Interview with Agus Sumule

Agus Sumule is an Indonesian who studied at the University of Queensland in 1990-1994. He studied on an Australian International Development Assistance Bureau (AIDAB) Scholarship and completed a PhD in Agriculture. The interview was conducted in Indonesian on 20 July 2014 by Dr. Ahmad Suaedy of the Abdurrahman Wahid Centre for Inter-faith Dialogue and Peace at Universitas Indonesia. This set comprises: an interview recording, a photograph and a transcript of the interview (also in Indonesian).

Interview with Nur Fitriatin Yamin

Nur Fitriatin Yamin is an Indonesian who studied in Australia on two occasions; at Flinders University in 1998-1999, and at the University of Canberra in 2008-2012. In both periods of study she was awarded Australian Development Scholarships (ADS). She completed a Masters in Education during her time at Flinders University before completing a PhD in the same field while at the University of Canberra. The interview was conducted in Indonesian on 1 June 2014 by Dr. Ahmad Suaedy of the Abdurrahman Wahid Centre for Inter-faith Dialogue and Peace at Universitas Indonesia. This set comprises: an interview recording, and a transcript of the interview (also in Indonesian).

Interview with Muhammad Zuhdi

Muhammad Zuhdi is an Indonesian who studied at the University of New South Wales (UNSW) in 1999. He studied on an Australian Development Scholarship (ADS) and completed a Masters of Education. The interview was conducted in English on 12 January 2015 by Dr. Ahmad Suaedy of the Abdurrahman Wahid Centre for Inter-faith Dialogue and Peace at Universitas Indonesia. This set comprises: an interview recording, a timed summary, and a photograph.

Interview with Jamhari

Jamhari is an Indonesian who studied at the Australian National University (ANU) in 1993-1999. He studied on an Australian Development Scholarship (ADS) and completed a Masters and PhD, both in Anthropology. The interview was conducted in English on 14 January 2015 by Dr. Ahmad Suaedy of the Abdurrahman Wahid Centre for Inter-faith Dialogue and Peace at Universitas Indonesia. This set comprises: an interview recording, a timed summary, and a photograph.

The Universal Common Good: Faith-Based Partnerships and Sustainable Development

Partnership is increasingly espoused as the best relationship between members of the sustainable development aid chain, and implies a respect for the position of all and a desire to avoid a situation where one group dominates another. It also implies a form of relationship that is not just 'better' for the sake of it but that is more able to help achieve sustainable development. However, given the inevitable inequalities in power between donors that have the resources and field partners that do not it can be hard to put this ideal into practice. This paper explores the function of partnership within a group of closely related institutions that comprise the Catholic Church development chain. The research focussed on three Catholic Church based donors (one from the USA and two from Europe) and their partners in Abuja Ecclesiastical Province, Nigeria. Relationships between and within various strata of the Church in Nigeria were also examined. Relationships were 'patchy' at all levels. One of the donors had a significant operational presence in Nigeria and this was regarded by some respondents as a parallel structure that seriously undermined local bodies. However, while problems existed, there was a sense of inter-dependence arising from a shared sense of values and Catholic Social Teaching, which allowed partners to work through their stresses and conflicts. It is the innate sustainability of the aid chain itself founded upon a set of shared values that provided the space and time for problems to be addressed. Copyright (C) 2008 John Wiley & Sons, Ltd and ERP Environment.

Understanding the factors contributing to inter-partner trust in joint ventures

Forming an international joint venture (IJV) with a local (Chinese) partner is one of the popular ways available for an overseas investor to enter into small and medium business sectors in China. A joint venture is commonly viewed as a cooperative, rather than a competitive, business relationship between two or more partners. Interpartner trust is widely acknowledged as a key prerequisite for genuine cooperation between joint venture partners. Although the importance of trust in the context of joint ventures is well recognized, the question of how interpartner trust is formed has received only scant attention in academic as well as professional literatures. Drawing from diverse academic literature bearing on the formation of trust between partner firms, this paper explores the factors that may contribute to inter-partner trust in the context of joint ventures. The primary argument in this paper is that trust between IJV partners is determined by observable and objective social, economic and structural factors. In other words, it is argued that interpartner trust is rational and it does not require a 'leap of faith'.

Observing different faiths, learning about ourselves : practice with inter-married Muslims and Christians

The present article offers practitioners initial ideas for work with clients in mixed-faith relationships. Based on local, empirical research that investigated Muslim-Christian marriages, six patterns of adaptation to a mixed-faith marriage are outlined. In addition, from a practice-oriented review of the data, four questions are identified that can be used by practitioners to clarify their thinking and practice focus. Increasingly technical, these reference questions are: (i) how is the public-private divide being understood and managed; (ii) how is identity and selfhood being practiced; (iii) how may practitioners position themselves with respect to asymmetries related to gender; and (iv) should religious differences be reframed? Rather than practitioners seeking to be experts on the other, the belief animating the current contribution is that work with diverse clients offers workers a mirror upon which we practitioners can better observe our own outlines. In contrast with the pursuit of imperial generalisations, the authors of the present study commend the benefits of reflectively denaturalising our own positions.

The impact of religious diversity and revitalization on inter-religious education for citizenship and human rights

The unanticipated rise of religious diversity and the re-entry of religion to the public sphere have radically increased the need and demand for education about religions – how they contribute to social and cultural capital – and about the management of religious diversity. The global movement of people and cultures has brought religious diversity to nearly every major city. With diversity has come a renewed interest in the religious identity of others and how to incorporate religious diversity in ways that produce social cohesion. Religious diversity has also raised interest in a values discourse where once atheistic secularity prevailed, made faith-based social and health service delivery both more appealing to governments and more difficult to deliver, and has challenged societies to accommodate a wider range of religious needs and lifestyles. Policies designed to promote social justice and peace have little chance of success without taking seriously the religious dimensions to the issues involved. This context makes clear the need for opportunities to learn about the religions in a society at all levels of education – opportunities that include direct experience of the ‘other’, curricula that appreciate the worlds of faith, spirituality and religion rather than demeaning them, education that provides both historical depth and local reality. Some of this education will be in school, some in remedial work required for a generation or two of leaders who have been raised in ignorance of religion, or trained to despise it.

Spiritual connections made through music making: sharing faith and music in an Australian setting

The musical involvement of people over the centuries is fundamentally interwoven with spiritual experiences (Seifert 2011). This paper discusses the connection between music and spirituality in an inter-denominational group in the southeastern suburbs of Melbourne. With ethical clearance, through semi-structured interviews with two church leaders and the music worship team, subsequently employing Interpretative Phenomenological Analysis (IPA), I analysed and codified the data gathered. Two overarching themes are discussed: insights into music and spirituality; and connecting music to worship with self and others. The findings show that music in worship may provide a rich pathway for people to explore, experience, and express their spirituality, and to connect to the wider multicultural society. It also adds to the current debates on whether music has spiritual significance for some people apart from community expressions of spirituality through music. Limitations of the current study are knowledged and generalizations cannot be made regarding connections to music and spirituality. However, the findings do indicate that music in worship can enrich one’s spiritual experience and connection with God and others.