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Increasing tension and conflict in interfaith relations throughout the world has encouraged interfaith dialogue introduced by various well-known figures and world organizations to facilitate intercultural and interreligious understanding and tolerance. Interreligious dialogue now involves more youth participation, as they are more likely to guarantee the sustainability of civic values, intercultural relations, and social advocacy. This article analyzes the sensitivity of young interfaith activists in two civil organizations in Yogyakarta, Indonesia. Psychometric measures using the Intercultural and Religious Sensitivity Scale Questionnaire (IRSSQ) were analyzed to test three research questions: (1) Are there differences in intercultural and religious sensitivity between Muslim and Christian activists? (2) Are there differences in intercultural and religious sensitivity between female and male students? (3) Are there differences in sensitivity between the two organizations? The results suggest that inherent multiculturalism in Indonesian culture provides a strong foundation for interfaith activists in responding to cultural and religious differences. The results of this study theoretically confirm previous studies to promote intercultural education and interfaith encounters to overcome the threat of ethnocentrism. This study also encourages the strengthening of comprehension, competence and communication in intercultural sensitivity in young interfaith activists in Indonesia.

Interreligious dialogue is an important tool for building a peaceful multireligious society. Scholars have been debating about what makes it effective. This study contributes to this knowledge from a Buddhist perspective. It draws from the Buddha’s dialogues with people of other faiths in the Buddhist Pali Canon, the Sutta Pitaka through a qualitative content analysis of the three collections: Digha Nikaya, Majjhima Nikaya, and Anguttara Niakaya. Particularly, the study addresses two questions: How effective is the Buddha’s dialogue as described in the Sutta Pitaka? What are the factors contributing to its effectiveness? The study found four levels of effectiveness: (1) negative responses; (2) clarification of each other’s view; (3) transformation of attitudes; and (4) conversion which has three types: (i) converting and remaining in one’s old religion, (ii) smooth conversion, and (iii) dramatic conversion. The study finds that both internal and external factors contribute to these levels of effectiveness. The Buddhist insights suggest that positive effects of dialogue require, among other factors, knowledge, virtue, communication skills, openness to truth, capacity to discuss truth rationally, and an environment conducive to dialogue.       Submitted: 03 June 2025 Accepted: 01 October 2025

This article revolves around the narratives of Sabita (Muslim), Radha (Hindu) and Sharleen (Christian), migrant women in their mid-forties, who have been working as maids, cooks and cleaners in middle-class housing colonies in Kolkata, a city in eastern India. Informal understandings of gendered oppressions across religious traditions often dominate the conversations of the three working-class women. Like many labourers from slums and lower-class neighbourhoods, they meet and debate religious concerns in informal ‘resting places’ (under a tree, on a park bench, at a tea stall, on a train, at a corner of a railway platform). These anonymous spaces are usually devoid of religious symbols, as well as any moral surveillance of women’s colloquial abuse of male dominance in society. I show how the anecdotes of struggle, culled across multiple religious practices, intersect with the shared existential realities of these urban workers. They temporarily empower female members of the informal workforce in the city, to create loosely defined gendered solidarities in the face of patriarchal authority, and reflect on daily discrimination against economically marginalised migrant women. I argue that these fleeting urban rituals underline the more vital role of (what I describe as) poor people’s ‘casual philosophies’, in enhancing empathy and dialogue between communities that are characterised by political tensions in India.

The concept of dialogue entails a conversation or discussion between two or more individuals or groups about a subject of interest or a problem that requires resolution with the consent of all parties involved in that discussion. Apart from the essential elements for a successful dialogue such as receptiveness, attentiveness, respect for diverse opinions, skillful communication, the dialogue also necessitates good intentions and right manners by which it is to be performed with prolific and lasting results. In this paper, our aim 1s to discuss the concept of tazkiyat al-nafs (purification of the soul/self) and its impact on an effective dialogue in both, its internal and external connotations of which the second is not other than a reflection of the first, namely, a sort of introfaith dialogue, conducted between positive and negative powers or virtues and vices situated within a self.

For the Roman Catholic Church beginning with Vatican II, interreligious dialogue has been promoted as an instrument to obtain mutual understanding. This has been outlined in the document Nostra Aetate. The Bishops of Myanmar, fully aware that interreligious dialogue is highly necessary for witnessing the gospel of Jesus Christ in this Buddhist-majority nation, have taken steps in their respective dioceses to further promote this approach. This paper is an analysis of the ways this has been implemented. It will show that a positive attitude towards interreligious dialogue must be developed in the lives of seminarians while they are undergoing clerical training. As future priests, seminarians should understand and advocate the true meaning of dialogue with other religions in order to carry out their missions seamlessly and successfully.

Today, western liberal democratic societies are secular, or in other words, religion is set apart from the state. However, the beginning of the 21st century has seen a re-politicizing of the religion. This paper argues that religion plays an important role in current global politics and events. Moreover, it has been used as tool to recruit masses for a wrong cause. Hence, Interreligious and interfaith dialog can play a role of catalysts and a future trend in cultural diplomacy. The paper provides definitions of a secular and post secular society. Then, it discusses the general concept of dialogue and explores it from an interreligious and interfaith point of view as a way to mitigate the role religion has undertaken. Finally, it provides examples of what European Union has been doing in that respect.