Is Dialogue Still Possible Across Political Divides in the U.S.?

Thursday, March 10, 2022

7:30 PM -9:00 PM

Political polarization is greater now than it has been in decades. It has become increasingly difficult for Americans to have civil conversations about topics such as school curriculum, public health, and voting rights. What can we do to foster more compassionate, thoughtful, and honest conversations with one another about policies and issues that affect us all? 

In this Zoom event, we will hear from two Pennsylvania state legislators, Rep. Jared Solomon (Democrat) and Rep. Jesse Topper (Republican), who are working to build bridges across partisan lines. They will be joined by three discussants, from a range of political views, who will help to identify the typical points of conflict in current public discourse and explore strategies for fostering sincere dialogue that moves beyond debate and political talking points. 

Respondents include:

  • Kay Yu - Philadelphia attorney specializing in arbitration and mediation

  • Ann Schroeder - CEO of GlobalSource Partners, Inc.

  • Sean Chambers - College Director of Academic Affairs and Assistant Professor at Valley Forge Military Academy


David Krueger: Welcome again to another zoom conversation with the Dialogue Institute global community. Tonight, the Dialogue Institute is honored to engage in a conversation titled with the question: “Is dialogue across the political divide still possible?” My name is Dave Krueger and I'm the Executive Director of the Dialogue Institute here at Temple University, and we are delighted to welcome you all to this very important conversation. We have attendees today from across Pennsylvania, across the United States, and around the world. This event is being recorded, and you can view videos from previous events on our YouTube page. Sayge will be offering those links in the chat, as I mentioned them. We are tentatively planning our next Zoom dialogue event in mid-April, which will likely feature author and rabbi, Jim Rudin. We invite you to sign up for our newsletter so you can stay informed about our upcoming events. Sayge will share that link in the chat, as well. If you are new to the Dialogue Institute, and I think many of you are, I invite you to visit our website to learn more about our various programs. The Dialogue Institute at Temple has a long history, beginning with the Journal of Ecumentical Studies founded by Leonard and Arlene Swidler in 1964. One of our premier programs is the Study of the US Institutes on Religious Pluralism and Democracy, which have hosted more than 300 students and scholars since the year 2010. This program is carried out in partnership with the US Department of State. Other programs at the Dialogue Institute include dialogue and innovation programs for high school students around the globe in partnership with Citizen Diplomacy International, our historical tours program in Philadelphia featuring stories of religious and racial diversity in Philadelphia and beyond, our programs that foster black Jewish understanding and dialogue, and a fall virtual conference on dialogue, democracy, diversity, and pluralism in Africa organized by Professor Effiong Udo from Nigeria. Of course, these activities would not be possible without financial support, so we ask that you would please consider making a donation today or soon via our website so we can continue to do this important work. We invite you to make a contribution of $25, $50, or more tonight via our website and that link, as well, will show up in the chat. So, without further ado, I will turn it over to our Dialogue Institute, Chair of the board of directors, Mr. Majid Alsayegh. 



Majid Alsayegh: Thank you, David, and I want to welcome all of you to this evening with the Dialogue Institute. I am an immigrant from Iraq and I came to this country as a 19 year old, and America has been good to me. I've been blessed as an immigrant beyond my wildest dreams, and I've really come to love this country and come to love the principles that it was founded upon: equality, religious pluralism, democracy. But it is a work in progress, we have a lot of work still to do to help it reach its potential. I love this country, yet I'm saddened that we live in a country divided by politics, by race, and one might even say by class. And it saddens me that so many Americans are caught up in culture wars and political battles, rather than spending their energy figuring out how to make this country a better place, a better place for all of its citizens. And many times we forget that no matter what color we may be - red, blue, or purple - we love this country. Tonight we have an opportunity to learn from a diverse group of thought leaders on dialogue across political divides.



We have two honored guests, members of the Pennsylvania House of Representatives, and we have three panelists, two of whom are board members, and I will introduce our representatives first and let them share a few pearls of wisdom with us. We have Representative Jared Solomon (D) who serves in the 202nd districts in North Philadelphia. He's a graduate of Swarthmore and Villanova law school, and he served in the army. We also have Representative Jesse Topper ( R) from the 78th district in western PA, which encompasses Bedford, Fulton and Franklin counties. Representative Topper was an eagle scout. He coached football for a number of years, and he's an accomplished musician who has performed in the tristate area. And he has a BS from Frostburg State University, so please welcome our representatives, and we'll invite them to share a few thoughts with us on this subject matter. Who would like to go first?



Representative Jesse Topper: I appreciate my good friend from Philadelphia signaling for me to go first. I just want to first of all say thank you, thank you for inviting me. I do represent the 78th district, which is a very good representation of what I would call Appalachia in Pennsylvania. It is the number one Republican district by voter registration in the Commonwealth, it's a very conservative area. And that's why I really appreciate the friendship that Jared and I have formed. Jared is from Philadelphia, a different part of the state, we come from different backgrounds, we have different ideas politically, and yet we have been able to form a very strong friendship and I think that's important, and what tonight, I hope, will show is that you don't have to be moderate necessarily in your political views to be able to have civil discourse and be good friends. I don't think anybody would consider myself, nor Jared, moderates in terms of our ideology, and yet we're able to work for common goals and a common purpose. We both, I believe, are institutionalists that care greatly about the institution in terms of the Pennsylvania House of Representatives and our state government as a whole, and I'm honored to work with him, I truly am. I say that with the greatest respect. I consider him a good friend. He's a great legislator, a very wise man, and I consider myself to have learned a lot from our conversations. I think that’s the other important thing, that no matter where we end after our discussions, I always feel that I learned something, and I think if we all take that into even some of the political discussions that get a little more controversial, I believe that we can all become better and work towards the goals of not just this Institute, but hopefully all of our goals, so thank you very much for the opportunity to be here and I'll turn it over to Jared.



Representative Jared Solomon: Thank you so much Jesse and it's great to be with all of you this evening. Jesse is a friend, and I think that core to our friendship is a belief in the institution in which we serve and also a mutual respect and curiosity. Jesse had the curiosity to come to my district, and I had the curiosity to actually see his and get to know him, get to know the people that he represents, what makes them tick, what's important to him. It wasn't just all about me, it was about the people that he serves, and I think vice versa .And I guess core to this, and I think an important part of this discussion, I don’t know, when you meet someone and it wasn't, even though we're in politics, it wasn't, the first thing Jesse and I discussed. When you meet someone usually, whether you're at dinner, you're out at a bar, your first question is not, are you a democrat or republican. At least I hope not, because socially I've got questions for you if that's how you go right into a conversation, or you a Democrat or Republican. You would not do that on a first date, or I mean, at least the second date. You would get to know a person, who they are, what they do, what their passions are, and then somewhere in the course of that conversation politics, of course, will inevitably come up, as well as other topics, the problem with Harrisburg is itt is the first date, it's the first question out of the box, it dominates everything we do from the printers we use to the places we sit on the Chamber floor to the dinners we go to, to the policy committee meetings in which we attend. It is very divided, and that's what we need to endeavor to get away from because the more that we can have these dialogues the better our Commonwealth will be. 



Majid Alsayegh: Thank you Representative Solomon and Representative Topper for sharing for getting us started in the right spirit. I think you set an example for us all in how you work together on important issues. I'm going to introduce our respondents and each will introduce a topic, and which we will discuss for 15 or 20 minutes, and we have three respondents so that'll take us through the next hour or so, and encourage people to raise your hand or, if you want to put a question in the chat box, if you want to make a comment or make a point. Our first respondent is Ann Schroeder. She is the CEO of global source partners, a Wall Street research firm, and she's been a member of the board of directors of the Dialogue Institute, I think, for five or six years now and has been a real partner in this work, so welcome Ann, and Ann, you're going to introduce a topic for for us to discuss.



Ann Schroeder: I will do that. Thank you, Majid. I'm going to start off with sort of a sensitive topic here, the topic of abortion, and even though Roe v. Wade goes back to 1973, it's back in focus now in a number of states, and I did want to bring that up to our representatives and get their feedback. It seems like some of the arguments are the same: the reds view abortion as taking the life of an unborn child. They think the fetus is a person. The blues do not view the fetus as a person, but they view abortion as an economic necessity, as necessary in order to avoid the negativity and how it negatively affects the life of the mother and her family So what I would like to hear from you guys is if you can share with us how each of your sides view the situation now, and perhaps more importantly, how future policies could help address the main issues of both sides, so that we could find common ground and both sides would feel heard in this, and it would resolve some of the biggest angst that they have about the abortion issue.



Jared Solomon: Ann, thanks for that. First of all, I think you’ve got to get the mindset right, the temperature down to engage in these issues because sometimes the moment you say abortion, guns, people go to their ideological camps, and they won’t even engage in the discussion. So I think one of the interesting tactics that I’ve seen, that I liked, is when President Obama first became President in 2009, he goes to Notre Dame, and he puts out a clarion call to both sides to engage in better dialogue, to join hands in a common effort to understand both sides of the issue, not to demonize either side, and to sort of approach the issue with open minds, open hearts. I think that’s the right way to engage in the issue, and oftentimes we don’t even get to engage because we don’t take that approach. And then, once we get into that framework, I think that for me, I would hope there is common ground when it comes to providing family support, parental support, parental training for families who are in need. I think that’s where our focus needs to be, and if we could reach some common ground on that, I think we can make some policy wins for both sides.



Jesse Topper: I mean, when you bring up abortion, that is going to be an inherently emotional issue. You know, we can have disagreements on tax policy, but you’re probably not going to get as emotional about it. You know, we can have disagreements on transportation funding, but at the end of the day, you’re not going to get as emotional about it. Abortion is deeply personal because for many, it goes back to their religious beliefs, which, of course, this institute talks about, that there are varying beliefs when it comes to our religions and where we come from. When I talk about abortion, I try and go into it with this mentality: I’m not trying to put the other person on the defensive about their views, which will inevitably happen if you come out of the gate hot on a certain issue. What I try to do is I try and approach an argument from my perspective, I’m very pro-life, but I want to persuade people, and I also want to learn, as Jared said earlier, learn where they’re coming from. And so, if you put people on the defensive on an emotional issue right out of the gate by saying something inflammatory, basically accusing them of not being a good person because they see things a certain way, then you’re not going to get to learn from them, and you’re not going to have an opportunity to persuade them or even try and find some of that common ground. Sometimes with abortion, I approach it as somebody would the death penalty, which is we still have the death penalty in some cases in America, some people are for it, some people are against it, but what we all did come to agree on is that firing squads are no longer the way to go. So even on an emotional issue like the death penalty, we have come to an agreement that there are certain things that are off limits. Public hangings are no longer acceptable in America, as they were, you know, back in the old west of the frontier because we continue to move forward. And sometimes, I believe, with controversial issues such as abortion, we can reach some of that common ground. So that’s one of the things we look through with public policy. Are there areas we can make improvements? I think all of us would agree that we want to reduce the number of abortions for many reasons. So how do we get there? Is it through policy? Is it through training, as for some of the things that Jared talked about in terms of support. And so, when you rally around those ideas, but if you come out of the gate and you immediately say, well, because you believe a certain way, you’re a bad person, then you’re not going to get anywhere in that conversation. And so you have two legislators that are before you that, first of all, the fact that we can agree to talk about this issue when one is pro-life and one is pro-choice, that’s a pretty significant step in the right direction. But it’s a recognition, going into it, that are very emotional, especially, you could be talking to someone who has had an experience, whether it be with a family member or themselves, with an abortion. Maybe it was negative. Maybe there were problems that arose from it. You don’t know,always, the person’s path to get to that conversation, and so, if you come up with that in your mind and try and put yourself in another person’s shoes, I think it makes a conversation on a very controversial issue go in a better direction.



Majid Alsayegh: That's a very helpful representative Topper. I see a couple of hands, and I see you and Maryland Bradshaw do you want to go first and.



Ann Schroeder: I'll just make mine quick since I've made the opening comments, but there are certain things they're just never going to agree on. It's either you're killing a live person or not. It's either a fetus, it’s coming to life, it already has a heartbeat, it's got life, or it's just cells, so you're never going to change the minds of the sides, but how about what things are being discussed internally about what you could do so that the reds want the baby to be taken to term. Is there financial support for perhaps different adoption alternatives or childcare for the mother?



Jesse Topper: So I'll give you an example of that and I know about this issue, simply because I was the sponsor of a bill, but we were having, actually, a fairly large problem in the Commonwealth of Pennsylvania around the country that most people didn’t think about was that we would have parents, mothers specifically, and it could have been for many reasons, maybe they had mental health issues or maybe they had addiction issues that they were working through, but they were having babies and they were leaving them on steps of churches, or they were leaving them outside hospitals or police stations or fire departments. And there were several groups that had come up with actually creating what we call baby boxes or safe haven locations where there were incubators that a child could be left at, and there would be an alarm that would go off at EMS services and police stations and they could help the child and the mother who maybe didn’t want to deal with any kind of questions or was worried about potential liability issues or prosecution, it allowed for a safe space, and I think over the course of when that legislation was enacted initially - my legislation opened it up a little bit - but initially, over 2,000 babies were able to receive care and were able to get into families that were supportive, and that’s one thing that passed the General Assembly unanimously, both out of the House, the Senate, and was signed into law by a democratic governor. That might not be an abortion issue, but it is certainly a life and care issue where we’re looking to help those mothers or parents or dads who might be in crisis and help a baby who has actually been born. So that’s just an issue that I think definitely helps in terms of life issues, but it’s not directly related to the issue of abortion.



Ann Schroeder: But would it encourage the mother to take it to term? What is going to encourage the mother to not abort it?



Jesse Topper: Well, I mean, through again having services available. I wouldn’t say that legislation did that particularly. I would say that was one of those things of saying, look, we want to care for children, both inside and outside the womb, but having a support network setup, and, look, I’m someone who, quite frankly, does not always believe that the government provides the best solutions for those support networks, but making sure that we’re creating policy that has those networks up to make people feel that they do have choices, I think, is important.



Majid Alsayegh: And I think, Ann, someone made a comment in the chat group that dialogue and legislation could better occur if everyone approaches it as a whole life issue discussing, you know, from, you know, financial support for families with newborns in some way, childcare, daycare, and looking at it holistically, so that's a helpful comment. Marlyn Bradshaw?



Marlyn Bradshaw: I'm a medical professional, and I don't think that anybody stated anywhere that if you believe pro-life or pro-abortion that you are a bad person. I think the issue is that Roe v. Wade was put into effect to make abortions safe, which, if we get rid of Roe v. Wade, they're going to go back into back alleys again because it's going to be illegal. The problem is, if you think about it from a scientific point of view, if the baby can't live on its own, if the fetus can't live on its own, if you think that life starts at conception, if that fetus or embryo or whatever is put outside of the woman's body, can it live on its own without assistance? That's the meaning of life. If you can't, so if people are willing to say that they are pro-life, why don't we have legislation that says, if they want to have, if they want to sponsor pro-life arguments, then they have to take responsibility for the person who wants to get rid of their baby? I will sign something that says if you carry your baby to term, I will take responsibility for it. We have two sides to every story.



Majid Alsayegh: Well, there are, Marlyn, and you know, thank you for your opinion, and that is what we're trying to, I guess, bring to the fore, is that there are on difficult issues like this two very different opinions and beliefs that are probably not reconcilable, but is there a place where both positions can meet, where they can find common ground and actually be helpful in advancing the greater good for us.



Jesse Topper: I think it's important, Majid, to remember that even if they can't find a place to meet that there is still room for conversation and that there's still room for civility, even in understanding what you just said, which is you know, in my opinion, for instance, if, you know, anything that is quote settled laws never really settled laws, as we've as we found out in our country, that's what kind of moves the needle forward, but, but I think that's the important part is that when you have to policymakers like Jared and myself that can sit down, and we have had conversations around this issue, there very well could be areas that, even if we don't agree fully, that we understand that we can move to. And Jared, of course, feel free to chime in.



Jared Solomon: Yeah, I mean, we are going to fundamentally disagree on the underlying issue right, I believe this is a fundamental constitutional liberty and freedom that must be protected because it involves one of the most intimate health care decisions that a woman, and solely a woman, needs to make. So for me that's the starting point, but what I think, and Ann, you brought this up a moment ago, and I saw a little flurry in the chat about incentives or disincentives for having this conversation, there are no incentives to have this conversation because they don't happen. Most folks who are in government, first of all, are pretty siloed, so there is this perception that all government officials in the administration and city, state, federal government are all talking, right. This is the Dialogue Institute, so you would want a very robust dialogue around an issue like this. It does not happen. So until we get those incentives right that incentivizes subject matter experts, dialogue, debate, thoughtful conversation, you're not going to have a lot of the back and forth that Jesse and I often do that's based on mutual respect and friendship.



Majid Alsayegh: Right, and that's a point that David Hyman, a friend of the Community here, put in the chat. What are the political incentives and disincentives of collaborating with the other party? And unfortunately, too much money is raised out of demonizing the other side, rather than dialoguing with the other. 



Jesse Topper: And part of that, I always say, you know, a lot of people will throw that immediately on those who are in public office. I like to think of us as public servants, at least Jard and I, some would call us politicians, but when you get into that political world, I always say, there’s a reason why negative advertising works - because it works. That’s why they use it. 

And so, I’ve always said, the government is a reflection of the people. So as long as the people who are electing Jared and myself, if they begin to have better conversations, if they begin to have more civility, you will see that in your representatives. But as long as the people who continue to vote call for blood, so to speak, then that seems to be what will move those who are seeking to serve them.



Majid Alsayegh: That’s an excellent point. I think we’re going to move to the next topic, unless, Representative Solomon, do you want to make a last point before we move on?

Jared Solomon: I think we’ve got to fix, we’ve got to really focus on the incentives and the disincentives. I think that is a critical point of engagement, so that when I’m in the House of Representatives and I walk to talk to Jesse on the floor, members of my own party should not be saying, “Oh, what are you doing? Are you moving to the other side?” 



Jesse Topper: This sounds like that’s happened to Jared.



Jared Solomon: And the same thing with Jesse coming to me on my side of the aisle. So you have to get the framework right, and again, on this issue, when it comes to parental support, well, paid leave, Jesse’s never to agree on that - he should, he desperately should because it is the right thing to do. 



Jesse Topper: Working on it, still working on it. 



Jared Solomon: Parental support, paid leave, ensuring that our childcare workers have a bump up in salary - all of these things, if we are really focused on family, we all need to get there, and these should be bipartisan touch points that we can all rally around. 



Jesse Topper: And for it, it would be issues, as well, like making sure our adoptions services are where they need to be, so that these babies, when we ask them to come to term, and we do believe that life begins, you know, at conception, I think one of the things that has really transformed this issue for a younger generation that you would say, for the most part, is more socially liberal, but this issue is one that is kind of bucking that trend, and I think the reason is the development of technology, especially medical technology, where you have three and forty ultrasounds and you’re seeing what that child is sooner. And so, as those technologies develop, I think you’ll also see the conversations around this issue develop.



Majid Alsayegh: That's a good point. And I tell all of you, if you haven’t been there, go to family court on a day when they're doing adoptions. It is such a heartwarming experience to see children adopted by parents in a formal ceremony, it is. I’ve been there with the judges in family court in Philadelphia several times and it's very moving. Well, thank you all, thank you, Ann, for leading us on this topic. It’s a tough topic, but it was helpful to hear the different ways we can view it and discuss it. Next, I'm going to call on Kay Yu, who's also a member of the board of directors of the Dialogue Institute, and we've known Kay for a number of years. She’s an immigrant from Korea, and she's an accomplished attorney and legal scholar. She's served in a number of important roles in Pennsylvania, including the Chair of the Commission on human relations in Philadelphia. So, Kay, would you please share your topic and lead us into the next discussion.



Kay Yu: Thanks, Majid. I love that we share immigrant experiences, and actually, I’m going to start there because I really, truly believe that my life has been a series of miracles, and these miracles can only have happened in the United States of America, the only place where a story like mine can happen. I've lived in the United States since I was three and a half, but I was born in Seoul, Korea and, like in so many families, it’s my mom who sacrificed everything so that I am now living the American dream. When I was about 10 years old, I found deportation notices for me and my entire family. By the time I was in college, I was working hard to navigate these new immigration laws that passed in 1986, and this actually gave me the opportunity for me to become my own first client. I went to research the new immigration laws, I gathered evidence and, ultimately, I submitted an application for a permanent residency. And this whole journey is what inspired me to go to law school, and in the same year that I graduated way back in 1993, that's the year that I became a naturalized citizen of this great nation. You know, I think I first cherished my newfound right to vote because it's something that didn't come to me as a birthright. But over the decades, and with what is happening, you know, with our democratic process, it's become clearer and clearer to me that no one can afford to take our democracy for granted. And whether this democratic experiment that is the United States of America and the Commonwealth of Pennsylvania, whether this democratic experiment is going to survive depends on the people. It is we, the people, that it depends on, and so I wanted to bring this topic to our state representatives here to get their thoughts on voter turnout. Particularly in odd years where vitally important local races are decided and where that's when judicial elections happen and to find out, you know, what we need to do to engage voters and increase turnout.



Jesse Topper: Well, thank you, Kay for sharing your story with us and your experience. I think if there's a silver lining through Covid-19, and there aren’t many, but I think if there are a few, one of them is that it seemed to remove a little bit of the sense of entitlement from Americans, and what I mean by that is that a lot of things that were taken for granted were gone, and they were gone quickly. And I think that also translated a little bit into voting. You saw a little bit of a shift to say, “You know what, I didn’t maybe take this as seriously as I should have,” or, “I never saw every election day as important, but now I do because I see some of the things that I used to take for granted are different now,” and so I’m hoping that that kind of loss of that sense of entitlement gets people to realize how important the process is. And I’ve said for a long time, people always used to say, “Oh, it doesn’t matter who you vote for, just go out and vote.” Well, no, it does matter who you vote for, and when I say that I mean it matters that you take seriously not just the one day of going and finding a place to vote or now, in this case, voting by mail or by absentee. It’s more than just filling out a ballot. It’s more about educating yourself on what you’re voting for, who you’re voting for, why that’s important, what that means for your future. It’s not just as simple as saying, “Let’s have voter turnout at a high percentage.” I want people to be impassioned to actually do the tough work to find out why they're voting, who they're voting for, and why it’s important. I think one of the images that always stood out in my mind around this issue and something that I bring to this discussion whenever we talk about voting access as a legislature, I remember, shortly after the fall of Saddam Hussein in Iraq, when you saw everybody holding up the purple fingers, the Iraqis that were able to vote. And they held that up, and they were so proud, and they were doing that when there was, you know, a heavy military presence around them in a danger zone. That was truly, truly dangerous for them and their families and their lives. They were so proud, they didn’t care. They wanted to hold that finger up to show that they voted, and I remember that had a great impact on me to say we do take it for granted here. We need to make sure that we don’t. So through that line, we need to make sure, in my opinion, that our voting system is secure, that it’s accessible, and that we’re doing everything we can do. Those things are not mutually exclusive. And I know Jared agrees with me because we’ve had this conversation, and we agree with many things. Just because we want to secure our elections and make sure that they can be as secure as possible does not also mean we also want them to be as available and accessible as possible to as many people as possible, and in that I think we’ve worked through, there have been some successes legislatively, there’s also certainly been some failures, but I think as long as we continue to work toward that goal and understanding that those two things are not mutually exclusive, we’ll be in a better spot for it.



Jared Solomon: So right, Jesse, he’ll always lead with the security thing up front, right, because I think that’s the lens, right, we need those secure elections, audit provisions, and then we go on, right. But I think there’s got to be a balance here, and, Kay, thank you for sharing that beautiful story, and that needs to inspire us all to take the sacred rite of the franchise seriously, embrace it and expand it. We have the opportunity to do that in Pennsylvania, to engage as many voters as possible, not just on government terms because a lot of what we do, whether it’s in voting or just in general policy, is on government terms. You need to vote in this period of time, it doesn’t matter if you’re a single mom with two or three jobs and you can't get off, you need to fit within our nice neat rubric. That's why things like early voting, same day voter registration, making the ballot box accessible, fixing the issues with mail-in ballots, that's really going to encourage people to vote on the terms that make sense in their lives, and I think that if Jesse and I were allowed to negotiate this, we would be able to fit that balanced rubric of security and accessibility in a nice neat package, tie it with a bow, and that would ensure that more people are voting in those off cycle elections, in judicial elections, which are critically important, and we don't see enough people going to the polls.



Kay Yu: So a comment that you, Representative Topper, made made me think of something. We often think of casting a ballot, you know, going to the polls to vote as an individual act, and that might be true, the casting of the ballot itself is a decision that people should make based on their own judgment, but to your point of we need an engaged and active electorate that understands what’s on the ballot, who’s on the ballot, all of that really is a collective endeavor, you know. You should get together with people that you respect and that are thoughtful and it can be a hard thing to learn, you know, about all the candidates, again, in judicial elections, sometimes there are a lot of candidates on the ballot. It’s not something you can do on your own is research every judicial candidate, for example. So doing that, you know, as a group is a way to engage each other and have a dialogue around important issues, so I just wanted to highlight that because I think that we should think about this as a collective thing that we do with others in terms of preparing to go to cast a ballot. I did want to ask both of you two, and, jared, do you want to speak to your opinion, the election in 2020 here in Pennsylvania, do you think that it was fairly administered? There was a lot going on, there was, you know, not only was there the pandemic and mail-in voting for the first time through massive electronic forms which were frankly really welcome given the civil unrest and everything that was happening, but do you think it was fairly administered?



Jared Solomon: I want to say, on the collective point, think about it, Kay, what else do we do together as American citizens? We vote. We vote. It’s this amazing moment where we as a community come together in the march towards democracy, all in unison, all at once, whether we do it by mail-in or we do it at the polling place, but it’s a civic duty, and it sort of binds us together in this uniquely American way, so I like that point. In terms of, yes! Of course, it was fairly ministered, and here's why here's why I know this. I sat on state government committee, and we brought in election officials from really republican counties and from very liberal democratic counties, and they all said the same thing to the point where I didn't even know who the election commissioners were in the red counties and blue counties because the message was clear: we're consummate professionals, we play by the rules, we don't make up anything regarding election law, and we fairly administer our democracy, our machinery of our democracy, which exists in our county, the polling places on the ground. So yes, I think it was, and I think our election officials did a great job.



Jesse Topper: Do I believe that the person who received the most votes in Pennsylvania won? Do I believe that the election in Pennsylvania, on every, not just at the presidential level, but at every level, was decided correctly? Yes. I am not, however, as enthusiastic in terms of how that came about as my good from friend Philadelphia because there were issues due to the fact that the legislature passed Act 77, and several of the parts of Act 77 were changed by the Pennsylvania Supreme Court and modified by the Secretary of State without legislative approval created a process issue for me. So one of the issues that I will bring up is that counties were instructed, were given different instructions, on how to quote cure a ballot. Some counties, if a mail-in ballot came in that had a problem with it, they threw them out. Some counties, when a problem came in with a mail-in ballot, they contacted the individual that sent the ballot and said, “Look, you can come down here and change it because we see there’s a problem. We’re not exactly sure where the mark was supposed to be.” So that’s an example that happened in multiple counties, including one of the counties that I represented, where some of the townships did it one way and did it the other way because the Secretary of State, less than 24 hours before the election, gave contradictory advice or counsel as to what was in Act 77. That’s a problem. Now, I don’t believe that changes the outcome of the election, so, therefore, again, your questions is, was the election without, if your question is was the election without problems, then no, because we did have a legislative process, a bill that was signed into law by a bipartisan process, which is not, you know, I will say that many on both sides that voted for Act 77 that the governor signed into law, but that was not what was instituted on Election Day, and that’s what gave many people on my side of the aisle particularly concerns about how it was administered. And, of course, the Secretary of the Commonwealth later resigned over a different issue, but I think that was a failing of the administration, and I think that was an issue that I have. Now, look, Representative Solomon and I have a little bit of a different interpretation sometimes of judicial discretion when it comes to the Supreme Court at every level, and that’s something that he and I have debated before. I’m very, very adamant that judges should not be making law from the bench. I think that their role is to simply interpret what those of us who are in the legislature put out in terms of a bill or legislation or what the governor signs and becomes an act, but again, that's one of those discussions that many of us have in terms of around politics, but I believe the outcome was correct. I do believe there were problems with the process, and now it's incumbent upon Jared and I to be part of the solution to make sure that everybody has a feeling of not only was the outcome correct, but the things are being administered, and look, by the way, when I go back to the curation of ballots issue, I don't believe anybody was acting, certainly in the counties that I represent, Fulton county, where this was an issue, nobody was acting in bad faith. They just simply had conflicting information, so it was nobody's fault on the ground. It was just simply a matter of we need to make sure that we're following the letter of the law and not allowing things to be changed at the last minute.



Majid Alsayegh: So, Representative Topper and Representative Solomon, we're getting towards the end of this time period for this question, but before we end, and this might take us a bit over time, Ryan [name] makes a point about, a concern about the 2020 election and January 6th and the violence that occurred. And that still seems to be a major issue. Well, it's in the courts, obviously, it's in Congress, but there still is a lot of support for that movement of stopping the steel, supposedly. Would you please share a few comments about your thoughts on the impact of January 6th on the American psyche and democracy.



