Global Conferences on World's Religions after September 11

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Following the September 11 attacks in the United States in 2001, religious and academic figures organized conferences in Montreal in 2006, 2011 and 2016. The aim was to counter any negative image of religion that may have resulted from the attacks, and to formulate a "Universal Declaration of Human Rights by the World's Religions".

Contents

Brief account of the conferences

Religion in general began to acquire a negative connotation after the events of September 11, 2001 on account of the close association of these events with Islamic fundamentalism. Many in the academic and faith communities, however, felt that such a negative image of religion was detrimental to the future of humanity because religion is a major force in human affairs which can be harnessed for either good or evil. [1] Many members of these communities also felt that associating religion exclusively with evil was not only historically inaccurate, it also deprived humanity of a major source of promoting well-being.

A series of conferences was therefore organized to emphasize that religion can play a positive role in human affairs, and to evolve a Universal Declaration of Human Rights by the World's religions.

The motto of the first global conference [2] which met September 11–15, 2006, and was inaugurated by the Iranian Peace laureate Madam Shirin Ebadi was: "Can religion be a force for good?" [3]

The second global conference [4] met on September 4, 2011. It was inaugurated by Nobel Peace laureate the Dalai Lama with the motto: "Peace through religion."

The third conference [5] met on September 15, 2016, at the Palais des Congrès in Montreal, Canada. The motto of this conference was" From Faith to Interfaith".

The theme which unifies all these conferences is that of evolving a Universal Declaration of Human Rights by the World's Religions, a project which was launched in Montreal in 1998 on the occasion of the celebration of the 50th anniversary of the adoption of the Universal Declaration of Human Rights by the United Nations.

Importance of these conferences – The interface of religion and human rights

The relationship of the religions of the world and human rights [6] [7] [8] has been a much debated issue ever since the adoption of the Universal Declaration of Human Rights on December 10, 1948, by the United Nations. [9] [10] [11] [12] [13] [14] [15] [16]

Two basic approaches to this relationship are prominent. According to one, religions have a negative relationship to human rights inasmuch as human rights discourse provides a norm in the light of which the doctrines and practices of the world's religions could be judged. Such an attempt reveals that religions often fall short of meeting human rights norms and therefore the relationship of religion to human rights acquires a negative aspect. Another view takes a somewhat opposite position. According to it, the religions of the world played a major role in the very formulation of human rights and can offer fresh perspectives on ways to secure human flourishing, which is the obvious goal of human rights discourse. [17]

This more positive approach to the relationship between religion and human rights is evident in the various documents on human rights produced by the religions of the world, some of which are enumerated below.

  1. Pacem in Terris (Peace on Earth), June 23, 1963
  2. Declaration on Judaism and Human Rights, [18] adopted in Montreal on April 23, 1974
  3. a) Universal Islamic Declaration of Human Rights, September 19, 1981; b) The Dhaka Declaration of Human Rights in Islam, 1983; c) The Cairo Declaration on Human Rights in Islam, August 5, 1990; d) The Arab Charter on Human Rights, 22 May 2004
  4. Universal Declaration of Human Rights by the Hindus, [19] June 27, 1999

All these and similar declarations engage the issue of religion and human rights but from the perspective of only a single religious tradition, such as Judaism, Christianity, Islam, Hinduism, and so on. The three conferences mentioned above represent a progressive effort to formulate a joint response from the world's religions to the Universal Declaration of Human Rights, by way of formulating a Universal Declaration of Human Rights by the World's Religions, a project which has the support of five Nobel Peace laureates who are its patrons: the Dalai Lama, Archbishop Desmond Tutu, Madam Shirin Ebadi, Bishop Belo of Timor Leste, and Professor Elie Wiesel.

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<span class="mw-page-title-main">Universal Declaration of Human Rights</span> Declaration adopted in 1948 by the UN General Assembly

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<span class="mw-page-title-main">Shirin Ebadi</span> Persian-Londoner lawyer, human rights activist (born 1947)

Shirin Ebadi is an Iranian Nobel laureate, lawyer, writer, teacher and a former judge and founder of the Defenders of Human Rights Center in Iran. In 2003, Ebadi was awarded the Nobel Peace Prize for her pioneering efforts for democracy and women's, children's, and refugee rights. She was the first Muslim woman and the first Iranian to receive the award.

The Earth Charter is an international declaration of fundamental values and principles considered useful by its supporters for building a just, sustainable, and peaceful global society in the 21st century. Created by a global consultation process, and endorsed by organizations representing millions of people, the Charter "seeks to inspire in all peoples a sense of global interdependence and shared responsibility for the well-being of the human family, the greater community of life, and future generations." It calls upon humanity to help create a global partnership at a critical juncture in history. The Earth Charter's vision proposes that environmental protection, human rights, equitable human development, and peace are interdependent and indivisible. The Charter attempts to provide a new framework for thinking about and addressing these issues. The Earth Charter Initiative organization exists to promote the Charter.

<span class="mw-page-title-main">P. C. Chang</span> Chinese philosopher and diplomat

Peng Chun Chang, commonly known as P. C. Chang, was a Chinese academic, philosopher, playwright, human rights activist, and diplomat. He was born in Tianjin, China, and died at his home in Nutley, New Jersey.

