Civic integration for religious community leaders new to Australia : a multifaith peacebuilding approach

We inhabit a mobile world. Globalisation has resulted in the rise of the movement of religion and therefore an increase in religiously diverse societies. A heightened awareness of global risks has also produced an unprecedented interest in global peace and security initiatives. Multifaith peacebuilding is an example of this phenomenon as it has gained increasing prominence on the global agenda since September 11. The role of religious leaders in promoting violence and peace is being examined by scholars, as is the growing multifaith peacebuilding movement. This paper will discuss a recent Australian pilot study, which applied a multifaith peacebuilding approach to civic integration training for religious community leaders. It argues that the peacebuilding potential of religious community leaders must be recognised and that integration strategies that are inclusive and promote the building of networks between multiple function systems, can contribute to security and social cohesion in diverse societies. Alternately, assimilationist, exclusionist strategies can exacerbate security risks. In an increasingly mobile world, religious diversity has become the norm and multifaith peacebuilding strategies require further research and state support.

Globalisation and multifaith societies

We are living in increasingly mobile, multifaith, and secular societies, which has led to new opportunities and challenges. We live in religiously diverse cities and neighbourhoods offering a rich array of cultural, artistic, architectural, and culinary experiences that are widely appreciated. At the same time, Western societies are grappling with the reality that they can no longer be defined as Christian nations, and this has impacted national identity, values, and education. This increased diversity is viewed and felt differently in different places. Some have embraced it and viewed it as a strength and advantage while others are resisting what they perceive as a threat to their way of life. This article examines the development of religious diversity, focusing on the UK and Australia as examples of 'Old' and 'New' World societies but also including broader contexts. It then discusses the growth of multifaith awareness lo¬cally and globally, including the role of the multifaith movement in promoting interreligious understanding. Finally, we consider the social and political aspects of living in a multifaith society and theoretical frameworks pertaining to religion and governance. This article aims to inform and assist scholars, religious and non-religious organisations and state actors to better respond to the changing religious landscape in order to maximise social inclusion and minimise tensions within and between diverse groups and societies.

Informatics to support patient choice between diverse medical systems

Culturally, philosophically and religiously diverse medical systems including Western medicine, Traditional Chinese Medicine, Ayurvedic Medicine and Homeopathic Medicine, once situated in places and times relatively unconnected from each other, currently co-exist to a point where patients must choose which system to consult. These decisions require comparative analyses, yet the divergence in key underpinning assumptions is so great that comparisons cannot easily be made. However, diverse medical systems can be meaningfully juxtaposed for the purpose of making practical decisions if relevant information is presented appropriately. Information regarding privacy provisions inherent in the typical practice of each medical system is an important element in this juxtaposition. In this paper the information needs of patients making decisions regarding the selection of a medical system are examined.

Advancing Australian 'shared security' : secular-religious peacebuilding networks

The role of religious leaders in promoting social cohesion and ‘shared security’ is increasingly being examined by scholars, as is the growing multifaith movement. The VIIIth World Assembly of Religions for Peace first proposed the notion of ‘shared security’ and the importance of religious leaders’ role in advancing such a concept in Kyoto 2006. A recent study, Managing the Impact of Global Crisis Events on Community Relations in Multicultural Australia (Bouma et al. 2007) has documented the impacts of international crisis events and discourses of exclusion on religiously diverse communities in Australia, in particular rising Islamophobia, migrantophobia and attacks on multiculturalism. Religious communities have been far from passive in their responses to the impact of these events initiating dialogue and educational activities to dispel negative stereotypes and attitudes. State actors, including police, have prioritized engagement with religious leaders resulting in a rise of state supported multifaith and secular-religious peacebuilding activities. This paper argues that, in response to global risks of terror and exclusion, secular-religious networks including religious leaders, state actors, educators and the media have the potential to advance ‘shared security’ in multifaith societies, by drawing on Australian experiences documented in the Global Crisis Events study.

Countering Islamophobia : Muslim participation in multifaith networks

In recent years a heightened awareness of global risks has produced an unprecedented interest in global peace and security initiatives. This article discusses the impact of international crisis events on religiously diverse communities in Australia, in particular rising Islamophobia, migrantophobia and attacks on multiculturalism. Religious communities have been far from passive in their responses to the impact of these events, initiating dialogue and educational activities to dispel negative stereotypes and attitudes. In addition, state actors, including police, have prioritized engagement with religious leaders, and this has resulted in a rise of state supported multifaith peacebuilding activities. The article argues that, in response to global risks of terror and exclusion, multifaith movements and multi-actor networks, including religious leaders, state actors, educators and the media, have the potential to advance common security. In response to conflicts both local and global, these examples of cooperation between religious and non-religious actors in Australia can be instructive to other increasingly multifaith societies.

Reciprocity as a trigger of social cooperation in contemporary immigration societies?