Jared Solomon: There is, I think, a need to begin to redefine, reframe, re-envision what it means to be part of a party, a loyalist to a party, and I think that we need to break away from the politics of devotion to personality and more to the politics of principle and integrity, and we've got, sometimes we get away from that, and we have not sometimes been able to put out a clarion call to be really clear, when things are black and white, to simply call them what they are, whether you are a republican or democrat, and we all saw what happened on January 6th. We all need to be clear in articulating that on both sides of the aisle.



Jesse Topper: January 6th was a sad day for me, I can remember where I was, actually, when it was happening. I was driving to one of my very good friends’ viewings, a fellow legislator, both Jared and myself, Mike Reese, who was one of my best friends, who had passed away on January 2nd. And I remember I was driving, I was listening to the radio and hearing what was going on, and look, I'm a law and order guy, and when you break the law, there are consequences to that, and I am not an advocate for civil unrest, I'm not an advocate for rioting, looting of any sort, for any reason. I believe we have laws in place for a reason. And so that's what troubled me. In terms of what led up to January 6th, I think we have to understand the group and a very, very large part of America, and I think they're on both sides of the political spectrum that have felt forgotten, that have felt ignored, that were angry. All of it was going on, not just with the election but the country and the cultural divide in and of itself. And I think you saw January 6th as being one of the culminations of that, and that's why we need to do what we're doing now. That's why it's important, if we want to see to the question of what impact did that have on democracy, well, I hope, it has a positive one because I hope it helps us realize that what brought us to that point must not happen again. Part of that is working collaboratively to ensure and have, no matter who wins an election, that people feel that it was administered fairly, and that's part of what Jared and I need to do in terms of legislation, but it's also part of what our conversation needs to be collectively and as a group. To ensure that things like that never happen again, we have to do what we’re doing now and tone down the anger that has come and that, again, was not just over the election of 2020, it was built up to it. We were in the midst of a pandemic that divided families, ideas of mandates, ideas of vaccines, ideas of business wavers, that truly some, I mean, I think all of us know friends and families who no longer speak to each other over the years and the civil unrest that was in our cities at the time, so there was a lot that built up to that. We need to understand that, we need to absorb it, and we need to see the mistakes from it and the terrible things that happened because of it, and then we need to change it, and we need to change the discussion, and I think that will improve our democracy, moving forward.



Majid Alsayegh: Thank you for those comments from both of you on this. Very, very helpful, I think, to our group to understand how to move forward in a better way .And thank you, Kay Yu, for leading this part of the session. Much appreciated. Next, we are honored to have Sean Chambers to talk to us about the next topic. He’s a professor of English at the Valley Forge Military Academy, and he’s the director of academic affairs there. Sean, it’s all yours.



Sean Chambers: Thanks. This is a fantastic conversation. I’m honored to be here, and I’m so glad that we're having this in Pennsylvania. You know, I think about what's been said so far and what is missing from the conversation, and so talking about education is really important. I’m glad I can bring that voice to the conversation. When I think about the abortion issue and education, I really think a lot about a thing that hasn't been said, which is how to educate boys. We're talking a lot about this and we're not talking about boys and abstinence, boys and behavior, boys learning to put peer pressure on their boys about how they behave, and I sure wish politicians would talk more about guys in this conversation, and in terms of the law, I really appreciate what everyone's been sharing about getting everyone active, getting everyone voting, having integrity, I heard having principles. What I didn't hear was compromise. I wish more politicians would talk about not making deals in cynical ways, but compromise, and so those things make me think about us talking. I think we all need to be teachers and better teachers. Lawyers need to be better teachers. Politicians need to be better teachers, and teachers need to be better teachers. Our partnership with the Citizens Diplomacy Institute and the Dialogue Institute, you know, we guide young people to have conversations, and I'm going to ask you to about talking with each other. We have Russian kids and Middle Eastern kids and Philadelphia kids and kids from other states talking with one another and talking about how to talk with one another, you know. We talk about learning to talk with your head, your heart, and your hands, and we talk about this being an opportunity to learn from people around the world, so I want to first - I got two questions, I'll get to the critical race theory question in a second - but first, I just want to hear from you two about how you approach talking to each other. The wonderful thing that made me excited about this conversation is the notion that you two are legit friends, and when you sit down to talk to each other, I'm sure there are some conversations you have that aren't for the public to hear because you might be saying something your constituents or the people in your party really don't want you to say. How do you all approach talking to one another as friends, even though you are elected officials of these different parties?



Jesse Topper: Well, as most guys do as good friends, we make fun of each other a lot, so I think that that helps. Look, I think Jared and I both have, we approach this job, the same.

We don't take ourselves too seriously, but we take the job very seriously, and when you approach this job in that way, that's one of the first things that I think bonded us together is that we both take what we do extremely seriously, but we also know that there's many other people other than the two of us that can do it. Jared is a very humble man. That's what I appreciate about him. The tough thing about this business, Sean, is that there's 203 members of the House of Representatives, which means you have 203 quarterbacks of their football teams. In other words, you have 203 members who back home were kind of the king of their fight, but then, when they come down to Harrisburg, they're not. You have to work collaboratively with, even within members of your own party, to get anything done. Jared is someone who understands that. I believe I do as well, and so that's really what bonded us together, and so when you have that initial, call it political attraction, that somebody sees this job, the same way you do that, that can make all kinds of conversations so much easier.



Jared Solomon: Yes, I agree, I agree, Jesse, with what you just said. It's just, I like being around Jesse, we're friends, and from that friendship, we can talk about issues and then work constructively, substantively like we are. We have this group, this PA 1 Caucus, eight democrats, eight Republicans, talking and working towards and being successful in implementing institutional reforms, and now we're moving over on to some rules, reforms to make the institution work better. I mean, there are some people in the legislature that go to lunch, talk on the phone. I don't want to do that. I don't even want to spend five minutes with some folks, so that's not going to be a person that we're going to dialogue together, have a relationship and work together, so it's gotta start with that relationship, and Sean, what I would say, and one of the biggest problems is not our politics, it's that people do not form relationships because folks don't want to put in the time to do what Jesse and I are doing. It takes time. Relationships in life take time. You're talking about, Sean, mentoring boys that's hard work. I coach the youth basketball team, and the minute I didn't show up to two practices, one of the young kids came up to me and he said, “Coach, I thought you forgot about us.” That relationship meant the world to those young kids, and I really needed to understand how important my role was. So, the relationships are key. You get the relationships right, you're going to get the policy right. You're going to get the institution firing on all cylinders. Once the relationships break down, the whole place is going to go up in flames because you don't have that foundational element.



Jesse Topper: The fact that Jared coaches ann athletic sport concerns me greatly.



Jared Solomon: Don't tell the kids that I used to YouTube the practice tips before I went to practice. That's just between all of us on this Zoom call.



Sean Chambers: Got it, got it. I appreciate what both of you all share because it makes me think of the first President George Bush talking about there needing to be a big tent in the Republican Party, Bill Clinton talking about there needing be a third way instead of just us talking about one way or another way, a democrat or republican way, there needs to be a third way thinking, and Obama talked about there not being blue states and red states, this notion of reds and blues, us needing to push back on that and talk about other things we can describe ourselves with as we have these relationships. So in terms of the notion of education and raising awareness of concerns of African American students and families, this label of critical race theory has gotten brought into the discourse. It is a miss label, to my mind. It is something Derek Bell taught at law school in the Ivy league's. It is something that you might learn about in a philosophy class in college. It is not something that anyone teaches in K-12, and so it's a mislabeling of efforts people are actually making, and now there are various states trying to create bills to ban this from being taught, and it's disappointing to me because that suggests people aren't having the integrity that I would hope for, or operating on the principles I would hope for, or just simply learning what they're talking about. You know, in Philadelphia in the late 60s, students marched to get black history taught in schools, all right. That's also something that has inspired people in decades later to do this in colleges as well, and where I'm going is to the question of, however many African American constituents, you have in your district, if the number of people in your district is a minority, and they pay taxes, and they have a particular interest in their children being taught something because they're paying taxes, funding public schools and education, how is it that you do come to compromise about what is infused into curriculums, what's allowed and curriculums because if you don't consider the interest of minorities, not racial minorities, but just numerical minorities, then I'm not sure you're representing the state as best you can. You two collaborating with each other, others in the different parties, negotiating with each other to come up with something so that everyone feels like they got something is really important. What are your, what are your thoughts about representing minorities, and again, I don't know the exact racial makeup of both of your districts, but I do know somebody is the minority where you represent, and some, and they all pay taxes, and they all want their schools to serve them. So where does that take you, this notion of making sure you're representing and negotiating so that everyone is represented, you know. It's quote unquote we, the people.



Jesse Topper: I’ll go first in this discussion. I’m sure we'll go back and forth. I represent a predominantly, very predominantly white poor rural Appalachian area, that is, that is what I represent, so you know I'm not in the suburbs, there are no, you know, gated communities and, interestingly, I'll say this: one of the things that we're finding in the legislature is that poor rural Appalachia and urban centers have a lot more in common than the suburbs. Our schools are struggling in similar ways, maybe not the exact same issues, right, our poverty levels are certain ways. So interestingly, it's a break, not always a breakdown of race, but sometimes a breakdown of location and geography when you're dealing with some of the same issues. So I'll put that out there in terms of giving you a little bit of a feel for my district. My district is very large. I represent ten public school districts, which is, you know, a lot more than than most would represent, and I think the answer really can be found in my own personal educational background. I was homeschooled, but my parents also, I was able to participate with our public school, take classes, courses, and also participate in extracurriculars. My dad was a public school teacher for over thirty years, then went on to teach at a community college. But what they were able to do, they were able to piece together an education that fit me the best and fit our family the best, and the more we provide those opportunities to all, I believe the more we will see our kids thrive from every background. And to speak to what you said, Sean, about how we make sure everyone's represented, well, we give people choice. We make sure they're not married to a school district simply because of their zip code. And when you start to expand choice, in my opinion, that is when you start to get the diversity that you seek. In terms of the school district that my kids attend, for instance, they could name every African American kid that is in the district because there's only a few of them right. So that's where I'm coming from, but I think expanding educational choice and making sure this is not just choice, it's quality choice, which means improving our traditional public K-12, which means ensuring that our charters and our cyber charters are operating at a high standard, which means ensuring that our laws accommodate for those who wish to homeschool. I think if we do that, that's the first step in terms of specifically addressing the curriculum aspect. Again, a silver lining, in my opinion, of Covid was the fact that now parents have become more involved in their children's education than ever before. Why? Because we all became teachers for a while. You know, our kids were all of a sudden learning at home and then, look, I found out very quickly how much I don't know seventh grade pre-algebra anymore, right, like I’m as lost as anybody. And so, when you start to see parents engaging in a new way, there's gonna be, there's gonna be some friction because, for many years, parents have been, in my opinion, far too disengaged in what their children are learning. Now all of a sudden that they're hyper engaged, there's gonna be a little tension, there's going to be friction, there's going to be things that come up with curriculum that says, why are my kids learning this, you know, I didn't learn this back then, or why is this being taught and now we have to start working with that. I think that's a good conversation to have. It's not always going to be clean, it's not always going to be smooth, but I think it's a conversation that we need to have now that more parents, grandparents, and guardians are actually engaged in what their kids and their students are learning in school.



Majid Alsayegh: So, Jesse, just a quick comment. I chair the board of Delaware Valley University in Doylestown, and one of the things I learned when I joined the board seven or eight years ago that surprised me was that students who are homeschooled that come into college are much better prepared for college than those who are, you know, educate the public schools, I did not know that.



Jesse Topper: Well, it’s remarkable that I can tie my shoes and speak at the same time, but somehow we’ve been able to do it. But again, people ask me all the time, I don’t homeschool my two boys. Homeschooling is not for everybody, but it does need to be a possibility for those who it would fit best. 



Jared Solomon: So, Sean, did you want me to go?



Sean Chambers: Yes, please. 



Jared Solomon: Sure. So I think, just on the critical race theory part, I think there's a failure to understand exactly what critical race theory is, and everyone's just talking about it, and no one really comprehends what it is, so I mean my understanding, critical race theory is a framework to analyze systems, structures, and it basically helps us navigate relationships and understand racism. Now, if we start there, then we can engage because I think that's a working definition and, by the way, the majority of schools are not teaching critical race theory. I learned critical race theory at Swarthmore College and then really delved in, actually, in law school. And the purpose, of course, was to wait until, I think, I was older and had a better understanding of how I could comprehend some of these, which are really complex concepts. So this idea that this is in all our schools doesn't really reflect the reality of what we're seeing in our Commonwealth. Now in terms of racism and representing minority communities, I represent the most diverse community in the whole Commonwealth, so when it comes to issues that black and brown people deal with, I hope, as a white guy that I’m doing, coming up with an approach that's workable. So let me tell you what I try and do, especially when it comes to addressing issues of racism. So one of the things, I think I have a responsibility that, as someone who grew up single mom in northeast Philadelphia, I was able because I had a hard-charging mom who invested so much in me to be able to achieve really great things and have so many opportunities, what I think I need to understand is that in that same environment raised by another single mom in northeast Philadelphia, if that child same age as me had been an African American kid in the schools, the same schools that I was going to, the outcomes might be very different, and I need to be able to comprehend that and express that and dialogue about that. I would say, Sean,number two, I have a community obligation here. So there were tensions in the city of Philadelphia around policing and youth in the neighborhood, and actually Jesse came out to what was the culmination of a youth group in my neighborhood formed by black youth in my community and the police who began dialogues in northeast Philadelphia to better navigate what had been culturally really charged difficult issues. Thirdly, I think I've got a role as a legislator. I got to go into the legislative process and deal with issues of criminal justice reform, policing, that need to be addressed, and I think those sort of three points are the way I try and navigate these issues in my community.



Sean Chambers: I appreciate your answers, both of you, very much. I wonder, last thing I'll ask is just, how do you exert peer pressure in the legislature, in your own parties, to get others in your own parties to do what you two do, which is to talk to others across the political divide, whether it's about race, whether it's about representation, whether it's about the other issues that have been raised, or something else.



Jesse Topper: First thing, Sean, you get them to do it in person. Social media, I think, is one of the problems that we have, and I'm not going to say that there aren’t forms of social media that have helped us to do great things. I'm not going to just paint it all with one brush, but I will say that the conversations that take place, and look, I see it, with two teenage boys, you know, they can be very toxic, and unfortunately, it's very easy to think you can get a political zinger in or any kind of a cultural zinger in on social media and have it not have repercussions, but it does. It does have consequences. When you can get people, instead of talking in press releases and instead of talking in social media and Twitter soundbites, when you can get them to actually talk to somebody face to face, the tone is completely different. And so what we need to do, we need to put more people in a room from both ideologies. Look, again, we're not talking about two people here who are friends because we're moderate in our views. I think everybody's hearing that tonight. It's not just, well, look we happen to agree because I’m a pro-choice Republican and he's a pro-business Democrat, no. Of course he’s not a pro-business democrat - I’m just kidding, Jared - but we’ve been able to come together because we do see some common goals, and I’ll say one of the things that we can also do, I think this goes to why so many people get immediately defensive when it comes to something like CRT, is because they’re concerned about getting caught in the new cancel culture, or the new idea of wokeness that you’re afraid to say anything because, at the end of the day, you could be perceived a certain way. I think if on both sides we become less fearful of that and understand that there are differences and that we can learn from that instead of being always punished for it, I think that’s another key. I think Jared and I feel very comfortable talking to one another, but we also feel comfortable talking to one another’s constituents. Jared came to Bedford, I’ve gone to Philly, and I feel comfortable that when we’re together, we can have these conversations without that fear of saying, well, if you say the wrong thing the wrong way, instead of somebody saying, well, he might not know or he doesn’t understand, or he doesn’t see how that translates here, and it’s immediately that I will destroy your life and destroy your career, I think that we have more comfort talking about these difficult issues. 



Jared Solomon: Yeah, Jesse, and I think that, Sean, the way you do it is you built it, you just sort of build it into the DNA of the place, meaning that there needs to be a program where Jesse’s staff and my staff switch offices for a few days and learn what it is to be in Bedford and what it is to represent Philadelphia, right, that’s one thing that needs to get done.There needs to be encouragement from all sides that when we’re out of session, there needs to be dialogue and discussion socially, people get to know one another, and that can be simply, simply, very simply done just calling members together for a happy hour that you don’t have to, it’s not a Democratic happy hour or a Republican happy hour, it's just people getting together, enjoying one another’s company. There are really simple, simple first steps, but they would go a long way to changing the culture of our institution.



Majid Alsayegh: Thank you, thank you, Jared. So, with that, I thank Sean Chambers for taking the lead on this topic, and I think we’ve all learned something from this discussion. I’m going to turn it back to Dr. Dave Krueger. I think, Dave, you’re going to lead us a little bit in a discussion around dialogue principles. 



Dave Krueger: Thanks, Majid. I just wanted to share one resource from our website, the dialogue principles. As I’ve been hearing the conversation, I’ve been hearing us all engage in many of these types of principles along the way. One thing that I think stood out to me was principle #8, where I think, Jared and Jesse, you both talked about the importance of building, “dialogue is built on the basis of building mutual trust,” building that relationship and building that connection, and just affirming that as a really important critical piece of developing a foundation for dialogue. One of the first principles that we have is this notion of the purpose of dialogue is to be willing to be in a position of being able to learn from the other. So a question that I would have, just one question, tying to our principles for Jared and Jesse as we transition back to Majid’s kind of closing, bringing us together, I’m just curious, Jare and Jesse, as you've been dialoguing, engaging in conversations with one another, how have you maybe been led to reevaluate your own positions. Our dialogue principles have been kind of forged in this inter-religious dialogue, Muslims and Christians, Jews and Christians, secular humanists and Buddhists, between these different types of traditions and how people kind of like learn and have a new perspective gained on their own perspective, so Jared and Jesse, could you share, maybe, an example of how either of you have been shaped by your relationship with the other?



Jared Solomon: Oh, sorry, I was just thinking of the last question. Another thing that, in terms of what we need to do, is we need to change the seating chart in the House. All Democrats need not sit with all Democrats. All Republicans need not sit with all Republicans. It should be R-D-R-D-R-D. It’s not, sort of, fifth grade most popular kid in the class, you can’t sit with whoever you want, it’s just unfortunate. What have I learned? I’ve learned so much. So, it’s issue-based, I would say, first, I learned from Jesse, right. We disagreed on almost everything tonight, but one of the things we didn’t talk about is on environmental justice issues. We do not agree on those issues, but what Jesse can explain to me is he can explain to me the position of folks in his district, what the natural gas industry means to people in Bedford, what it means to people in the T-region of the Commonwealth, that it means jobs, family-sustaining jobs, and while I don’t agree with the legislative outcomes, I opened myself up to at least understanding where he’s coming from. The other thing, it’s strengthened, I think, our relationship, that I no longer, and I think Jesse alluded to this, when I first got into legislature, I thought the only way to bring people together is if Jesse became more like a democrat, and that somehow I would keep pushing my political viewpoint, that he would move my way and eventually say, you know what, you’re right, I’m in the wrong party. That’s not what democracy is about, so what I’ve learned from Jesse is I want Jesse to be the very best Republican he is, strengthen him, hsi values, and then come to the debate, clash on the issues, and find those magical moments where we can find the sweet spot of compromise to bring folks together, and that’s where politics and governance works, and that’s where people want us to go. 



Jesse Topper: And I'm going to use that word compromise as well, Sean. The way you said compromise, that is truly compromise, where you're not compromising your principles, you're not compromising your integrity, you're not compromising your character. What you're compromising on is policy and what can get done to advance the Commonwealth. We've had to do that with, for instance, with split government, where you have a Republican majority in the legislature, but you have a Democratic governor. There are those on my side of the aisle, even though we are in the majority, who simply choose to vote no on everything, because if the governor is going to sign it, then it's not what we wanted, it's not everything that we saw, and I say, if you ask me what I've learned most, from Jared and from this process, is that I'm not a dictator, and that's a good thing. Not everything that happens, not even everything I vote for, is 100% what I would want to see, but I’ve learned through discussions with Jared what I can do to make sure that the ball still gets moved in the correct direction, and I think one of those examples is how the government operates. When I came in as a firebrand, you know, conservative, I thought everything, you know, we need to run government like a business, I remember saying that even in my first campaign. Well, that's not going to happen, nor should it. Government can't operate like a business. It must operate in a different way. That's something I've learned. And that's something that, you know, Jared has, also our relationship has, showed is that there are ways to make government work like good government. It doesn't have to work like something that I pictured. We can make government into something that works for the people, not the other way around. And I really, really appreciate the fact that we can dialogue on the size and scope of government, even when we disagree. There are many things that we can agree on, for instance, some of the victories I'll just say that we've been able to achieve for this group, we've been able to look at ways to combine, for instance, the Republican and Democratic print shops to become one print shop, to take our messenger services to become one messenger service, to hopefully move to see that it doesn't always have to be about one side or the other, but for the institution, we can save taxpayer dollars, we can become more efficient, and maybe, just maybe, some of those moves will also begin to change the hearts and minds of some of our colleagues who don't see the job the same way we do and don't see the idea of building relationships as important as we do. So those are some of the victories that I think we're able to achieve in the institution and I'm happy to do it. I enjoy it. It’s made me, look, I will say this, these past two years have been some of the most trying of any of our lives. Certainly, you know, for Jared and I think we're still relatively considered young people, I'm 40, Jared looks like he's 26, I'm not exactly sure how old he is, but these have been difficult times. And so from seeing the growth of that in some of us, I think it's caused us to maybe adjust our priorities a bit, think about what is truly important, and one of those important things is relationships, friendships, and that can transcend politics and should many times, and I think that makes better public policy in the long run, and so that's why I'm happy to be here during this time, even though there are a lot of nights when Jared and I both wonder why we're doing what we're doing and how difficult it is. But I think it's worth the effort, and nights like this make me realize why, so I appreciate the opportunity and, again, appreciate working with Jared in the House.



Majid Alsayegh: Representative Topper, I was trying to count how many times you said I learned, I learned, I learned. And that is what we hope comes out of dialogue is learning from the other. Our founder, Dr. Len Swidler, who's been doing this work for, I don't know 70 years, he turned 93 this year. He has a favorite quote that I think we all repeat, time and again, is that nobody knows everything about anything, and I find when I am with someone who is of a different faith or a different political party, if I really want to learn something I need to take the time to listen, understand where they're coming from, put myself in their shoes, and I come away a better person for it, so I think you both, Representative Solomon and Representative topper, kind of did exactly what we were hoping to see tonight, really demonstrating how to exemplify your principles without compromising your integrity or your principles, so we thank you for that, for the time you've given us tonight. I thank Sean Chambers, Ann Schroeder, Kay Yu, and, of course, the Dialogue staff for all the good work that they do. They are the ones that do all the work to put this together. And for all of our attendees, we thank you for joining us. We hope this was interesting to you. Drop us a note, let us know, you know, what you might think you might want to hear about next. We're anxious to do more of these, but we want to do them, we want to respect the audience. We want to do it in a way that is of interest to you. We promised we'd be done by nine o'clock. It's not quite there yet, so, Dave, do you have anything to share before we bring our evening to a close?



David Krueger: Thank you all for attending this event tonight. This was a little bit of a new experiment for us to move into the area of political dialogue after building on our cultural and religious dialogue work over the decades. We're really grateful that you all participated tonight.  Please sign up for our newsletter. We'd like to be in touch with you to share about future events that we host. So my heart is full, and I feel really inspired about seeing how dialogue can be modeled in a constructive way, and hopefully it was done, and certainly was done in such a way that we expressed our desires, our hopes, with honesty. So, thank you all. 



Majid Alsayegh: I see Ann has a comment.



Ann Schroeder: No, I just, Dave, from the audience participating, if they sign up to get on our newsletter, can they just send back to you if they have ideas on future events, like specific topics we could go into? Is that how you prefer them to do it?



David Krueger: Please do, yes, I can drop my email address in the chat box here. Ann or Majid, you're welcome to do the same thing. If you'd like to reach out to us directly with suggestions for topics, tweaking the format, different approaches, we're very open to learn from you and engaging in dialogue from you about how best to do dialogue.



SARA O'CONNOR: Could I speak up? May I speak up?



Majid Alsayegh: Yes, please.



SARA O'CONNOR: I just tuned in, I got an email, and my husband and I joined the Dialogue way, way back with Len Swidler, who is a dear, dear friend of ours, back in Pennsylvania. I am now in Port Angeles, Washington, and my husband has passed away. His name was John A. O’Connor, and he wrote several books that you folks maybe have heard of, but anyway, this is a new thing for me, and this is wonderful. How often do you meet by Zoom?



Majid Alsayegh: Well, Sarah we've only done a few of these, so we started doing them during Covid, but we wanted to continue to do this because we actually have graduates of the Dialogue Institute around the world, three or four hundred in seventy different countries, and we had a few tonight from other parts of the world. So we will do more of these. Let us know what you're interested in discussing, and we'll try to keep it interesting.



Sara O'Connor: Well, good. Whoever sent me the email, I say thank you, I very much appreciate it. I hope to join it again, thank you.



Majid Alsayegh: Thank you so much. It is 8:59 on the east coast, so with that, I wish you all a good evening, and thank you for joining us.



David Krueger: Thank you so much. We'll be sending a link with the video as soon as it's posted, and we'll eventually post a transcript of tonight's conversation, as well, so thank you again.



Ann Schroeder: Have a good night.



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A Holocaust Survivor’s Vision for Interfaith Peace: A Conversation with Harold Kasimow

The Dialogue Institute hosted a Zoom conversation with holocaust survivor Dr. Harold Kasimow regarding his most recent book, Love or Perish: A Holocaust Survivor’s Vision for Interfaith Peace. Dr. Kasimow received a bachelor’s from the Jewish Theological Seminary before he came to Temple University, where he worked on a master’s and a PhD in Religious Studies, and has dedicated his life to fostering a community of love and respect through interreligious dialogue. His latest book is a continuation of his work in the field of interreligious dialogue, where; he shares his Holocaust experiences, explains the friendship that developed between his mentor Rabbi Abraham Joshua Heschel and Civil Rights leader Dr. Martin Luther King, Jr., compares and contrasts how Rabbis and scholars of Jewish Studies view the Holocaust, and provides a place for interfaith dialogue among four of the largest world religions.

Event Transcript

Andi  Laudisio: I want to welcome you to another zoom conversation with the Dialogue Institute community. Today, we are honored to engage in conversation with Professor Harold Kasimow, regarding his most recent book, Love or Perish: A Holocaust Survivor’s Vision for Interfaith Peace. Dr. Kasimow has dedicated his life to fostering a community of love and respect through interreligious dialogue. His latest book is a continuation of his work in the field of interreligious dialogue, where he shares his Holocaust experiences, he explains the friendship that developed between his mentor, Rabbi Abraham Joshua Herschel and civil rights leader Dr. Martin Luther King, Jr. He also compares and contrasts how rabbis and scholars of Jewish Studies view the Holocaust, and provides a place for interfaith dialogue among four of the world's largest religions. I'm now going to turn it over to Dr. David Krueger who will say a few words about the Dialogue Institute. Thank you.

David Krueger: Welcome, everyone, I'm the Executive Director of the Dialogue Institute. We are delighted to welcome you all to this important conversation. We have almost 100 people who registered for this event, and they span the globe, all the way from California to Cambodia. You can view videos from previous events on our YouTube page and Sayge Martin will share our YouTube page link in the chat. Our next zoom dialogue event is scheduled for March 10, and the title is, “Is dialogue still possible across political divides in the United States?,” and a registration link will also be made available in the chat. If you are new to the Dialogue Institute, I would like to invite you to visit our website to learn more about our various programs, which include; our study of the US Institutes on religious pluralism, in partnership with the US Department of State, our dialogue and innovation programs for high school students around the globe, our historical tours program featuring stories of religious pluralism in Philadelphia and beyond, our programs that foster black Jewish understanding and dialogue, and a fall virtual conference on dialogue, democracy and pluralism and Africa organized by Dr. Effiong Udo from Nigeria. These activities would not be possible without financial support. So, we ask you to please consider making a donation today via our website so we can continue to do this important work. At this point, I'd like to turn it over to Sandi Billingslea or Sandy Mayer from iPub Global Connection to talk a little bit about the experience of supporting Harold as he wrote this book. Sandy, go ahead. 

Sandy, we're having some difficulty hearing you. I'm sorry, I think we're gonna have to move on. At this time, we're going to have Sayge share the link to the iPub catalog, Sandy Mayer and Sandi Billingslea worked very closely with Dr. Kasimow on the production and publications of this book. So at this point, we will turn to Rebecca Mays. Rebecca, would you be able to share briefly about the Journal of Ecumenical Studies and Harold's history with writing for the journal?

Rebecca Mays: Thank you, David. As many of you know, the Journal of Ecumenical Studies started in 1964. Len Swidler with his wife Arlene, commenced the journal for the purpose of doing interreligious dialogue, first among Jews and Christians, and then expanded to include all of the major world religions, and some minor ones. At the present moment, this opportunity to dialogue with Harold, presents an opportunity for those of you listening. One way the journal publicizes issues is through our book reviews and his book is an excellent candidate for the journal. I would like to invite any of you, some of you I know and I know you are good book review writers, I would like to invite you to send a review of Harold's book to the JES, which we could publish. And I smile at you, Alan, as a possible candidate.

David Krueger: Thank you so much, Rebecca. At this time, I'll now turn it over to Heidi Isaac, who will tell you a little bit more about Harold Kasimow. 

