Valuing Diversity - The Woolf Institute€¦ · What do Jews Believe?, Edward Kessler, Granta Publications, 2006 The bibliographies of the above will also yield further specialist

2 Valuing Diversity

INTRODUCTION

Valuing Diversity:Towards Mutual Respectand UnderstandingExploring dialogue and interfaith encounters

IntroductionValuing Diversity: Towards Mutual Respectand Understanding is an important resourcefor teachers wishing to convey to their pupilsthe values underpinning good citizenship.Originally published in 2001 this edition hasbeen completely updated to include a Muslimperspective on dialogue and understanding.

Valuing Diversity contains a range ofinnovative and stimulating classroomactivities aimed at pupils aged 11–16years. A particular focus of the activities ison interfaith dialogue and is based on thework of the sponsors, the Centre for theStudy of Jewish-Christian Relations, theCentre for the Study of Muslim-JewishRelations and the Society for Dialogue andAction. Students will be given opportunitiesto explore how interfaith tolerance can beused as a model for conflict resolution,and will begin to appreciate the value ofreligious texts and perspectives in asecular society.

Valuing Diversity explores encountersbetween different groups of people andpeople of different faiths, specificallyJudaism, Christianity and Islam. It is basedon the principle that we are all uniquelydifferent as individuals and communities,but we are also all connected and haveshared values. Our lives are shaped by thosewhom we meet. Although we remainessentially ourselves, our encounters withothers change us.

An encounter requires that there iswillingness on each side to participate. Theprocess involves an exchange and, hopefully,a dialogue. It involves listening as well asspeaking. This book aims to equip pupils forfruitful encounters both between individualsand between faith communities. Pupils areencouraged to understand others on theirown terms, as they wish to be understood.

Contents

Introduction 2How to use this book 3Further reading 3Acknowledgements 4The Centre for the Study of Jewish-Christian Relations 5The Centre for the Study ofMuslim-Jewish Relations 5The Society for Dialogue and Action 5

Section one

Finding common ground 6Key words 7

Section two

Exploring perceptions 8Activity 1: Do our perceptions matter? 8Activity 2: Valuing diversity 9Activity 3: Shared traditions 12Activity 4: Symbols and stereotypes 13Activity 5: Symbols role-play 14Activity 6: Needs and fears 16Activity 7: Looking at stereotypes in

literature 16Activity 8: Looking at stereotypes in

the media 20Activity 9: In someone else’s shoes 23Activity 10: How conflict is presented

in the media 24

Section three

Exploring dialogue 25Activity 11: Interfaith dialogue 25Activity 12: Looking at negotiation 28Activity 13: Looking at mediation 28Activity 14: Peacemakers 31

When looking atdifferent faiths, it is easy

to focus upon thedifferences. Whilst theseare important, it can also

be dangerous to ignorethe experiences or

beliefs that faiths havein common.

Valuing Diversity 3

INTRODUCTION

Although we

remain

essentially

ourselves,

our encounters

with others

change us.

Valuing Diversity is divided into threesections.

Section one:Finding common groundWhen looking at different faiths, it is easy tofocus upon the differences. Whilst these areimportant, it can also be dangerous to ignorethe experiences or beliefs that different faithshave in common. Indeed, for two millenniathe common ground shared by the three‘Abrahamic Faiths’, Christianity, Islam andJudaism, has often been ignored, contributingto prejudice and conflict. In this section welook at shared tradition and values.

Section two:Exploring perceptionsWe are all born within a culture whichinfluences us from our earliest days. Ourculture helps to shape the way we view theworld and others. It fashions our perspectives.When we encounter others we find that ourperceptions begin to shift. The activities inthis section explore this process whichprovides the ground for change and tolerance.

Section three: Exploring dialogueOnce we are aware of our own perceptions,we can begin to engage with others moreeffectively. The activities in this section aimto encourage encounters that foster dialogue.

Through dialogue, neither party is requiredto relinquish or alter their beliefs. Instead,each brings the fullness of themselves andtheir own traditions to the table. If truedialogue takes place, both parties will beaffected and changed by the process. Asdialogue increases, so does understanding.

How to use this bookIn Valuing Diversity you will find a range ofactivities which encourage pupils aged 11–16

Selected further reading Abraham’s Children: Jews, Christiansand Muslims in Conversation, NormanSolomon, Richard Harris, Tim Winter, T&TClark, 2006Christian-Jewish Dialogue – A Reader,Helen Fry (ed.), University of Exeter Press,1996Christian-Jewish Dialogue – The NextSteps, Marcus Braybrooke, SCM Press, 2000Holocaust Theology – A Reader, DanCohn-Sherbok (ed.), University of ExeterPress, 2001Islam in today’s world, Deborah Weston,Janet Orchard, Claire Clinton, Sally Lynchand Angela Wright; Hodder Murray 1999Journey into Islam, Akbar Ahmed,Brookings Press, 2007

Orientalism, Edward Said, Penguin, 2003 Understanding Judaism, Melanie J.Wright, Orchard Academic, 2003Themes and Issues in Christianity,Douglas J Davies, Cassell, 1997The Modern Theologians: An Introductionto Christian Theology since 1918, DavidFord, Blackwell, 2005Western Muslims, Tariq Ramadan, OxfordUniversity Press Inc, USA, 2005What do Jews Believe?, Edward Kessler,Granta Publications, 2006

The bibliographies of the above will alsoyield further specialist reading. CJCR,CMJR and the Society for Dialogue andAction will be happy to provide readinglists and useful addresses on request.

4 Valuing Diversity

INTRODUCTION

to develop an understanding of dialogue andthe skills that are needed to put it intopractice. Through considering a range ofspiritual and moral issues, pupils will belearning to understand other people’sexperiences and negotiate on issues that areimportant to them. The material is based onencounters between the Jewish, Islamic andChristian faiths but can be used by those whoare brought up in any religious faith, or havea secular background. No particularknowledge of any religious faith is assumed,and background information is providedwhere needed.

