reason I applied to attend The Interfaith Center of New York’s NEH-sponsored Religious Worlds of New York summer institute. And after attending the three-week program, I am now equipped with an abundance of resources and knowledge that will help me and my students become better citizens of the world.
Dr. Henry Goldschmidt, ICNY’s Director of Programs, led the institute with a passion for all the educators in attendance, but equally for the students that we would eventually be teaching back in our own classrooms. The first real revelation that Dr. Goldschmidt made to us was the idea of teaching “lived” religion as opposed to merely “charting” religion. He explained that putting a set list of major religions (Buddhism, Christianity, Islam, Judaism, etc.) into a grid of superficially shared features (founder, scripture, doctrine, etc.) does not lead to a true understanding of any religion, or the lives of its practitioners. For example:
People often become demoralized when they are faced with enormous problems. In their eyes, the obstacles may seem so overwhelming that they give up and do nothing.
This can true about all types of issues, including global warming (“it won’t matter what I do so I won’t do anything”), politics (“these people are going to keep fighting no matter what I do and my vote doesn’t matter”), and interfaith relations (“the religions of the world have been at odds for millennia… how can I do anything to change that?”).
Whether the internal arguments against doing something are identical to the ones described above or are entirely different the outcome is the same. No action is taken.
And yet, doing nothing is also doing something.
Good people who sit on the sidelines are also contributing to the problems we face. Who knows what the outcome would be if they did what they could with what they have where they are? In the same way that compound interest generates exponential growth if money is invested for long enough, compound actions make a difference.
An Achievable Vision
We have found that when people feel overwhelmed, they need an achievable vision—a feeling that what they are doing means something and contributes to the overall solution in some small way.
In my new book, Co-Human Harmony, I offer such a vision:
In the modern world, there is a tremendous need for interfaith dialogue. When done right, dialogue can ease tensions, reduce anxiety, build trust, increase empathy, and change perceptions.
But, when done wrong, it can cement distrust, fortify stereotypes, and deepen divides. The wrong way, in this context, is to bring total strangers together and lead with the most contentious topic that you can find. It doesn’t take an active imagination to see where that will end.
If you are interested in improving relations, both between people of different faiths and between people of no faith and the faithful, allow me to offer a step-by-step approach that has served the interfaith community well.
Interfaith Explainer: The Difference Between Intrafaith, Interfaith, Multifaith and Interspirituality
These four words, intrafaith, interfaith, multifaith and interspirituality, mean very different things. Yet, they are sometimes used interchangeably and without distinction. The following definitions should help people discern and understand the differences.
Intrafaith = Within
When someone proposes an intrafaith conversation that means a conversation within said faith or religion. Our January guest blogger, Rev. Susan M. Strouse, wrote eloquently about the importance of having discussions within faith traditions, especially as they relate to the implications of interfaith dialogue.
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Our Vision and Primary Goals
We are an educational and social good interfaith organization. We provide people with access to strategies, methods, and ideas that promote social harmony and enable bridge-building across divides. We use the term interfaith broadly to mean 'a strong belief in someone or something' and focus on improving interrelations between people who have different worldviews. Our primary goals are to remind people of our shared humanity and to support new and ongoing efforts.
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©Harmony Interfaith Initiative
Registered in Hays County, Texas
Founded in 2018
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