Heidi Isaac: Thank you, Dave. Dr. Harold Kasimow was born in Poland in 1937 and needed to flee when the Nazis and their collaborators began systematically killing Jews in the area following the invasion of the Soviet Union in 1941. With the aid of a Christian Polish farmer, his family endured 19 months surviving in a hole dug underneath a barn. Of the 1 million Jewish children in Poland in 1939, Dr. Kasimow is only one of 5,000 that survived the Holocaust. After several years in refugee camps, his family immigrated to New York City. He went on to receive a bachelor's degree from the Jewish Theological Seminary, before going to Temple University, where he worked on a Master's and a PhD in Religious Studies. He has dedicated his life to fostering a community of love and respect through interreligious dialogue and since the 1970s, he has lived in Iowa, where he also helped establish Grinnell College's Department of Religious Studies. His latest book, Love or Perish: a Holocaust Survivor’s Vision for Interfaith Peace, is a continuation of his work in interreligious dialogue. He is a long time friend of the Dialogue Institute’s founder, Len Swidler, and we are pleased that he is joining us today for this very special zoom event. I now turn it over to Dr. Kasimow.

Dr. Kasimow: First, I'd like to thank David for arranging this meeting, the Zoom meeting, and thank you all for being here. This book could not have been written without my encounter with many people, from different faith traditions. They are too innumerable to mention. Many teachers, friends, students, I'm happy to see here today, helped to heal my life .I'm happy to see some of the people I know. Zev Garber was maybe the first person I met when I came to the United States in 1949. Certainly, I want to thank all the people who read my manuscript and real blurbs, and all who were kind enough to write blurbs for my book, and Alan Race, who wrote the foreword. Later I will speak about Len Swindler. At this point, I do want to thank some of the people for iPub. First, I want to thank Susan Noon, who devoted a great deal of time to working on my manuscript. I especially want to thank Aron Hirt-Manheimer, who helped me write the introduction to the first chapter, which was the most difficult thing for me to write, because that's where I told my story, as a Holocaust survivor. His parents are Holocaust survivors, he's a professional journalist, he was born in a DP camp in Germany, that was just 100 miles away from the DP camp where I was from 1946 to 1949, till I came to the United States. So, he was very helpful in helping me shape the questions for me to write that introduction to my own early life.

I like to thank Sandi, Len’s sister, who devoted many hours to speaking with me on the phone, and helping me to turn this into a book. And I certainly, most of all, want to thank Sandy Mayer, who devoted many hours in the past two years to make this book into a reality. So what I want to do is, I want to take five minutes just to read the statement that I wrote out about why I wrote this book.

So, you all know that I'm a Holocaust survivor, I'm a teacher. I've devoted most of my academic life to reading and writing about interfaith dialogue. For 60 years, I read very little about the Holocaust, although I live with it every day of my life. In more recent years, however, with the rise of serious anti-semitism, Islamophobia, and Holocaust denial, I could no longer remain silent. So for about 10 years now, I have been giving talks on my Holocaust experience to many schools, in even different countries, like Germany, and especially Poland and Lithuania. And I also began to devote my time to, to reading more about the Holocaust. But, I wasn't planning to write anything about the Holocaust, because I'm not a Holocaust scholar. My work has always been interfaith relations. About two years ago, my dear friend Professor Len Swindler wrote to tell me that of the, I don't know, 10s of 1000s of students that he had, he only remembered me as a Holocaust survivor, and that it was time that I should write something more about my own experience. So I decided I would definitely do it because I knew that there are so many people who find it difficult to believe in the genocide of European Jews. I know that 1 in 10 young Americans don't even believe that the Holocaust ever happened. So I want people to know what happened to me, and that my childhood was taken away. 

I hope that at least a few people who will want to read my book will want to learn more about the Holocaust and the indescribable evil that occurred when the Nazis controlled Europe. So my hope is that people will then perhaps want to read other books, like Wiesel’s books, Night, Viktor Frankl's book, Man's Search for Meaning, and Primo Levi's Survival in Auschwitz. And there are now so many other books that are very important to read, I think, to understand the evil that occurred during the Holocaust.

I just want to finish by saying, people sometimes ask me, is there any specific action or work that you think needs to be done? And I really, it's difficult for me to say what specific actual work people should do. Everyone has to find their own way to fight hatred. Someone may want to speak to their families and friends, teachers may want to devote more time to teaching about racism and the Holocaust, some interfaith activist may want to march, but all of us should carefully examine how our hearts desire to act. And to act. Whatever we do, we must act in a way that will bring joy to other human beings. And I just want to end by reading one very brief statement of my view of other religions. I maybe originally written it, perhaps for the first time in 1999 in a book that I had on St. Pope John Paul II  and interreligious dialogue. 

The statement reads:

“I am a Jewish pluralist. As such, I'm committed to the Jewish path, not because of the superior, but because it is my path. I viewed the concept of The Chosen as God choosing the Jews to follow the path of the Torah and at the same time, choosing the Hindus to follow the Vedas, the Buddhists to follow the Dharma, the Muslims to follow the Quran, and for Christians to follow Jesus of Nazareth.”

I hope I didn't surpass my 10 minutes.

David Krueger: Thank you, Harold. Before we jump into our first question with Heidi, I'm wondering if we could have a spokesperson from iPub Global Connection, perhaps Elyse, just to make a brief remark about the publisher. 

Elyse Draper: Thank you so much, David. We just wanted to make sure that everybody knows that we're honored, Sandi and I, to be here with Harold today. We want to make sure that everybody gets an opportunity to take a look at his book and to please leave a review. Was there anything else to add Sandi?

Sandi Billingslea: Yes. We had the privilege, and honor, of working with Harold to put together this very important work. When we started out with this, it was just an idea of putting a regular book together, but there's nothing regular about Harold. I want to leave with you a thought, that has always run through my head whenever I had the opportunity to speak with Harold, which was “What would I be today if I had had to live nine months, and in many days, under the ground, never, ever coming above ground? What would I be today?” I surely doubt that I would be the person that Harold has clearly become. And when you read this book, you’ll see the heart of a man who watched people die as a baby, five years old, six, Harold would have to correct me where I'm wrong. Who lived the impossible! A value statement for iPub is, it's possible. We believe that when you focus on what you need to do and choose to do that you can. Harold, and his book is proof that it's possible. And Harold, I want to thank you. It's been an honor.

Dr. Kasimow: And I want to thank Sandi, who made this book into reality. I don't really know how many hours she spent, I said this, in the last two years. But, I was actually 19 months and five days, my mother counted it, in living in that hole. Mostly, as I figure out the time, we were occupied in July 2, 1941. We hid in many different places, but that was before my fourth birthday. And it was probably between the ages of 5 and 7 that I lived in that group, and for that period of time.

David Krueger: I think that leads us into our first question, which will be offered by Heidi Isaac.

Heidi Isaac: Thank you. All who know you, know that you spent most of your life promoting interfaith dialogue, and that your latest book is a continuation of that. At the end of Love or Perish, you describe yourself as being, and I quote, “deeply can be committed to promoting interfaith dialogue as a path to peace,” end quote. My question is this: When did you first start on this path?

Dr. Kasimow: Thank you. So I'm really thrilled to see many former students and friends here. Some of them at this point, know my story, but I think I can maybe tell them something for this question that they don't even know. When I came to the United States, in 1949, I went to Yeshiva Salanter, in the Bronx, where I met Zev Garber. It's a Musiri yeshiva, and maybe I’ll have a chance to say something about the Musiri Movement in Lithuania later. And then, I went to the High School of Yeshiva University. So I really didn't begin my education until I was about 12 years old. 

When I was about 17, I spent the first 2 years mostly studying Talmud at Yeshiva University. This was modern Orthodox. So I also started to be able to read the classics. I still remember reading The Way of All Flesh, by Samuel Butler. It's not well known, but has a lot of religious elements in it and I began to think about other religious traditions. And no one said to me, Judaism is the only true religion, but I began to wonder, how was that, you know, the kind of concept of God that I had, how could God give the truth to one people and not to the rest of the world? Later, something else students may not know, is that no one ever said to me that I shouldn't be, I shouldn't be reading about Jesus. So I began to read everything that I can get my hands on, on Jesus.

I remember especially reading The Nazarene by Sholem Asch, which is a really wonderful book. I tried to find time to read it again, but I haven't, yet. My first lecture, that I ever gave, which isn't written anywhere, was actually, I guess a student at Hillel at the seminary at the time, must have been about when I was just starting at 19, I gave was a Jewish view of Jesus. I had Joseph Klausner who wrote a worthwhile book on Jesus and Heinrich Gretsch who wrote a 12 volume history of the Jews at the time. So I remember I used them as some of my major sources to present my paper on a Jewish perspective on Jesus. I won't go into it. I still remember what they said pretty much, but it would take too long for me to do that. So that was the very beginning and then, of course, I studied with Heschel, that I’ll talk about later, and then Temple University, where I had incredible professors in World Religions.

That began my path and I, you know, traveled too, since that time. I was interested in mysticism early on, when I first began studying at Temple  and when I began teaching at Grinnell College in 1972, but within a few years, I began to do all my work in interfaith dialogue.

David Krueger: Thank you, Harold. We'll take our second question from Andi Laudisio. 

Andi Laudisio: Thank you, Dave. Harold, I'm wondering if you can describe how someone can foster human connection with others, when they come to the conversation with hate or distrust.

Dr. Kasimow: That's pretty difficult I think. So I want to tell, maybe I can tell a story here, that I think is related to that question.

Dr. Kasimow: I hope I can remember the story exactly.

It tells the story of a very prominent Hasidic Rabbi, with whom she had a conversation, much later when he was in his 80s, and he told the story of how he used to, every Saturday, take a walk with his tall, handsome son-in-law, and he had a habit of greeting everybody that he met by name. To say, “Good morning,” and he would even use their titles. And on the outskirts of town, he met a farmer whose name was Herr Mueller, and he would always, every time he passed, he would say, “Guten morgen, Herr Mueller,” and Herr Mueller said, “Guten morgen, Herr Binner.” And then, the Nazis took over, Herr Mueller donned a Nazi uniform, left the fields, and the rabbi ended up, I think, with his family in Treblinka. Everybody of his entire family was murdered and then he went to Auschwitz. And he was standing in line, in Auschwitz, and he was hearing a voice, “Right. Left. Left. Left.” And, he was really very ill at the time, but somehow he was able to recognize the voice. 

When the person came to him, he raised  face and said, “Guten Morgen, Herr Mueller,” and Herr Mueller said, “Herr Binner!  What are you doing here?” A faint smile was on the face of the rabbi. The next day, the baton moved to the right, to life, and the next day, the rabbi was sent to a camp, where he could survive, and he survived. So he told the story to say, you know, you should always greet every person that you encounter. That “good morning” to Herr Mueller saved his life.

I'm also thinking of, before I answer the question, I'm also thinking of  Israel Salanter, who founded this ethical self-perfection movement in Judaism called the Musar Movement in Lithuania, it's a Lithuanian movement. He said, what a wonder, that Rabbi Judah Law of Prague, from the great rabbis of the 16th/17th century, was able to create a golem, you know. A  kind of a Superman out of clay. But isn't it even a greater wonder that a human being, of flesh and blood, can be turned into a mensch?

David Krueger: We'll go to a question from Heidi Isaac again. 

Heidi Isaac: Thank you. We recently celebrated Martin Luther King, Jr. Day, whom you mentioned a couple of times in your book. I was wondering if you could speak more about his relationship with your mentor, Rabbi Abraham Joshua Heschel and the relationship between the Jewish community and the Black community during the Civil Rights Movement?

Dr. Kasimow: Oh, yes. So, that's really a question that, you know, entire talks should be devoted to that question, especially now. Heschel met Dr. Martin Luther King  in January 1963, at a conference in Chicago on religion and race. And, they each gave a talk, and I've read all the talks from that conference, they were published, and you know, I could switch their names, at least, in my perspective, changed the names and the talks had such a great affinity, and it's so surprising. Here, you have Heschel, a Hasidic Jew from Eastern Europe, and a Baptist minister, and yet the vision had such great affinity. And I think what the great affinity is that, Martin Luther King was very much taken with the Hebrew prophets, in Exodus.

Heschel lived in Germany from maybe 27 till he was kicked out in 1938 by the Gestapo. He saw that the Nazis wanted to actually take the Hebrew Bible out of sacred texts. And here was a Baptist minister, who was speaking of the Hebrew Bible, perhaps even more than of Jesus. So they developed a very close relationship, from that very moment. Then Martin Luther King asked Heschel to come march with him from Selma to Montgomery.

Heschel, we should know, the first part of his life, until 1960 or so, was spending all his life in his study. In Judaism, study is the path to God. It's not the way to Paradise, study itself is paradise. After he wrote The Prophets in 1962, and meeting Martin Luther King, he began to feel that he has to go out, to leave his office, and became very active in supporting the civil rights movement. So he was right in the front row during that march.

Martin Luther King invited him. It was a very difficult time. It was very dangerous for him to do that. He wasn't in the greatest health at that point, but he felt that he had to go. And then later,  I want you to know, like 10 days before the murder of Martin Luther King, Martin Luther King went to, I think it was The Crossing Gears Hotel  in 68, there was a celebration of Heschel 60th birthday, and all the rabbis stood up and sang “We shall overcome” in Hebrew. And Martin Luther King was the person to give the talk, the major talk. He was supposed to have the Passover Seder, the Martin Luther King family with Heschel, this was 10 days before he was murdered. Coretta King actually asked Heschel to give the eulogy for Martin Luther King. Also, I want to add, I think Heschel had a major part, just as King was influencing Heschel to become more involved in the Civil Rights Movement, in influencing King to become involved and speak out against the war in Vietnam. 

Maybe I should just stop here and I can answer some further questions on this issue, if they come up, but a great deal has been written about that. At that point in time, it seems that  many of the leaders in the Civil Rights Movement were following Martin Luther King, they carried  the book of the prophets in their back pocket. I don't know, there must have been a small edition of it because it's a pretty big book. It's this book, that he wrote of the prophets in 1962, was actually a reworking of his dissertation that he wrote in Germany, at the University of Berlin, in 1933.

David Krueger: Harold, thank you. I'll have the privilege of asking the next question related to Heschel, once again. You lift up a quote from Rabbi Abraham Joshua Heschel numerous times in Love or Perish. You mentioned him in several places, but one of the quotes you referenced that really stood out to me, and to a number of us who've been reading this book, and talking about it collectively, the quote is “for the Holocaust did not take place suddenly.” I know you also elaborate a number of different theories on whether the Holocaust was a unique, special event that's never happened before, never will happen again, that kind of thing, or if it's something that's part of a larger kind of human trend in human history. You outline different Jewish perspectives and thoughts on that. But, I'm curious what you think Heschel meant by that phrase, “the Holocaust did not take place suddenly,” and if you could maybe make some connections to the relevance of that insight for us today, in a world where it may be difficult to discern the steps that may move towards such a scenario. If you could just elaborate on what you think that quote means to you.

Dr. Kasimow: I know that there are many people in the audience who could probably give more meaningful responses to this than I can, but I would say we have to keep in mind 2000 years of Jewish-Christian history and how Jews were perceived and downgraded by Christians. It wasn't always easy. There are times when, especially times until the Crusades, when things were somewhat more possible for Jews to live their lives. I think that with the beginning of the Crusades you have some of the greatest tragedies beginning to happen and that the Jews were only seen as candidates for conversion, and sometimes they were forced to attend churches, to listen. 

So we know the idea of supersessionism and that would take, of course, many, many books to talk about it. The major change that occurred was, we know about Jews just living, you know, there wasn't the idea of, I would say, to get rid of the Jews, but they were assigned. They were totally replaced by, you know, Christians and Christianity now became the new Israel, and the only hope for Jews was to convert to Christianity. 

Let me see. So, that's just the start. Now Heschel began to experience later in the late 19th century, 20th century, the beginning of racism. We already have the idea that Jews are allied with the devil, Jews were responsible for all the diseases, the ideas in Germany that began that the Jews were responsible for the Germans losing the first world war. Get rid of the Jews, and everything will be okay. So the Jews are always an easy scapegoat.

It was really difficult. Germany was  the one place where no one would have expected the Holocaust. The Jews felt extremely German and they never believed that, you know, even when Hitler came to power, they still felt that things would change, and they didn't leave right away. But, you know, this radical transformation from religious bigotry to racism, and to the fact that Jews were subhuman, and that they were the ones responsible for what's happened to Germany, I think is part of that answer to that quote. And Heschel experienced that and he witnessed what was going on. He witnessed the burning of books, you know, and he knew. Once you begin to burn books, the next step could be you could start burning people.

David Krueger: We had a question that came through the chat before I get to Heidi's other questions. The question was from, I believe it was Alan Race, I think you asked the question about the nature of dialogue. Perhaps you can elaborate on what you're getting at. 

Dr. Kasimow: Nature dialogue?

David Krueger: Alan Race, I'm just asking if he can unmute and pose his question.

Alan Race: There we go. Is that fine? Good. Yes. Well, first of all…

Dr. Kasimow: I was going to call on you, but you beat me to it. I’m reading your book right now, My Journey as a Religious Pluralist

Alan Race: That's another conference event, so we can have that too [haha]. But here we are, we want to address some of the things that you put before us in your book. I have just another general sort of question about the nature of dialogue and how you see that. You know, there's a lot of published words about the nature of dialogue, and for many people it seems straightforward, for others, quite elusive. Len Swidler will be on the screen somewhere, and he's spent most of his life trying to unpack that for people. But you call yourself a religious pluralist, from a Jewish point of view, and I wonder if you would say something like this: when it comes to the truth of my religion, is it the case now that I should be saying, you know, the dialogue between the religions is actually all we have? Now? Put it another way, we should all be saying, I cannot be who I am outside of that dialogical relationship. So, it's not possible to be self-sufficient within one's own religion anymore. Dialogue’s not an optional extra. Should we be saying that a bit louder?

Dr. Kasimow: It's a great question, Alan. I learned a great deal of dialogue from you. You've been very influential. Been using your book, you can remind me the name, Christianity and Religious Pluralism

Alan Race: Yeah. 

Dr. Kasimow: I want to say something about that, what I learned from that. I'm not sure that I would just say “yes” to what you said though. So what did I learn from you, that was very helpful to me? I learned about the three categories. I was always interested, you know, I said from the very beginning, how to view other religious traditions, from my perspective. And you, in your classic work, in 1983, gave us three ways of thinking about, three models for Christian to think about other religions. 

One way is the exclusivist way, which says, only Christians can attain salvation. There is no other way. So yes, you are my friend. The exclusivist says, “You're my friend, I care for you, I'm concerned about you,  but there's nothing you can do. Unless you convert you're not going to attain salvation.” Then you presented us with the inclusivist view, which is very complicated. Maybe my presentation is not exactly right. I don't remember your books.  It's been a while since I read that book. But it's [the inclusivist view] much more open to the possibility. Whether you're a Jew, or a Muslim, or Hindu or a Buddhist, you will be saved by the grace of Christ, I'll just make it very brief, in the inclusivist view. In this view, my religion still has an advantage, but if you remain committed to your tradition, and you're faithful to your tradition, you can attain salvation. Then there's the pluralist view, which I presented, to say that we can't really say, you know. You have worked on, and Paul Knitter has done wonderful work on the pluralist view. We can't say that one religion is superior to another, we can only say, this is my tradition, this is the tradition that I follow. 

But with regard to your main question, I'm saying this; I have devoted many years to speaking to you, and to many other people, many Jesuit priests, many Buddhist priests, about this issue.  I've been very influenced. It started with Hinduism, but then it turned to Buddhism, and it's helped me, I think it deepened my understanding of the Jewish tradition. But I think, that if one goes in deeply enough, and this is where I guess I'm a little bit different than many pluralists, like Hick and others, if you're deep enough into your own tradition, you can become a real Mensch without studying other religious traditions, because all the traditions that I have studied have the golden rule, and have a path, give you a meaningful life, and make your life meaningful. I think it can be very helpful. It's very helpful in my life [hahaha]. I've spent and worked three years in Japan, and, you know, Buddhism has really enriched my life, but I still believe that one can do it through one's own tradition, if one digs deep enough into it. 

Alan Race: Okay.

David Krueger: Andi, I believe you have a question?

Andi Laudisio: Yes, we have a question from Parker in the chat, who said, “You mentioned in the beginning about the Holocaust denial that's happening lately. How do you think young Jews work against these narratives in a constructive way, especially in the academic field?

Dr. Kasimow: I’m sorry, how they work? How they?

Andi Laudisio: Yeah, so how can younger Jews work against these kinds of narratives, specifically in the academic field?

Dr. Kasimow: If I understand your question, first of all, education has been very important to me and I think there are many opportunities now for young people to study their own tradition, whatever that is, in a deep way.

Dr. Kasimow: I haven't spoken about the great diversity, you know, we know great diversity among religions, but there's great diversity within every religious traditions. But even if we're Orthodox Jews, or Muslims, who believe that every word and our sacred text is the word of God. Heschel of course believed that sacred texts are more of a partnership between the human and the divine, and that was problematic for many Orthodox Jews, but even if we believe that every word  is actually the word of God, we still have a brain and we have to interpret our  text.

So, the most important work in Judaism, I'd say, is Midrash, is interpretation. So we constantly have to interpret our text that's consistent with the best, in our tradition, which teaches love for God and love for human beings. You can't say, I love God, but I don't love human beings. Loving human beings is loving God. And I don't know whether I'm actually responding directly to your question, I hope so, in some ways, so they have to, they first have to master you know, learn their own tradition, as much as that is possible. And then, as I said, there are different paths that young people can take. The one thing they can't do, they must be open. They must be able to see the monstrosity of inequality, and the most important thing is the idea of indifference. 

We can’t be indifferent when we see someone harming another human being, because from Herschel's perspective, when we cause pain to another human being, especially for religious people, if we cause pain to another human being, we're also causing pain to God. God is affected by everything we do, that we're in a partnership with God, and that God needs our help to perfect the world. I don't know if that gives you some help to that question. 

David Krueger: Please do continue to leave your questions and comments in the chat. I'm just curious, Harold, about your thoughts on young people, and the younger generation today, as far as the Holocaust,  practical thoughts on how, you know, we can continue to educate, to bring young people into the conversation. Do you have any thoughts on that?

Dr. Kasimow: So you know that Rabbi Abraham Joshua Heschel was a major influence in my life, and he had a very interesting interview with Kyle Stern in 1972, just a few weeks before he died, and Kyle Stern asked him if he had a message for young people. And he told young people that no matter how difficult the situation is, no matter how much suffering  there is in the world,  the one thing we can't do is give up hope. 

We always have to do what we can to work on ourselves [haha]. To make a life a work of art and do what we can even if it’s to say good morning to the person next to you. Every moment of our life could make a difference in the life of other human beings. Every action that we do, affects human beings. And I was a young person once, and I know how many of my teachers and my students, I was still fairly young when I began to teach how, you know, seeing love and compassion that human beings have, every little action can make a difference in a person's life. And as a Holocaust survivor, I needed a great deal of healing and I was very fortunate that I've met many people in my life, and have many friends, who have helped me. And the process continues [haha].

David Krueger: We’re drawing quickly to our time to close, but just to note that Harold's book is really far reaching and covers a number of different topics of engaging in thoughts about critical thinking about the Holocaust, engaging across religious difference, engaging multiple different religious traditions. So there are a lot of angles, to go with that book, and I would suspect it could be a useful text, even in a college classroom, for stimulating conversation, and maybe a companion text for a world religions’ class, in some type of way. I'm just curious if there are some Temple University students here, maybe other college students, are there any questions from students that are here, gathered today?

Unknown Speaker: I do have a question.

David Krueger: Yes, please. Naomi?

Unknown Speaker: She had to step out, I'm her brother. I was interested. She was telling me about the the talk and I was really interested coming on.

Well, first off, I want to say thank you, sir, for coming on today. I'm happy to speak to you. A question that I was  interested about is, you know, when we talked about the rise in antisemitism, I’ve always kind of been interested to know how would you advise, especially for us today, like approaching it, because I thought about how the problem with antisemitism, it just seems that it's so prevailing among multiple groups, whether it's with white supremacist, or, like radical extremists that might claim to represent Islam, or when it comes to, say like people like in the far right, or far left groups. And I feel you figure there's kind of seems to be a stigma where people who, you know, they kind of tie support to Israel, either, whether you're for or against this, and I kind of feel as if it kind of like, leads to a lot of gray areas and why I would  ask your opinion on this.

Dr. Kasimow: So as I said, I'm very aware of racism, antisemitism, Islamophobia. As I said, it is difficult for me to say what specific action or work you could take, different people are in different situations, and can do different things, but the one thing we can't do, if we have the opportunity not to be silent, then we shouldn't be silent. That is really the great danger. So actually, when you when you think of a few of the major Holocaust survivors, and what they wrote, the word that stands out for me from people like Heschel, Elie Wiesel, the one word that really stands out for me is, for them, the greatest sin is indifference. If there's anything at all that we could do is not to be indifferent. I'm thinking about the prophet Amos, because both both Heschel and Martin Luther King quoted the prophet Amos in their talk in January 1963, [he said] to have concern for the poor, the widow, the orphan and so on, and whenever the opportunity occurs to us, to be of some consolation to someone, we must try to do whatever we can. 

Unknown Speaker: No, I understand. The only reason why I was saying this is because I mean, I feel that some of the issues, especially when, you know, with 2020, with the protests that were happening in response to like racism and police brutality or so, it just kind of felt like it just started to be noticed, especially among these groups, antisemitism amongst their midst. It was unfortunate whether like, even among like, say, the Woman's March that was in 2017, there were some strains there, or just  as far as like, even among segments in the Black Lives Matter Movement, where it kind of just runs counterintuitive, you know, to like, the main message, where it's like, you know, quality and really standing up against  bigotry and hate or so, that it  kind of feels as if now it just seems more political because people say support for Israel. I think to myself that this just now becomes a one-side issue, its just kind of one dimensional thinking from people, or just acting in bad faith. 

Dr. Kasimow: Yes, yes. So  I hear your statement. Is there a question?

Unknown Speaker:  Yes, I always kind of wonder, what would you say, for say someone like me, I might think that we should have more of a national conversation on this, a more honest conversation the same way we should be doing about race or, you know, police brutality, especially the whole topic on qualified immunity.

Dr. Kasimow: Yes, although this is not my special area, there are numerous conversations going on, within Israel itself, between rabbis and imams, hundreds of organizations that you don't hear about those. You don't hear about the rabbis for human rights. Are you aware of them, for example, who are doing everything that they can to help bring about peace? And the fact is, in spite of everything, you know, sometimes there's a down in history, and we're at a real down right now, but they continue working, and they never give up. A very good example is, we just witnessed this horrible tragedy, and I was very fortunate to receive a tape from one of my students, where the priest, and the imam, and the rabbi, and how they all came together to support each other. We have to make this better known to the world.

Unknown Speaker: No, I understood. I figured also starts with just, you know, acknowledging like problems or biases to be confronted.

David Krueger:  Thank you. Thank you, Harold, we’re where we need to wrap things up now, but we're really grateful that you've opened up some doors for additional conversations, and you've given us a reason to gather an incredibly diverse group of people, geographically diverse in particular, from across the globe, to engage in this conversation. We are grateful that you're calling us, again, to see ourselves as a beloved community, and being on the lookout, I think you said along the lines of, being aware, being awoken  to the suffering of others around us and not ignoring it.

We thank you all for being, as Len Swidler often uses the term “Mensch,” to talk about somebody who's a true human, who kind of points us in that ethical direction of acting humanely and justly towards one another. So I thank you all. This will soon be posted to our YouTube page and you can enjoy it on your own time. But we do have one last question from Reverend Tyler, I wonder if you would be willing to unmute yourself and pose a final question?

Rev. Mark Tyler: Oh, thanks, David. I was actually trying to give you the thumbs up, but I hit the wrong thing. Let me just say that I so appreciated this conversation and thank you, Harold, for what you said. I am in Atlanta, for a conference today, and I'm sitting at the King Center, listening to this conversation near where he's buried. I just want to just tell you, it just really just gave me chills to hear you talk about Rabbi Heschel and this incredible story. So I just appreciate everything that you've done, and thank you. I'm just proud to be a part of the board for the Interfaith Dialogue Institute, and so, thank you David as well.

Dr. Kasimow: I just want to mention to you what a time it was, between the Jewish community and the African American community, during the 60s, and that Heschel was still greatly admired by so many people, and that Cornell West, one of  the best known intellectuals in America, speaks of Heschel as “a soulmate, part of my heart, mind, and soul and witness.” So we have a lot of work to do. Thank you. And I'd like to thank David, and Len, and Sandi, especially, because without Len and Sandi this book would have never happened.

David Krueger: Well, thank you so much, Harold and we truly believe that the stories that you're telling, and the kind of pathway you're guiding us on will plant seeds among all of us, from wherever we are in the globe. So, thank you again, Harold and thank you all for attending. We're very grateful for your participation and we look forward to you joining us again.

Sandi Billingslea: David, can I say one thing?

David Krueger: Sure. Go ahead, Sandi.

Sandi Billingslea: This book is an important piece for everyone watching this, but it's not just you, each of you. It's important that you don't keep it a secret. Please pass on the word, to your friends, to your scholars, to anyone who can take even a piece of what Harold says, because together, all of us who have just heard Harold speak, can make a change in the world, because it's possible. But it's only possible if we share the tools that Harold has brought. So, I asked you to help us have a better world, by passing on the word to the book that he just presented, and we thank you for your support of him.

David Krueger: Thank you so much. Have a good day everyone.