This book ties in closely with the EnglishCitizenship curriculum and ReligiousEducation requirements but the activitiesare appropriate for use in many differentschool environments. All activities are basedon an exploration of spiritual, moral,social and cultural issues, problems andevents. This book explores the followingaspects of the Citizenship curriculum forEngland and Wales:● The origins and implications of the

diverse national, regional, religious andethnic identities and the need for mutualrespect and understanding

● The opportunities for individuals and vol-untary groups to bring about social change

● Researching a topical political, spiritual,moral, social or cultural issue, problem orevent by analysing information fromdifferent sources

● Expressing, justifying and defendingorally and in writing a personal opinionabout such issues, problems or events

● Contributing to group and exploratoryclass discussions

● Using imagination to consider otherpeople’s experiences

● Expressing and evaluating views that arenot their own

● Negotiating.

This book reinforces and builds uponpupils’ previous learning. It moves beyondlearning about the outward elements ofreligion, and encourages pupils to learnfrom religion. In particular, the activitiesare designed to:● Encourage pupils to value and reflect

upon different points of view● Encourage pupils to show sensitivity to

the beliefs of others● Help pupils formulate their own

responses to moral questions● Foster the development of positive

attitudes towards the religious beliefs andcultural identity of others

AcknowledgementsWith thanks to the following people whohave given their time and ideas to thisbook:

Daniel Bennett – St Mary’s SchoolAndrew Burn – Parkside Community

CollegeRachel Denton – St Bede’s Interchurch

Comprehensive SchoolCaroline Kafka – Hinchingbrooke

SchoolEdward Kessler – Director

CJCR/CMJRThe Rev Dr AndreasLeoweLeonie Lewis – Chief Rabbi’s OfficeMark Neighbour – St Bede’s Interchurch

Comprehensive School

Deborah Patterson – CJCRJonesSarah Smalley – Cambridgeshire

Advisory ServiceKatie Turnbull – CMJRSusan Ward – Cambridgeshire

Advisory ServiceMelanie Wright – CJCR

Authors – Teresa Garlake and Sue Davison

Consultant Editor – Amineh Ahmed HotiDirector CMJRExec Director D&A

Design – PulleygraphicsManaged by – Magenta Project

ManagementPrinted by – Print In Touch

Valuing Diversity 5

INTRODUCTION

Racism is based on thelinked beliefs thatparticular humancharacteristics aredetermined by race andthat there are superiorand inferior races.Racism has beendescribed as ‘prejudiceplus power’.

The Centre for the Study ofJewish-Christian Relations (CJCR)is Europe’s leading institute for the studyand teaching of Jewish-Christian relationsand the promotion of interfaith dialogue.

Founded in 1998, CJCR has taught over1,000 students, including over 150 whohave received a postgraduate qualificationin the study of Jewish-Christian relations.Academic staff are also active in their ownfields of study and publish widely.CJCR gratefully acknowledges the supportof the Clore Duffield Foundation in fundingthe first edition of Valuing Diversity.

The Centre for the Study ofMuslim-Jewish Relations (CMJR)was established in 2006 with the purposeof building bridges and understandingbetween two faith communities throughteaching, research and dialogue.

The aims of CJCR and CMJR are: ● To promote positive interfaith relations

through a deeper understanding ofIslam, Judaism and Christianity

● To combat prejudice and intolerance byeducating teachers and opinion formers

● To disseminate its educationalprogramme throughout Europe.

Wesley House, Jesus Lane,Cambridge, CB5 8BJ

CJCR – Tel (01223) 741048e-mail: [email protected]

website: www.cjcr.cam.ac.ukCMJR – Tel (01223) 742406e-mail: [email protected]

website: www.cmjr.org.uk

The Society for Dialogue and Action (D&A)was established in 2005 by Dr AminehHoti to promote dialogue and understand-ing between the members of Jewish,Christian, Muslim and other communities.It also seeks to encourage female andyoung people’s participation in achievingpositive change through peaceful co-existence within our multicultural society.

The Society for Dialogue and Actiongratefully acknowledges the Home Officeand the Faith Communities CapacityBuilding Fund (FCCBF), Buxton and theAkhter Education Trust for supportingValuing Diversity.

The Society for Dialogue and ActionAt Lucy Cavendish CollegeUniversity of Cambridge

Lady Margaret RoadCambridge, CB3 0BUTel (01223) 764144

e-mail: [email protected]

website: www.societyfordialogueandaction.org.uk

● Foster a willingness to engage with othersto explore religious and moral questions.

Valuing Diversity is designed to be usedflexibly within the classroom. You maychoose to progress through the material andbuild up a whole programme of studyaround it. Alternatively, you may use it todip into for one-off sessions on a particulartopic or draw up a smaller scheme of workaround a few activities; for example,Activities 4 and 5 could be used to explorefear and misunderstanding. Some activitiesare designed to be spread over two to three

lessons. In order to develop a more in-depthunderstanding of the nature of dialogue, itis recommended that classes carry out somework from each section.

The activities use an approach whichbegins with pupils’ own experiences andencourages them to play an active role intheir own learning. They will be developingseveral key skills, particularly communication,working with others, improving their ownlearning and problem solving. Some activitiesprovide simple starting points for discussion;others involve role-play, team participationand techniques of conflict resolution.

© Leland Bobbé – Corbis

6 Valuing Diversity

FINDING COMMON GROUND

When looking at different faiths, it is easy tofocus upon the differences. Whilst these areimportant, it can be dangerous to ignore theexperiences or beliefs that different faithshave in common. Indeed, for two millenniathe common ground shared by these threegreat monotheistic faiths has been largelyignored, contributing to prejudice andconflict.

At various times through history Jews,Christians and Muslims have livedpeacefully side by side. From the 8th to the15th Century in a Muslim ruled area ofSpain then known as Al Andalus, Jewishreligion and culture flourished and Latin-speaking Christians practised their ownfaith. This is sometimes described as the‘Golden Age’. Eventually Catholic rule wasestablished throughout the region assuccessive waves of violence against Muslimrulers drove them out of the region; theJews were expelled by a decree in 1492 andconsequently the Golden Age came to an end.