Abdul Aziz Said was Professor Emeritus of International Relations in the School of International Service at American University, Washington, D.C. He was the founding Director of the university's International Peace and Conflict Resolution program. Said was viewed as a trailblazer in his field. Well known for shifting the focus of International Relations theory from real politic-based on the concept that the law of power governs states, to new world order theories based on cooperation and common security. Starting in the late 1980s Said increasingly focused his work on human rights, conflict resolution, and later explored the relationship between spirituality and religion in international politics.

Pacem in terris is a papal encyclical issued by Pope John XXIII on 11 April 1963, on the rights and obligations of people and their states, as well as proper interstate relations. It emphasizes human dignity and human equality in endorsing women's rights, nuclear nonproliferation and the United Nations.

Abdullahi Ahmed An-Na'im is a Sudanese-born Islamic scholar who lives in the United States and teaches at Emory University. He is the Charles Howard Candler Professor of Law at Emory University School of Law, associated professor in the Emory College of Arts and Sciences, and Senior Fellow of the Center for the Study of Law and Religion of Emory University.

Peace education is the process of acquiring values, knowledge, attitudes, skills, and behaviors to live in harmony with oneself, others, and the natural environment.

The Cairo Declaration on Human Rights in Islam (CDHRI) is a declaration of the member states of the Organisation of Islamic Cooperation (OIC) first adopted in Cairo, Egypt, on 5 August 1990,, and later revised in 2020 and adopted on 28 November 2020. It provides an overview on the Islamic perspective on human rights. The 1990 version affirms Islamic sharia as its sole source, whereas the 2020 version does not specifically invoke sharia. The focus of this article is the 1990 version of the CDHRI.

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<span class="mw-page-title-main">Arvind Sharma</span> Indian professor of Comparative Religion (born 1940)

Arvind Sharma is the Birks Professor of Comparative Religion at McGill University. Sharma's works focus on Hinduism, philosophy of religion. In editing books his works include Our Religions and Women in World Religions,Feminism in World Religions was selected as a Choice Outstanding Academic Book (1999).

<span class="mw-page-title-main">John Witte Jr.</span> Canadian-American academic

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References

  1. ↑ Ghosh, Anuradha (2013). "'Civilizational Dialogues" through Popular Frames Post 9/11". In Sharma, Arvind; Khanna, Madhu (eds.). Asian Perspectives on the World's Religions After September 11. Santa Barbara: Praeger. pp. 1–13.
  2. ↑ "Worlds Religions After September 11, A Global Congress". WorldsReligionsAfter911.com. Archived from the original on 18 August 2018. Retrieved 3 November 2017.
  3. ↑ Adeney, Frances S. (April 2007). "World's Religions after September 11: A Global Congress. Montreal, Quebec, September 11-15, 2006". International Bulletin of Missionary Research. 31 (2): 82–83. doi:10.1177/239693930703100205. S2CID   149142187.
  4. ↑ "Second Global Conference on World's Religions After 9/11". Second Global Conference on World's Religions After 9/11. Archived from the original on 29 October 2017. Retrieved 3 November 2017.
  5. ↑ "3rd Global Conference on World's Religions". 18 August 2016. Archived from the original on 18 August 2016. Retrieved 3 November 2017.
  6. ↑ Witte, John Jr.; Green, M. Christian, eds. (2012). Religion & Human Rights: An Introduction. Oxford: Oxford University Press.
  7. ↑ Stahnke, Tad; Martin, J. Paul, eds. (1998). Religion and Human Rights: Basic Documents. New York: Center for the Study of Human Rights Columbia University.
  8. ↑ van der Vyver, Johan D.; Witte, John Jr., eds. (1996). Religious Human Rights in Global Perspective: Legal Perspectives. The Hague: Martinus Nijhoff Publishers.
  9. ↑ Witte, John Jr.; van der Vyver, Johan D., eds. (1996). Religious Human Rights in Global Perspective: Religious Perspectives. Cambridge, MA: Martinus Nijhoff Publishers.
  10. ↑ Lepard, Brian D. (2002). Rethinking Humanitarian Intervention. University Park: The Pennsylvania State University Press.
  11. ↑ An-Na'im, Abdullah Ahmed, ed. (1992). Human Rights in Cross-Cultural Perspectives: A Quest for Consensus. Philadelphia: University of Pennsylvania Press.
  12. ↑ de Bary, WM. Theodore; Weiming, Tu, eds. (1998). Confucianism and Human Rights. New York: Columbia University Press.
  13. ↑ Bloom, Irene; Martin, J. Paul; Proudfoot, Wayne L., eds. (1996). Religious Diversity and Human Rights. New York: Columbia University Press.
  14. ↑ Sharma, Arvind (2003). Hinduism and Human Rights: A Conceptual Approach. Oxford: Oxford University Press.
  15. ↑ Sharma, Arvind (2010). Hindu Narratives on Human Rights. Santa Barbara: Praeger.
  16. ↑ Sharma, Arvind (2011). Problematizing Religious Freedom. New York: Springer.
  17. ↑ Kelsay, John; Twiss, Sumner B., eds. (1994). Religion and Human Rights. New York: The Project on Religion and Human Rights.
  18. ↑ "Declaration on Judaism and Human Rights". www.HRUSA.org. Archived from the original on 30 October 2017. Retrieved 3 November 2017.
  19. ↑ "Universal Declaration of Human Rights". www.UN.org. Archived from the original on 18 February 2021. Retrieved 3 November 2017.
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