While the system stabilizing function of reciprocity is widely acknowledged, much less attention has been paid to the argument that reciprocity might initiate social cooperation in the first place. This paper tests Gouldner’s early assumption that reciprocity may act as a ‘starting mechanism’ of social cooperation in consolidating societies. The empirical test scenario builds on unequal civic engagement between immigrants and nationals, as this engagement gap can be read as a lack of social cooperation in consolidating immigration societies. Empirical analyses using survey data on reciprocal norms and based on Bayesian hierarchical modelling lend support for Gouldner’s thesis, underlining thereby the relevance of reciprocity in today’s increasingly diverse societies: individual norms of altruistic reciprocity elevate immigrants’ propensity to volunteer, reducing thereby the engagement gap between immigrants and natives in the area of informal volunteering. In other words, compliance with altruistic reciprocity may trigger cooperation in social strata, where it is less likely to occur. The positive moderation of the informal engagement gap through altruistic reciprocity turns out to be most pronounced for immigrants who are least likely to engage in informal volunteering, meaning low, but also high educated immigrants.

Syndromes of collateral-reported psychopathology for ages 18-59 in 18 societies

The purpose was to advance research and clinical methodology for assessing psychopathology by testing the international generalizability of an 8-syndrome model derived from collateral ratings of adult behavioral, emotional, social, and thought problems. Collateral informants rated 8,582 18-59-year-old residents of 18 societies on the Adult Behavior Checklist (ABCL). Confirmatory factor analyses tested the fit of the 8-syndrome model to ratings from each society. The primary model fit index (Root Mean Square Error of Approximation) showed good model fit for all societies, while secondary indices (Tucker Lewis Index, Comparative Fit Index) showed acceptable to good fit for 17 societies. Factor loadings were robust across societies and items. Of the 5,007 estimated parameters, 4 (0.08%) were outside the admissible parameter space, but 95% confidence intervals included the admissible space, indicating that the 4 deviant parameters could be due to sampling fluctuations. The findings are consistent with previous evidence for the generalizability of the 8-syndrome model in self-ratings from 29 societies, and support the 8-syndrome model for operationalizing phenotypes of adult psychopathology from multi-informant ratings in diverse societies. © 2014 Asociación Española de Psicología Conductual.

Syndromes of self-reported psychopathology for ages 18-59 in 29 societies

This study tested the multi-society generalizability of an eight-syndrome assessment model derived from factor analyses of American adults' self-ratings of 120 behavioral, emotional, and social problems. The Adult Self-Report (ASR; Achenbach and Rescorla 2003) was completed by 17,152 18-59-year-olds in 29 societies. Confirmatory factor analyses tested the fit of self-ratings in each sample to the eight-syndrome model. The primary model fit index (Root Mean Square Error of Approximation) showed good model fit for all samples, while secondary indices showed acceptable to good fit. Only 5 (0.06%) of the 8,598 estimated parameters were outside the admissible parameter space. Confidence intervals indicated that sampling fluctuations could account for the deviant parameters. Results thus supported the tested model in societies differing widely in social, political, and economic systems, languages, ethnicities, religions, and geographical regions. Although other items, societies, and analytic methods might yield different results, the findings indicate that adults in very diverse societies were willing and able to rate themselves on the same standardized set of 120 problem items. Moreover, their self-ratings fit an eight-syndrome model previously derived from self-ratings by American adults. The support for the statistically derived syndrome model is consistent with previous findings for parent, teacher, and self-ratings of 11/2-18-year-olds in many societies. The ASR and its parallel collateral-report instrument, the Adult Behavior Checklist (ABCL), may offer mental health professionals practical tools for the multi-informant assessment of clinical constructs of adult psychopathology that appear to be meaningful across diverse societies. © 2014 Springer Science+Business Media New York.

Governance and Religious Diversity in Australia: Multifaith relations and religious instruction in the State of Victoria

Australia, like many societies, is grappling with the reality that its population is becoming at once increasingly religiously diverse and non-religious. This is evident in a number of contentious public and policy debates, including those centred on religion and education. At the turn of the twenty-first century, and particularly after the events of 9/11, religion has featured prominently in the global media and been frequently associated with violence. This had led to the development of a number of strategies by state actors and religious communities aimed at the ‘management’ (Bouma, 1999) or ‘governance’ (Bader, 2007) of religious diversity; sometimes in partnership and, at other times, at odds with one another. The Australian state of Victoria has implemented a number of progressive policies and practices promoting positive multifaith relations and community resilience. Yet, it is still struggling with how best to oversee religious instruction and provide education about diverse religions and non-religious worldviews in government schools.

Multimodality, media, and access to multiliteracies

In many English-speaking countries bilingual and multilingual speakers of English are integrated into mainstream classrooms, where the teacher is expected to help them “catch up” with speakers of the dominant language. In this presentation, I argue that we teach in culturally and linguistically diverse societies that are increasingly interconnected through a broadened range of multimodal and digital textual practices. Intuitively, one might expect that multimodal approaches are more equitable than exclusively print-based approaches because learners can draw from a broader range of semiotic resources. Yet the potentials of using multiple modes and new digital media to provide greater access to multiliteracies cannot be assumed. I draw on a case study of a multilingual language learner, Paweni, a Thai immigrant, describing how she and her peers negotiated cultural and linguistic difference. These encounters occur during multiliteracies lessons involving both print and digital texts. I theorise a “dialectic of access” to explain the reciprocal interaction between the agency of learners, modes, and media. I apply Giddens’ structuration theory to take into account the social structures – domination, signification, and legitimation – that played an important role in this dialectic of access.