Islām and Religious Plurality in South-East Asia. The Case of Muslim and Christian Dialogue in the Philippines
Following the historical accounts of Mindanao armed conflict and peace process in the Philippines, the author focuses on the reasons that brought about the difficult proceeding of Muslim and Christian relations towards a sustainable peace, which may respect, as much as possible, all the needs of bot...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brepols
[2020]
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| In: |
Annali di scienze religiose
Year: 2020, Volume: 13, Pages: 59-75 |
| Standardized Subjects / Keyword chains: | B
Mindanao
/ Religious conflict
/ Lumad
/ Islam
/ Christianity
/ Interfaith dialogue
B Zamboanga / God / Spiritual experience / Religious identity |
| RelBib Classification: | AX Inter-religious relations BJ Islam KBM Asia |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Following the historical accounts of Mindanao armed conflict and peace process in the Philippines, the author focuses on the reasons that brought about the difficult proceeding of Muslim and Christian relations towards a sustainable peace, which may respect, as much as possible, all the needs of both Muslim and Christian communities. The author considers the real cultural contest of the Philippines, which is made by three Peoples: Lumads, Muslims and Christians, and not only by two Peoples: Muslims and Christians. According to him, any peace process must focus on the complete anthropological and cultural context of the Country. A sustainable peace may be reached only through a harmonious approach, which interrelate whether political, social, as well as religious aspects, looking at the dignity of the human being. All these aspects are so fundamental, that cannot be forgotten in any educational program whether academic and political. Along this way, the author proposes and describes a possible model, which is focusing on Interreligious and intercultural dialogue between Lumads, Muslims and Christians, belonging to the Silsilah Dialogue Movement, located in Zamboanga City, (Mindanao Island). The author concludes his article underlining the discovery of a spiritual journey, which is the result of the personal spiritual dialogue as the pro-active attitude towards the acknowledgment of the truth about God, the self as well as the common good for all. Along this way, our own cultural and religious identity cannot be menaced by the diversity of different cultural and religious identities, since the pro-active attitude is able to prevent internal personal conflicts as well as the conflicts that different human groups may express within society. The religious experience of God is not a mere attribute beside our lives; it is the fundamental pillar on which to build reciprocal peace relations for the common good of all. | ||
| 520 | |a Seguendo i resoconti storici del conflitto armato in Mindanao e del processo di pace nelle Filippine, l’autore si concentra sulle ragioni che hanno portato al difficile percorso delle relazioni tra credenti musulmani e cristiani, verso una pace sostenibile, che possa rispettare, per quanto possibile, tutte le esigenze delle comunità sia musulmane che cristiane. L’autore descrive il reale contesto politico e culturale delle Filippine, caratterizzato da tre Popoli: Lumad, Musulmani e Cristiani, e non solo da due Popoli: Musulmani e Cristiani. Secondo lui, qualsiasi processo di pace deve tener conto del completo contesto antropologico e culturale del Paese. Una pace sostenibile può essere raggiunta solo attraverso un approccio armonioso, che mette in relazione i diversi aspetti politici, sociali e religiosi, preservando la dignità dell’essere umano. Tutti questi aspetti sono di carattere fondamentale e non possono essere dimenticati in nessun programma educativo, sia accademico che politico. Da qui, l’autore propone e descrive un possibile modello, che si concentra sul dialogo interreligioso e interculturale tra lumad, musulmani e cristiani, appartenente al movimento per il dialogo Silsilah (catena), situato nella città di Zamboanga (Mindanao Island). L’autore conclude il suo articolo sottolineando l’importanza di un percorso di vita, che è il risultato del dialogo spirituale, umano e personale in senso pro-attivo nel riconoscimento della verità su Dio, sul sé e sul bene comune per tutti. In questo senso, la nostra identità culturale e religiosa non può essere minacciata dalla diversità appartenente alle diverse identità culturali e religiose, poiché l’atteggiamento pro-attivo è in grado di prevenire i conflitti personali e sociali che i gruppi umani possono esprimere all’interno della società. L’esperienza spirituale che facciamo di Dio non è un mero attributo accanto alle nostre vite; è il pilastro fondamentale su cui costruire le reciproche relazioni di pace per il bene comune di tutti. | ||
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