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A Dialogue with Health Care Providers on Navigating Religious Diversity

PANELISTS

Dr. Devan Stahl, PhD - Assistant Professor of religion and bioethics at Baylor University and former hospital chaplain and clinical ethicist
Dr. Renee Fennell, RN, DMD - President of Dental First Corp. and Adjunct Professor at Temple University’s Kornberg School of Dentistry
Dr. Bijan Etemad, MD - Clinical Associate Professor of Psychiatry at the University of Pennsylvania and practicing Psychiatrist with over 60 years of experience

EVENT DESCRIPTION

To many, it would seem that religion has no place in medicine. Yet, since before the time of Hippocrates in the fifth century, the popular belief was that the gods caused as well as cured human diseases. Hippocrates is considered the Father of Modern Medicine and since his time Western societies began to believe that natural forces like the cosmos and an imbalance of the four humours caused disease. Although, western medical practices today are shaped more by science, religious views still have a strong influence for many people and what they expect from caregivers. As a result, religious literacy and the skills of dialogue are essential for medical caregivers. Join us for a dialogue centered on the relationship between religion and medicine and hear our panelist’s personal experiences of navigating diverse religious orientations among their patients.


Event Transcript from November 15, 2021

David Krueger: Good afternoon, everyone. On behalf of the Dialogue Institute at Temple University in Philadelphia, the United States, I'd like to welcome you to this zoom panel discussion titled Religion and Medicine, a Dialogue with Health Care Providers on Navigating Religious Diversity. This afternoon we have experts from around the region and around the U.S. that will be contributing to what will no doubt be a fascinating discussion about the role that dialogue and religious literacy plays in providing health care in communities. So if you don't mind I'd like to share just a little bit of an introduction to the Dialogue Institute in case this is an organization that is new to you. 

The mission of the Dialogue Institute is to engage religious, civic, and academic leaders in practicing the skills of respectful dialogue and critical thinking, building and sustaining transformative relationships across lines of religion and culture. It provides resources and creates networks for intra- and inter- religious scholarship and action that value difference and foster human dignity. 

Established in 1964, the peer reviewed Journal of Ecumenical Studies advances critical awareness of the latest directions and ecumenical and interreligious research and, of course, our Journal of Ecumenical Studies is open for submissions and also open for book reviewers if you are so inclined. Be sure to visit our website to learn a bit more about our programming. 

Some of the key programs we run include our Study of the US institutes on religious pluralism. This is a program that runs in collaboration, and with the support, of the US State Department, where we host international groups from around the world, both young adults and older adults, in programs that teach literacy and understanding of religious difference, discuss the origins of democracy in the United States, and teach the skills of dialogue and leadership to be applied in home settings. We also have a new program over the past year, in partnership with Citizen Diplomacy International where we train young innovators in social innovation and stem innovation, and training them and equipping them with the skills of dialogue and cross cultural understanding and communication. We are also running a tours program, highlighting religious diversity and pluralism in the city of Philadelphia and beyond. You can sign up if you want to take a virtual or in person tour on the streets of Philadelphia and beyond. Lastly, we also have a new program that facilitates dialogue and understanding between African Americans and Jews in Philadelphia, we have a partnership with a documentary film, and we're looking to expand our programming in these areas as well. So we're excited today, because this is a program that really gets to the core of the work that we do; advancing understanding across religious differences, helping people to be equipped to understand and to work across differences, and number two, to also to be focusing on the skills of dialogue- how can we apply dialogue to everyday life. So without further ado I'm going to turn it to a recent Temple University Department of Religion graduate, Heidi Isaac who will assist us with some conceptual framing and set a foundation for our conversation today. Heidi?

Heidi Isaac: Thank you, Dave. I would like to just say a few words before our panelists get started sharing their experiences. So, personally, I know that medicine was developed through the study of religion, yet I have encountered numerous individuals who do not know the connection, and importance, of having a religious studies background in the medical field. So I'd like to say a few words about that.

In the fifth century BC Hippocrates, often remembered as the father of modern medicine, recognized the body's natural ability to heal itself. He even instructed physicians to find blockage within patients and between them and the cosmos when attempting to heal them. Hippocrates’ formal name was Hippocrates Asclepiades, which meant “descendant of (the doctor-god) Asclepios.” Before Hippocrates, people believed that the gods caused human diseases. Through Hippocrates practices and teachings, which are recorded in the oldest medical books, more than 60 books collectively known as the Hippocratic Corpus, the belief that natural forces caused diseases became the new popular belief. The Hippocratic Corpus was completed 100 years after Hippocrates’ death by many different physicians during his time that are believed to share the same basic assumptions Hippocrates had about the human body, how it works, and the nature of disease. The medical practices found in the Corpus lead to the creation of the Hippocratic Oath.

 The Hippocratic Oath, as many know it today, is a document on medical practices, ethics, and morals. However, the oath that medical graduates take today at the start of their career is not the original one of the 5thcentury BCE. The original oath starts off by mentioning 4 Greek gods, yet today, it may seem that religion is removed from medicine altogether. In fact, physicians are told not to let their own religious views affect how they practice medicine. Physicians are supposed to not let their religious views control their decisions, yet it is not uncommon for a patient to choose the medical practices that best agree with their religion. Therefore, we here at the Dialogue Institute strongly believe that having knowledge of religious pluralism would be highly beneficial in the medical field- that it would lead to better care for the patients and their family, insure all the needs of a patient are met, avoid any unnecessary, added stress to the patient and their family, and reduce the number of lawsuits against physicians and hospitals. 

Two years ago, our editor-in-chief of the Journal of Ecumenical Studies, Dr. Terry Rey, and his late wife, Maria Rey, a former medical interpreter at CHOP, wrote an editorial for our 54:3 issue. In it, they each provide a personal case study where religious illiteracy had detrimental outcomes for the patients and hospitals. They make the case that training in religious literacy should be provided to all health care providers, especially in a large, ethnically, and religiously diverse country like the United States. The United States attracts patients and families from every other continent, each coming with their own set of religious beliefs and practices. Rey and Rey discuss the consequences that arise from misunderstanding such beliefs and practices and call for hospital professionals to “be conversant with the religious-based values of the traditions that they are most likely to encounter on any given day.” You can read their article in full in our summer 2019 issue, but now we will turn things over to our honored panelists who will be sharing their experiences regarding the following questions: 

We know that in the past, religious and moral narratives informed our understandings of illness and disease. Does this still hold true today? What are some of the challenges that health care providers face in practicing medicine in a multi-religious, multicultural environment? And, have there been instances where your patient's religious views have restricted or influenced how you have provided care to them? 

First we will hear from Dr. Devan Stahl, an Assistant Professor of Religion and Bioethics at Baylor University. Dr. Stahl has taught bioethics to undergraduates, medical students, nursing students, veterinary students, and residents. She also worked as a hospital chaplain and as a clinical ethicist in hospitals. Her interests include medicine, theological bioethics, disability studies, and end of life issues.

Next, we have Dr. Renee Hamdiyah Fennell, the president of Dental First Corp. and is involved with Temple University Kornberg School of Dentistry’s Diversity Office. Dr. Fennell was a registered nurse before she started practicing dental medicine and uses both trainings to educate the community about the connection between oral and systemic health. She is working on a book titled “Oral Health, The Gateway to a Healthy Heart!”

Our third panelist for today is Dr. Bijan Etemad, a Clinical Associate Professor of Psychiatry at the University of Pennsylvania, as well as a practicing Psychiatrist. When it comes to patient care, Dr. Etemad has the most experience among our guests this afternoon, over 60 years of it. Dr. Stahl, would you like to start us off?

Devan Stahl: Hello everyone. Thanks for having me. I'll keep these remarks brief, so we can get into lots of good questions and answers. So when we think about the landscape of religion and medicine it's easy to think now that there's an easy separation between the two, the medical sciences rely on fact and religion relies on belief. But of course it's not that simple. A lot of my research is on how theological  ideas influenced medical practice in earlier centuries, as Heidi was just saying, particularly in the West. There's no question that for most of recorded history there was a strong alliance between medicine and religion. Natural philosophers, who today we call scientists, were concerned with discovering who God was through learning more about the human body and the natural world. These physician philosophers were considered secular theologians, meaning they thought about theology not as ministers of the Church, but as people who taught and thought about the natural world.

In fact, against the myth that religion and science have always been opposing discourses, it was religious belief in God, that God could be known through studying the natural world, that fueled the scientific revolution of the modern era.

Now, since that time medicine has really pulled away from its reliance on theology and any particular understanding of God, so the scientific method itself doesn't necessarily rely on theological premises. However, in many parts of the world, including in this country, we still have a significant number of people who consider themselves religious. Their understanding of illness is shaped by their religion and their engagement with medicine is also influenced by their religious beliefs. Study after study shows that people make medical decisions based upon their religious beliefs. Now sometimes this is obvious, like when a Jehovah's witness refuses a blood transfusion, or when a Christian scientist believes that prayer alone will cure their disease.

When I was a chaplain it wasn't uncommon for patients to ask me to pray that they would receive a miraculous cure, or that God would guide their physicians to affect a cure, but beliefs can act more subtly too; influencing people's trust in medicine or their physicians, the spiritual distress they may experience as a result of illness, or the coping mechanisms they use to get them through illness. Religion remains pervasive in the patient imagination, as well as for some of our medical professionals. The diversity of religious belief in our country presents particular challenges for clinicians, however. I fear that many of our clinicians are not trained to have religious conversations.

Even if a clinician is themselves religious, this doesn't necessarily mean they have a basic understanding of the various religious beliefs of their patients, and of course we wouldn't expect them to. I have a graduate degree in religion and I don't understand everything about every religion. In fact, I fear that we're equipping many of our clinicians with just enough knowledge to be dangerous. In other words, we teach them a little bit about different religious worldviews and then they assume they know much more than they do. Or, they forget that belonging to a religion doesn't necessarily mean that a patient adheres to every aspect of their tradition’s beliefs.

Instead, I think we should be teaching our clinicians how to ask the right kinds of questions of patients and to not be afraid when patients present them with very particular religious answers and explanations to their beliefs. We don't want to debate theology with our patients, but we also don't want religious belief to be a conversation stopper, and this can be a delicate balance. So as a clinical ethicist, I've seen it happen many times, where a physician became quite frustrated with a patient when their religious beliefs seem to be driving them to reject medical care, or to request aggressive medical care.

I remember a time when a young mother refused a blood transfusion knowing that she would likely die without it. This created incredible distress on the medical team, who worried that her religious beliefs were coerced, and had a hard time accepting that anyone in their right mind would refuse something as simple as a blood transfusion. Once it was established that the woman did have decision making capacity, and that her decision wasn't coerced, she was allowed to refuse that transfusion and she did die. After that, there was a lot of debriefing that needed to happen with the medical team, so they could better understand her decisions and express their feelings about it.

I've also witnessed and done research on requests for non-beneficial treatment at the end of life in the hopes that a person would receive a miracle. This can be an incredibly frustrating experience for many clinicians because they aren't sure how to talk about religion with these patients, and they feel as though they're going against their professional obligations of beneficence and nonmaleficence to provide treatment that's non-beneficial. This is where I think training on how to talk with patients about their religious beliefs can be incredibly beneficial.

Many patients want to talk about their beliefs with their physicians, but many physicians don't feel equipped to have these conversations. This is where chaplains and ethicists can be tremendously helpful. In many instances I'll bring in religious leaders into family meetings to help guide these conversations, which is not something we would normally do. Now, of course, not every patient will want that, but if religion, and religious authority, is important to a patient, and is helping to direct their medical choices, then this is something the medical care team should take seriously. I don't think that we need to provide any and all medical treatment that a patient requests, simply because they say the request is based on their religious belief, but attending to those beliefs can establish trust and respect with patients, and maybe necessary if we want to find mutually agreeable treatment plans with our patients.

Now all that to say, I think we have a long way to go in training our medical professionals to understand, respect, and converse with patients who hold religious beliefs that they themselves don't hold. So, given the diversity of religious traditions in this country that's no small task. So I hope we can chip away at that a little bit this afternoon. Thank you.

Heidi Isaac: Thank you, Dr. Stahl. Dr. Fennell?

Renee Fennell: Greetings everybody. I'm going to echo Dr. Stahl, and I'm going to come from a position of unconscious bias. From that position of unconscious bias, I'm echoing her to say that it starts in the medical schools, the dental schools, the nursing schools, the pharmacy schools, and everyone, we all have unconscious bias. We actually don't know that we actually have it, but it does rear its head many times. So the real question is, are you aware, or are you not aware. Are you aware that this might be a bias that you might have against religion or any cultural difference that you might have as a practitioner?

The way of teaching cultural competency or religious literacy, you can't learn all the religions, you can't learn every aspect of every religion or every culture. So I think that the key is communication and the key is coming from a humanistic point of view and, like Dr. Stahl said, communication and compassion. If we do communication, passion, and humanistic conversation with our patients and we teach that in the dental schools, medical schools, and all of the schools, we will actually be able to be better practitioners, better instructors, philosophers and everything. 

What we find a lot, especially in the western world, is we find ethnocentrism and what ethnocentrism is, is that it's the feeling that your culture, or your religion, or your point of view trump's everybody else's. And so when we're in a space of scientific evidence and our culture, here in the United States, appoints us to scientific evidence, when people come with a religious background or philosophical background, many people will tend to just not honor it, not even hear it, become confused with it, and discredit what the patient is actually saying. The opposite of the ethnocentrism is xenocentrism, and especially with a lot of disenfranchised communities who suffer xenocentrism, where they feel like other people's culture trump's theirs, and so they don't speak up, they don't ask questions. They they just go with what the doctors might be telling them and all of these things, they breed mistrust, they breed misinformation. As practitioners, the more that we can get into with our own bias and the more that we can keep compassion and communication to the forefront, the better that we’ll be able to serve our patients. And one of the ways we can do that is cultural relativism. Cultural relativism will point us in the direction where  we understand we have a bias and, just like the example that Dr. Stahl gave, would be Jehovah’s  witnesses and the lack of taking transfusions. We don’t understand it, but we're able to accept it because we now know that people think a little bit differently than we do.

And so I'm going to close by just talking about a few of my own patients. I have patients from all walks of life and so many times I think to myself why are they coming to me when they could go to their Buddhists, Jewish, or holy leader. Why do they come to me? And I think that they do because we don't judge ,we don't judge, and we also actually just listen. And so the communication of listening and asking the right questions so that patients can tell us things like, “We don't like to take the blood transfusion,” or for me, it will be I hear things like, a big one, which we're going to discuss later, is the vaccine. Why people don't want to take the vaccine. Why Muslim women only want to be seen by Muslim women doctors, for the most part. 

As we go about this whole conversation today, I would like to ask each of us to just think about our own unconscious biases that we may have. I have to think about them all the time. I have patients that have tattoos from the top of their heads, to the bottom of their toes and they're afraid of a needle, and I just sit there and think to myself you've been pricked, and pricked, and pricked, but you're definitely afraid of this anesthesia that you're going to get today. So without judgment, we just take a deep breath, with no bias, with no judgment and listen to their conversation, because maybe at one point in life, they had a horrible experience and that's where it's coming from and not really the needle itself.

So today I will be coming from , as we further our conversation, self awareness, and being taught in medical schools, and all of the schools, talk about unconscious bias, talk about compassion, and talk about communication skills. Thank you, Heidi.

Heidi Isaac: Thank you, Dr. Fennell. Dr. Etemad?

Bijan Etemad: It has been delightful and educational and I learned an awful lot so far, but I come from a different background. I was raised in a Baha’i family and learned early on to respect all faiths and was actually taught about different faiths. So growing up, I had a good understanding of Judaism, Christianity, Islam and the Baha’i faith. And was basically raised with the understanding that we are all the same, there’s only one God, and during my medical school training, and based on my faith, that when it comes to science and religion, there should be  some element of harmony between the two. We cannot separate the science from religion, and the religion from science.

I hardly had any difficulty in my practice as a trained child psychiatrist, a board certified geriatric psychiatrist, and as the head of general psychiatry at UPenn, or during my research for about 20 years. So during my wide spectrum of practices and encounters, I never really encountered any difficulty regarding  bias, or had any misunderstanding about a patience’s point of view.

You see, spirituality and religion are two separate things. Spirituality is very individualized and has a wider spectrum of understanding. Religion is more like an institutional thing. So in my practice, when someone comes to see me, religion really never comes up, but there have been examples when a patient comes in, a Muslim woman who is covered and I won't be able to see their face, and I respectfully ask that, “unless I see your face, in my profession as a psychiatrist, I really cannot make any assessment whether or not you're depressed, whether or not you're anxious and I usually ask the husband to come in. If the patient is still uncomfortable, I  respectfully ask the patient maybe she should see a woman psychiatrist, where the patient would be comfortable to unveil and can be treated more judiciously and property.

But outside of those very rare examples religion never really comes into my practice, and I don't think it really comes to other physicians’ practices. I think what you are raising here is also a fascinating thing, and that is, we need to raise our children early on, in terms of understanding other humans and in terms of differences, and the differences of faith, and somehow not to be prejudice against those who happened to have a different faith, color, shape, background, or nationality. That is really what is missing, not only in this country, I think, but also all over the world. 

So, in so many ways, I was blessed to have been raised in that kind of a family and I have enjoyed the work that I have done and I'll be more than happy to entertain any question. You know, one of the principles of the Baha’i faith is, that if you're sick you seek the best physician, that is part of the Baha’i text, that you seek the best there is in the illness that you are encountering and you're struggling with. And in so many ways it kind of helped me to do the best I can in the kind of things that I have limited experience in. To do the best that I can for my patients. So I think I'm done, unless you have questions.

Heidi Isaac: Thank you, Dr. Etemad an thank you again to all three panelists. That was wonderful. So we're going to start off the question section with a few prepared questions that the staff at the Dialogue Institute had come up with, and we also have a few SUSI alumni in attendance here and one will also ask a few questions he himself had prepared for us. So first question we have, and this is for all three panelists, “What role do you think dialogue plays in health, and how healthcare providers engage with their patients? Are the skills necessary for the patient-provider relationship?”

Bijan Etemad: I think dialogue is essential in understanding, this is speaking from my own practice, understanding the patient and doing the best you can for your patient because I don't ever claim that I know anything, unless I listen and unless there's a dialogue established between me and the person that I care for, and through the dialogue process, I gain better insight and better understanding of the kind of thing that I'm going to be dealing with. 

Renee Fennell: I think dialogue is critical, but I think it also must be taught with communication skills. Just having dialogue without communication skills and religious and cultural literacy can often be actually offensive to patients and colleagues. I just think that it, I agree that it needs to be taught, I do think that we also need to actually include those communication skills, with the literacy of cultural competence and religious literacy, along with it.

Devan Stahl: Yeah I'll just sort of ECHO that. I think medical schools are fairly good at teaching students about shared decision making, or at least the concept of shared decision making, as being sort of this two way street, where patients know a lot about themselves and their goals and their values, although not always, and sometimes you even need to guide them through those kinds of conversations, on how do I connect my values with this particular medical option that I have. So that is being done, but I think sometimes, at least in my experience, the religious element, or the cultural element, can be a conversation stopper in that. So we're very comfortable talking about all sorts of values; I enjoy spending time with my grandchildren, I enjoy, you know these sorts of things, but as soon as somebody brings up, sort of a very particular religious belief, that can kind of shut things down because it's hard to identify with that, perhaps.

I think that there is more work to be done in dialoguing in those more uncomfortable terrains, those terrains can be more uncomfortable for some physicians, either because of unconscious bias, or just because they're not as informed about that religion as they feel like they might need to be, so that could kind of shut things down. Say there's the dialogue and it’s so so important and there’s a kind of humility about asking the right kinds of questions. I think cultural competency gets us close to this and, or maybe you want to call it cultural humility, but I’m always trying to prompt physicians to, “well, they said they want this miracle. Did you ask them what they meant by that? Did you probe a little bit further, just into that belief itself because maybe they really wanted to explain it to you and you didn't sort of ask the follow up questions that were necessary to understand.”  So I think that's where we can sort of push the dialogue forward.

David Krueger: If you don't mind, if I could just jump in just to tease that out just a little bit. I'm curious, for each of you, if there are some specific prompts or questions that you have found to be helpful at kind of opening up a conversation and creating that space for dialogue. Can any of you offer any kind of practical suggestions that have worked?

Renee Fennell: I think I’ll start. When we take our [patients] medical histories, we could do a better job by adding some of these kinds of questions to our medical histories, so that we could actually get a sense of not just what medicines they take or allergies, or past conditions they have, but if you notice that most medical histories have very limited emotional, spiritual questions. When you see spiritual it'll say “what religion,” and it just kind of stops at the head. And so if, just like you probed us right now, we look deeper into the question, I think that our medical histories is a good place to start the conversation with our patients and if we are actually in an environment that we wish to make humanistic and have compassion, you can just like Dr. Etemad said, “I need to look at your face.” You can look at people's facial expressions and their body movements and kind of get a feel to see if you're in tune with what else they may want to tell you. But I think the medical history form can be expanded and used as an initial tool to have this kind of conversation.

Bijan Etemad: You know it's interesting. Every so often I convey to my wife, I say,

“Really, I think there was a miracle,” and that refers to someone that I had been trying to attend to, and the complexity of that individual psyche is so complex. It's interesting. Sometimes I kind of pray to be guided, to be put in a state of some tranquility, or maybe a defective process to see whether or not I’m on the right track, or be directed to the right track. Now, whether or not that prayer, and no other entity, is assisting me, but it's certainly assisting me as an individual to kind of  pause for a minute and to reflect. I consider myself relatively a good psychiatrist after so many years and so, to be conscious of your own spirituality and your own faith and understand how delicate and sensitive, and how important it is for you to have a faith, and everybody else has a faith, I think it brings humility into your care of individual patients. 

So in that I mean I have seen miracles, but not that they are better over medicine. I just figured that, you know, this combination or that combination probably based on science is the proper combination and is many times a reflective process.

Devan Stahl: I'll just add quickly that I think there's some sort of blanket questions that are always helpful. I'll caveat this with, I don't think that every patient wants to talk about their religion with their physician, or any other medical professional. Sometimes that could just be like awkward and actually really uncomfortable, but if your choices are being directed by that religious belief, and that's really obvious, or you're in an existential crisis because your illness has prompted you to re examine your religion, “I don't know why God would be doing this to me.”  I hear that sort of thing you know, why is God testing me like this, what did I do wrong to deserve this illness. That really should prompt some questions. And I think questions like,

”Can you tell me about your belief and why you're struggling so much. It sounds like religion is very important to you. Can you tell me more about that? Do you have a religious authority that you'd like to bring in that would be comforting to you in this moment? Might we send a chaplain your way?”

 I mean, I think just sort of probing into that a little bit more, and then learning from our patients when to stop, but actually it seems to be that many more want to have those conversations that are being afforded the opportunity to have those. So when it seems appropriate when the medical decision is being prompted by a religious belief, or when the patient is in a crisis, a spiritual crisis because of that religious belief, I think that's the appropriate time to start prodding them to examine what's really going on and to figure out who is the most appropriate person to address those concerns.

Bijan Etemad: I think it's an excellent point, but at the same time I will never forget a family who lost their son. They became so angry at their own faith and they basically said, you know, “I don't no longer believe in God and so forth, and so on. And I happen to be involved with the family and I try to basically help them to understand that the mishap, and unfortunate events, happening to our loved ones, has nothing to do with God. It was just a bad accident. I tried to help them refer back to their own faith, talk to their, you know, counselors, speak to their ministers, or to their Imam, and so forth. Trying to understand that really, that God has no place in these things. 

See, one of the challenges in medicine is the patient coming to you, on one hand, they believe that God really has the ultimate decision in terms of your life or not living, and at the same time, they come to you, as a physician, expecting that you with your knowledge have the tools to rescue them from that illness. So the patient has struggled with this. To begin with,  60-70% of  patients, according to statistics, really believe in God, that God ultimately decides their life. And then how do you plug in, as a scientist, into that scenario, to assist your patient so they can still remain faithful, but at the same time to be compliant with scientific thinking.

Heidi Isaac: Thank you. I see that we have already some great questions in the chat, we'll get to them shortly. We would like to invite now SUSI alumni Manuel to ask one of his prepared questions.

Manuel Maroun: Hello! I am Manuel Maroun, a third year medical student from Lebanon and I'm glad to be here with you tonight. I just wanted to ask if any of the panelists ever witnessed any sort of miracles, sometimes, and if so, how can they explain them. The results are quite surprising when it comes to the CT scans, or the MRIs, or  something that we can really evaluate. So what do you think about this and how can you evaluate them?

Bijan Etemad: Is that question directed at me?

Heidi Isaac: it's directed at all three.

Bijan Etemad: What was the question again? I missed the first part.

Manuel Maroun: If you can evaluate, maybe not in your domain, for example, not in psychiatry, but, for example, if a miracle happens in neurosurgery, or in any other medical domain. How can you explain this, especially when it comes to results that you can really see, like in the MRI/CT scans, everything, sometimes an x-ray? How can you explain miracles, if you are a physician, if you are a nurse, if you're in the medical field?

Bijan Etemad: Well, I can speak on the fact that. Although we know an awful lot, there is also an awful lot which is unknown to medicine and to science. Things change and we don't understand it. A patient comes and says, you know, '' I'm fine. I got better,” and in many ways it is truly a miracle, but at the same time, we know that there is so much unknown in terms of science, that can happen without you knowing it. It's my take on it.

Renee Fennell: I agree. The way I explain miracles, is the same way. That there's so much we don't know. We really know so  little about the human body and much of what we know are theories that we have all kind of accepted. And then as we move on, and on, and on and on, through evolution, for my say, things that will kind of rebuild themselves later on down in history and will say that, “oh, so interesting. They thought that was a miracle years ago.” And so, once our country separated state and religion, or at least thought that, you know, they became to have a disconnect, and saying, non-judgmental, about whatever the patient believes has happened, is probably a good way of just honoring their beliefs and also honoring our scientific, evidence based knowledge.

Devan Stahl: Yeah, I know that those things have to be in contradiction right?  I think that's what Dr Fennell is saying. I mean, the more I do research on miracles, and how patients believe in miracles, the more you realize that we all actually are saying something really different. And so I never presume that we all have the same definition of miracle, even in the Christian faith, that I belong to, people can think miracle means either some completely unexplainable event, something that doesn't really happen anymore, or it can be the mundane things that are extraordinary, “every child is a miracle.” So the ways that we use those terms are just so, so varied, and so it's good to probe into what the patient really means by that. But I mean, I think a lot of physicians, even if they don't necessarily adhere to a religious faith, would admit that there are things they can't explain and they're perfectly happy to let the patient sort of say that it felt like a miracle.I think, where it gets tricky is when patients are sort of then make driving medical decisions based on that hope, for a miracle to occur. And so that can create some sticky situations where the physicians feel uncomfortable providing certain treatments.

But you know, I think it's the last Pew study I looked at, in 2015, said something like 80% of Americans believe in miracles and the majority of them believe that a miracle can happen and save a patient's life, even if the physician says that they’re certain to die. It's something like 60% of people believe that statement to be true. That's an incredible number of people who will not trust physicians like sort of prognosis that death is certain, and so, when we sort of take that into account, I think we really need to be careful, then, how we're talking about what the miracle is, and what we should expect from that, given how many people continue to believe in the presence of miracles and medicine.

Heidi Isaac: The next question we have for our panelists kind of is regarding medical schools, when you attended medical schools and medical schools today. We were wondering if religious literacy is taught in medical schools and, if so, in what capacity and if not, do you believe that it should be? Do you feel that the education that you received when you were in school prepared you to properly treat patients with diverse religious backgrounds?

Renee Fennell: I think I will go first with that. I think it really has grown. It's not like it was when I went to dental school 25 years ago. You'll see a lot of our major institutions, for instance, in dentistry, we have a quota, the Commission on Dental Accreditation for dental schools, they have actually put cultural competency of which religious literacy falls under that topic, as a prerequisite to accreditation. So dental schools have to prove that they are teaching these things in an experiential way, as well as a didactic way to their students. And because of that, and also because of the diversity that we see in the dental schools around the country- some places are not diverse at all and some places are really very diverse, but because of the diversity, and all of the social media, and communication methods that have made us global, even though we often times feel comfortable in our own microcosm of where, we've had to expand our thinking. Since we have become global like this, we have thoughts, and philosophies, and education from all over the world now coming together in our schools, and that has provided a wonderful dialogue within the dental schools. So the medical schools I will let the other doctors speak on those.

Bijan Etemad:  I know some medical schools  in this country have as part of the curriculum for the medical students some insight into religious diversity and faith. How much you need? That is a good question. Did I have it when I went to medical school? Yes, and I think what really helped me a great deal was my upbringing. And I think that is what is missing, really, and again, I don't mean to be critical, but you know, having my children born here, raised here, they went to school here, associated with so many other families and so forth, and faith always has been kind of on the back burner in some extent, you know. Insensitivity to diversity has been always on the back burner and so I think these are the kind of things that we can do when we contemplate our family, and children, and educating our teachers, and helping parents and so forth, to really raise a community with sensitivity about this diversity and understanding about differences. But I think we're on the right track. I think we're going to get better as we dialogue more and more. I think the future's bright.

Devan Stahl: So I've only ever worked in one Medical School and the entirety of that medical literacy, to the religious literacy training, was a lecture that was mandatory and all the students really resented having to go to hahaha. Because of where it was placed in the curriculum. I think it's true, as Dr. Fennell described with dental school, that there is a cultural competency element that is needed and religious literacy would fall under that.

