This book depicts how religious tolerance and tension gets worth in countries like Ethiopia where its people have been renown for worshiping Judaism, Christianity, and Islam since the remote past in harmony.Therefore, this work is,to my belief,a valuable one in the contemporary world where conflicts and terrorism are being undertaken under the guise of religion.Scholars who study about the horn of Africa and more specifically Ethiopia can benefit a lot from it.
During the past half century, Christian-Muslim dialogue has turned from a riverlet into a roaring river, from an occasional conference to numerous meetings, oral and written exchanges and round table discussions taking place year round in almost every corner of the globe, from Australia and Malaysia to the Arab world, from Europe to America and Canada, from Africa to Asia. To achieve the same goals and consequently modern trends in Christianity, Catholic Bishops started dialogue in Pakistan in 1986. In this regard, many Christian institutes and organizations became active. There came into being some Muslim Organizations as well. Now Muslims and Christians are at work for dialogue, the latter being more active as they consider dialogue as an essential part of their mission. The Christians in Pakistan are financed and supported by the Western countries so that they may successfully struggle for achieving their objectives. They also aim at safeguarding their rights. As far as Muslims are concerned, they have no effective organization for such activities. That is the reason which urged the researcher to go for research on Muslim-Christian dialogue in the context of Pakistan.
The crusade which conquered Mediterranean Spain in the thirteenth century resulted in the domination by an alien Christian minority of a dissident Muslim majority and an unusually large Jewish population. Professor Burns' research into previously untapped archival sources reveals the tensions and interaction between the three religious societies after the crusade.
Why is the relation between Muslims and Christians in Egypt characterized by conflicts? Why has the relation dramatically changed through the last three decades from co-existence to conflict? These are the main questions in our study. The Egyptian context and background provide much help in understanding the historical roots of conflicts and finding out the most effective tool in creating and regenerating conflicts: rumors. The dynamic of rumors can be manifested and reactivated easily in the absence of cultural pluralism. A lack of pluralism affords to rumors more public space to impact social life. Usually, they create negative stereotypes of the Other to produce an alternative vision as a part of an Othering process. Moreover, rumors spread rapidly from person to person and from one group to another, especially if they are attached to humor or funny jokes, as often happens in Egypt. Due to that dynamic of easy spreading, rumors might be seen as the most effective and divisive tool affecting social relationships. They have been used by regimes, the media and religious leaders in creating conflict and contributing to social division.
Between Christians and Moriscos – Juan de Ribera and Religious Reform in Valencia, 1568 – 1614
I have undertaken to answer the following questions in order to justify why religion is used as a label of violence in Nigeria. I intend to answer the following questions: (1) what is the definition of violence? (2) What is religion? (3) Is religion responsible for violence in Nigeria? We shall read the multidimensional characters of religion and violence, in terms of definitions in the introductory section of my book. My book seeks to address these questions and therefore investigate the historical background of the religious violence between Christians and Muslims in Nigeria. Religious violence in Nigeria is influenced by other factors in which religion is immediately labeled as the cause of such conflicts between Christians and Muslims in Nigeria.
The Genesis of Religious Crisis in Nigeria talks about the historical and traditional connection between Christianity and Islam. The two faiths share a common origin in the Middle East. Muslims consider Christians as fellow adherents of the sacred Covenant between God and Abraham (and later the Children of Israel) and as the followers of the Messiah. Islam puts heavy emphasis on the special bond between the two religion. For instance the New Testament (the Gospel or Injil) has a central role in Islamic theology. The book talks about the reasons people kill in Nigeria, the role of both religion in the killing, provide some solutions. The book is quick and easy to read, summaries to help both students and researchers.
I have read this book recently. It gives significant introduction to the well known warada of south wollo sub-province i.e. Jamma. Since Jamma is a bridge between wollo and Shoa it's linguistic, historical and cultural diversity reflects the influence of both places. Moreover its religious aspect can be considered as an example for the long lived peaceful coexistence of Muslims and Christians in Ethiopia. On page 14 "Here, Christian-Muslim relation is more complex that is characterized by cooperation and constrictive living together. Marriage between Christians and Muslims, and conversion from Christianity to Islam or vice- versa is common in Jamma warada. On top of this, the followers of these two religions have a very close socioeconomic relationship. They help each other including in religious affairs." I hope a lot can be learned from this book concerning the historically known Warada of Jamma in south Wallo, Ethiopia. Kemal Ibrahim, Addis Ababa University, Department of Linguistics and Philology
This research is based on Udero Lal Shrine; Hindus called him Udero Lal, Amar Lal, and Jhoolay Lal. Muslims called him Sheikh Tahir, they both perform rituals at the Shrine round the year in which both religious communities come there and perform the rituals like: to pour the purr on Samadhi. People from both communities come and perform different. There is only one place in the world. That is in Matiari District, and in Union Council Udero Lal. Both religious people believe on this saint in different sense. Hindus believe that he is an Udero Lal, Amar Lal, and Jholay Lal in the context of AVATAR or god, because he has shown the miracles of horse riding on water with soldiers, and other one was sitting on fish. Muslims believe that he is Sheikh Tahir means Saint of water and Muslims Mujawirs converted their caste from Jahaijo’s to sheikh and become Mujawirs at Shrine forever.