Shared traditionAll three faiths come from what is called ‘theAbrahamic tradition’. This describes thecommon route of all three religions throughthe shared ancestry of Abraham. Abraham’slife is narrated in the Bible and he isdescribed as a Prophet in the Qur’an.

Many of the same stories concerningAbraham/Ibrahim can be found in theSacred Scriptures of Judaism, Christianityand Islam. The story of God testingAbraham by asking him to sacrifice his son(understood as Ismail in Islam and Isaacin Judaism and Christianity) is an eventrecounted by all three faiths.

Abraham was the main Islamic Prophetwho was asked for the ultimate sacrifice –the life of his son. And he is seen to pass thetest because he was prepared to undertakeGod’s challenge to him, in his submission,devotion and obedience to God.

Abrahamic religions account for morethan half of the world’s total religiousadherents, who today number over twobillion.

All three faiths share many commonfeatures. For example, they are monotheist –that is they believe in One God.● In Christianity, the One God exists in

three distinct persons known as theTrinity of Father, Son and Holy Spirit(Bible: Matthew 28:19)

● For Muslims the One God is known inArabic as Allah. “And your God is oneGod. There is no god but He, MostGracious, Most Merciful”(The Qur’anverses 2:163)

● For Jews there is also One God, asdemonstrated by the most importantJewish prayer called the Shema. “...HearIsrael, the Lord is our God, the Lord isone” (Bible: Deuteronomy 6:4).

Sometimes, what the three faiths appear toshare in common actually divides them. Forexample, they all agree that Jesus was borna Jew, and the first Christians were Jews. Yet,for Christians, Jesus is the second person ofthe Trinity and was born of the Virgin Maryto reconcile Man to God, through his deathas a sacrifice for the sins of all mankind. InIslam, Jesus is a Prophet, sent by Allah toproclaim the Injil or Gospel and born of theVirgin Mary, but he is not a divine person(Qur’an 5:17). In Judaism, Jesus is anordinary Jew, perhaps a rabbi or a greatteacher, but not the Messiah nor in any waymore divine than any other person.

Muslims have a term for Christians andJews. They call them the ‘People of theBook’ because, according to the Qur’an,they received scriptures which wererevealed to them by God before the timeof Prophet Muhammad (out of respectMuslims invariably add ‘Peace be UponHim’ when mentioning the Prophet by

Section one:Finding common ground

Living and workingtogether is not always

easy, but different faithmembers can learn from

each other withoutundermining their own

identities.

© S Bastien/D Sarmaux/

Godong – Corbis

Valuing Diversity 7

FINDING COMMON GROUND

name). So the term refers to monotheisticAbrahamic religions which are older thanIslam. The generally accepted interpreta-tion is that the pre-Islamic revealed textsare the Torah and the Gospel.

Yet even here there is significantdifference because although the Qur’annever claimed to teach a new religion,Muslims see the Qur’an as God’s perfected,final, and eternal message to humanity,building on the Torah and the Gospel.Muhammad’s mission was to restore thepure religion of Noah, Abraham, Moses,David and Jesus. The Islamic view of earlierreligions is clear from the following verses ofthe Qur’an:“We believe in God, and in what has beenrevealed to us and what was revealed toAbraham, Ismail, Isaac, Jacob, and theTribes, and in (the Books) given to Moses,Jesus, and the Prophets from their Lord: Wemake no distinction between any of them.”(The Qur’an: Aal Imran 3:84).

Although such a position is problematicfor Jews and Christians, Muslims are taughtthat they must believe in all the Prophets ofGod previously sent to humanity. Thismeans that they are not permitted to showany disrespect to any Prophet or to thereligion taught to his followers.

In addition, from a Muslim perspective,because the People of the Book recognise thesupreme Abrahamic God, they are respectedfor beliefs shared by the three faiths: ● They practise monotheism● They recognise life after death,

judgement, Heaven and the existence ofangels (particularly Gabriel and Michael)

● They share some of the same Prophets,such as Moses and Abraham

● They have similar beliefs regarding thecreation of the world, specifically some ofthe stories of the lives of Adam and Evein the Garden of Eden

● They share common values of mercy,justice and charity.

AntisemitismAntisemitism refers to denigration ofJews, which leads to discriminationagainst individuals, as well as thepersecution of Jews as a group.ArbitratorAn arbitrator is someone appointed tosettle a dispute.DialogueA reciprocal conversation between two ormore parties particularly used to describenegotiation between parties with differentviews or opinions.DiversityVariety, a range of characteristics.GospelThe New Testament accounts of the life,death and resurrection of Jesus.InterfaithEngaging people of different religiousfaiths.IslamophobiaA prejudice against Muslims. The termwas first recognised in the 1970s but hasbecome increasingly common.

PrejudiceA prejudice is a judgement that we makeabout another person or group withoutreally knowing them. Prejudices can alsobe positive and negative. Stereotypes areoften based on a prejudice. RacismRacism is based on the linked beliefsthat particular human characteristics aredetermined by race, and that there aresuperior and inferior races. Racism hasbeen described as ‘prejudice plus power’.SecularNot religious or spiritual in nature.StereotypeA stereotype is a generalised and over-simplified belief or thought about aparticular human group. Stereotypes areusually, but not always, negative. We canoften spot stereotypical comments if welisten for phrases such as ‘They are all...’,‘Everybody from...’, ‘They always...’.TorahThe first five books of the Bible, Genesisto Deuteronomy.VenerateRegard with deep respect.

Key words

© Rose Eichenbaum – Corbis

8 Valuing Diversity

EXPLORING PERCEPTIONS

Stereotyping prevents true dialogue takingplace because it stops people understandingothers as they wish to be understoodthemselves.

