Michelle G. Garred, PhD (W.V. International) Sr. Joan D. Castro (W.V. Philippines; Davao Ministerial Interfaith) Based on Journal of Religion, Conflict - PowerPoint PPT Presentation


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Michelle G. Garred, PhD (W.V. International) Sr. Joan D. Castro (W.V. Philippines; Davao Ministerial Interfaith) Based on Journal of Religion, Conflict


Conflict-Sensitive Expressions of Faith in Mindanao A Case Study Michelle G. Garred, PhD (W.V. International) Sr. Joan D. Castro (W.V. Philippines; Davao ... – PowerPoint PPT presentation

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Title: Michelle G. Garred, PhD (W.V. International) Sr. Joan D. Castro (W.V. Philippines; Davao Ministerial Interfaith) Based on Journal of Religion, Conflict

Michelle G. Garred, PhD (W.V. International)Sr.
Joan D. Castro (W.V. Philippines Davao
Ministerial Interfaith)Based on Journal of
Religion, Conflict Peace 42,for Islam
Conflict Transformation Conference, 24 Jan. 2013
Manchester, UK
  • Conflict-Sensitive Expressions of Faith in
    Mindanao A Case Study

Action Research Inquiry
  • Building on anecdotal evidence to probe more
    deeply Is conflict sensitivity relevant and
    applicable in helping religious leaders groups
    improve social impact in multi-faith settings?
  • Primary investigating agency Davao Ministerial
    Interfaith (DMI) using conflict sensitivity
    since 2003
  • DMIs experience evaluated, and data from 143
    participating religious leaders analyzed,
  • Action research participants 53 Protestant, 34
    Catholic, 10 Muslim, 3 other
  • Smaller-scale tests in Singapore (Garred with
    Harmony Centre at An-Nahdhah) and Indonesia (WV

What is Do No Harm?
  • A prominent conflict sensitivity tool in the
    humanitarian development aid sector
  • DNH analyzes the interaction between program
    interventions and destructive conflict
  • Programs are modified to avoid exacerbating
    tensions (dividers) and to strengthen unifying
    factors (connectors)
  • Originally a secular tool but found to resonate
    deeply with faith-based values, and considered
    faith-compatible by many religious conservatives.

DNH Framework. Also called Local Capacities for
Peace. (M.B. Anderson 1999).
Who is DMI?
  • Religious leaders working together for the
    wellbeing of communities
  • 60 members in Davao City, of whom 2 are Muslims.
    Southern Mindanao network mentored by DMI 20-25
  • Launched in 2000 as WV partner DMI now has many
    partners and projects of its own
  • DMIs approach to inter-faith
  • We build relationships upon the things that
    connect us, such as our faith, service for common
    good, and desire for justice peace.
  • We respect each others doctrine. We do not
    debate about doctrinal issues or proselytize.
  • Each member contributes according to the beliefs
    and practices of his/her own faith tradition. All
    groups take turns contributing.
  • When we meet together, we are sensitive to key
    issues such as food, music, and venue.
  • When we teach public seminars, we co-plan and
    co-facilitate in mixed teams of Catholics,
    Muslims and/or Protestants.

The Mindanowan Context
  • Successive waves of colonization, all linked to
    religious conversion
  • Polity disputed since Spanish era
  • Migration policy made majority a minority,
    entrenched ethnic divide
  • Root causes of conflict are political economic,
    but demographic overlap brought religion into the
    picture, e.g.
  • 60.9 Roman Catholic (mainly Settlers
    Lumads/Indigenous Peoples), 20.4 Muslim (mainly
    Bangsamoro), 5.3 Protestant (mainly Settlers
  • Peace negotiation breakthrough Oct. 2012
  • But inter-group relationships still characterized
    by separation, exclusion, discrimination

Source yourchlldlearns.com
DNH contributes to changing local
patternsViewing and relating to the other
  • 81 of participants observed significant change
    since using DNH
  • Mindset shift at individual, spiritual level
  • Recognizing ethno-religious discrimination, and
    ones own role in perpetuating it
  • Questioning the assumption that one should not
    mix with people whose beliefs are different
  • Taking initiative and risk to form relationships
    with the other

DNH contributes to changing local
patternsServing the Community
  • Participants are de-linking aid from religious
  • Transparency of intentions (no hidden agendas)
  • Separation of material aid from spiritual
  • Focus on improvement of ones relationship with
    Almighty God / Allah, rather than on changing
    ones religious affiliation
  • Participants have shifted from offering services
    to their own group, to intentionally serving all

DNH contributes to changing local
patternsUnderstanding Managing ones Role
As a religious leader, You should know the
impact of your religious activities on your
constituents. -Sheikh Ahmad Ampuan, DMI
  • Attention to not only to divine calling, but also
    social impact, including potentially divisive
  • Increased awareness of biblical and quranic
    teachings on peace
  • Peace messaging through teaching, prayer,
    counseling, etc
  • Modeling public interaction with leaders of other

The DMI Today
  • DNH together with a macro-history module called
    Culture of Peace is credited with shaping the
    course and identity of the organization.
  • New members require training in both to prepare
    their minds and hearts for interfaith
  • DMI provides DNH training, and uses DNH in
    planning activities such as
  • providing multi-faith chaplaincy services in
    Davao City Jail
  • supporting the functionality of the Davao City
    Barangay (Neighborhood) Councils for the
    Protection of Children
  • Implementing the Department of Social Work and
    Developments conditional cash transfer program

The Road Ahead
  • Challenges for faith-based DNH practitioners
  • Overcome religious sector pattern of washing the
    hands of social impact
  • Ensure that context analysis goes deep to fully
    grasp systemic injustice
  • Ensure that individual transformation leads to
    organizational change
  • Next steps
  • Research in other cultural and religious contexts
    (including non-monotheism) to identify conflict
    impact patterns consistent across the religious
  • Customized training module under development by
    WV Middle East / Eastern Europe Region

For more information
  • Conflict Sensitive Expressions of Faith in
    Mindanao A Case Study. Garred with Castro 2011.
    Journal of Religion, Conflict and Peace 42.
  • http//religionconflictpeace.org/volume-4-issue-2-
  • Transformed Together A Journey with Local
    Capacities for Peace. Davao Ministerial
    Interfaith 2010.
  • http//michellegarred.files.wordpress.co
  • Do No Harm in Mindanao Ingenuity in Action.
    Garred and Goddard for CDA Collaborative Learning
    Projects 2010.
  • http//www.cdainc.com/cdawww/pdf/casestudy/mindana
  • Conflict Sensitivity and Religious Associations
    An Action Research Journey in Southeast Asia.
    Garred PhD thesis for Lancaster 2011.
  • http//eprints.lancs.ac.uk/50443/1/2011garredphd.p
  • A Shared Future Local Capacities for Peace in
    Community Development. Garred with Abu-Nimer
  • http//reliefweb.int/report/world/shared-future-lo
  • The Power of Mindsets
  • Bridging, Bonding and Associational Change in
    Deeply Divided Mindanao. Garred forthcoming.
    Journal of Civil Society.
  • Website of CDA Collaborative Learning Projects.
  • http//www.cdainc.com/cdawww/project_profile.php?p

Email Michelle_Garred_at_wvi.org
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