This book analyses the Ambon conflict, and discussed the reconciliation process by which the conflict was resolved. It argues that there were two significant factors in the conflict. First, ethno-religious segregation existed in the Ambonese islands from pre-colonial times until the present. Second, a culture of premanism existed whereby gangs, thugs, and laskars with the support of State elements (including security forces) were able to incite ethno-religious conflict. Both ‘state premanism’, played a pivotal role in instigating and continuing the conflict by provoking both the Muslim and Christian communities to attack each other. Mainstream Ambonese Muslims and Christian were eager to forge a reconciliation. They had attempted to do so from the early stages of the conflict in January 1999 up until the Malino II agreement in February 2002. Muslims and Christians proposed the strategy of re-implementing the Pela Gandong tradition as a basis for inter-ethnic or inter-religious harmony. Measures to ensure equality of public access to political positions and economic resources for both the Muslims and Christians communities had to be negotiated.
The object of interest in the present book is the Orthodox Christianity and more specifically the Orthodox Church - both as a holy place and as an institution. The modern conditions in which we live, insert into the sacred religious space the daily requirements with special force. Although the Orthodox Church is a sacred union of all believers, it needs material means for its existing, which necessities in conditions of a market economy increase more and more. By the means of an empirical research, this book, therefore, explores the Bulgarian Orthodox Church in conditions of a market economy through analyzing the ways, which are used by the Bulgarian orthodox clerics in order to provide material existence of the religious institution. This problem is put in a wider context with the question how religious values and norms correlate with the requirements of the market. This analysis helps to see the challenges faced by the Orthodox religious institutions today and will be particularly useful for the students and researchers of religion, who are interested in the way how these institutions work, and for every person concerned about the role of religious values ??in the modern world.
Terrorism is a major problem in the whole world in recent years. One of the main causes behind this is religious intolerance. Therefore, there is a dire need of religious tolerance for peace in each and every country of the world. No one can deny the role of textbooks in promoting religious tolerance and intolerance as well. Therefore, this book explores the concept of religious tolerance in depth and its practices in the textbooks. The book also suggests measures to resolve the issue of intolerance which is very important for the peace in the world. This work is equally useful for all the stakeholders such as policy makers, curriculum developers, parents, teachers, and students.
This book deals with the possible public role of religion in a secular state. It discusses the framework for such a state proposed by Abdullahi an-Na?im, a professor of law whose later work stresses that only in such a state could respect for human rights and the rule of law be successfully balanced with religious freedom for Muslims. Through developing a set of conceptual tools, the author analyses how an-Na?im’s framework is based on certain notions of religiosity, that is, of what it means to be religious. Tensions between these notions, it is argued, cause serious problems in an-Na?im’s model for a secular state. The discussion draws on comparisons with the likes of Jurgen Habermas and John Rawls, as well as other theoretical and empirical studies of secularism, secularisation and Islamic law. It also suggests that future research of Islamic reform thinkers would be substantially enriched by using similar conceptual approaches.
The main objectives of the present study was to measure the level of social exclusion of Muslims and Christians community in Gujrat city, to measure the quality of economic conditions of Muslims and Christians in Gujrat city and to find whether there is an association between social exclusion and their economic conditions. A survey method was used as a technique of data collection, interview schedule was developed to collect data and it was pretested on eight respondents. Quota sampling technique was used to draw 200 respondents from both categories, form city Gujrat. Collection data was edited, coded and computerized. SPSS (Statistical Package for Social Sciences) was use to analyze data. Tables were generated to show frequency and percentages. Statistical test (Chi-Square) was used to measure association between dependent and independent variables. A great significance was seen after the data analysis and interpretation. The study findings indicated that majority of the Christian respondents were socially excluded due to which they might have poor economic conditions. On the other hand Muslims are neither socially excluded nor they have poor economic conditions like Christians.
Both Christians and Muslims enormously show their deep respect to Mary (Maryam) due to their religious cause. To them she is the best woman of all and an incomparable woman in the world. She is not only mentioned in the Christian Gospels, rather she was prophesized in Hebrew Scriptures long before her birth and is also elaborately discussed in the later revealed Book, the noble Quran, long after her death. No other woman is given such position in the Holy Scriptures. She was the most fortunate one because of being a daughter of a prophet and brought up by a prophet in a holy place and a noble family; and finally being the virgin mother of a mighty prophet. Throughout her whole life she was very much committed and dedicated to each and every command of Almighty Allah. She was the symbol of truth, fair, passion, devotion, belief and practice. She was a source of inspiration for doing good deeds. Really she is the best example of an ideal woman for womanhood. In spite of basic differences between Christian and Muslim veneration to her, Mary is the common ground for bridging the gape between Christians and Muslims for the promotion of understanding inter-religious peace& harmony.