Stereotyping harms all members of thecommunity. Individuals who belong to stereo-typed groups may be denied opportunitiesthat are open to others; they may beridiculed or face violence. Stereotypers alsofall victim to their own perceptions. Theymay find themselves unable to communicatewith others in their own community. Theywill not be able to enjoy the richness andexperience of others’ faiths, cultures,traditions and values.

Activity 1: Do our perceptions matter?This introductory activity will encouragepupils to consider how the behaviour andperceptions of an individual can shape thebehaviour of a community.

Learning objectivesPupils will learn that the attitudes andactions of one individual can affect awhole community.

Curriculum links: Citizenship● Learning about the need for mutual

respect and understanding● Contributing to group and exploratory

class discussions● Using imagination to consider other

people’s experiences.

You will need...no special equipment.

What to doRead out the following story to the class:

❝ A woman went to live in a new town.When she arrived at the gate, the gatekeeperasked her, ‘What were the people like in thetown you travelled from?’ ‘They were badtempered, quarrelsome, aggressive andgenerally unpleasant,’ she replied. Thegatekeeper sent her on her way saying, ‘Youwill find the people here just as bad.’

Shortly afterwards, a second womanarrived and the gatekeeper asked the samequestion. She replied, ‘The people in the townI have travelled from were kind and loving.They were brave and always willing to sharewith me and welcome strangers.’ ‘Come in,’the gatekeeper replied, ‘for you will find thepeople here just as welcoming.’❞

In small groups, ask pupils to think of asentence which sums up the message of thestory. Then come together as a class andlead a discussion that touches upon thefollowing points.

● What do you think the gatekeeper feltwhen he met the first woman? Howdifferently did he feel when he met thesecond woman? Why?

● Think about how the way in which weperceive an individual or group affectsour behaviour towards them. Describeeither ‘a Jew’, ‘a Christian’ or ‘a Muslim’in a positive and a negative way. Howwould these two descriptions affect thebehaviour of others?

● Can you think of any instances in yourlife where your behaviour has had aneffect (positive or negative) on others?

Section two:Exploring perceptionsThe activities in this section encourage pupils to explore theirperceptions of others and to consider the effects ofstereotyping and prejudice.

Stereotyping

harms all

members of the

community.

Stereotyping preventstrue dialogue taking

place because it stopspeople understanding

others as theythemselves wish to

be understood.

Valuing Diversity 9


Activity 2: Valuing diversityThis activity begins by looking at personalidentity. Pupils go on to identify diversitywithin the group, and explore its benefits.The second part of this activity looks at issuesof diversity and commonality in differentfaiths.

Learning objectivesTo encourage pupils to discover diversitywithin the group and to develop a respectfor difference.

Curriculum links: Citizenship● Learning about the implications of

diversity and the need for mutual respectand understanding

● Contributing to group and exploratoryclass discussions.

You will need...for Part 1a sheet of paper for each pupil, with fiveunfinished sentences written on it. Theseshould be along the lines of:● I was born in...● My religion is...● My favourite group is...● My star sign is...● My pet hate is...

for Part 2enough copies of the case studies on pages10 and 11 for each team of pupils to shareone.

What to doPart 1Ask pupils to fill in their sheet and then tryto find others who have given the samereplies as them in all five sentences. If pupilscannot find someone with whom they sharefive characteristics, they should look forsomeone with four, and so on.

Come together as a class and guide adiscussion on diversity, including some ofthe following points. ● How easy was it to find someone with

whom you shared all characteristics?● What diversity is there within this

relatively small group?

● What are some of the advantages ofsharing things in common with others(a sense of belonging, a common understanding, etc.)?

● Are there any disadvantages to diversity?What sort of issues do you need to beaware of if you are living in a diversecommunity (need for mutual respect,awareness that other people may notshare your views or customs, etc.)?

Part 2This part of the activity looks at issues ofcommonality between faiths. Following theearlier discussion, consider with the classhow differences between religions oftenbecome a focus. While these differences areimportant, areas that faiths share in commonare often ignored.

Divide the class into teams of three,giving one case study to each member. Askthem to read through the case studies andthink about the questions that are asked.

Now come back together as a class andask for feedback. Guide a class discussionwhich considers how exploring thesimilarities and values that are shared incommon between faiths can contribute to abetter interfaith understanding.

The story of Abraham and his son makesa good starting point for a drama. Thisallows the complex emotions of thoseinvolved in the story to be explored. Askstudents to take on the roles of thecharacters. At a certain point call ‘Freeze’and ask the actors to describe theiremotions at that time. Alternatively, youcould have an observer stand behind eachof the actors. Halfway through the role-play,halt the action and ask the observers to saywhat they think their respective actors arefeeling and thinking, and why.

This activity could be extended by askingpupils to compare the case study stories asthey appear in the Qur’an and the Bible andto identify the similarities and differencesthey discover. How do the differences affectthe message we take from the stories?

Can you think of

any instances in

your life where

your behaviour

has had an

effect (positive

or negative) on

others?

10 Valuing Diversity

ACTIVITY 2: VALUING DIVERSITY

Case study

Abraham and his sonAbraham, who is known as Ibrahim in theQur’an, is so important to the Muslim, Jewishand Christian faiths that together they arereferred to as the ‘Abrahamic Faiths’. Abrahamwas the first of the Hebrew patriarchs of theBible and through his sons Ishmael (Ismail inthe Qur’an) and Isaac is recognised as thePatriarch of Islam and Judaism.

The Bible and the Qur’an tell how, to testhis faith, God commanded Abraham tosacrifice his son. Abraham was tornbetween great love for his son and his desireto obey God’s command. He decided that

his duty to God was of more importance. Inthe Biblical account Abraham tied his sonup, laid him on the altar and held his knifeabove his throat. At that moment an angelappeared and grasped Abraham’s handsaying, “Abraham, do not harm the boy. Iknow now how devoted you are to God,since you did not withhold from me yourown beloved son.” Abraham saw a ramcaught in a thicket which he sacrificedinstead (The Bible: Genesis).