The tricky part is, kind of like with ethics as well, you just have to show that you taught it somewhere, but there's no requirements for what you have to teach, or how it's being taught, or how many hours if it's required. So you can get incredible diversity in what students are being taught across medical schools. I know some medical schools have really robust religious literacy programs, and some have almost none. And so I think that some consistency across the accrediting board, so the ACGME would be nice.

I also think it's really tricky, like who's competent to teach that and how is it being taught needs to be standardized because I'm afraid that what a lot of students are getting is just not good enough, or actually might be detrimental to them. I’m sure everyone's seen these medical textbooks that are like, “Muslims believe this and Christians believe this,” and that's just not a very good way to be taught about religious literacy.

David Krueger: If I can just jump in for a moment. I think it was Dr. Stahl who made the comment that having some religious literacy knowledge can be dangerous, like you could have enough just enough to be dangerous and to perhaps maybe bring more obscurity to the conversation with the patient, rather than clarity. It reminds me of what Dr. Etemad said about this distinction that you made between religion and spirituality, of saying that, yes, we're rooted, you know, in a religious or non-religious tradition, but that sense of spirituality is something that's very much the driving force to the person that is in that room with you. And they may be Muslim, Hindu, Atheist, whatever might be, but what are their spiritual needs, perhaps in that space, in that encounter. 

I think what you've all been saying is, you know, us thinking through what are the right questions to ask for that moment? Does this factor need to be brought into this room? Is the patient bringing this forward as something that needs to be addressed? Dialogue blended in with religious literacy, and really focusing on the person there, rather than the representative of some larger imagined group is probably a good approach. So Heidi? Could you maybe turn us to one of the questions in the chat.

Heidi Isaac: Sure! So the first question we had posted in the chat was from Dr. Effiong Udo, and this was directed to Dr. Fennell. He stated, he was wondering whether virtues, such as compassion, patience, kindness, etc. and striving to promote the dignity of individuals, can as well be cultivated by medicine? This was very early on, when you were speaking about dialogue and medicine.

Renee Fennell: Yes, I think it can be cultivated in medicine and, yes, I think it should be cultivated in medicine and the reason why I think so is because those attributes are what connect us as humans. When we talk about religious literacy, there's a humanness underneath all of that, and if we can just tune into the humanity aspect of it, then the religious literacy becomes helpful, but it's not the all-in-all, because when you're looking at a person you're seeing human. And we all say that all the time, you know, “We're all human. We're all human,” but a lot of times we don't really treat each other with that golden rule- do unto others as you would have them do unto you. 

Patients ask me all the time, “Would you prescribe this to your mother?” Hahaha. When they asked me that, it always just jolts me because yes. Yes, I would. This is why I'm giving you this recommendation because I’m treating you as a human being, just like I would treat my own mother.

And so, in our society where healthcare has become so monetized, or economically based, or all of those financial words, we have students who come out of medical school with increasing and increasing debt. The ethics and the integrity comes into place, where they’re trying to pay their school loans, they’re still trying to drive that car, they want to get married, the big wedding, the da da da da da da da. For surgeons, for internists, it doesn’t really matter. 

If we don’t teach these things early on, like compassion, other things can lead us down a path where we're not actually honoring our patients and we're honoring financial gain, I'll just use those kinds of words. So yes. Yes, I do believe that compassion, kindness, respect, like Dr. Etemad said, this disrespect will go a long way in the, I was gonna say dental education, but in the medical education as a whole.

Bijan Etemad: You know, I’m so delighted to hear what you said. These are the attributes that we need to teach, not just in medical school or dental school, we need to teach them; at home, in primary school, in high school, in churches, in the mosque, in synagogues, and on the streets. Everywhere. We need to create a culture of understanding, sensitivity, compassion, decency and honesty.

You cannot cramp humanity into the complicated, packed curriculum of medical school, or dental school, or nursing school. As it was stated, you give a course, nobody wants to hear it, they hated it, one hour, two hours, get over it, and out. Haha, you see, it's not going to have any impact unless we learn to begin early so we create a society where sensitivity, and understanding, and decency  become part of the makeup. Of course, that's my point on this.

Heidi Isaac: Thank you. We had one more question from Manuel. He wanted to know, “When the cons outweigh the pros in any given treatment, like in palliative care or during final stages of cancer, do doctors still have a moral obligation to continue treatment or can they place the patient in hospice care and make them as comfortable as possible until they pass?

Devan Stahl: I can start on this one. This is really tricky so the first thing I'll say is, as a clinical ethicist, I'm always trying to prompt physicians that they absolutely shouldn't be providing treatments that they don't believe will work and you might be surprised how often I have to reiterate that, because a lot of physicians are under the impression that, if a patient insists or asks for something, then we're obligated to provide it, because that's what they want and it's all about patient autonomy. But of course, if it's not going to benefit them, it's probably going to hurt them, and so we ought not to be hurting our patients. We can't, in this country, automatically enroll them in hospice; you have to actually agree to be in hospice.

We do want to make sure that people are consenting to things like hospice care, even though I think it's an incredibly wonderful program. If you don't want to be in it, then we can't force you. You have a right to reject any and all medical treatment that you don't want, but you do not have a right to request treatment that physicians don't believe will benefit you. So that's sort of the big difference. We don't have to provide things that won't work, but we're not going to then force you into hospice. We can just sort of guide you into comfort care, but these are things that you need to also agree to. So we need to be careful in that balance.

Renee Fennell:  Can I just piggyback on what Sr. Stahl said, and I'm going to just go back to what I just talked about a little bit later, I mean earlier, and what Dr. Etemad said also. It’s a wider picture. It's not just medical and dental school. It's pharmaceuticals, it's insurance companies. Many times, these doctors get caught up in standards of care where they don't want to be sued, you know, so they’re trying to do things that, you know,  their integrity tells them to go one way, but the insurance company tells them to go another way. So this whole concept, like Dr. Etemad said, has to be overarching. It's the overarching concept of bringing integrity, and I don’t even want to say integrity, but holistic care, I’ll call it holistic care, where we are caring for a patient's mind, spirit and their soul.

In our country, we tend to be, because we're so scientifically evidence-based, we care for the body, and that is what we do, and we leave the emotions to the psychiatric people, and we leave the soul to the spiritual people, or the religious people whatever you would like to say. When we can find a way to blend all of those back together and treat our patients holistically, (mind, body and spirit) then I think that, and i'm going to make it even broader to say we treat them environmentally too. Some of our environments are really not healthy for patients and when patients ask me, “What's the best treatment?” What is the best treatment for you may not be the best treatment for somebody else. It's all so quite individualized. We’ve all seen where people are on drugs, for instance, go back to the same environment and it is very hard for them to make a way. And so, when we can incorporate these three modalities together, I think we're going to see a real change in how we approach medicine. Hahaha I  hope that wasn't too wordy.

Heidi Isaac: We would now like to open it up to the rest of the participants, if anyone has any questions for our panelists.

David Krueger: If you already asked a question in the chat don't be shy, you can go ahead and I think Heidi? It's okay if they unmute themselves? Would that be alright?

Heidi Isaac: Of course.

Jekonia Tarigan: Thank you. May I?

Heidi Isaac: Go ahead.

Jekonia Tarigan: Thank you for all the speakers. I'm Jekonia Tarigan, from Indonesia, Jakarta Indonesia. I'm doing my PhD now in Indonesian consortium for religious studies, Gadjah Mada University graduate school. I'm really excited to discuss, because I  am doing my dissertation research now about the interreligious encounter within religiously affiliated hospitals. So maybe I need to tell the context first. In Jakarta, in my city, there are three religiously affiliated hospital. From Christian, Catholic, and Islam. All of them already served the society for like, hundreds of years, and people go to these three hospitals, no matter what their religious background is. But, uniquely, interestingly, the majority of the people in the city are Muslim and most of them go to the Christian and Catholic hospitals.

I found it interesting that in Jakarta the problem of religious identity is quite strong. I mean, some people from the Muslim side are actually quite sensitive about  Christian mission. So even though they go to the Christian or Catholic hospital,  there is an acquisition, whether they will be asked to convert to another religion, to Christianity, for example. 

They still enjoyed the medical services, because most of my informants, for example, they said that Christian hospitals provide better service than the Islamic hospitals, but still those accusations exist. They can go to a Christian or a Catholic hospital, but for another issue, related to some doctrine, for example, they are forbidden to wish Christians a Merry Christmas. So it is different cases, related to certain religious doctrine. They cannot accept it, they cannot do dialogue with Christians, but in the healthcare context, they go to Christian hospitals because they need it. Like Dr. Etemad said, that when people get sick, they search for the best service. 

So how, actually my question goes specifically Dr. Stahl, how do we see dialogue in this kind of context, because in hospitals, mostly people accept the issue of religion in a universal way, I think. If the healthcare service, or the counselor from the hospital come, they may accept a universal message to keep spirit and be disciplined, to use your medicine, or  something like that. But if you go to the specific issue of religion, they cannot accept it because it is rather sensitive.

In Jakarta, some people also come from a Japanese ethnic group, and they usually accept  interfaith marriage. They experience interfaith in their own family which influence them to accept the dialogue within religiously affiliated hospitals. Maybe my question and the context is rather confusing, but I'm really excited to hear from you Dr. Stahl. Thank you.

Devan Stahl: Sure, yeah. So, it's a very different context than what I'm used to so the first thing I want to say is knowing your community s so important to resolving these issues so I'd hate to sort of like tell your community how they should be thinking about this because it's not my community. I’ll risk some humility here, but I do think there are some tactics of being open and trying not to be so judgmental, that hopefully can prompt conversation.

I would never push somebody to start talking about their religion, if that made them uncomfortable. At the same time, when I was trained as a chaplain, here in the US, it was very important to be an interreligious chaplain so, even though I come from a specific tradition, it's never my goal to impose that on anybody, or even to sort of try to manipulate everything into like a Christian conversation, which required me asking a lot of questions of people, and assuring them that my goal was not to convert, was not to force a religious conversation, but really my goal as the chaplain was to just comfort them, and be there for them, and talk about whatever it is that they wanted to talk about. 

At first, some people would be very sensitive about religion and not want to talk about it, but, the more they saw that you were just there to have a conversation, to talk about whatever it is that they needed to talk about, the more open they would become. And, as a young female Chaplin, you know, some people were very suspicious of me, that I didn't have the kind of religious authority that they thought was important.

They rejected me, sometimes, but sometimes once they saw that I was open, they were more open to me. So I think just being gentle and guiding in those ways, being non-judgmental as our other panelists have said, and sort of exploring with them what interfaith means, making sure that you come across as a person who's not trying to convert them. I think those can be strategies for opening up conversation, but I think also knowing the context of your situation is so important.

So, for me, getting to know the religious authorities in my community is really important for the work that I do. Getting to know how they talk to their parishioners? Very important. And so the more I can do that, the more I can loop them into conversations and the more I can sort of understand my own community.

Jekonia Tarigan: Thank you Dr. Stahl.

Heidi Isaac: Thank you. In the chat we had a question from Sergio. Sergio, would you like to ask your question now?

Sergio Mazza: Sure, let me go back and read it again. So, in hospitals, in the experience of the three speakers, is there a systematic approach to involving hospital chaplains in difficult situations that require cultural and religious competency?

Bijan Etemad: I can speak for the University of Pennsylvania that the answer is yes. And they're always involved and very helpful.

David Krueger: And that determination is made by the health care provider to say that there would be a sense of like, there needs to be some more insight brought in, or how are those decisions made? 

Bijan Etemad: Well, there is a healthcare provider, primarily, and then a consultation with other healthcare providers in this setting, and the staff, and then collectively, it’s an understanding that we need other services and other experts into the mix, especially the chaplain, to really give us a different insight, different point of view, to deal with this complex issue regarding that individual health issue, or a family issue. That kind of scenario. Pretty often, and I have been involved in a number of them.

Renee Fennell: I would like to also chime in and piggyback on Dr. Etemad. In my years of nursing, as a registered nurse, when we have team meetings, the recommendations can come from any point on the patient's care team. So, the recommendation can come from the nurse, it can come from the doctor, it can come from the social worker. Whoever had a interaction with the patient and said, to the team, “Okay, we need to bring in a chaplain,” or “We need to refer the patient to a psychiatrist.” Anyone on the team, and I want to say that the hospitals I worked at had a way to put that information in the system so that they got them.

Devan Stahl: So that's my experience, too. Any member of the healthcare team can make a referral, which will go straight to the chaplain, either through a consult request, or through the medical record. patients themselves can typically request a chaplain, although most patients don't know that chaplains exist, which I think is so strange, in part because most hospitals that I've ever worked in have like a one to 100 ratio of chaplains to patient beds.

In a hospital with about 400 beds, my hospital has three, sometimes four, chaplains. So there's definitely not enough chaplains in hospitals and when healthcare jobs are getting cut, it's typically the chaplains that get cut first. We have this sort of huge problem, I think, of a lack of chaplaincy but the mechanism is typically there. How many patients chaplains are able to see in a day, just might depend on the capacity of that particular hospital and how many chaplains staff they have. And if they can cover nights and weekends, because not all hospitals have chaplains that cover nights and weekends either.

Renee Fennell: I think a lot of that has to do with the diagnosis of the patient. Would you agree Dr. Stahl, Dr. Etemad? Patients who have a more severe diagnosis tend to get into that system a little quicker than patients who have less severe diagnosis.

Bijan Etemad: Yes, it is, and even the patient has the right to ask for their own chaplain, or rabbi, or imam, or a religious leader or individual that they can trust to be part of the team and consult with, or comfort the patient, and so forth. There is a pretty open-door process to assist the family and patients to go through that difficult time.

Devan Stahl: Sorry, the palliative care team at our hospital itself has its own chaplain, so those patients that are sort of, are chronically ill, and tend to be a little bit sort of getting a little bit more serious, there is a chaplain that works just with them. That's not true of every hospital, but I do think you're right Dr. Fennell that the more serious your condition, the more likely it is that the healthcare team is going to recommend that you speak with a chaplain. But I think anyone at any point can request that, in the hospital.

Atsede Elegba: Can I just chime in? I'm a healthcare chaplain and I actually have some patients I have to go to see, but you're right. Thank you, Dr. Stahl for speaking for chaplains. I put that in the chat. And to Jekonia’s question, which I thought was great, I think that even though we don't often work in that environment, the people that he was talking about, it sounds like it's the health care facility that projects a specific religious ideology that the patients are concerned are going to be projected onto them, or you know, forcing them to convert. 

That does happen in small bits here, because very often there are staff sometimes that, or people that come from outside, who have not been trained, as you were Dr. Stahl, or that I was as a board certified chaplain. And so they feel it is their duty to convert and we try to avoid that. Even here, we have people who don't want to see a chaplain because they're afraid that they're going to be, that they're going to proselytize. So that does happen, in certain instances.

So, but again I think that's a whole nother question and  the other thing, in terms of what you were just speaking about, I'm glad I put that question in the chat that, you know how often do medical professionals use the chaplain. So, I'm glad to hear that, it sounds like you all do, in certain instances, and again to your point, yes, more of my time as a chaplain has been in hospice and palliative care. When a person gets to that point, where their diagnosis, or prognosis, is more severe than people feel that will, this is the time, but that's when medical staff is backing off, and so the end of life care goes to the spiritual care providers, but most of us who do this work, think that it should come in a lot earlier.

A lot of  what we do is listen. If we listen  based on the person's spiritual trajectory, based on the person's spiritual background, not on what we believe. But a lot of people do feel, even here, that the reason why you're a chaplain is coming into the room, sometimes I have to say I'm not here because I think you're dying, so yeah, there's this perception and part of what we can all do is to clarify that for people. To have them feel more comfortable visiting with a spiritual care provider, as we're often called that as supposed to chaplains, you know, to kind of break that barrier, again, between religion and spirituality etc. So thank you very much for a great conversation.

Heidi Isaac: Before we end for today, Gity had something to share as well.

Gity Etemad: Yeah. I just want to make two short comments about what we talked about before. The Yale University School of Medicine, in the department of family medicine, in the questionnaire that they asked a patient on arrival, they ask, “Do you believe in God?” If they say no, they just let it go. If they say yes, then they go a little bit further, and they say, “Do you go to any church,” and if they say no, then they say okay. Then they go further down. 

The reason they do this is they want to find out if the physician can get any, in the case of need, they can have some head from a family from the Church from the Community, that would help the family. So I think this is something that Yale university Medical School has started.

The other point I want to make it came about the chat about the chaplain is that I work at St Christopher's Hospital for Children and because, in the Baha'i faith we don't have a clergy, there was a very sick child and they were wondering if there is no one around what they can do. And I said I leave you a Baha’i prayer, whoever wants to read it to calm the child or calm the family, that would be good. So there are folks from different faiths, at least it was when I was there, I don't know if they are still there, so that's another way to give some spiritual support to the patient of the child who was very sick.

Heidi Isaac: Thank you Gity, and thank you everyone for joining us today for this very important dialogue. Obviously there's so much more we could say on the topic, but we are getting close to the end. Just wanted to remind everyone that this video will be posted on our YouTube channel and Sayge put the link in the chat so you could go back and rewatch it or send it to anyone who couldn't join us today. Sayge also said that she was going to save the wonderful conversation we had in the chat for you as well.

Mo’men: So are we finishing, but can I add one last question?

David Krueger: Last word haha.

Mo’men: Yeah, I'm sorry  but I just need to ask this. Okay, so now we've touched on the level of respecting religions and having dialogue and all that, but if the people, in categories. just for the sake of this question, so we have people who are being treated and they don't care so much about religion and that's not a problem for us. And then you have this group of people who are religious, but  you as a healthcare provider have to accommodate their beliefs. Let's not let's not say religious beliefs, but there, but their beliefs that can be solved. And then you have this group that their beliefs can affect their health, but only affect their health, like Renee said, the woman who doesn't accept to have a blood transfusion and that's Okay, because at the end it's her decision.

I want to ask, what if his decision, or his beliefs, could affect someone else's health?

For example, here in Egypt, I graduated from Medical School last year and I am working now in general surgery, and in Egypt here we have a problem with FGM, or female genital mutilation, or what they call female circumcision. This is a huge problem here in Egypt and people say that this is their beliefs, but actually it's affecting their children, or you know, young girls who don't have authority over themselves at this age. So don’t you think that me, as a healthcare provider, should have some authority when it comes to such things?

So now we have surpassed the problem of, “It is my beliefs affecting me so it's my life.” So what do you think about this problem? How can this be addressed, because believe it or not, it's still happening, and some people say it's religious, but I don't know, let's not say it's religious. Let’s just say it's just beliefs, cultural beliefs, whatever it is, but it's still a problem and it still has to be addressed, because it is affecting so many lives around the world, and I have seen it myself. It's pretty devastating and breaks hearts. So how can you think we can address this problem? Thank you very much and I’m sorry for taking up so much of your time.

Bijan Etemad: I think we as physicians have learned  not to do harm to patients. And that is our moral, ethical, legal, spiritual obligation. To do whatever we can to fight this awful, almost like a genocide. I mean,  have been involved in, you know, some legal cases, people from different countries, mostly European, and so forth, and I think we as physicians have that obligation to really rally around the issue and to stop it. you know. Say something, do something. That is my statement.

Devan Stahl: I’ll  just quickly add to that. In this country, we don't let parents make decisions for their children that are potentially life-threatening, or mutilating. So it's not as much of an issue in our country, because the Supreme Court decided a long time ago that we can't make martyrs of our children. That's sort of the famous line in the case. There's lots of instances in which physicians are able to override parents who are making life-limiting decisions for their children, based on any number of beliefs. But also that all clinicians have a right of conscience themselves, and so, if a patient is requesting something for themselves, or on behalf of their children, that the physician thinks is immoral, or wrong, they're allowed to say, “No. I don't want to participate in that. It's my right of conscience to say no,” and we respect that, for the most part in this country, especially with these kinds of cases where there is considerable dispute about whether this is part of the medical profession or not.

Renee Fennell: Can I just answer real quickly, piggybacking off of my co-panelists? Never underestimate your power of education. You might not use your power of education within the actual hospital setting, but outside the setting, you and other physicians can go around and just teach people. We were really effective. I worked with a group that went to and taught in Africa, in Ghana. And in Ghana, there was a real problem of this cultural taboo that they would be cured from AIDS if they had sex with a virgin. The men in the community were running around, you know, attacking the virgins, to try to get cured with AIDS.

What we did, I didn't do it personally, hahaha but I just contributed money to the cause, but what they did was they actually wrote up a whole curriculum of education to teach, not only the men in the community, but the women in the community, the mothers in the community, and also the boys and the young women. They had the statistics that it really didn't make a difference. So, you do have that power of education. That you can get with your colleagues and make a difference in your community.

David Krueger: Thank you so much for that, and thank you Mo’men for taking the risk of asking one of the most difficult questions of the conversation today, right at the very, very end, but I'm so grateful that you all stayed around for that, because that was really a powerful call. There are so many issues and topics that emerged out of our conversation today. We could have a series of these conversations, or perhaps a conference someday.

But thank you all again, much appreciated and let's stay in dialogue. This video will be posted soon. So thank you all for joining us from around the world.

Bijan Etemad: Thank you, it was a pleasure.

Devan Stahl: Thanks everyone.

David Walline: Thank you.

Heidi Isaac: Have a good day. Thanks for joining.

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In Memory of Harry R. Halloran Jr., Long-Time Supporter, Muntu wa Bumuntu

Harry R. Halloran Jr. (August 24, 1939-December 18, 2021) was a generous and long-time supporter of the Dialogue Institute. His financial support was critical to the establishment of the institute in 2008 as a programmatic offshoot of the Journal of Ecumenical Studies. Several initiatives were made possible through Harry’s support including the Bumuntu Peace Institute in the Democratic Republic of Congo, several exchanges with Fulbright scholars from Saudi Arabia and elsewhere, a program with Jewish and Muslim women from Israel, and many other programs that have fostered dialogue and understanding across religious and cultural differences. The Dialogue Institute board and staff offers its warm condolences to Harry’s family.

The obituary is available HERE and the funeral is scheduled for Saturday April 2, 2022, 10 AM at St. Thomas of Villanova Church on the Villanova University campus, 800 E. Lancaster Ave., Villanova PA.

The Dialogue Institute is planning to host a Zoom memorial service sometime in early 2022. Below are tributes to Harry Halloran written by friends of the Dialogue Institute. 


Len Swidler: Back in 1988, I was at a gathering of Catholics in the Philadelphia area, and someone mentioned a Harry Halloran who was an active globally-minded Catholic living on the Main Line--so I made an appointment to visit him in his office. At the meeting, we were at first cautious, telling each other gradually what we thought and what we were doing--all in the area of Vatican II type Catholic engagement with the Modern World. By an hour and half later, we had essentially fallen in love with each other. We met many times during the 1990s (imagine Harry sitting on a living room floor with ten others engaged in eager and penetrating give-and-take dialogue! It was then in 2001 that he put up the money for the Journal of Ecumenical Studies, and its offspring the Dialogue Institute, to become a 501(c)3 and hire our first full time DI executive director, Racelle Weiman. I learned later that Harry had read an early book of mine while he was a seminarian member of the Augustinians. When later his father died, Harry decided to not continue his studies to become a priest, but took up the family business. Obviously, Harry's deeply liberal Catholic life values had profoundly shaped him as a loving, dynamic human being. The impact of his life lives on in the people he encountered, and the many organizations that he created or supported in multiple ways. In the process, he impacted the lives of many, many persons in positive and loving ways. I miss you Harry! Vivas in aeternam!

Mutombo Nkulu-N’Shenga: This is, indeed, a very sad day. This is not a loss only for Halloran's family, but for many of us and for the people of the Congo. I came to know Harry through Len Swidler. Harry and Len helped me establish the Bumuntu Peace Institute in the Congo to bring much needed help to the people. I remember not only Harry's generosity, but most importantly his personality and attitude toward his fellow human beings. In my mother tongue KILUBA and the Bantu wisdom of my ancestors, Harry was "Muntu wa Bumuntu," "Muntu wa Binebine," that means a "true man," a "genuine human being," a "man of truth," a "man truly humane." My experience is that Harry treated the poor and the wealthy, the big men and the little fish with dignity. As an African proverb (in fact really universal) has it, what is more important is not what you give, but "how you give it." Helping people by treating them with dignity, that was the trademark of the Halloran Philanthropy from the way I felt treated by Harry. My deepest condolences to Harry's family.

Majid Alsayegh:  Harry Halloran valued Dr. Len Swidler’s teachings and provided considerable support to the Dialogue Institute for many years.  He wanted to see organizations he supported strive to make the world a better place and he believed in the DI’s potential. I greatly appreciated Harry’s support and advice when I joined the board.  Soon after joining, Harry asked me if I would become chair of the board.  He asked me to help bring business skills, focus and discipline to the DI’s work.  Harry wanted to see the DI’s core teachings be transformational amongst our constituents around the world.  The DI’s scope and breadth of work greatly expanded as a result of Harry’s support. I will miss Harry but no doubt the influence of ideas and his work will continue through the organizations he inspired and has supported.

Gity Etemad: I got to know Harry and Kay Halloran over 15 years ago when I invited all our neighbors over to our home. Everyone brought a prayer or a poem to read for the safety of America. Not long after that, they invited my husband and I to their home where they were hosting some international dignitaries. This is where I met Len Swidler. Not long after that, Len asked me to join the board of Dialogue Institute. As neighbors, we have been seeing each other  socially on different occasions until he had his unfortunate stroke. I found him to be the kindest, the most generous person, full of life and optimism, and always thinking about the future. My condolences to Kay and the whole family. He was one of the most essential supporters of DI. We all miss him very much. I am certain he is free from all pains and sufferings of this mortal life and has plunged into the sea of light in the world of mysteries.

Fahad Alhomoudi: I met with Harry more than once. He had a peaceful and faithful heart and life and he was a good example for the dialogue mission. With other DI/JES Board members I express sympathies to the Halloran family.

Paul Mojzes: I am very sorry to hear of Harry’s death and join others on the DI/JES Board in expressing our sympathies to the Halloran family.  

Howard Cohen: The DI/JES has lost a long-time believer in our mission and a strong supporter. I have lost a friend and an intellectual mentor.

Rebecca Mays: I share condolences with you all. Harry was an inspiration to me during the hospitality he offered to the Dialogue Institute staff.  He made important contributions to our programs, including the Bumuntu Peace Institute, Fulbright Scholars, programs with the Saudi professors through Fulbright scholar Fahad Alhomoudi, a womens' program with Jewish and Muslim women from Israel, an interfaith dialogue with the Amish, etc. 

William Cullinan: I am sorry to hear about the passing of Harry Halloran.  I want to express my condolences to Kay and his family.  I enjoyed working with Harry on the Board.  I well remember the wonderful hospitality of Harry and Kay in their home. He will be missed.  

Racelle Weiman: I offer condolences to Kay and her family, and extend sympathy to Len and community for the loss of Harry .He was an important, essential part of the birth and evolution of the Dialogue Institute,  allowing us to dream big and hold a candle of light in this world. Thank you Harry. May your memory be a blessing. 

Ann Schroeder: This is very sad news about Harry. I regret that I met him only a few times, he was obviously a man who exhibited huge compassion and generosity.

Terry Rey: I am deeply sorry to learn of Harry's passing and express to everyone my sincere condolences. 

Peter Baktis: May his memory be eternal!

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Our Planet's Future: World Environment Day 2021

Increasing numbers of organizations are taking up concern regarding how our planet will endure beyond the next few decades. By showing concern for sustainability, we can work to make a difference for ourselves as well as the global population.

The word sustainability is derived from the Latin “sustinere” (tenere, to hold; sus, up). Dictionaries provide more than ten meanings for sustain, the main ones being to “maintain,” “support,” or “endure.” Since the 1980s, however, sustainability has been used more in the sense of human sustainability on planet Earth. Quoting the Bruntland Commission of the United Nations on March 20, 1987: “…Sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs.”

UN world leaders adopted Agenda 2030, a universal agenda that contains the Global Goals for Sustainable Development in September 2015. The Sustainable Development Goals (SDGs), or Global Goals, aim to create a better world by 2030 through means of ending poverty, fighting inequality, and addressing the urgency of climate change. You can learn more about the 17 goals, both individually and as a whole, here.

The United Nations empowers all members of every community to take action, emphasizing:

“…For the goals to be met, everyone needs to do their part: governments, the private sector, civil society, and the general public. The Goals affect all 7 billion people on Earth and for them to be met, it is crucial that everyone is aware of and have knowledge of them. Only then can we take action and contribute to making the world a better place.”

We've made progress towards the Global Goals but we still have a long way to go. Whether you work to support one SDG at a time or multiple at once, your commitment to a better world can help to make a difference. Since all of the Sustainable Development Goals are interlinked, supporting one Goal will have positive impacts on the others.

So how can I contribute towards the completion of the Global Goals? There are endless ways to contribute, here are just a few ideas:

  • Spread the word. Share the Global Goals with others, so that more people can take action and contribute to meeting the Goals.

  • Join or volunteer with an organization that actively contributes towards meeting the Goals.

  • Take individual action. Make changes to support the Goals in your life, where you can. For example, to support Goal #13: Climate Action, you can recycle more often, ride your bike to work, or pick up trash in your community.

  • Be a conscious consumer. Pay attention to the companies you buy from, and the initiatives they support. Support local businesses and try to make sure what you buy is produced in fair and sustainable ways.

