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First published January 2006

From Jāmi' ah to University: Multiculturalism and Christian–Muslim Dialogue

Abstract

Sociology has a role to play in the development of multiculturalism and, therefore, the facilitation of interreligious dialogue. Multiculturalism does not merely refer to the coexistence of a plurality of cultures but is a social context that encourages the possibilities for harmonious interactions of different cultures. Sociology may contribute in meaningful ways to multiculturalism by the thematic development of a number of areas concerning the study of societies and civilizations. This article focuses on three such themes, that is: the multicultural origins of modern civilization, intercivilizational encounters and the point of view of the other. The author argues that these themes are essential for the facilitation of dialogue and the development of the multicultural outlook. Dialogue here is not restricted to the literal sense of the term, that is a conversation between two sides, but rather is a metaphor for peaceful and harmonious relationships founded on mutual trust and admiration and informed by the spirit and substance of multiculturalism.

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An earlier version of this article was presented at the Conferences of the Order to the International Council for Formation and Studies, St Francis House, Seoul, 19 February 2005. The theme of these meetings was ‘Dialogue, the Path to Peace: What Kind of Formation in a Multi-Cultural and Multi-Religious Context’.
1. A distinction should be made between the US and Europe, although I am not able to deal with the distinctions between the two in this article. Suffice to say, as far as the problem of the lack of multiculturalism as I have defined it in sociology teaching is concerned, there is little difference between the two.
2. For a critical evaluation of al-Hady's thought, see Shaharuddin Maaruf (1988: Ch. 4).
3. Al-Attas here draws our attention to al-Taftāzānī's commentary on the `Aqā' idof al-Nasafī which contains the creed of Islam rendered in concise form and which contains the epistemological position of Islam (Al-Attas, 1990: note 1).
4. For more on these methods, see Haddad (1974). On the veneration accorded to teachers in Islam, see Robinson (1980).
5. This was a point stressed by Syed Muhammad Al-Naquib Al-Attas several times in personal communications.
6. Al-Attas, pers. comm., various occasions.
7. Al-Attas, pers. comm., various occasions.
8. Catholic Encyclopedia, at: www.newadvent.org/cathen/11495a.htm (accessed 1 March 2005).
9. Sermon at Christ Church, Freemantle, Southampton, St Francis of Assisi Day, celebrated on 10 October 2004; at: www.realmail.co.uk/~storyline/francis_islam.htm (accessed 2 March 2005).
10. It is not my intention to attack Giddens here. I merely wish to point out that contemporary sociology texts generally lack the multicultural sensibility as I have defined it. What I am saying about Giddens's text applies to most others as well.

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Article first published: January 2006
Issue published: January 2006

Keywords

  1. dialogue
  2. multiculturalism
  3. religion

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Syed Farid Alatas
National University of Singapore

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