From an early period, this story has beenof great importance to Islam, Judaism andChristianity although the Qur’an tells usthat Ibrahim was ordered to sacrifice hisolder son Ismail.

The story of Abraham and Isaac/Ismailraises many challenging questions. Forexample, how could a God devoted tohumanity ask a father to sacrifice his son?While these three faiths may find differentanswers in the story of Abraham, they areall grappling with the same questions.

Questions● Why do you think God wanted to test

Abraham?● How does Abraham show his faith?● How do you think Abraham felt when

a) he was asked to sacrifice his son andb) he saw the ram in the thicket?

● In this case study, what draws Jews,Christians and Muslims together?

● Why is it important to look for what isshared in common?

● Looking at what is held in common is animportant part of any dialogue. Can youthink of some of the effects of the lack ofdialogue between faiths (either using thisstory, or others that you know)?

● Islam, Judaism and Christianity areknown as the ‘Abrahamic Faiths’. Can youthink of any other terms to describe faithsthat recognise a single God?

The story of Abraham and Isaac is often depicted in Western art.

© Archivo Iconografico, S.A. – Corbis

Valuing Diversity 11

ACTIVITY 2: VALUING DIVERSITY

Case studies

Jesus as a Jew For almost two thousand years, the differentperspectives of Jews and Christians on thesignificance of Jesus have been emphasised.However, particularly in the last 50 years,dialogue between the two faiths has ledthem to explore what they have in common.There is a growing acceptance that there ismore that brings Judaism and Christianitytogether than separates them.

Although Jesus gave his name toChristianity, he was born a Jew. Jesus wascircumcised, according to Jewish ritual,when he was eight days old (The Bible: Luke2:21); attended the synagogue (The Bible:Luke 4:16); and celebrated the Passover(The Bible: John 12:12). The Apostles whoproclaimed his teachings came from theJewish faith. The first Christians were Jews.

Questions● Why is the fact that Jesus was a Jew

important?● Why do you think that Jesus’ identity as a

Jew was ‘forgotten’?● What have been the effects of seeing

Jesus as a Christian, rather than a Jewishfigure?

● In this case study, what draws Jews andChristians together?


● Looking at what is held in common is animportant part of any dialogue. Can youthink of some of the effects of the lack ofdialogue between faiths (either using thisstory, or others that you know)?

Mary, mother of Jesus In Islam, Jesus is known as Isa and isconsidered to be a very important Prophetsent by God to mankind; he is referred to as‘Isa ibn Maryam’, or Jesus, the son of Mary.Mary is also an important figure for allMuslims. She is recognised as the model ofvirtue and many Muslim women are calledMaryam in her honour; Isa is a popularboy’s name.

In the Qur’an, the story of the annunciationof Mary is very similar to the Biblical account.An angel appeared before Mary and told hershe was to have a child. Mary was verysurprised and asked:“My Lord! How can I have a son when noman has ever touched me?” The angel replied: “It will be so. God createswhatever He wills. When He decides onsomething, He just says to it, ‘Be!’ and it is”(Qur’an: Aal Imran 3:47).

When she carried the baby Isa to herpeople, they questioned her and as a baby inher arms, Isa gave them the answer. TheQur’an describes this scene in detail:

❝ But she pointed to the babe. They said:‘How can we talk to one who is a child inthe cradle?’

The baby replied: ‘I am indeed a servantof Allah: He hath given me revelation andmade me a Prophet;[---] So peace is on me the day I was born,the day that I die, and the day that I shall beraised up to life (again)!’❞(Qur’an: Maryam 19:26–33).

And so the baby Isa defended his motherfrom any accusations of adultery, andexplained who he was and why he was sentby God.

Questions● Although both faiths respect Jesus/Isa,

Muslims and Christians do not share thesame belief in his role. What is thedifference?

● In this case study, what draws Christiansand Muslims together?




Activity 3: Shared traditionsLooking at commonly held beliefs andvalues emphasises the similarities betweenthe faiths.

Learning objectivesTo understand that the family is central toall three faiths and to appreciate thesimilarities and differences in family life.

Curriculum links: Citizenship● Knowledge and understanding about

becoming informed citizens● The origins and implications of the

diverse national, regional, religious andethnic identities in the United Kingdomand the need for mutual respect andunderstanding

● Developing skills of enquiry and commu-nication

● Researching a topical political, spiritual,moral, social or cultural issue, problem orevent by analysing information fromdifferent sources.

Many Prophets are recognised by all three‘Abrahamic Faiths’ including Moses, Noah,Abraham and Jesus. Many stories are sharedby the Bible and the Qur’an: the temptationof Adam and Eve and the story of Abraham.These are just some of the similarities in thetraditions of Christianity, Islam and Judaism.The three faiths also share common valuessuch as mercy, justice, charity and theimportance of the family.

It is a common misconception that Islamplaces little or no value on women; on thecontrary, women are revered in the Qur’anand in wider Islamic culture as reflected inthe following story.

“A man came to the Prophet and askedhim which was the best way to go toheaven and the Prophet replied, ‘Paradiselies under the feet of your mother’. Thesame man asked which is the second bestway to reach heaven and the Prophet saidagain, ‘Paradise lies under the feet of yourmother’. He said the same thing when theman asked the question a third time.When the man asked the question a fourthtime the Prophet replied, ‘Look after yourfather’.”

The 13th Century male Muslim poet Jalalal-Din Rumi wrote:“The Prophet said that women totallydominate men of intellect and possessors ofhearts. But ignorant men dominate women,for they are shackled by an animal ferocity.They have no kindness, gentleness or love,since animality dominates their nature.Love and kindness are human attributes;anger and sensuality belong to the animals.She is the radiance of God, she is not yourbeloved. She is a creator – you could saythat she is not created.”

What to doDivide the class into groups of three or fourand allocate a faith to each group. Take intoaccount any particular knowledge andexpertise within a group.

