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

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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


1
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

2
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,
    2007-2009
  • 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
    Indonesia)

3
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).
4
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
    Muslim.
  • 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.

5
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
    Lumads)
  • Peace negotiation breakthrough Oct. 2012
    (GRP-MILF)
  • But inter-group relationships still characterized
    by separation, exclusion, discrimination
    disrespect

Source yourchlldlearns.com
6
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

7
DNH contributes to changing local
patternsServing the Community
  • Participants are de-linking aid from religious
    conversion
  • Transparency of intentions (no hidden agendas)
  • Separation of material aid from spiritual
    messaging
  • 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
    groups.

8
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
    effects
  • Increased awareness of biblical and quranic
    teachings on peace
  • Peace messaging through teaching, prayer,
    counseling, etc
  • Modeling public interaction with leaders of other
    faiths

9
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
    fellowship.
  • 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

10
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
    sector
  • Customized training module under development by
    WV Middle East / Eastern Europe Region

11
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-
    spring-2011/conflict-sensitive-expressions-faith-m
    indanao-case-study
  • Transformed Together A Journey with Local
    Capacities for Peace. Davao Ministerial
    Interfaith 2010.
  • http//michellegarred.files.wordpress.co
    m/2011/02/transformed-together.pdf
  • 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
    o_case_study_Pdf.pdf
  • 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
    df
  • A Shared Future Local Capacities for Peace in
    Community Development. Garred with Abu-Nimer
    2006.
  • http//reliefweb.int/report/world/shared-future-lo
    cal-capacities-peace-community-development
  • 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
    idDNHpnameDo20No20Harm

Email Michelle_Garred_at_wvi.org
Joan_Castro_at_wvi.org.
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