  • Use your imagination. The future depends on our ability to imagine it.

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In Memory of Hans Küng: An Intellectual, Spiritual, and Moral Giant

“No peace among the nations without peace among the religions. No peace among the religions without dialogue between the religions. No dialogue between the religions without investigation of the foundation of the religions.”

Hans Kung, Christianity: Essence, History, Future

Hans Küng was a towering figure in fields of theology and ethics, building bridges between the Catholic Church and other religious traditions. He was also instrumental in advancing the notion of a global ethic arguing that all world religions and philosophical teachings share fundamental values and moral concepts. The Parliament of the World’s Religions voted to endorse the Declaration Towards a Global Ethic in 1993 and Küng went on to establish the Global Ethic Foundation in 1995. Professor Len Swidler, founder and president of the Dialogue Institute - Journal of Ecumenical Studies, in dialogue with Küng, shaped the Declaration and translated it into English. Professor Swidler has now written the following piece as a tribute to his friend. In a forthcoming issue of the journal (JES 56:2), Dr. Swidler writes about the history of the colleagueship and collaboration with Hans Küng to create the global ethic. In that article is a quote in which Küng credits Swidler as a key inspiration in bringing the global ethic into fruition. Several other excellent pieces have recently been written about Hans Küng since his recent death including a New York Times Obituary.


A hand-written note to Len from Hans Küng that is translated: “To be a true human being!”

A hand-written note to Len from Hans Küng that is translated: “To be a true human being!”

My good friend since 1958, Hans Küng, has died, age 93. Vivat in aeternum!

The Catholic Church, which he served so faithfully for nearly a century, has lost one of the last intellectual, spiritual, moral giants from the era of the World-Transformative Vatican Council II, 1962-1965.

For those who were positively inspired by Hans—and there are hundreds of thousands—he offered crystal-clear thought and prose. It was also precisely that which got him in constant trouble with the church political powerful. This was clearly emblazoned by the words of the then Cardinal of Mainz, who in a 1984 “inquisition” on Hans’ already-then world-famous book: On Being Christian burst out to Hans when criticizing his book—I hardly need to translate it:

Herr Küng, Ihr Buch ist mir zu plausibel!
Mr. Küng, your book is for me too plausible!


What does one say or do in the face of such blatant anti-intellectualism, anti-thought—especially when one’s model, Jesus of Nazareth, ringingly declaimed: “The truth shall make you free!

Many, especially lay people, will remember Hans publicly for his fantastic scholarship—made plausible! Many scholars will not—precisely because he was so clear, and hence, plausible. Turgid prose was not a virtue for Hans. It was fundamentally the opposite of what Hans’ goal in writing was: limpid clarity—plausible!

I once published an essay in my Journal of Ecumenical Studies (which my wife Arlene and I founded in 1964—with Hans as one of the initial Associate Editors) written by Hans’ then assistant Karl-Josef Kuschel (later Professor at Tübingen), who described Hans’ process in writing each of his books:

Hans 1) wrote a first draft chapter by hand. Next, 2) he had his secretary type the second draft, which he then, 3) revised by hand. Then 4) he gave it to university colleagues in areas of their specialization to go over and suggest changes. 5) He included their suggestions in a new revision. 6) He had staff members do a thorough library search, which he incorporated where indicated. 7) the last step was to take that “second-last” version and quietly sit down with Kuschel, and take turns, one reading the text out loud and the other quietly listening for anything that did not come across crystal-clear—plausible—and clarify it.

In other words, Hans was desperately trying to make his prose crystal-clear—er, ah… plausible!

Leonard Swidler, dialogue@temple.edu

 
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SUSI Podcast Episode #2: Arif Abdullah on Religious Pluralism

Does a commitment to religious pluralism require that religious people give up their central truth claims? In this interview, Dr. Arif Abdullah from New Bulgarian University discusses Islamic concepts of pluralism and articulates a vision of personal religious commitment that respects the beliefs and practices of others.

To make a donation to support the expansion and reach of the Dialogue Institute Podcast, click HERE.


Transcript

Arif Abdullah

Arif Abdullah

Welcome to the second episode of a special podcast series from the Dialogue Institute/Journal of Ecumenical Studies based at Temple University. This is a series of interviews featuring participants in our Study of the U.S. Institutes, or SUSI, Program on Religious Pluralism and Freedom. This is a program we carried out between 2017 and 2019 in partnership with the U.S. Department of State Education and Cultural Affairs Division. My name is Dr. David Krueger, the executive director, and I am joined by my colleague Andi Laudisio. 

This interview features Professor Arif Abdullah from Bulgaria. Dr. Abdullah is a specialist in Arabic and Islamic studies and graduated from the University of Jordan, and received his PhD from the University of Aberdeen, in the UK. He is currently the director of the Research Center at the Higher Islamic Institute in Sofia, Bulgaria and lecturer at New Bulgarian University, Sofia. His academic interests lie in classical and modern approaches to Qur’anic exegesis, philosophy of Quranic hermeneutics, the history of the Qur’an, philosophy of Islamic law, and religious pluralism.

He is the author of the book The Quran and Normative Religious Pluralism published by  the International Institute of Islamic Thought. In this interview, Dr. Abdullah will discuss his book and how his thoughts have further developed since his book was published in 2014. Without further delay, we turn to our guest interview.

[Music Interlude]

Interview Transcript

David Krueger: Arif, you spend some time in your book defining what you mean by this concept of religious pluralism. Could you give an explanation about what you mean by the term and how it relates to societies in general?

Arif Abdullah: I find this notion of religious pluralism to be very loosely defined and it has many meanings used interchangeably in different contexts. I personally found more than 12 meanings and I saw it as my job to research them and to find the proper meaning which could be  accommodated to the Islamic context. Some scholars use the concept of toleration, just to tolerate other people, as synonymous to the concept of religious pluralism. But when you go deeply into what they mean by toleration, they mean simply the absence of religious persecution and nothing more than that, and this is problematic. What I support as the idea for religious pluralism is mutual understanding and active engagement across the line of differences and this common ground as well and in that way, religious pluralism is very fruitful for the society, and it gives us opportunity to engage in mutual purposes to improve our life to save our planet, and many different ways of implementing the idea of religious pluralism. Otherwise, using religious pluralism as a way of syncretism, I found it problematic as well because religiously committed people fear this kind of melding of religious identities. We can say religious pluralism can be understood in two ways or spheres: a sphere of pure theological level of religious pluralism and the sphere of moral, ethical religious pluralism. Theological pluralism is very controversial, because we're talking about the religious truth and religious salvation, who is going to be saved after we die. We know historically that we have differing religious polemics claims that only one group can be saved, only one religious group is holding the religious truth. That's why I think religious pluralism placed on this pure theological level is somewhat problematic. Religious pluralism as a way of behavior and moral and ethical applications in society is much more easy to be tackled in this context.

Andi Laudisio: Arif, you mentioned in your book the difference between religious pluralism and tolerance and in your book, The Qur’an and Normative Religious Pluralism: a Thematic Study, I noticed a sense of urgency for people to understand the link between religious pluralism and Islam and to understand Islam as inherently religiously pluralistic by nature. Could you elaborate on that?

Arif Abdullah: Yeah. It comes from my personal experience in my personal life and studies as well because I spent eight years studying in Jordan and six years studying in the UK. It was very challenging for me to accommodate these very different places and contexts. When I was in Jordan 20 years ago and attending Friday sermons, I heard imams cursing people of other religions and introducing very difficult religious discourse inside the mosques and probably it was because of the context itself. We know how Israel, Palestine, all these problems they're generated in Jordan as well, and even the political way of Islam is the main approach in Jordan. I was affected by all these ideas. Then, when I went to the UK, it was completely different.  There was a multicultural context. They were talking about how to balance different cultures and how to just tolerate and to improve the life of all different religious traditions. It gave me a way of thinking about all these religious pluralism and I started to lecture first and then this book came out of all these practices. And yes, I think it's very urgent for people because I would claim here and state that the mainstream Sunni tradition is still far away from these pluralistic attempts, it's still very exclusive. Yeah, to see that only one tradition is the truth. And it's a big challenge for the main body to accept these ideas.

Andi Laudisio: Okay, so I just have a follow up question to that then, Arif.  How does understanding Islam as pluralistic impact the way everybody should understand Islam; what should we be understanding is different?

Arif Abdullah: Yeah, that’s a very important question because I think when trying to introduce a pluralistic view of Islam, we are actually trying to revive the spiritual wealth and the spiritual practice of Islam, and to see this spiritual world reflected in the behavior and the moral and ethical attitudes of Muslims in society. Unfortunately, Islam has been highly politicized throughout history and that has affected the spiritual dimension of religion. Now, when we are trying to improve or to introduce this pluralistic view, we are actually trying to revive the spiritual consciousness, to make Muslims aware of the spiritual dimension of religion and not so much of its political dimension, not to mention military relations, as we see in the Islamic world. This is crucially important in our time. 

Andi Laudisio: So your answer actually leads me into another question. Where you mentioned in your book that the Prophet Muhammad and the Qur’an never force anyone to become Muslim and that's not the intention of Islam. So how does that claim reconcile with the historical reality of the spread of Islam?

Arif Abdullah: Huh. Hmm. Well, I'm trying in my recent research to clearly differentiate between religion and theology. I think religion relates to all that we mentioned before, spiritual wealth and this spiritual pleasure of relating to God and to the universe. But in history, theology has been used as a political tool for gaining power and for territorial expansion. And we can say that the Byzantine context couldn't escape from Muslim’s way of thinking and this mixture between politics and theology was exactly taken from that context and implemented later on in the Islamic context. And this is very important to understand the pure spiritual and moral profile of the prophet, how it has been polluted later on by all these political attempts for expansion for power for control and that's why you're right we can read in many historical books that Muslims use power and the spiritual dimension of religion. Just they faded they deteriorated and we can see them in many practices. And I'm not sure how this statement will be understood. There's two to differentiate between the religion and theology, but I can clearly see in my research that theology has been used for political purposes and as a political tool; just terrestrial and psychological context. They're always related but in theology in certain historical periods, it's been used for gaining terrestrial power and this notion of terrestrial paradise God's kingdom on earth, and all these creative tension and and political struggle, which falls on the expenses, the spiritual practices.

David Krueger: There's been a common perception of Islam among people in Europe and, especially, even in the United States that that Islam is essentially not a pluralistic religion. Being that you spent some time in the United States learning about, and you’ve also lived in the UK as well, you've lived in all different parts of the world. Can you speculate on or just to share a little bit about for our listeners why do you think that folks in Europe in the US have had this kind of stereotype that Islam is not a pluralistic religion?

Arif Abdullah: Well, I think, first of all, we can find practices of Muslims which support such statements; behavior, religious discourse, and statements inside mosques and in Islamic education. It's easy to find many examples which can support this point of view.

There are examples in literature and books, which describe and portray Islam, in many cases, as exclusive, violent, and non-pluralistic. And even in Western scholarship on Islam, it started out very polemicly and very, how do you say, political, because it was related to the process of colonization. And the so-called Orientalists, not all of them, but many of them, make great efforts to picture Islam to Westerners as an inhumane and violent religion, and even the Prophet Mohammed has been portrayed in pictures as the Antichrist and so on. But I think in our time, it has started to change and now the departments of Islamic and Arabic studies in the West are taking different approaches. That's our hope for the future.

Andi Laudisio: How do you think a Muslim versus a non Muslim would understand your book and then could you speak a little bit more about the intended audience of your book as well.

Arif Abdullah: Certainly, my book was written for Muslims, and in particular for those groups adopting the exclusive religious pluralism. I would say it's a large group which [is] still reluctant to adopt the pluralistic view and that was my critical approach to them. No Muslims, when I presented my book at Five years ago at University of SOFIA in Bulgaria, one the most famous professor of Arabic and Islamic studies in Bulgaria, he said the work you did would seem apologetic, if not for the firm argumentation supporting all of your claims. And, I believe, and I agree with him, probably for non Muslims it would seem like apologetic work. But it wasn't addressed to that particular group of non Muslims. 

David Krueger: Arif  you've already talked a little bit about the the challenge of of of leading this kind of theological movement in Sunni Islam to help people embrace this notion of religious pluralism. Could you talk a little bit more about what obstacles stand in the way, what obstacles do you face as a scholar looking to advance this notion of religious pluralism among Muslims what obstacles do you see? And can you give some guidance or hope for overcoming some of those obstacles to help fellow Muslims see pluralism rooted in the traditions

Arif Abdullah: Yeah, in societies like Bulgaria, where the tradition is very powerful, it's much, much more difficult to introduce a pluralistic approach in religion. Because people, first of all,  feel their identity is threatened, their identity is in danger. They think that you're trying to create one universal religion and just disregard all these particular cultural features of religion. And in more educated people, it seems easier because they try to understand this, but the majority of people, and even the religious institutions which regulate Muslim life, they're very traditional people. They don't engage in research and writing. They are only attached to these practices of ritual and prayer, and that's very difficult to explain to them because of the pluralistic abroad religious pluralism, sorry. It's a philosophical theme. It's a philosophical topic. It's difficult to be understood by people. And that's really a big challenge. I would say this kind of idea of religious pluralism, this is a very advanced level in our spiritual journey. And probably you can say it [is the] same in your tradition because religious pluralism in Bulgaria is not a problem of Muslims only, at all. I would say it's a much bigger problem for Eastern Orthodox Christian in Bulgaria. That's why I think the way to make it easier to be accepted is the education and more intelligent circles of influential people in our tradition. Yeah, but certainly it is the issue of identity. 

David Krueger: So it sounds like there's probably increasingly a need for folks in the academy like yourself to be connected to local communities and to kind of facilitate that kind of conversation. 

Arif Abdullah: Exactly, religious pluralism taken on academic level and political level, a level on a social level with different levels of religious pluralism. 

Andi Laudisio: Before we move on to the SUSI part of the interview. I just want to kind of wrap up this part of the interview. Because Arif I'm really glad and grateful for this opportunity to talk to you about your book because you've answered so many of the important questions I had while reading it and I'm grateful that you mentioned that this is for a Muslim audience and others would think it has an apologetic tone and that's absolutely what I thought reading it, I talked about this with Dave yesterday and that urgency, to me, is what came across, I said almost apologetic. So it's really interesting that that's what was intended here. But I'm also getting the sense that this book is written because there's an understanding, not just with Muslims, but very devout people that being pluralistic and tolerant is abandoning your faith and losing yourself but your book shows instead that the Qur’an and the Prophet prove that this concept of religious pluralism is to be celebrated and encouraged and that's really the urgency in your book is that right? 

Arif Abdullah: Yeah. Yes.

David Krueger: That's great, summation Andi, thank you for that. A couple of summers ago we spent a lot of time together. We traveled to New York and Washington and we visited mosques and temples and synagogues all around Philadelphia and different parts of the country. It was a six week intensive experience with an interreligious group, very diverse, visiting diverse sites. Arif, could you talk a little bit about the impact that that experience had on you? Maybe both personally and even on your research and your scholarship

Arif Abdullah: Yes. I would admit it was really a great time I spent with you in America. It was my first time visiting the United States and even related to my field of study. It was just more than perfect and amazing and unforgettable moments we had with you. For me, the most valuable moment was this connection between all my previous studies on theoretical level and now to see all this in practice in the United States, all these diverse contexts with many different religions and how they interact together. And even how the U.S. constitution gave space for freedom and tolerated all these different views in order to balance between common grounds and these particular religious differences. It was very, very valuable for me because I was thinking about all these and writing and when you see it in front of you and just could feel it in yourself, It's very different I would say. And all these books I went through, written by Professor Swidler and his statements, It was unforgettable expressions like what he said is, “all human knowledge is interpreted knowledge.” It's a very core idea in a pluralistic view and, “nobody knows everything about anything.” Yes, and more than that, we felt like we're sharing the joy of establishing our friendship, on the basis of common understanding and common goals to make humanity live in peace and harmony and it was amazing. We could feel it in that period, you know, people of different faiths different regions and  we became like brothers and thinking about common targets in our society on a global level, and that's why many times we broke into tears when we were discussing and visiting a Grand Canyon and all these places. And it's very much related to our pluralistic attempts.

Andi Laudisio: Um, I guess it's a question about your book, but it's also a question about your experiences. So you said this book was written five years ago and you have had many experiences between then and now, one of them being this SUSI journey that you just described so passionately and when you were here in the US, you've mentioned that you would change some things in your book that you've written five years ago. Could you elaborate on what changes, you would make and what led you to those changes?

Arif Abdullah: Yeah, okay. It's a very important question to me and I [am] still thinking about changes. I'm not sure I would say everything is clear now. But I am I'm struggling to make

new points. One of these points is how to because, by that time, I was very skeptical about theological pluralism. At that time I believed that the part of pure theological pluralism shouldn't be touched because this is dangerous and would create many problems instead of providing solutions. But now after reading many books of metaphysics and books of philosophy, I think there is a good ground and good line of argumentation in the Qur’an to support this kind of theological pluralism. Meaning that we can establish a theology of differences, theology of giving this feeling to all people that they hold religious truth and they would be saved after this life and this is, in other words, to say how we can see many different traditions related to one creator. And we're trying to explain to our Muslims now, when I'm lecturing, that there is one phenomena, one creator, but we are using different approaches to it and I found many Quranic verses supporting this idea and probably in two or three years time, I was just write as a follow up a new chapter on theological pluralism, because my book five years ago was on this model of behavior and ethics towards others that I said clearly that we cannot discuss the issue of religious salvation and the religious truth and that was this remaining of Jordanian context. 

Andi Laudisio: I guess good scholarship is never done though, right? There's always more you learn and revise.

Arif Abdullah: Yeah.

David Krueger: Arif, I really appreciate you taking us along on that journey to experience that kind of growing edge that you know you're exploring some new territory and some new directions. And you know what I wrote in my book, five years ago, I certainly have revised and changed my views as well. But we don't know what we think, right? Until we actually write it down and then we engage in that conversation and see how other people are engaging with their ideas.

Arif Abdullah: Yeah, exactly.

David Krueger: You know, by putting things out there in the world to be considered. So thank you for taking us on that journey. Thank you for writing this book and I wanted to just to pull together kind of a concluding question and to just to talk a little bit about yourself personally and maybe have you give some advice to others who are on this journey to want to struggle for a more tolerant society, more pluralistic society, more humane and compassionate societies. So Arif, you've been a part of this work for a long time, you've been thinking about religious pluralism for a long time. What advice would you give to others doing this kind of work or what advice would you give to them to help people be both self sustaining and effective in the work that they do? 

Arif Abdullah: Well, I think that we, as human beings, are still finite and limited in our understanding of the world, in our understanding of ourselves, our language, our culture. Always take place within our personal and social context. We are formed in our family practices, political, and social practices, our religious narratives and stories. And just to overcome this limitation and finitude, I think we need to understand the differences, in other words, to grow we need to open ourselves. If we want to grow really and we need to understand. Understanding, in my opinion, is in itself a pluralistic and dialogic process. It means that there's no way to grow, to become more and more intelligent and more than one spiritual, you just need to take this pluralistic way and to understand the existence of this dialogic and pluralistic base. Otherwise, I don't what to say but, we're going to just to shrink to narrow our knowledge and our understanding and it will reflect in a very negative way in our mutual coexistence with our societies. Even now we're trying to relate these pluralistic findings and views on a larger level, for example in these UN SDGs (United Nations Sustainable Development Goals), which are very important for our global life. We're trying to introduce these pluralistic views and it means there is no escape in future for all societies, but through these pluralistic understanding and conception.

David Krueger: Well said. We thank you Professor Arif Abdullah for joining us in this conversation. We wish you all the best for your work and that you stay safe and happy. All the best to your family and your community. Thank you.

Arif Abdullah: Thank you guys, we, we so appreciate your work and you gave us a big hope in our studies in our life in general. And this is not only my opinion, it's all of my colleagues, they share this point of view and will still be thankful to you for the rest of our lives. Thank you. Thank you. Okay, thank you so much guys. 


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From the Dialogue Institute Staff: The Importance of Media Literacy

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David Krueger - Executive Director

Social media platforms such as Twitter and Facebook have given us some terrific tools for connecting with one another and sharing ideas. I moved from my hometown in Minnesota to Philadelphia 25 years ago and Facebook has allowed me to stay in contact with family members and friends I have greatly valued. Twitter has helped me to cultivate new professional relationships with thought leaders on issues I care about. However, despite the ability to engage with others online, I too often find myself to be more anxious and increasingly rigid in my views of the world.

As we now know, the flow of information on social media platforms is guided by algorithms that deliver content to users based on previous positive engagements such as “likes” and “retweets.” We often only see posts by people with whom we agree. For most of us, the content of our media feeds tends to become increasingly focused on the topics and perspectives that the algorithm “thinks” we want to consume. Unless we consciously resist it, our diet of information becomes increasingly narrow and our perspectives risk becoming evermore entrenched. Additionally, social media posts that are incendiary tend to attract more attention giving us the illusion that the “normal” way to communicate is through vitriol and attacks.

These dynamics of social media pose a serious challenge to those of us who want to engage in dialogue with those that think differently from us. The Dialogue Institute’s Dialogue Principles remind us that true dialogue with others requires a willingness to learn and change (Principle 1) and an ability to be self-critical of one’s ideological or religious tradition (Principle 9). These virtues are often not rewarded on social media platforms, but it is important to pursue them if we wish to build bridges.  

This not to suggest that every perspective shared on social media is worthy of engagement and consideration. There are those who intentionally produce content to mislead, to distort, and to polarize us. This is why I’m grateful for the media literacy programs of the Dialogue Institute. In several of our programs, including the SUSI students and the innovation program bringing together students in Egypt and Philadelphia, we have taught skills for critical media engagement, helping people to recognize bias and distortions, and make good decisions about when, if, and how to engage with those who share misinformation online. Media literacy is an important skill for effective dialogue because it is only when we are aware of our own susceptibility to confirmation bias that we can engage others with honesty, sincerity, and compassion. 

Andi Laudisio - Administrative and Development Coordinator

Media literacy is a form of social responsibility an essential skill to master in the technical age. The digital realm is a platform containing its own rules and societal norms which has changed the way we interact and understand others over the last three decades. With anyone being able to write an article, create a website, or share their thoughts on a platform, it’s important to know if fact or fiction is being consumed. 

Spreading incorrect information can be incredibly harmful especially when it relates to societal issues like racism and health to name a few. The use of media is also one of our biggest assets in the 21st century and can help quickly mobilize people around issues and educate the masses. 

During the COVID - 19 pandemic we saw how easy it is to spread misinformation that can lead to serious harm or death. In the wake of police violence against Black communities we again saw media being cherry picked on certain platforms. Finding the real story allows for informed and engaged citizens who are able to make a positive impact in their community.

It’s important for people who have an online presence to explore their role and understand the impact their actions on their platform make. We have all seen fights in the comments section on social media and know that sometimes people are trying to provoke a response from others. It can become daunting to share information that can be seen as controversial online when we don’t want to engage with negative comments or people looking for a fight. This is why media literacy is so important! It goes beyond sharing reliable sources and addresses the way in which we interact with others in the digital world. Medial literacy can aid in grassroots developments and community mobilization across the globe in a matter of hours. It is in our best interest to hone skills for evaluating, understanding, and engaging media of all varieties to help us understand and contribute to a globalized society. 


Rebecca Mays - Director of Education, DI, Managing Editor, J.E.S.

“We live in capitalism. Its power seems inescapable. So did the divine right of kings. Any human power can be resisted and changed by human beings. Resistance and change often begin in art, and very often in our art, the art of words.”

— Ursula Le Guin

Words-whether spoken, written, signed, or acted out in the body - communicate ideas.  Capitalism or the divine right of kings are ideas that people choose to adopt.  Thus our human power is in the use of communication to convey the ideas that matter to us.  

     A simple story illustrates. A teenage friend of mine sold his MP3 player. I asked why?  He said he had let it control him with his listening just to the beginnings of songs one after another to see what he might want to listen to. He was no longer truly thinking about what he wanted to listen to and choose consciously. And, he added, he had found that reading good books was better anyway.

     Thus, our human power is to choose consciously the literacy we want to shape our ideas… media literacy most of all as it is the most ubiquitous influence on our minds and our lives. Who do we choose to listen to? Why? What ideas are we giving our power to in our choices?  When facing the divisive ideas rampant in our US civil war, President Lincoln urged citizens to listen to "the better angels of human nature"  and create friendships and allies not enemies.  In our triple pandemic of disease, racial prejudice, and economic insecurity in the face of trade competitions, the Dialogue Institute urges each of us to use our human power of informed choice to guide how we allow media literacy to influence us.

Sayge Martin - IT Specialist and Social Media Manager

Media literacy is a skill I feel that everyone should constantly practice, especially since the way media is consumed and distributed is constantly evolving. Practicing dialogue skills online is just one way we can work to cultivate a more responsible society on social media. While dialogue faces barriers in the digital world, it’s important that we, as a dialogical community, cultivate creative ways to engage in mutually successful dialogue online.

The purpose of our SUSI student programming during the month of December focuses on Media Literacy 2.0. Since most of our students understand the basics of media literacy, we’ve taken a deep dive into the methods of online communication and how they can be utilized to foster better dialogue. The Dialogue Institute’s programming surrounding Media Literacy is heavily focused on group input and ideas. In the era of “fake news” and polarization, it becomes imperative that we develop new, effective ways of communicating online. Students participating are asked to “think outside the box” in terms of communication. 

Our community spans across continents to bring together brilliant minds to pioneer new ways of engaging in dialogue - consider supporting the growth of our programs by donating this Giving Tuesday!


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Advocating for Child Protection: Maria Emad

By Maria Emad

Egypt, SUSI Cohort 2018

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In an era where internet plays a vital role in shaping people’s wildest imaginings as well as replacing genuine knowledge with “the wisdom of the crowd” dangerously blurring the lines between fact and opinion.

In an era where there are always multiple ways for everyone to express themselves, many are heard yet still feels not heard, and especially children, the most vulnerable citizens in our societies.

Children don’t have enough understanding and cannot be aware enough to sort out or advocate against abuse, violation of rights, and distorted social norms. For, as Chief Dan George states, “a child does not question the wrongs of grown-ups, he suffers them” .

Likewise, Susan Forward notes, “a child that’s being abused by its parents doesn’t stop loving its parents, it stops loving itself”. Susan’s words draw attention to the concept of “loving” and contemplating the way humans perceive and convey such repetitive word in daily life.

And what I mean by love here is not the love of the romantic world and theatre. A love mixed by beauty and charm and sensuality taken down in shorthand is just robbed of its higher purpose which is cherishing and nourishing. Love is supposed to be primarily fulfilled in childhood, with all forms of emotional security, unconditional love, and empathy with the child’s feelings. Children also require respect for their developmental level, sensitivity to the child’s needs, and verbal and physical affection. All of us develop our core identity, our expectations about how people will treat us and about our perception of loving based on our relationships with our parents.

“Children of toxic parents grow up feeling tremendous confusion about what love means and how it’s supposed to feel. Their parents/ caregivers did extremely unloving things to them in the name of love. They came to understand love as something chaotic, dramatic, confusing, and often painful—something they had to give up their own dreams and desires for.” Susan Forward with Craig Buck., 1989. Toxic Parents. New York: Bantam Books.

That requires from us, as Child Protection Activists, to try to put ourselves in the place of a child, and to see what it means for a child to feel loved and protected. Activists also work to ensure children are in an environment that creates a sense of being valued, and cherished, and enjoying safety, knowing that, if something goes wrong and if there is a risk or a fear, someone is ready to intervene early enough for the fear not to grow.

The negative disparity of childhood experiences and the impact of our cultures that pass down from one generation to another, result in adults who suffer from mental illness and a lack of connection to their values [21]. These scars are passed down from generation to generation forming engrafted patterns that we never wish for, as the link between experiencing violence, neglect, exploitation or abuse in childhood and the lifelong impact of these results in adults are plentiful.

The early moments of life offer an unparalleled opportunity to build the brains of the children who will build the future. But far too often, the opportunity is squandered when patterns of violence and emotional abuse are interchanged with reconciliation and nurturing. This zigzag can be especially damaging for children who only experience cycles of abuse-reconciliation-nurturing followed up by abuse again as they grow up. Unfortunately, as these children mature then they often repeat these patterns in their own intimate relationships and families.

The science is clear: a child’s brain is built, not born. While genes provide the blueprint for the brain, a child’s environment shapes brain development.

Millions of the world's most disadvantaged children are deprived of the opportunity to be fully developed, Children living outside a family environment are especially marginalized: Children living in detention facilities, orphanages, on the street or in refugee camps require additional protection, resources, and support to ensure their rights are not being denied.

Children that are in greater risk to get exposed to sexual exploitation, child trafficking child labor, children without parental care, children associated with armed forces and groups, and children who grew in communities that do harmful traditional practices such as social norms like female genital mutilation and child marriages.

Prevailing norms can determine whether violence – among children and adults – becomes the accepted or even expected response in cases of small disputes, perceived slights or insults. So, it’s not surprising that in compulsive cultures and marginalized communities where the culture of dialogue and communicating issues do not exist that they reconcile with such norms. People also have little information about child development, so they follow their instincts or their own childhood experience. But, many times, such instincts are emotional reactions that aren’t well through-out. And sometimes their childhood experiences were negative, or even violent ones. Sometimes parents think that violence is the only mean to discipline children. They fear to lose control, so they resort to short-term approaches which cause long-term distortions. Violence can make a child stop doing a certain act out of fear and fright of adults’ anger/reaction and not out of actual behavioral change. True changes in behavior needs communication and dialogue. It needs efforts, patience, the willingness to understand one another as a human being, and acknowledging their needs.