Using the internet or other sources ofinformation, students should research,prepare and deliver a short presentation onone or more of the following aspects offamily life:● Marriage● Birth and childhood● The role of women and men.

It may be possible to invite representativesfrom each faith into the class to talk aboutwhat their faith means to them and how itaffects their family life.

© Ashley Cooper – Corbis

© P Deliss/Godong – Corbis



Activity 4: Symbols and stereotypesThrough a team game that focuses onsymbols, pupils explore the place of symbolsand how these can be used both positivelyand negatively.

Learning objectivesThrough exploring symbols, pupils begin tounderstand the part that these play inshaping our perceptions.



● Expressing, justifying and defendingorally a personal opinion


You will need...sheets of paperBlu-Tack® to display drawingsa pre-prepared list of words (which is notrevealed to pupils). A suitable list would be:love; wealth; a teacher; fitness; religion;Judaism; peace; Christianity; Islam; a tourist;a refugee; a swot; a traveller; a hippy.

What to doAsk the class to divide into teams of three orfour people with each team sittingseparately from the other. Do not reveal thelist of words. Ask one pupil from each teamto come up and give each one the sameword, without telling anyone else. The teammembers should return to their team and

draw the word (no speaking or writingallowed), while others try to guess what itis. Once the correct word is guessed, it isshouted out and that team gains a point.The next round begins with a new persondrawing. Make sure everyone has theopportunity to draw.

After the game is over, ask each group topin their drawings up, with the words thatthey illustrate written below. Give everybodythe chance to look at the drawings. Nowcome together as a class and have adiscussion on symbols and stereotyping,including some of the following points.● Were some words easier to illustrate than

others? Why was this so? How importantare symbols?

● Do the drawings correspond to reality orare they based on stereotypes?

● Where do the images that have beendrawn come from – advertising, themedia, family, the peer group, etc.?

● What effects (positive and negative) cansymbols have (providing a focus or a‘shorthand’, drawing people together,oversimplifying, etc.)?

● To what extent does the interpretation ofsymbols depend on a familiarity with thatculture or tradition?

In leading the discussion, it is important toacknowledge that we all carry stereotypes.What is important is that we are aware of theeffects that stereotyping can have and howthey can lead to a lack of understanding.Discuss the effects of stereotyping, withoutasking individuals to talk about their ownexperiences if they do not wish to.

To what extent

does the

interpretation

of symbols

depend on a

familiarity with

that culture or

tradition?

© S Bastien/D Sarmaux/Godong – Corbis



Activity 5: Symbols role-playThis activity uses role-play to explore theimportance of symbolism through acontemporary event.

Learning objectivesPupils will be helped to become aware of thepower of symbols and encouraged to becomeaware of other perspectives through role-play.



● Expressing, justifying and defendingorally a personal opinion


● Using imagination to consider otherpeople’s experiences.

You will need...one copy of each role per group of pupilsplaying that role (see page 15).

What to doDivide the class into three or six groups(depending on numbers). Set the scene forthe role-play by explaining that pupils aregoing to be acting out a real scenario whichhighlights the strength of symbols. Read outthe background to the scenario.

Now hand out photocopies of the roles topupils so that each group has a different role.

Give each group a short time to think abouttheir part, then bring them together to role-play an encounter between the groups.

After the role-plays have been performed,guide a discussion and debriefing session,including the following:● How did pupils feel when they were in

role?● How satisfied are groups 1 and 2, the

Christian Supporters and JewishProtesters, with the outcomes?

● How difficult did the arbitrators find theirroles?

Symbols often have separate meanings fordifferent groups of people and can become asource of conflict. ● What feelings arose around the symbols

(Auschwitz as a symbol of the Holocaust forJews; the cross as a symbol of Christianity)?

● What have pupils learnt about the powerof symbols and the place for dialogue?

You could also talk about how for Christiansthe cross is a symbol of love. However, formany Jews, who have been victims ofChristian persecution, it has come to be seenas a symbol of destruction. In some of thesouthern states of America the use of the crossby the white supremacist movement, the KuKlux Klan, has led to it becoming a symbol ofviolence towards the black community.

Finally, let pupils know what the outcomeof the dispute was and allow them toexpress their feelings on this.

Symbols at Auschwitz

BackgroundIn the late 1980s, a dispute arosebetween Catholics and Jews about aCarmelite convent bordering on theformer Nazi concentration camp ofAuschwitz. The convent was openedin 1984. Five years later a seven-metre-high wooden cross – whichhad been used 10 years earlier byPope John Paul when he said mass atthe site – was erected, along withdozens of smaller ones. The field ofcrosses marked the spot where Nazismurdered 152 Polish resisters.

Disputes over the construction of theconvent and the presence of thecrosses triggered angry accusationsthat each side was refusing toacknowledge the symbolism ofAuschwitz for the other.

The outcomeThe convent was moved in June1993. However, a small group ofCatholic militants called for thepapal cross to be defended and fora field of smaller crosses to bemaintained in the vicinity. In 1999,the Polish Government called forthe removal of the 300 crosses,

with a decision to be made lateron the papal cross. A law was alsopassed restricting activities outsidethe former Nazi concentrationcamp. Gatherings, buildingprojects and other non-essentialcommerce would be barred from a100-metre exclusion zone. Todaythe papal cross remains and treeshave been planted around it. AJewish Centre for Study, Prayerand Information has been built inthe city of Auschwitz tocommemorate the victims andestablish a living Jewish presencethere.

If you would like tofind out more

about the disputeon which this role-

play is based, thefollowing book is

recommended: The Battle for

Auschwitz:Catholic–JewishRelations UnderStrain by EmmaKlein, ValentineMitchell, 2001.


ACTIVITY 5: SYMBOLS

Role 1: Christian supporters ofthe convent Before 1942, the former army barrackslocated near the town of Oswiecim(Auschwitz in German) held mainly Polishprisoners. It received its first transport of728 Poles in June 1940. These were politicalprisoners, usually affiliated with resistancemovements. In most cases they wereCatholics, since the deportations of Jewshad not yet begun. Of the 150,000 Polishprisoners who were sent to Auschwitz,about 75,000 died there.

