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• W273469019 abstract "Introduction Historical evidence for multireligious cooperation abounds across the ages. Whether we take, for instance, examples of social, economic, and political cooperation among diverse religious groups during the reigns of Abd al-Rahman II (ruled 822-52 C.E.) and Abd al-Rahman III (ruled 912-61 C.E.) in Muslim Spain or during that of the Buddhist King Ashoka (ruled 273-32 B.C.E.) and that of the Mogul Emperor Akbar (ruled 1556-1605 C.E.) in India -- or whether we speak more specifically of multireligious community dialogue at a popular level - religious identity was not constructed to exclude all forms of cooperation with people outside of that religious tradition. Since human identity is made up of multiple overlapping identities, a specifically religious identity cannot exclude those others through which cooperation is often more easily possible. To take a contemporary example, cooperation between Palestinian Muslims and Christians from the 1960's up to and including the intifadah has often been possible by playing down religious-identity differences and reinforcing a shared nationalist-ethnic identity for political reasons. If history prevents us from using religious labels -- identity boxes separate from other forms of identity (gender, racial, ethnic, linguistic, class-based, etc.) through which multireligious cooperation has been the norm rather than the exception -- it also begs us to recognize that multireligious cooperation at the level of our respective religious identities (because of our religious differences) has been less frequent. In fact, it might be argued that this approach has been truly possible only in the context of modernity, which has witnessed the rise of a new kind of multireligious cooperation: interfaith celebrations. The beginnings of the interfaith movement(1) can be conveniently dated to 1893: the occasion of the World's Parliament of Religions held in Chicago.(2) However, for all practical purposes, it did not really develop until half a century later out of the ashes of World War II, and it has only become more widespread over the last quarter of the twentieth century. This recent history, when compared to the history of religions as a whole, means that the interfaith is still in its early developments. While many interreligious encounters have taken place, only a tiny fraction of these meetings have taken the form of interfaith celebrations. Yet, this form has become the most visible expression of multireligious cooperation,(3) the one to attract most public attention. From Assisi(4) to San Francisco,(5) passing through Kyoto,(6) Delhi,(7) Cape Town,(8) and Copenhagen,(9) there has been a growing interest in consciously bringing people of various religions(10) into the public arena on an equal basis within pluralistic societies. Yet, much integration of the possible meaning and potential use of such interfaith celebrations into a more coherent and self-aware personality of the modern interfaith movement remains to be done (for example, related yet distinctive from the personality of the Christian ecumenical movement).(11) The 1993 centennial celebrations proved to be a catalyst for a transition from infancy to early adulthood, a kind of bar/bat mitzvah(12) for the interfaith movement, despite its limitations.(13) It is within this broad ancient and recent historical context of multireligious cooperation in general and interfaith celebrations in particular that the accompanying for Interfaith Celebrations ought to be situated. While the Guidelines are written in a more concise fashion and can stand on their own for broader accessibility, the following description is divided into nine sections to provide clarification for many points in the Guidelines as well as a broader historical and geographic framework for making sense of the complexity and history of interfaith celebrations. …" @default.
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• W273469019 date "1997-09-22" @default.
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• W273469019 title "Description of the Guidelines for Interfaith Celebrations." @default.
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