Violence, according to the CRCE, includes all forms of physical or mental violence, injury and abuse, neglect, or negligent treatment, maltreatment or exploitation, including sexual abuse. So, a very comprehensive and extensive range of different forms of harm, from physical and mental violence, to maltreatment or exploitation, to negligence (also including the detention of children because of their or their parents’ migration status)

Emotional or psychological violence and witnessing violence includes restricting a child’s movements, denigration, ridicule, threats and intimidation, discrimination, rejection and other non-physical forms of hostile treatment. Witnessing violence can involve forcing a child to observe an act of violence, or the incidental witnessing of violence between two or more other persons. Source: INSPIRE: seven strategies for ending violence against children (WHO, 2016)

An estimated one billion children, half of all the world’s children, experience violence every year. [12]

Adding to the aforementioned statistics, violence affects children across class, ethnic, educational, and religious groups. This is not just a problem of the very poor. It's not just a problem of particular religious groups. It affects all children, rich children, privileged children, children from educated families.

“According to statistics gathered in 2002, over 150 million girls and 73 million boys had forced sexual intercourse or sexual violence imposed on them. And this data doesn't even cover trafficking of children or labor exploitation, nor does it cover a probably much greater hidden body of violence, violence that's hidden because children are fearful about reporting it, or violence that's hidden because it's socially accepted, maybe by the children themselves, or violence that is hidden because there are no trusted outlets for children to reveal the secret. There's no trusted person. There's no one they're encouraged to go and speak to report the violence.
Moreover, between 22 per cent and 84 per cent of children 2–14 years old experienced physical punishment in the home in 37 countries surveyed between 2005 and 2007.”

In light of this finding, we can talk about Child Protection and its ways of implementation. Child protection is really about having those systems that safeguard our children from exploitation, from violence, from abuse, fear, and even neglect, making sure children grow in a very healthy environment that nurtures their holistic growth. Child protection should foster a healthy, enabling, and supportive environment to ensure a child's well-being and ability to live free of violence and realize their full potential at home, school, or the community in general.

Realizing children’s rights to a violence-free childhood Actions to end violence in childhood should be seen as part of a “rights revolution” which has extended the rule of law to cover violence within the most private of places – the home. The CRC encapsulates such aspirations, and recognizes that children are the foundation for sustainable societies. Children are not objects, but persons with rights of their own that must be articulated and enforced. Children can pursue many aspects of these rights themselves. Indeed, they often have a strong sense of fairness and justice. Nevertheless, children often have no voice to express the traumatic effects of violence, and have little capacity to influence public decision-making. Children rely on responsible adults and on society to intervene on their behalf for their safety and well-being.

Prevention is possible. “The launch of the Global Partnership to End Violence against Children in 2016, serves as a global platform whose aim is “ending violence against children in every country, every community and every family” (End Violence Against Children, 2018)”.

Essential public action should be taken, not just by governments but also by civil society, international organizations, academia, researchers and the media.

All people should unite to end violence in childhood – to break the culture of silence, strengthen violence prevention systems, and improve knowledge and evidence.

We all must get in the ring and break the silence. The first task is to break the silence around childhood violence. Violence needs to be spoken about and made fully visible. Traditional and social media can highlight the scale of the problem and help change attitudes and behaviour. They can challenge gender and social norms that belittle the dignity and freedoms of women and children, while also highlighting the extent of violence against boys, and against children who are vulnerable because of sexual orientation, disability or ethnicity.

Leaders, governments and communities across the world are in a position to transform children’s lives and the futures of their societies, establishing the basis for a just, peaceful and equitable world – a world worthy of its children.

Approaches to prevention cluster into three areas:

1-      Those that enhance individual capacities

2-      Those that embed violence-prevention strategies into existing services and institutions

3-      Those that eliminate the root causes of violence

 

Enhance individual capacities: Well-informed parents and caregivers can both prevent violence and create a nurturing environment free from fear in which children can realize their full potential. Children themselves can also be equipped with skills that build resilience and capabilities.

Embed violence-prevention in institutions and services: Violence is interwoven into the everyday lives of children and women. Prevention should correspondingly be built into all institutions and services that address children’s everyday needs.

Eliminate the root causes of violence: Societies and governments should work with families and communities to address many of the root causes of violence – to establish violence-free communities and change adverse social norms.

Once archaic doctrines of original sin are discarded, we can see the clear evidence that the roots of serious criminality in children develop and flourish from adult – mostly parental - violence and neglect, compounded usually by a failure of the State to fulfil its obligations to support parents in their childrearing responsibilities and to provide children with absorbing and rights-respecting education. The more serious and extreme a child’s offending is, the more certain we can be of its origins in adult maltreatment – or sometimes simply the tragic loss of parents or other key carers.

The child lives in the family. The family is affected by the community. And of course, the community is surrounded by state institutions, civil society, and international organizations. We need a preparation system and ongoing training and support and supervision and a higher education system that has the capacity to train not only child protection workers, but those that are working in health and teacher preparation, so they can be responsive to child protection issues.

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SUSI Podcast Episode #1: Irine Kurdadze


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Welcome to a special podcast series from the Dialogue Institute/Journal of Ecumenical Studies. The Journal of Ecumenical Studies or (J.E.S.) was founded by Temple University professors Arlene and Leonard Swidler in 1964 as the first peer-reviewed academic journal in the field of ecumenical and interreligious dialogue. In 1978, Professor Swidler hosted the first of a series of conferences which brought together leading scholars from each of the Abrahamic faiths in regions where interreligious understanding was crucial to promoting stability and peace. In 2008, these and other efforts gave birth to the Dialogue Institute, which applies the cutting-edge research of the journal to grassroots efforts to facilitate dialogue and understanding across religious differences.  

The DI-JES is based at Temple University in Philadelphia. This series of interviews features participants from our Study of the U.S. Institutes, or SUSI, Program on Religious Pluralism and Freedom, which was funded by the U.S. Department of State. From 2017 to 2019, the Dialogue Institute hosted three cohorts of scholars from dozens of countries and you’ll get to meet several of them in this podcast series.   


Introducing Dr. Irine Kurdadze

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This first interview features Professor Dr. Irine Kurdadze, who is the director of the International Law Institute at Tblisi State University in the country of Georgia, a country at the crossroads of Asia and eastern Europe. She is a professor of International Law whose research and teaching focuses on academic and specific practical student-oriented activities. In addition, she has served as a Member of the Georgian Parliament and was a Deputy Chair for the Foreign Relations Committee, joining a member of the Parliamentary Delegation to the Council of Europe. Her passion as well as her intellectual integrity and acumen correlate international law with domestic law according to rigorous global standards. 

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My name is Dave Krueger and I’m the executive director for the Dialogue Institute. For this episode, I’m joined by Rebecca Mays, our director of education. Rebecca and I had the privilege of meeting Dr. Kurdadze in the summer of 2017. In this interview, Irine discusses how the SUSI Scholar program affected her and served as a catalyst for a new university course that teaches international standards of ethics and religious minority rights. She sees the course as vital to the health of diverse societies. 

Rebecca and I spoke with Professor Kurdadze while she was in her office in Tiblisi, and in the background, you will hear the lively street sounds of her city. Without further delay, we turn to our conversation with Irine Kurdadze.

Interview Transcript

Rebecca Mays: As someone who can blend one's own personal character with one's own professional responsibilities, I’m curious if there were one or two formative experiences in your life that would, one, account for your ability to blend integrity and professionalism and, two, explain why you chose this work.

Georgia is located at the crossroads of Eastern Europe and Asia.

Georgia is located at the crossroads of Eastern Europe and Asia.

Irine Kurdadze: Thank you, first of all, for giving me this opportunity to join this wonderful project. You know, why I started to work on minority issues is related to the experience I gained as both an international lawyer and as a person involved in the public sector. I wanted to combine my theoretical knowledge of international public law and the practical challenges faced within the 17 public offices in the Ministry of Education. In the Ministry of Education, one of my job responsibilities was to support the integration of ethnic, religious, and linguistic minorities into Georgian society. And as you know, Georgia’s multinational, multi-religious states mean that ethnic and religious groups are living in the common space of this small country. One challenge that I saw was that the settlement of minority issues had been challenged by the giant system of the state institutions. In addition, the dominant population lacked knowledge of minority issues. To my thinking, one solution to the problem was to provide as much possible information about all the groups living here in our country. By increasing the level of knowledge and thus the level of tolerance, Georgia’s Parliament was able to adopt a couple of national strategies to help the civic integration of religious and ethnic minorities. These strategies were intended to raise awareness about the rights of minorities with an aim to eliminate all forms of discrimination and to promote the engagement of minorities in the social life of our country.  I truly believe this goal can be reached and reaching it is why I entered this work. Through increased knowledge of the relevant fields as well as analyzing international standards and domestic jurisprudence, I can both  elaborate the syllabi I teach  and empower professionals in public service. I want to help students and professionals with the knowledge that will help them to cope with existing challenges that we unfortunately still have.

Rebecca Mays: Thank you, Irine. Your university and country should be glad you made these choices.

David Krueger: We had the privilege of spending the summer with you in 2017 when you were a participant in the SUSI scholar program here in Philadelphia. Could you share a little bit about how that summer experience impacted you? 

Irine Kurdadze: First, thanks to the embassy of the United States here in Georgia and  to the State Department, I was privileged to participate in the SUSI exchange program in 2017. This was not my first experience of traveling to the United States being a public servant. I have been  several times and I have been privileged to participate in different high level meetings or study visits. These visits, undoubtedly, were an important and valuable experience for me on a personal level as well as on an institutional level. I always try to follow the current political or social processes in  the United States with great interest. As a consequence,  I had a feeling that I would understand well the important roots of the United States public life.

Despite such diverse experiences of other trips to the U.S., participating in the SUSI program gave me a different perspective on both the individual and academic social levels. I knew the program would be useful for my current career development, but, in reality, the program content and design exceeded all my expectations.

It is not surprising given that the bulk of the program itself is very multi-disciplinary and takes place in a very historical, multicultural city of Philadelphia. It's a great example of how many different cultures and religious communities as well as immigrant newcomers could coexist in one place, united by the American spirit of seeking equal opportunities. To my thinking, the goodness of this program represents a unique opportunity to experience a special type of knowledge acquisition that pushes beyond the capabilities represented in scientific papers. The SUSI program was designed in a way that allowed us to create our own impressions and generate our own conclusions about the laws and policies of the United States regarding religious and cultural diversity.

Second, meeting with local religious communities made an incredible impression on me. No matter which group we met, the people were ready, not only to present the best experience possible, but were also happy to meet us as representatives of foreign countries, often a country about which in some cases, they did not have much information. They were ready to share experiences about challenges which they sometimes face and discuss their own vision of solutions.

Third, no less valuable for me was the interaction with the SUSI Scholar program participants themselves. My fellow cohort members taught me so much about what is going on in other countries. I was able to learn so much from people with different visions and attitudes.

Also I would like to focus on the role of the host institution and its capacity. I want to thank the Dialogue Institute and its whole staff. All of you were supportive, ready to provide any assistance to the needs of the participants. I am really happy to say that I gained friends and colleagues from the Dialogue Institute in addition to the program experience. In fact, they and the program inspired me to handle different kinds of activities here in my country at my university.

David Krueger: Irine, could you share some about the work you have been doing at your university in Tbilisi and also what you will be doing with the mini grant you recently received from the State Department? 

Irine Kurdadze: For one week in the spring of 2018, I offered to my students a course focusing on international standards of ethical and religious minorities’ rights. We were discussing what it means to be diverse, to be a multinational country.  The purpose of this event was to foster dialogue between majority and minority ethnic and religious student representatives. Another activity I offered was with the support of my university and my colleagues. I offered study visits for MA students who are enrolled in my classes to meet local ethnic and religious community representatives.  Unfortunately recently due to Coronavirus, we cannot manage to organize the same activities, but I do hope that we will do so next year. This project focused on multinational equality aims at the serious interest of the students who want to deepen their knowledge in the protection of rights of national religious minorities. The project also involves students in research using an interdisciplinary teaching methodology. We went to the region where most of the religious and ethnic minority groups are living, which gave us the best opportunity to meet with most of these groups. 

Also to my thinking, this project included raising awareness and achieving many educational components. First, students recognize the need to be in the local communities. Secondly, they prepare a research essay related to the minority rights and finally, such events stimulate open discussion on minority-related subjects in larger public interests groups, even in the international law system. But still, the most important components are at the domestic level.  Understanding the local domestic issues will be important for us to be able to face the kind of challenges we do face here in our country.

The mini-grant helps to promote more opportunities of creating space for dialogue among the youth because in a couple of years they will be decision makers for our country. And I think that they have to have a clear and deep understanding about democracy and the demographic situation about the groups who are living here in our country. They will need a clear understanding of what it means to be a multinational country. What does it mean to promote toleration? The award will help foster non discrimination enlightenment and discussion about what can be done now and in the future.

Rebecca Mays: We are grateful that you took so seriously your study and experience in the US and care about the education of these youth. We want to make a transition now to the larger scene of the globe and of America. In particular, we Americans are at a time when we need to learn more about some of these purposes in your courses. What aspect or example of international law pertaining to religious freedom do you think we Americans should learn more about? 

Irine Kurdadze: You know, it's a very interesting question. And, of course I respect the best experts in the United States legislation, but I will try to share my opinion. Generally speaking, international human rights law provides an important framework for the rights of all people in all countries. At the same time international law provides minimum standards that should be fulfilled by the member states. In different countries, these minimum standards are different depending on the legislative system and on how best to implement international laws within domestic law.

Generally speaking, these domestic standards do not become enforceable unless and until they are implemented through the federal law. It's very important to know and understand how international law is working in the domestic space in each country. International treaties define rights very generally and international courts can provide monitoring. But the ability to enforce a decision directly in many countries, including the United States lies with the federal government within each country.  One of the best ways to improve international human rights is to legislate and to track legal protection mechanisms for human rights with the support of judicial systems  within each country. 

I just want to add that the United States has been an active supporter of a strong system of human rights protection. Many of us as lawyers read on the State Department platform the special reports on particular countries they produce each year as a resource to our teaching and practice. Besides that, the United States was one of the leaders in creating the Universal Declaration of Human Rights in 1948. And the United States is nowadays a member of many international treaties, despite it still not being fully committed to all of these human rights treaties, of course. 

One of the mechanisms I love to present to my students is a Universal Periodic Review system known as UPR. The United States does participate in this mechanism. All interested organizations and institutions that are operating in the United States have the opportunity to apply, using the State Department's platform, in order to obtain information about particular situations in a given country and conduct. I presume the United States government also conducts consultation with civil society and academic representatives during the preparation of these reports. Also the Department of State provides an email inbox for persons in academic or civil society work or even the general public to send questions and voice their concerns. It is a great opportunity. 

Rebecca Mays: Very helpful. Thank you.

David Krueger: In your work in global international law, what do you see as the most pressing concern in your region or beyond? 

Irine Kurdadze: The intersectionality between freedom of religion or belief and religious minorities is rather complex. Based on an analysis of the many informational reports,  there are very few recommendations that refer explicitly to the freedom of religion of minorities, unfortunately. The awarding of such recommendations are usually very general. To my thinking, such recommendations adopted by international bodies should be more clarified and more explicit. 

Greater detail will encourage member states to fulfill more positive measures regarding the empowering of human rights for minorities. Not to dictate, but to give more clear guidance as to what should or could be done. It is the sovereignty and territorial integrity of the state party to fulfill any recommendations and could be seen as the source for the enjoyment of minority rights. Geopolitical factors also play a significant role, especially what we may mean by a “region.” If you read the reports related to countries like Georgia, Azerbaijan or Romania, you will find a lot of similarities and differences may be more related to the fact that these countries gained independence in the beginning of 20th century. Religion became defined as a social institution within a secular state with civic duties. The main religion institutions remained an important part of everyday lives and in some cases were more influential bodies than new governments. Traditional authorities could easily cross newly drawn boundaries with an older sense of region.   

All these reports are focusing on the similarities that exist related mostly to minor issues. Reports could also focus on differences that may be more important. First of all, we can underline the challenge that is related to the registration procedures of religious organizations in a given country.  Second, issues related to traditional and non traditional religious organizations or groups can be confusing. And finally, to study educational systems and how different countries include or not the history of certain religious minorities is important.

To sum up, all countries usually meet general measures, but more specific review of domestic issues needs to be taken in order to protect better religious minorities and to secure more of an equal environment for all groups of a particular society.

Rebecca Mays: These last three examples you've chosen are very interesting. Can you give us more detail about how a particular mechanism of international law would operate in one of those three examples?

Irine Kurdadze: The international mechanisms are sophisticated, trying to help states to develop democratic institutions inside the country and to have as much as possible domestic mechanisms that help to establish equal environments for all groups among religious communities. When we speak about the challenges that are related to registration of the religious organizations, we adopted here in Georgia special laws that allow religious groups to be registered by the law and thus deserving of protection. But again, the definition of what constitutes a religious group is open to interpretation. So it means that the legislation itself has some gaps that should be improved. This issue is continuously discussed by international bodies. And some domestic policies do not conform to international recommendations. 

Rebecca Mays: That's a great example. Thank you very much. 

David Krueger: Could you say a little bit more about the difficulty in defining what's a tradition, or what's a religious tradition? Does international law give any guidance for nations to make those kinds of decisions?

Irine Kurdadze: International law is not a system to replace domestic legislation. This is very important to understand. International law, for example, does not define what are minorities or what constitutes a religious tradition. International law allows each country to describe who are minorities in their own societies. In addition, international law does not use any clear definition of traditional or non-traditional religious groups. There are differences country by country. For example, in some countries traditional religious groups are those groups who are leaving the country to escape violence. In another case, by traditional religious group, we mean religious groups who are living in particular countries for centuries.  Any newcomer by a migration process may not be seen as traditional in that situation though the immigrant may see his or her group as traditional in the former country.

Rebecca Mays: We are coming to the closing of our time.  Can you reflect a bit on a hope you have for this cause of majority and minority groups working respectfully together?

Irine Kurdadze: You know, based on my professional and personal experience and my experience with the SUSI Scholar program, I would say the hope, very honestly, is to have as much as possible, space for dialogue. It's really, really, really, very important because it gives us opportunity, even if we do not agree, to know each other and to discuss what are some of the ways we can solve the challenges that  exist in collaboration with one another. Then we have to be supportive to recommend to governments  what should be done after our discussion. Also, we have to be active ourselves in order to give more opportunities, more possibilities to each group of society. And it is helpful  to have as clear an understanding as possible what is the edifice that we are trying to build and how we can build it.

Rebecca Mays: Thank you, Irine.  You have given us good steps to begin building the edifice. Thank you very, very much.

Irine Kurdadze: Thank you. 

David Krueger: You’ve been listening to a conversation with Dr. Irine Kurdadze from Tblisi State University in Georgia. The Dialogue Institute works to foster relationships with the hundreds of our Study of the U.S. Institutes alumni around the world. 

Members of the the 2017 cohort of SUSI scholars.

Members of the the 2017 cohort of SUSI scholars.

We invite you to partner with us by making a financial contribution so that we can expand our dialogue and education programming in the U.S. and around the world. In 2020, all donations will be matched dollar for dollar by a generous contribution from the Dialogue Institute founder and president, Professor Len Swidler.

Thank you for listening and be sure to follow us on social media and visit our website at dialogueinstitute.org. Click on the link for our Diablogue to read articles and listen to interviews featuring our friends from around the world. 

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Remembering Fondly

By Kashshaf Ghani

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Salam to all readers. 

It is always a great pleasure to be able to reflect on experiences that have enriched your life in the past, and continue to present opportunities and ideas thereafter.

The 2018 SUSI program – spread over 6 weeks – was a learning experience driven by intense study, perceptive observation and enlightening interaction. As we traversed, geographically, through the religious landscape of the US, we were drawn into deep engagements in the theory and practice of religious pluralism. The result as expected was overwhelming. Those weeks of travel has been no less than a pilgrimage from which many returned wiser. 

What I observed then, and continue to explore even now, as standing out in the enormously diverse American religious landscape are the minor faith traditions who on most occasions draw their inspiration from the Christian Church, the teachings of Jesus, canonical and indigenous religious practices – but they build their own belief systems on a bedrock of what I prefer to call ‘inspired spirituality’. 

This ‘parallels’ remarkably with my own work on the Islamic spiritual tradition, popularly known as Sufism. Muslim mystics or Sufis draw their inspiration and spiritual nourishment from the revealed text and the Path of Prophet Muhammad. Sufis engage with the Quran beyond its literal reading, through deep spiritual interpretation, leading to a stronger belief towards an inter-personal relation with God. 

In another interesting parallel with Christian spiritual communities in the US, Sufism as a term/category/community/spiritual tradition does not find any direct mention in the Islamic scriptures. However Sufi mystics draw their inspiration/legitimation from the following revelation, 

Surely, the friends (awliya) of Allah! They shall have no fear, neither shall they grieve (Q 10:62)

As a result Sufis are also popularly known as wali/awliya.

Historical origins of Sufism date from the 8th – 9th century as an expression of intense repulsion towards the Umayyad Caliphate, symbolised by its deep attachment to power, wealth and material pleasure. 

The earliest groups of these world-renouncing ascetics strived to understand the inner truths of faith, striving for proximity with Allah, which ultimately led to the concept of Fana or annihilation of the soul in the essence of the Lord. However, monasticism being forbidden in Islam, early Muslim ascetics faced religious and social criticism which led to a shift in their social conduct. 

It would require the intervention of one of Islam’s greatest philosophers Abu Hamid Al Ghazzali (d. 1111) in order to bridge the gulf separating scriptural Islam and its mystical traditions. Henceforth, Sufis became more socially rooted, institutionalising themselves into distinct orders, named after the founding-master, or the place of origin – Chishti, Suhrawardi, Qadiri, Naqshbandi

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It would be in the course of the political expansion of Islam between the 8th to the 12th century that Sufis would spread across the eastern lands of Afghanistan, Pakistan, India and Bangladesh. And perhaps for the first time they found themselves in lands where Islam was not the dominant religion, and among people whose religion and culture were ancient and deep rooted. This marked the beginning from the 12th century onwards of a long history of Sufi interactions and dialogue with Indic traditions, primarily the Hindu society, but later with Yogis, Sikhs and Buddhists as well. These interactions would be multi layered, along lines of scripture, religious belief, devotional practices, ascetic exercises like breath control, literature and poetry, fine arts and painting, among others.

Sufis divided their spiritual journey into many stages, the four main components of which include Sharia, Tariqa, Marifa and Haqiqa, which finally led to the experience of annihilation in the essence of the Lord. Spiritual union is what Sufis aspired for, based on the religious norms laid down in the Quran – prayers, fasting, charity and pilgrimage. 

But Sufis exerted themselves by going beyond these practices, the primary of which included silent meditation/muraqaba, recollection of the names and attributes of God/zikr and listening to Divine poetry accompanied by music in praise of the Lord with the aim to create a deep sense of longing and desire for Him/sama.

While practices of zikr and muraqaba are undertaken in an ambience of soberness, sama as a spiritual exercise involving poetry and music much often led to ecstatic reactions within participants. Such expressions of ecstasy are believed to occur only when Divine grace descended on the assembly or the individual, much like the descent of the spirit in Christian mystical traditions. This stage could only be reached at a certain point of the sama assembly, when Sufis sitting in deep contemplation would gently rise and start doing limb movements/raqs. Many would enter into a state of ecstasy/wajd in a seated position, much like at certain stages of meditation/contemplation, participants in Christian spiritual congregations would experience a union with the Divine spirit which manifest itself through expressive physical movements. Resulting in very functionalist names given to such communities – Quaker.

In both the Christian and Islamic mystical traditions these physical expressions and speeches would be un-programmed. They would occur when there is benefaction from the Divine, or Holy Spirit in the form of an inner light that would enlighten the heart of the meditator or listener. It would be an experience of feeling the Holy Spirit descend that would lead the human body to respond in certain ways – through physical movement and verbal expressions, or a complete silence moving into deeper contemplation.

Historically, these spiritual communities in Christian and Islamic traditions remained mostly unconnected and unacquainted. And yet, they lead us towards a profound realisation of the Divine through similar interpersonal spiritual experiences. While their history of persecution is a recorded fact, so is their quest for the Divine, on their own terms. Importantly, such multifarious experiences create valuable opportunities for cross-religious dialogue not only amongst mainstream faith communities but even the minor spiritual ones.

The SUSI program has been commendable in creating a lively-interactive space for scholars across the globe to know and learn from each other, apart from the primary goal of exploring religious traditions in the US – quite importantly, expanding the scope of such an engagement by bringing within the vision and ambit of the program minor faith practices in the US, as well as participant representations from regions-religions across the globe. The idea has been to explore religion not only within religious spaces/institutions in the US, but through its manifestation in various walks of life and social behaviour – idea of State, immigration, ethnic minorities, slavery, racism, teaching, practices of art, native American religion, and most importantly the avenues for interfaith dialogue.  

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My SUSI Ride

by Lugein Ali Abdullah, Iraq

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People may start with telling you how life changing and eye-opening SUSI is, you know the typical cliché. That wasn’t the case for me or at least not until time passed. 

You see, SUSI is a once in a lifetime opportunity, at least that was the case for me. I didn’t mind where we were going, quite honest every place we visited didn’t feel or look much different than any other place, with the big buildings and wide streets. I could still see its just rocks and cement; I know am too logical.  But there was one thing that’s familiar yet different in a comforting way, wanna make a guess? 

Hear me out and I’ll tell you in a bit, you know what the best part was, the fact that I never thought I could cry this much until this trip happened. It may sound odd but to me, even though the reason behind it wasn’t that charming, how my SUSI familia reacted to it made it feel less tiring.  I still remember all the times I cried my heart out till the moment I had to leave the room because I knew I will be loud. The moment Tallin held my hand at the synagogue, not even knowing why; she just held my hand and cried along. 

All my SUSI family shared that with me, some who asked, some who held my hand, some who shared a prayer, some who gave me a hug, some who felt it and others just showed care. I felt supported and cared for without anything in return, without the need to explain and without judgment. I do feel selfish for receiving all that and even more, because each one of them gave me a lesson that’s carved in my soul that I shall carry it with me till I longer exist.

Did you make a guess yet? Yes, it was the people. Every single one shared part of them with me or as I like to call it, their puzzle piece. So simple, yet, so life changing. Oh, and don’t worry it wasn’t all sorrow tears, most of it was out of happiness.

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SUSI, Independence Day, and the America that Isn’t (Yet)

SUSI, Independence Day, and the America that Isn’t (Yet)

Jerold Jacobs

There is an idea of a United States of America that lives up to the fairytale ideals that American schoolchildren are taught. Lyndon Johnson called it the Great Society. William Penn called it the Holy Experiment. I call it the Ideal America. I imagine the ideal America would be not only tolerant of its own diversity, but appreciative, and nurturing of it. This ideal America would return to global leadership, not with a continued reliance on the threat of military violence, but with countless hands extended to nations across the globe. Most of all, this America would offer its hospitality to foreigners, in hopes that many of them would choose to stay. This nebulous idea springs from the platitude I most latched onto as a child about the United States, that it was a place where “everyone was welcome, and everyone could do as they pleased.” You can imagine my shock at slowly learning how untrue that idea was. Perhaps my idea of it is different from the one others imagined, after all, none of us have ever lived in it. There are rare moments, though, where I glimpse the feeling of living in such a place, in such a time, that lives up to the idea of America in my head. The fourth of July, 2019 was one of those moments.

I wasn’t originally supposed to press-gang my family into hosting a group of twenty-four students at our suburban Pennsylvania home for the fourth of July. Unfortunately, the original host for the SUSI fourth of July event had to cancel, and none of the options brought forth around the meeting table seemed to me like they would give a representative fourth of July experience, a real cultural showcase of how Americans celebrate our country. Without much thought, I raised my hand and suggested

“Why don’t we just bring the students out of the city to West Chester by train and have a cookout at my parent’s house?” Immediately, I almost regretted saying my idea out loud. Could we cook enough food for so many people? How would we get the students from the train station to the house? Fortunately, most of these details were divided up between other staff members, leaving me with just a pair of problems to solve. All I would have to do was buy barbecue supplies and prepare my family. 

I had some concerns about finding Halal meat to serve at the barbecue. A vegetarian meal for the students, a majority of whom ate halal, simply wouldn’t do for the fourth of July. Troublingly though, my parents live just off the Mainline in Pennsylvania, which is the whitest, wealthiest, and most protestant part of the state, and possibly the world. I did eventually find halal beef in a tucked-away nook of my local Shop-Rite, so at least my hastily put together cookout would have burgers. 

My parents were immediately excited to be hosting a cookout and to be supporting the Dialogue Institute, but a greater potential problem was my two dogs. Some students were apprehensive about going to a house with two dogs. This seemed at first absurd to me, my dogs are miniature poodles, less than fifteen pounds each, and while they are excitable, they couldn’t hurt anyone if they tried. After talking with some of the students who felt that fear of dogs, we came to a mutual understanding. I understood that this was a real, deep-seated fear for them, and they understood that I promised to do my best to keep the dogs away from them. I also further explained that even if the dogs got near to them, it would be for a playful lick or a sniff, not a bite. 