You feel that Auschwitz is a symbol of

Polish martyrdom for the nation, and thecrosses in particular commemorate the Polishresisters to Nazism. The convent is in memoryof Christians, Polish and otherwise, who diedin the camps. It should exist so that prayerscan be said to make some amends for thecrimes committed in Auschwitz, and to reflectChristian goodwill and solidarity towards thesuffering of Jewish people. As a Christian, youknow that the convent is making this sitesacred in memory of those who died. Youwant the convent to remain where it is,together with the papal cross and thesmaller ones that surround it.

Role 2: Jewish protesters againstthe conventAuschwitz is the site of an exterminationcamp where Nazi Germany put to deathover a million Jews. It has become themost potent symbol of the Holocaust. Of the1.5 million who died at Auschwitz, over90 per cent were Jewish.

Whilst you can understand that theconvent wishes to honour Polish Catholicvictims of Nazism, you also wish it to beremembered that the primary purpose ofAuschwitz was to exterminate EuropeanJews. You see the erection of the seven-metre-high wooden cross as provocative.You feel that it gives a false impression that

mostly Christians were killed at the camps.Auschwitz is the last place on earth at whichJews can be expected to look on Christiansymbolism with sympathy.

You feel that the profound character ofAuschwitz as a place of destruction of Jewswill lose its significance if it becomes tooclosely identified with another religion. Youfeel that no religious symbols should beallowed. In Jewish tradition a place ofgenocide is not venerated – it is leftdesolate.

You wish for the convent and all crossesto be removed. You feel that the Christiansshould give way because Jewish peoplewere the main victims at Auschwitz.

Role-play cards

Role 3: ArbitratorsYou are aware that each group is trying toexpress its grief and sorrow. The nuns intheir convent have pious intentions, butyou also know that in Jewish traditionsites of death are not venerated or kept asplaces of prayer. You feel that there hasbeen insensitivity on both sides and thatthe presence of the seven-metre-high

papal cross, in particular, arouses strongfeelings. You understand the feelings ofthe Jewish survivors of the Holocaust whoare outraged that this should happen.Since this dispute has arisen, protests havetaken place around the world.

You wish that both Christians and Jewswould engage in a dialogue that wouldallow a solution to this conflict to be found.



Activity 6: Needs and fears This activity builds on Activity 5, andencourages pupils to analyse a conflict bylooking at the needs and fears of each party.

Learning objectivesPupils learn how to critically analyse aconflict situation and appreciate howunderstanding the others’ positions canlead to a dialogue.

Curriculum links: Citizenship● Expressing, justifying and defending

orally a personal opinion● Contributing to group and exploratory


people’s experiences● Thinking about, expressing, explaining

and critically evaluating views that arenot their own.

You will need...a scenario for each pair of pupils (see page18).

What to doIntroduce the Needs and Fears technique tothe class, drawing the table below on theboard. (If you have carried out Activity 4,you may find it helpful to apply the table tothis dispute, as a group.)

Now give each pair a scenario. In theirpairs, ask pupils to fill in a copy of the table,based on their scenario.

Come back together as a class and askpupils to describe the scenarios, listing theneeds and fears that they identified. Guidea discussion on this technique foranalysing conflict, including some of thefollowing points.● How useful is this tool in helping to

understand and resolve conflict?

● Why is it important to recognise theneeds and fears of others? How can thislead to a more constructive dialogue?

● Can pupils think of any occasions whentheir needs or fears have not been listenedto? How did this make them feel?

● Can pupils think of other conflicts towhich this technique might be applied?They should consider conflicts in theirown lives and in the wider world.

If pupils have carried out some work onstereotypes, discuss how these cancontribute to people’s fears of others.

Activity 7: Looking at stereotypes inliteratureThrough this extended activity, pupilscarry out a research project looking intostereotyping. This activity is best begunafter some work on stereotyping has beencarried out; for example, Activity 4.

Learning objectivesPupils will be encouraged to evaluateevidence of stereotyping and to gain acritical awareness of it.


respect and understanding● Researching a topical problem by

analysing information from differentsources


You will need...for Part 1no special equipment.

for Extension activityenough photocopies of the excerpts on page19 for each pair of pupils to share one.

What to doPart 1Begin the activity by recapping on pupils’understanding of stereotypes. Talk aboutwhat stereotypes are and how they areformed (see page 7). Explain that you aregoing to be looking at stereotyping in

Needs Fears

Party A

Party B



Why is it

important to

recognise the

needs and fears

of others?

reading materials by carrying out a survey.In groups of four, ask pupils to consider

what questions they could expect to see ona survey examining stereotyping of differentcultures or faiths in reading materials.Questions that might be appropriate includethe following.● Are people from other cultures featured?● Are people from other cultures featured

as the main characters or not?● From whose viewpoint is the material

written?● What sort of roles are those from other

cultures portrayed in? Are these positiveor negative?

● Are there illustrations, are theyconvincing?

● What message does this materialcommunicate about another culture?

● Are there any cultures or faiths that arenot represented at all?

Come together as a class and draw up asurvey; then ask pupils to carry it out,looking at library materials. You may wishto divide the class into groups: fiction; non-fiction; biographies; sports; magazines;visuals on the walls; textbooks; etc.

When the data has been collected, askpupils to present their findings. Guide adiscussion based on the findings, includingsome of the following points.

● Were there any particular examples ofstereotyping that pupils would like todiscuss?

● What do pupils feel are the effects ofstereotyping?

● What characteristics could be used toundermine the stereotypes?

● Are there any recommendations thatpupils would like to make to the schoollibrarian?

Extension: Using English literatureExplain to pupils that they are going to belooking at stereotyping of Jews andMuslims/Arabs in English literature/film.Give out a copy of the stereotypingphotocopy sheet on page 19 to each pair ofpupils and ask them to read through thepassages and note down examples ofstereotyping.

