There were 60 founder member organizations: national faith community representative bodies of the Buddhist, Christian, Hindu, Jain, Jewish, Muslim and Sikh communities (the Zoroastrian community joined in 1989, but had been involved in consultations before the Network was established); national inter faith organizations; local inter faith bodies; and educational and academic bodies with an interest in multi faith and inter faith issues. National inter faith bodies included UK chapters of international inter faith initiatives. The pattern of membership today is similar and there are nearly 200 organizations in membership.

It has also worked to ensure that the importance of religious identity and of good inter faith relations is understood in wider society.

IFN sends Circulars throughout the year to member bodies about matters connected to its work and developments relevant to inter faith engagement, including in as the area of public policy. It also distributes information more widely through its regular newsletter, which carries information about inter faith projects, relevant national updates, research projects, funding opportunities, and upcoming inter faith events.

Part of IFN’s work involves advocacy in the area of faith and public life. IFN links in direct membership many local inter faith organizations (LIFOs) in England, Wales and Northern Ireland. Within England, IFN links in membership a number of regional multi faith bodies, which play a significant role in their regions.

Vision

IFN’s vision is of a society where there is understanding of the diversity and richness of the faith communities in the UK and the contribution that they make; and where they live and work together with mutual respect and shared commitment to the common good.

Mission

Working with faith communities, inter faith organizations, educators and others to increase understanding and cooperation between people of different faiths and to widen public awareness of the distinctive religious traditions in the UK.

Working to achieve this through: supporting and encouraging inter faith initiatives and sharing good practice between these; helping create opportunities for mutual learning and tackling prejudice; and offering opportunity for engagement between faith communities and Government and other public agencies on relevant issues.

Values

Service to others, Integrity, Accountability, Trust, Consultative and cooperative working, Valuing diversity, Inclusiveness, Listening and openness, Courtesy, Mutual respect, Respecting dissent and people’s right to express this.

Contacts

• Address: Mary Sumner House, 24 Tufton St, London SW1P 3RB, UK
• Phone: +44 20 7730 0410
• Email: ifnet@interfaith.org.uk
• Website: www.interfaith.org.uk

Religion is a “red line” for many people, the study – based on a survey of 11,700 adults in England and Wales – will say. This is particularly so in the case of Muslims.

Almost three-quarters of non-black or Asian respondents said they were comfortable with a close relative marrying a black or Asian person, but only 43% were comfortable with a close relative marrying a Muslim.

Muslims were most often the subject of negative attitudes held by other faith groups, but were also the group most likely to hold negative attitudes towards people of other religions.

The researchers focused on the question of marriage as a way of measuring tolerance and prejudice. They found that the public is largely positive about intermarriage across ethnic and national lines. However, the word “Muslim” triggered more negative sentiment than the word “Pakistani”, even though the vast majority of British Pakistani people are Muslim.

Prejudice based on religion was stronger among people aged over 75, those with no or few educational qualifications, people from non-Asian ethnic minorities, and Baptists.

Men appear to be more uncomfortable than women about the idea of a close relative marrying someone from a different ethnic, national or religious background.

Among Hindus, Sikhs, Jews, Buddhists and people of no religion, the majority felt uncomfortable with the idea of a close relative marrying a Muslim. Among Christians, there was a significant minority.

A majority of Muslims were uncomfortable with the idea of a close relative marrying a Buddhist, Hindu, Jewish or Sikh person, or someone of no religion. Almost four in 10 Muslims were uncomfortable with a close relative marrying a Christian.

The study also found that attitudes within minority faith communities were undergoing significant generational shifts. In particular, British Muslim women were exercising more freedom to decide when, whom and how to marry.

Source: The Guardian

This year, on the 125th anniversary of the original meeting, thousands of people gathered in Toronto, Canada, over seven days in November, to continue the work of building religious fraternity. In the past 125 years, religious pluralism has become much more widely accepted, at least in the United States and Canada, but religious unity remains an elusive goal. At a moment when religious conservatives make headlines, it is worth paying attention to what happened at the 2018 Parliament.

In Toronto, the thousands of attendees (nearly 10,000, according to the organizers) were a mixture of the world’s religions. The mostly North American visitors mingled with many different spiritual communities and faith leaders.

The Parliament has been a regular event since it was revived in 1993 and renamed “The Parliament of the World’s Religions” on the 100th anniversary of the original meeting. It met in Chicago in 1993 but soon went abroad to Cape Town (1999), Barcelona (2004), Melbourne (2009), and back to the United States in Salt Lake City (2015) before this year’s meeting in Toronto. Although the meeting is expensive ($495 USD per person), it attracts religious leaders, activists, and some everyday folks interested in the interfaith movement. Climate change was a central focus of the Toronto Parliament…

Since the original Parliament 125 years ago, the interfaith movement has changed in important ways. Its leadership is much more diverse and inclusive. Its politics is attentive to Indigenous issues, women’s rights, and climate change. Many old challenges remain, not least of which is that many religious communities continue to stay away.

Source: Religion & Politics

The Plan of Action was developed over two years of intensive consultations at the global and regional levels organized by the United Nations Office on Genocide Prevention and the Responsibility to Protect, with the support of the International Dialogue Centre (KAICIID), the World Council of Churches (WCC), and the Network for Religious and Traditional Peacemakers.

A total of 232 religious leaders and actors from 77 countries took part in the consultations.  Participants included Buddhists, Christians, Hindus, Jews, Muslims and Sikhs from different groups and denominations, as well as representatives from various religious minorities, including Baha’i, Candomblé, Kakai, Yazidi and humanists.  At least 30 percent of participants at all meetings were women.

The Action Plan was developed in response to an alarming spike in recent years in hate speech and incitement to violence against individuals or communities, based on their identity. Incitement to violence, in public discourse and the media, is both a common warning sign and a precursor of atrocity crimes. The Action Plan is the first document to focus on the role of religious leaders and actors in preventing incitement to violence that could lead to atrocity crimes and the first to develop context specific regional strategies with this objective.

Implementation of the Plan of Action will contribute to the prevention of atrocity crimes, especially in areas affected by religious and sectarian tensions and violence and enhance the respect, protection and promotion of human rights, including the rights to freedom of opinion and expression, freedom of religion or belief and peaceful assembly.

António Guterres, Secretary-General of the United Nations said: “All religions teach respect for life, and recognize human beings as fundamentally equal. These principles summon us to show respect for all human beings, even those with whom we might profoundly disagree or whose cultures might seem alien. I urge the widest possible dissemination and implementation of this Plan of Action.  It can help to save lives, reduce suffering, and realize our shared vision of peaceful, inclusive and just societies in which diversity is valued and the rights of all individuals are protected.”

Adama Dieng, United Nations Special Adviser on the Prevention of Genocide said: “States are primarily responsible for protecting their populations from atrocity crimes, as well as incitement to violence. But religious leaders can be particularly influential here, as they can influence the behaviour of those who follow them and share their beliefs. Since religion has repeatedly been misused to justify incitement to violence, it is vital that religious leaders from all faiths show leadership in this matter.”

At the launch meeting, religious leaders and actors, the United Nations, Member States, and civil society will begin discussing strategies for the implementation of the Plan of Action and the coordination between religious leaders and implementing agencies. Important next steps include the dissemination of the Action Plan among Member States, relevant UN agencies and other stakeholders.

Read the Plan of Action here.

Source: The World Council of Churches