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When the students and SUSI staff did all arrive at my Parent’s house in the Pennsylvanian suburbia, everyone gathered in the backyard initially for introductions to my family (and the dogs) which went over as smoothly as I could have hoped, with only a few moments of fear as an overenthusiastic fuzzball tried to jump on everyone he could meet. I was pleased to see more and more students who were fearful of the dogs before offering a tentative hand to sniff or even sharing a spot with them in the sun. As the afternoon continued, we divided everyone up by gender, to allow the men and women to have a turn swimming in the pool in turn. It felt just a little strange for me to be separating my guests by gender, but in hospitality, the comfort of the guests comes before the host.

Despite all the work, the fourth of July 2019 was the only time in recent memory I felt I was fully celebrating the holiday without apprehension or a sense of hypocrisy. Independence Day celebrations often feel blindly jingoistic to me, a day when everyone ignores the countless social issues that the US grapples with to rally around some skin-deep concept of freedom. Especially since the election of President Trump, the U.S.’s issues with race, Xenophobia, Islamophobia, and anti-Semitism have been laid painfully bare. There are days when I feel genuine shame for being a citizen of a country that allows these things to happen. Reminders of the nation’s issues, of how many people would rather the USA be a white Christian man’s country only, are more frequent than the reminders of the ideal America that could be. On the fourth of July 2019 though, SUSI put a glimpse of the ideal America right in front of me. Visitors from other nations and cultures, enjoying an American tradition right in my own backyard. To imagine such a free and joyful cultural exchange as an everyday occurrence in my country stirs my soul. I don’t know if it’s a possibility within my lifetime, but the ideal America is one worth working towards.

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My SUSI Experience

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Driving into Center City Philadelphia for the first time is a memory I won’t soon forget. It was quite easily the largest, most complicated highway I’d ever driven on. I had a ton of luggage packed for the next few weeks I’d be interning with the Study of the United States Institutes program, and my usual cop-out of taking the train wasn’t an option. Just three years prior I’d had a similar experience starting college in Reading. Although the town lies a mere 30-or-so miles from my hometown, I hadn’t ventured much further than where I resided in ‘Small-Town-USA’.

Let me start by saying that Philadelphia is one of the most culturally rich cities I’ve had the pleasure of visiting. I found it amazing that I was just as captivated by the city as the SUSI Students and Scholars - and I had lived just 45 minutes away for the past twenty-one years! Over the course of the month and a half that I stayed on Temple’s campus, I realized that the city provided so much fertile ground for new experiences and dialogue. 

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The first day of my internship was the designated day to pick up our SUSI Students from the airport. Knowing I’d have to drive in more uncharted territory, (Side note: I’m sure this is completely casual, everyday driving for 99% of the population) I showed up comically early. Seriously - three hours early. I stopped at a shabby diner and drank cup after cup of coffee, wondering who I would soon meet and get to know. As we shuttled students back and forth from the airport, each arriving on flights from all over the world, every single one seemed endlessly optimistic about the adventure we were about to embark on.

The experiences I had with both the students and scholars are far too many to rattle on about - but I’d like to highlight a core element of all my experiences. As an intern, I was there to help provide an educational and memorable experience. Little did I know that the students and scholars would do the same for me. I engaged in dialogue with incredible minds - both young and senior - from places in the world I would have never imagined I’d have friends. Besides this, I got to experience dialogue in the city of Philadelphia and New York alongside these new friends. With each friendship came new perspectives, new wisdom, and new lessons. 

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The closing ceremonies for both the students and the scholars were bittersweet. I’ll forever cherish the moment in time that we were all together, living the SUSI experience in the city of brotherly love. To say that SUSI was a transformative experience is barely scratching the surface of the growth I experienced as a staff member during the program. The SUSI program brought together a group of the most brilliant, innovative minds I’ve had the chance to dialogue with. Many of the friends I made gave me beautiful parting gifts and heartfelt letters, all of which are proudly displayed on a shelf in my room to remind me of my surreal summer in Philadelphia.

We live in a world where bad news is a constant, still, I can’t help but be optimistic. Those brilliant minds that lived the SUSI experience have now returned home to be leaders in their respective countries, and I can’t wait to see the ways they change the world.

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The Role of Religious Networks during the COVID-19 Crises

A reflection from Argentina [1]

By Maria Eugenia Funes

After more than four months of social isolation, job losses, and general social, economic, and political crisis, the COVID-19 pandemic has put humanity face-to-face with its non-sustainable way of living. The devastating economic and social consequences of this pandemic demonstrate that our increasingly unequal economic systems have been aggravating environmental destruction and wealth concentration all over the world for decades. Taking into account that religion is an important part of many people’s lives, it is timely to ask ourselves: how are religious and spiritual leaders and followers responding to the many layers the current crisis presents? What can we learn from them? 

Religious leaders developed a first response to the different social isolation measures disposed by most of the countries in the world in order to keep up with the spiritual company given to the faithful. In a context where religious sites were closed and religious gatherings, pilgrimages, and celebrations banned, religious leaders and communities developed creative ways to stay in contact and transmit their messages. As with many other social activities, congregants used video-calls for religious rituals and meetings, and thus, the domestic space acquired a new density in the spiritual lives.

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But the practices of religious leaders and communities have not been limited to the symbolic dimension but addressed the many material needs that emerged in this context. The different religious groups present in Argentina [2] show an interesting range of experiences regarding the responses of religious groups to social and economic crises. In addition to the traditional organization of food, clothes, and shelter donations to people in need, some religious spaces, like nunneries, were transformed into healthcare centers for people with symptoms of COVID-19. Furthermore, the social networks developed in religious spaces have proven useful for people that lost their jobs for selling products, like facial masks, and for risk populations, like old people, to receive help from other members of the community to cover their everyday needs. These sociability networks have also been fundamental for psychological and spiritual company and support. These practices were not only carried out by the Catholic majority, but also by all the minority religious groups in the country: Evangelicals, Buddhists, Jews, Muslims, Latter Day Saints, Umbandas, and Kimbandas, and even Holistic Centers.

Many of these initiatives are developed in articulation with other actors of the political and social service sectors. Some of these religious groups are coordinating their activities with the State and other civil society actors, like NGOs. Recognized figures of sports and show business, and many ecumenical and interreligious spaces, have been used to organize solidarity practices. In addition, many have developed their own versions of traditional political practices, such as the organization of collective meals, known locally as “ollas populares”, which spread along the country particularly after the economic and social crisis of 2001. 

Finally, the religious field has, alongside other realms of social life, taken over the concerns towards the building of more sustainable ways of living that could ensure better social and environmental conditions for humanity. In that sense, during the COVID-19 crisis, Pope Francis’ circular Laudato Si has been actively revisited among many other religiously-informed discourses, promoting practices that involve taking care of the environment. Furthermore, spiritual cosmovisions are influencing economic models that aim to include social and environmental problems to the private sector agenda. This has been the case with the influence of anthroposophy in the development of a social bank project, the Latin-American Ethical Bank, strongly promoted by people involved with this esoteric discipline in Brazil, Chile, Argentina, Colombia, and Uruguay.

All of these practices developed in the religious arena remind us of the central role religious and spiritual groups and networks have during crises like the one we are going through. Even though the religious leaders and groups have seen their everyday ways of experiencing their faith transformed, this didn’t mean they vanished from the social space but, on the contrary, they developed creative ways to be in contact with the transcendent and they intensified their social interventions. As stated above, religious groups are providing both spiritual and material support, as well as symbolic resources, to reflect upon a future where religious values are put at the service of building a better world.


[1] This entry was written with the support of “La Confra” a network of South American women researchers on religion.

[2] For a quantitative description of this diversity see http://www.ceil-conicet.gov.ar/wp-content/uploads/2013/08/ii25-2encuestacreencias-en.pdf


1. Ollas Populares could be translated literally as “popular pots”. They consist of big collective meals, generally cooked in big pots, organized by political or social organizations in contexts of economic and social vulnerability.

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My SUSI Journey

 by Alfred Bornea Taboada

(Philippines) SUSI 2019

Religious Freedom and Pluralism

Dialogue Institute, Temple University

“Nobody knows everything about anything, therefore dialogue,” a powerful line shared by the Founder of the Dialogue Institute at Temple University, Prof. Leonard Swidler.  He shared it in the morning of the first day session and it was like a last song syndrome (LSS) that keeps repeating in my mind until today. Hearing it from the author himself was a respite from a load of doubt and delight while on my way to the United States for SUSI 2019. Prior to coming, I had mixed feelings of who are the people I would be meeting, what the program would be. On the flip side, I was excited at the thought that I would be representing the Philippines to an international discourse. Such an opportunity for me to impart and share my country’s best to everyone and at the same time learn about peoples, places, passions, cultures, and spaces made me happy.

Religion for me is not an issue. I grew up in an ecumenical family. My father is a Roman Catholic, my Mom is a Protestant Presbyterian, and my other siblings are catholic and protestant as well. My relatives are Baptist, Methodist, Jehova’s Witness, Seventh Day Adventist and others, too, are Islam. I can go to churches, temples, and mosques without any reservations. There was no single instance that I was deprived of or told by my parents not to attend other church services. Now, I just realized that it was a form of religious freedom and pluralism my upbringing gave me.

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My Ph.D. is in Peace and Development and one of the courses of this program is Religion and Peace. I taught the subject once in a trimester and the curriculum was far different from the context of religious freedom and pluralism. I have been an advocate of Interreligious Dialogue (IRD) considering I live in the Southern part of the Philippines, particularly in the Bangsamoro Autonomous Region in Muslim Mindanao (BARMM), where rich diverse cultures, traditions, and religions are highly evident. In fact, some areas of the region were war-torn for several decades now. Many people believe that conflict and wars in this place were attributed to religion but actually NOT, politics and economics were the culprit. It just happened that the conflicting parties are Christians and Muslims. This SUSI program indeed was an opportunity for me to nourish my knowledge, attitude, and skills in terms of dialogue amidst pluralism, including understanding more fully my own region.  

The advent of SUSI’s series of lectures, exposures, visits to churches, synagogues, temples, mosques, Amish and Bahai communities, and even meeting up those at a prison facility widened my interest in pluralism. It inspired me to replicate the sessions and engagements outlined. Our eating sessions involved exchanging pleasantries with all those beautiful people we met, all of whom were amazing. Good food really follows good conversation and vice versa.  Such a journey brought me several reflections of learning for life. I coined it D.I.A.L.O.G.U.E for easy recall.


Deep Dialogue

Intensify Inter-intra Religious/ Ideological Dialogue

Appreciate the value of one’s individuality and uniqueness

Learning is Changing (in reference to Decalogue number 1)

Observe an I-Statement / Message and Emotional Intelligence all the time

Guided by the attributes of Faith, Love, Integrity, Excellence, Respect, and Service (FLIERS)

Unity amidst Diversity

Engage in an environment of freedom and pluralism towards a Blessed Community


I really had robust learnings from the program. The theories and experiences I got have been translated into a concrete reality. The moment I got back at the Graduate School I made a courtesy call to our Dean (SUSI Alumna of a different program). She was delighted to hear about the program and the plans that I am going to implement. I was assigned as chair of the course for the Outcome Based Education Curriculum Enhancement and was able to develop a graduate level  program outcome, particularly in Religion and Peace with the support of my collegial team and the Dean.

During the third trimester, I taught Interreligious Dialogue. I designed the syllabus according to the context of religious freedom and pluralism. One of the most memorable experiences and complimentary reviews I got from my graduate students was the Shia and Sunni Encounter. In my country, Shias are not so popular and such groups opt not be known in public for fear of condemnation. In the spirit of religious freedom and pluralism, I invited to my class a team of Shia to engage in dialogue with my Sunni students. There were exchanges of thoughts and several questions were raised. Some apprehensions, discriminations, and doubts were then cleared. It was very delightful to see at the end of the session that these two denominations were gathered together and caught each other’s drift. 

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It was only unfortunate that the Covid-19 curtailed our Interreligious Immersion and Church visitations. However, despite the lockdown, my students were able to write papers on any Inter Religious Dialogue, Religious Freedom and Pluralism related-issues and topics. The pandemic also has been an eye opener to everyone regardless of faith or religion to join together in supplication and share blessings to everyone in need. This is just the beginning and the gospel of dialogue will live on.

Finally, I would like to take this opportunity again to thank the American People for part of their taxes were spent in this highly relevant and truly rewarding  cause. I want to thank as well the U.S. Department of State, the Dialogue Institute: Prof. Leonard Swidler, Prof. Rebecca Mays, Dr. David Krueger, and staff, The D.I. Board: Sergio Mazza, wife Lora, Atty. Kay Kyungsun Yu, Dr. Larry Fultz, and to all their partners.

To conclude, experiencing the truest essence of pluralism is having an opportunity of connecting with these wonderful classmates, that I call “Best Angels,” from the different sides of the world. They are my extended networks in dialogue and peace. Maria of Argentina, Amena of Austria, Malahat of Azerbaijan, Jian of China, Takalign of Ethiopia, Juha of Finland, Ilias of India, Isnur of Indonesia, Yasmeen of Jordan, Mirkhat of Kazakhstan, Fr. Martin of Kenya, Ghassan (Jason) of Lebanon, Lau of Malaysia, Wei of Myanmar, and Sakir of Turkey. From the Philippines, thank you very much for sharing your country, religion, beliefs, foods, and culture with me. I really had a wonderful time with you and you made my SUSI journey memorable. You are all tattooed in my heart and mind. All the best to you and your family. Till we meet again. 

Godspeed.

 

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Teilhard: The Phenomenon of Man

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THE PHENOMENON OF MAN [1]

of Pierre Teilhard de Chardin

A Portion Briefly Presented and Commented on by

Leonard Swidler (dialogue@temple.edu) [2]

This book was written in the 1930s with Fascism (Italy), Falangism (Spain), Nazism (Germany), and Stalinism (Russia) raging, Teilhard offers an admonition not to be discouraged:

“Despite an almost explosive acceleration of noos-genesis [3] at our level, we cannot expect to see the earth transform itself under our eyes in the space of a generation. Let us keep calm and take heart.... Monstrous as it is, is not modern totalitarianism really the distortion of something magnificent, and thus quite near to the truth?”—Corruptio optimae, pessima. [4]

A. The Personal Universe

Teilhard indicates that the whole pattern discernible in evolutionary movement in the universe from the bottom up moves in the direction of consciousness, even of a supreme sort: “Evolution is an ascent towards consciousness.... Therefore, it should culminate forward in some sort of supreme consciousness.”

He then provides a brief analysis of the inner structure of consciousness which leads inevitably “upward”: Every consciousness is possessed by a three-fold property: “(1) of centering every-thing partially upon itself; (2) of being able to center itself upon itself constantly and increas-ingly; and (3) of being brought by this very super-centration into association with all the other centers surrounding it.”

Teilhard finds that the universe in the forms of space and time structurally move in a “curved,” “converging” fashion eventually leading to consciousness and beyond its primitive forms to an ultimately universalized Consciousness—Omega Point: “Because it contains and engenders consciousness, space-time is necessarily of a convergent nature. Accordingly, its enormous layers, followed in the right direction, must somewhere ahead become involuted to a point which we might call Omega, which fuses and consumes them integrally in itself. However immense the sphere of the world may be, it only exists and is finally perceptible in the directions in which its radii meet—even if this were beyond time and space altogether.”

This language and imagery reminds one of the image of Ultimate Reality being like the Horizon, always receding (which image was also used by two other Jesuits of an only slightly younger age: Karl Rahner and Bernard Lonergan), “luring” us forward (to use a Whiteheadian process-thought term for Ultimate Reality, “God”). As a humanist Marxist might say: Being human is a never-ending task.

Quite different from the advaita version of Hinduism, or of Buddhism, Teilhard insists on the person not being totally absorbed, obliterated or “blown out,” as in Nirvana: “It is therefore a mistake to look for the extension of our being or of the noosphere in the Impersonal. The Future-Universal could not be anything else but the Hyper-Personal–at the Omega Point.”

 

B. The Personalizing Universe

Teilhard stresses his vision that persons are the acme of the universe and that they can never disappear—this is the thrust of the evolution of the universe:

The universe is a collector and custodian of consciousness, the mere hoarding of these remains would be nothing but a colossal wastage. What passes from each of us into the mass of humanity by means of invention...is admittedly of vital importance.... But, far from transmitting the most precious, we are bequeathing, at the utmost, only the shadow of ourselves. Our works? But even in the interest of life in general, what is the worth of human works if not to establish, in and by means of each one of us, an absolutely original center in which the universe reflects itself in a unique and inimitable way? And those centers are our very selves and personalities. The very center of our consciousness, deeper than all its radii; that is the essence which Omega,[5] if it is to be truly Omega, must reclaim.... To communicate itself, my ego must subsist through abandoning itself, or the gift will fade away.”

The higher the development of consciousness, the more it must exist and persist in its own reality without absorption. This is the unavoidable pattern of the universe:

The conclusion is inevitable that the concentration of a conscious universe would be unthinkable if it did not reassemble in itself all consciousnesses as well as all the conscious; each particular consciousness remaining conscious of itself at the end of the operation, and even (this must absolutely be understood) each particular consciousness becoming still more itself and thus more clearly distinct from others the closer it gets to them in Omega.

Here is a clear insight (i.e., center-to-center union intensifies the distinct being of each center in proportion as they unite) which connects the whole universe and points ineluctably to the perfection and continuance of all parts—in this case, individual conscious persons:

In any domain—whether it be the cells of a body, the members of a society or the elements of a spiritual synthesis—union differentiates. In every organized whole, the parts perfect themselves and fulfil themselves. Through neglect of the universal rule many a system of pantheism has led us astray to the cult of a great All in which individuals were supposed to be merged like a drop in the ocean or like a dissolving grain of salt. Applied to the case of the summation of consciousnesses, the law of union rids us of this perilous and recurrent illusion. No, following the confluent orbits of their centers, the grains of consciousness do not tend to lose their outlines and blend, but, on the contrary, to accentuate the depth and incommunicability of their egos. The more ‘other’ they become in conjunction, the more they find themselves as ‘self.’ How could it be otherwise since they are steeped in Omega? Could a center dissolve? Or rather, would not its particular way of dissolving be to super centralize itself?”

Teilhard then presents a vision of the ultimate goal of the universe, i.e., the gathering together of all being into the consciousnesses of persons who will be drawn to this culmination by distinct Consciousness at the center, as the dynamo from which all energy/being radiates—he says it better:

By its structure Omega, in its ultimate principle, can only be… a grouping in which personalization of the All and the personalizations of the elements reach their maximum, simultaneously and without merging, under the influence of a supremely autonomous focus of union.... called henceforward Omega Point

Teilhard says that each individual’s natural tendency is to move more and more toward self-preservation and expansion by way isolation or domination—but that is a self-defeating strategy:

Egoism, whether personal or racial, is quite rightly excited by the idea of the element ascending through faithfulness to life, to the extremes of the incommuni-cable and the exclusive that it holds within it. It feels right.

But then he points out that it is not separateness as such that is important, but the person. However, one becomes person only by way of mutuality, center to center union—this is the law of the evolving universe:

Its only mistake, but a fatal one, is to confuse individuality with personality. In trying to separate itself as much as possible from others, the element individualizes itself; but in so doing it becomes retrograde and seeks to drag the world backwards towards plurality and into matter.... To be fully ourselves it is in the opposite direction...that we must advance —toward the “other.” The goal of ourselves, the acme of our originality, is not our individuality but our person; and according to the evolutionary structure of the world, we can only find our person by uniting together.... The true ego grows in inverse proportion to “egoism.” Like the Omega which attracts it, the element only becomes personal when it universalizes itself.... Since it is a question of achieving a synthesis of centers, it is center to center that they must make contact and not otherwise.

“Which brings us to the problem of love….”



[1] The Phenomenon of Man (1959 ed.) Book Four, Chapter Two, (Beyond the Collective: The Hyper-Personal)

[2] I found this on the hard drive of my laptop as distilled for a graduate seminar in 1996 from my reading Teilhard’s Magnum Opus, The Phenomenon of Man, 1958 edition,.

[3] Nous (Greek, “thought.”

[4] Latin, “Corruption of the best is the worst.”

[5] Omega is the last letter in the Greek alphabet; therefore, a symbol of the Ultimate.




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A “Second Fall” or a “Forthcoming Resurrection”?

Religious Narratives of a COVID-19 Infected World

Yosra Elgendi

American University in Cairo

COVID- 19 is one of those crises that our generation and the younger generations are not accustomed to. Hence, it is possibly one of the reasons that we are ill equipped with the spiritual “skills” and “capacities” to handle such a crisis. The language we use and the way we think about it as an obstacle to economic progress, rather than a natural element of life that can reveal something profound about human vulnerability and precarity, is perhaps part of the technological era that we live in in which instrumental rationality has taken root. This instrumental rationality has entered the religious domain and shaped the religious narratives that try to make sense of the crisis. Newspapers reflect this dynamic.

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Much of the newspaper reporting about the current crisis has focused on the closures that affected the houses of worship. The reporting focused on how different religions have either accepted or resisted the closures and how they made sense of them to their adherents as well as how they circumvented the closure conditions to continue praying through video-conferencing.  This may remind us that religions are not extra-political after all, lest the Westphalian narrative made us forget. Indeed they are deeply embedded in a religious-political or temporal- spiritual structure and balance of power that they are expected to conform to. Hence, while the religious narratives of the crisis have a hugely consoling role to play, they also reflect within them social and political structures. I will give only a few examples of newspapers/ websites that have reflected on the religious narratives of the current crisis in the contexts of Egypt and the United States. 

Some Egyptian commentators and journalists have focused on highlighting the COVID-19 crisis as a “punishment” for the wrath of God. Both pro-government websites as well as Muslim Brotherhood (oppositional) websites hosted such views. Both ascertained that there is a divine wrath but for different reasons. The Yaum- Al- Sabi’, a private newspaper with close connections to the regime, argued in an article that the narrative of divine punishment results from the lack of people’s obedience.

“God warned people against the consequences of disobedience and defiance, which include epidemics (Leviticus 26:21,25). So we remind of two times God of them took the lives of 14,700 people, and in the other 24,000 people because of disobedience in various forms (No. 16: 49 and also 9:25).

After God gave the law to Moses, he commanded the people to obey them so that they would not suffer many evils: "The LORD will strike you with wasting disease, with fever and inflammation, with scorching heat and drought, with blight and mildew, which will plague you until you perish.”  

Furthermore, oppositional media websites that stand against the Egyptian regime politically also joined the chorus in agreement that the pandemic is a punishment, albeit for a different reason. The reason to them is the political repression taking place in Egypt (and Syria).

“I used to tell my friends that the file may have been closed on Earth, but it was not folded in the sky, and that those who covered up the crimes of genocide in Egypt, murder and cremation on the day of the Holocaust, and covered up the killing of the Syrians, will strike upon them a thunderbolt from the sky that hurts those who did wrong in particular! My opinion was that in the face of these crimes and covering them up, the sky would intervene …”

While the Egyptian narratives focused on the narrative of the “punishment” for the “befallen” political actions, some American outlets focused on the “upcoming resurrection narrative.” For example, a Foreign Policy report highlights how epidemics were instrumental to the successful spread of Christianity.

“But the more famous epidemic is the Plague of Cyprian, named for a bishop who gave a colorful account of this disease in his sermons. Probably a disease related to Ebola, the Plague of Cyprian helped set off the Crisis of the Third Century in the Roman world. But it did something else, too: It triggered the explosive growth of Christianity. Cyprian’s sermons told Christians not to grieve for plague victims (who live in heaven), but to redouble efforts to care for the living. His fellow bishop Dionysius described how Christians, “Heedless of danger ... took charge of the sick, attending to their every need.”

The narrative of the ‘positive outcome’ of the epidemic was also reiterated by the Washington Post’s reporting that the closure of the churches - as a result of the epidemic - is actually contributing to a deeper faith experience than when the churches were open with an implicit critique of institutional religion.

One in four Americans say the coronavirus has deepened their religious faith, a poll released Thursday found, including a majority of black Protestants. Just 2 percent said the virus has left their faith weakened.

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Of course, these newspaper narratives are not generalizable. Needless to say, a more systematic research regarding the religious narratives of the pandemic needs to be undertaken. How can these very different views of the same phenomena be understood? These stories cannot be tied to the extent of pandemic’s impact on countries as the United States has been hit hard with some 2,888,000 cases in the US (July 2020) versus only 70,000 in Egypt up to the writing of these lines. Hence, how can these different narratives be explained?

The relations of religion with the structures of power are one way of understanding the differences of these narratives. In the Egyptian case, religion is clearly built in the vertical structures of power through which politicizing religion (ie. using religion for political ends) is only a manifestation. However, in the American case, religious bonds are horizontal bonds that can dare to discuss religion outside (and sometime even different from religious institutions). As a reaction to the political, religion is constructed as being led by the political- in the form of obedience or repression - hence led by the material and worldly. However, as a civic religion, religion is constructed as a meaning-making force for individuals and communities who are constituted by religious narratives - in part - through being consoled in times when all need a religious consolation.

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The Importance of Interpreting Worldviews

4/15/2020

By Sayge Martin

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The first time I read The Spirit Catches You and You Fall Down by Anne Fadiman was the first time I felt utterly challenged by another worldview. The story revolves around Lia Lee, a Hmong child suffering from epilepsy and struggling to obtain proper care from a healthcare system lacking skill in cross-cultural communication. 

Originally from Laos, the Lees moved to Merced, California in the 1980s. Their daughter, Lia, was diagnosed with a severe form of epilepsy named Lennox-Gastaut Syndrome. They faced many hurdles while attempting to get treatment for Lia, mainly the lack of proper translators coupled with the fact that their Hmong beliefs clashed with the method of treatment used for epilepsy in the United States. Fadiman maintains a distinct dichotomy between Hmong spirituality and the Western doctor’s science to emphasize the refusal of both parties to step outside their deeply entrenched belief systems. Because doctors couldn’t effectively communicate with the Lees and didn’t attempt to empathize with their traditional Hmong beliefs, there were miscommunications about medical dosages as well as refusal from the parents to give certain medications due to mistrust. Lia's condition worsened. At four years old, Lia suffered a seizure that left her in a persistent vegetative state for 26 years.


Ultimately, the book encourages widescale education initiatives for healthcare workers as well as additional support from outside resources to raise awareness about nuances in treatment based on cultural differences. Through cooperation and compassion, a standard of care can be upheld that prioritizes respect for both patient and practitioner. 


In light of the global pandemic, I find myself thinking of the book often. How many people are experiencing religious and cultural barriers in the healthcare system today? And how many healthcare workers are trying to bridge these gaps, but lack assistance in the form of translators and cultural mediators?


When proper support is in place, dialogue can occur that highlights the scientific recommendations of a doctor while taking into consideration the personal beliefs of a patient. Individualized care can be administered in a way that minimizes miscommunication and offers alternatives when applicable. Dialogue is a central aspect of daily life and proves to be a skill necessary for everyone. Dialogue skills in healthcare, specifically, are essential to prescribing a successful method of treatment.

As with any blog post, article or written piece, I encourage readers to reflect on the topics presented. The book referenced is 'The Spirit Catches You and You Fall Down: A Hmong Child, Her American Doctors, and the Collision of Two Cultures' by Anne Fadiman, 1997 - A great read if you’re looking to learn more about the story in the post.

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Searching - Finding/Not-Finding - Still Searching

1/30/2020 

By Leonard Swidler

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Updated 1/26/21

I don't know: If there is “Something” out there that is so super-wonderful, but reveals Her/His/It/self only to a rather select few, “It” doesn't seem to be even as loving as I am – and have many shortcomings therein.


Maybe, however, there is a sort of Alpha/Omega that is evolving in Existence ever “greater” (not in the quantitative sense, but qualitative), an infinitely ahead of me/us Source/Goal of all Energy, Power, Consciousness, not static but dynamic – Be-ing, ing, ing…...?

After all, we know that our Cosmos started out 13. Billion years ago tinier than an atom (!),  exploded (Big Bang!) and is still expanding-ing,ing,ing…. at the speed of light (186,000/miles per second!!!).

However, while we are here – now! – why don’t we each – individually and together – work as intensely as possible to make ourselves personally and communally, as loving as possible. 

For my part, rather than looking “over there,” I prefer to put out my hand and heart to the ones I can reach, touch, somehow, here and now. 

In my youth, in the monastery, and afterward, I strove mightily to attain some inner taste of that Alpha/Omega. Now at age ninety-two, I am no longer excited by the prospect of grasping/being-grasped-by “Being/Goodness/Truth/Beauty.” Rather, I am content with, each moment, being the recipient of all the being, truth, beauty, goodness in the now increasingly touchable global being. I embrace the persons I meet and engage, both those in front of me, and those also truly present to me via the internet, and whatever else is being developed in the coming cascade of ever more rapidly newly developed means to embrace each other in love: in PhiliaAgape, and Eros – each in her/his individually profound ways.

*******
I don’t know. But I do feel there is Being out there, and here – super wonderful, who reveals Her/Himself to all beings capable of loving. She/He seems to be much more loving than I am since Love is what He/She is said to be. She/He is called the Source of all Being, who says, “I am who I am,” or, newly understood, “I will be who I will be.” Thus, when I embrace the persons I meet, and engage those in front of me, I somehow touch and feel Alpha/Omega that is all-loving. I somehow enter into Being, into Agape, Philia, Eros, Love. I can sing, dance (now, only haltingly), shout, praise, give thanks with the whole universe… 
Agape

Friend!    

Leonard Swidler, dialogue@temple.edu

 


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