Come back together as a class and askwhat comments they would like to make.Guide a discussion on stereotyping,including the following points.● What reactions or comments do pupils

have regarding the excerpts?● How can stereotypes lead to hurt and

violence?● Why do stereotypes persist?

Other sourcesIn addition to the resources mentionedhere, there are a number of other sourceswhich can be used to promote discussionabout stereotypes:Witness (1985), a film directed by PeterWier, which looks at the Amishcommunity.

The Crucible by Arthur Miller (alsoadapted to a film directed by NicholasHynter, 1996).To Kill a Mocking Bird by Harper Lee.Of Mice and Men by John Steinbeck.East is East (1999), a film by DamienO’Donnell which looks at experienceswithin an Asian community.


ACTIVITY 6: NEEDS AND FEARS

Scenarios

RitaA new person, Sarah, has just joined yourclass. She lives very near to your bestfriend, Alia, and they both share an interestin dancing. You can see that they are gettingcloser and you feel left out.

AliaIt’s great that Sarah and you can now godancing, as it’s something that Rita hasnever been keen on. You want to make themost of this opportunity, but you know thatRita is taking it badly.

JaredYou have recently come to explore yourfaith in much more depth. As part of this,you have been wanting to change some ofthe ways you behave. Most of all you don’twant to drink. Your friend Michael doesn’tseem to understand this. You want to keepyour friendship and continue to respectyour faith.

MichaelRecently you’ve noticed that Jared’sbehaviour has been changing. You’d like togo out to parties more with him, but hesays it goes against his beliefs. You’reworried that you’re going to lose afriendship as you seem to have less andless in common. You’d like to persuadehim to carry on the same as before.

AdamYou’ve been friends with David for a whilenow. Lately he’s been hanging around afterschool with a new group with a badreputation. You want to stay friends withDavid, and you are concerned about him.You’d like to tell him how you feel, butyou’re worried about his reaction. Recentlyhe has tended to dismiss what you sayabout things.

DavidYou like Adam and you don’t want to losehis friendship. You’ve recently met somemore friends and you have a laugh withthem. You’d like Adam to join in, but feelthat he has become a bit of a bore.

Scenario 2

Scenario 3

Scenario 1


ACTIVITY 7: LOOKING AT STEREOTYPES IN LITERATURE

Amal is 15 and the only Muslim girl inher school; as if all the usual teenageissues (exams, boys, fashion) weren’tenough to deal with, at the beginning ofyear 11 she decided to wear a veil tocover her hair as a mark of her faith. (Marion Lloyd Books paperback edition)

Lara approaches me during the week andasks me, in her “I’m such a dynamic schoolcaptain” tone of voice, whether I’d bewilling to give a speech in our next Forummeeting on the topic of Islam and terrorism.

“It’ll be really valuable, Amal. I mean, whatthose Muslims did in Bali was so horrible, soif you could explain to everybody why theydid it and how Islam justifies it, we could alltry to understand. What do you think?”

“I think no.”“No? Oh, come on, Amal please. It’ll

really spice up our next Forum meeting.Everybody’s got loads of questions andyou’re the perfect one to answer them.”

“Why? Because I’m Muslim?”“Yeah, obviously.” She gives me a “well,

duh” expression.Every time something happens in the

world, and the politicians start barking out

about Islamic terrorists and the journalistsstart their flashing headlines, it’s as thoughthey’re turning up the oven heat dial. Myhead starts to roast and burn and I needair, coolness, somebody to keep me fromexploding.

“You’re Christian, right?”“… Yeah ... what’s that got to do with

anything?”“OK, well I’ll give the speech if you give a

speech about the Ku Klux Klan.”“Huh?”“Yeah, why not? They were really

religious, so obviously what they did wastextbook Christianity, right? And how aboutthose Israeli soldiers bombing Palestinianhomes or shooting kids?”

“Hey, you don’t have to…”“And while we’re at it, maybe somebody

else could talk about the IRA. Rememberwe covered a bit of it in Legal Studies lastterm? I’m just dying to understand howthe Bible could allow people to throwbombs and still go to church.” I can feel ared flush staining my face as I take heavier,angrier breaths. I fold my arms across mychest and stare at Lara’s face.

(Act 3, Scene 1)

❝ He hath disgraced me, and hindered mehalf a million; laughed at my losses, mocked at my gains, scorned my nation,thwarted my bargains, cooled my friends,heated mine enemies; and what’s his reason?

I am a Jew. Hath not a Jew eyes? Hath not a Jew hands,organs, dimensions, senses, affections,passions? Fed with the same food, hurt withthe same weapons, subject to the samediseases, healed by the same means,warmed and cooled by the same winter andsummer, as a Christian is?

If you prick us, do we not bleed?If you tickle us, do we not laugh? If you poison us, do we not die? And if you wrong us, shall we not revenge?If we are like you in the rest, we willresemble you in that.

If a Jew wrong a Christian, what is hishumility? Revenge. If a Christian wrong aJew, what should his sufferance be byChristian example? Why, revenge! The villainy you teach me, I will execute,and it shall go hard but I will better theinstruction.❞

ExcerptsThe Merchant of Venice by William Shakespeare

Does my head look big in this? by Randa Abdel-Fattah



Activity 8: Looking at stereotypes in themediaThis activity looks at recent media coverageof controversy over symbols and asks pupilsto formulate, express and justify their ownpoint of view.

Learning objectivesTo understand theimportance of symbols offaith to individual believersand why others may haveraised objections.

Curriculum links: Citizenship● Knowledge and understand-

ing about becoming informedcitizens

● Learning about the implications ofdiversity and the need for mutualrespect and understanding

● Developing skills of enquiry and commu-nication

● Researching a topical political, spiritual,moral, social or cultural issue, problem orevent by analysing information fromdifferent sources

● Expressing, justifying and defendingorally and in writing a personal opinionabout such issues, problems or events


● Developing skills of participation andresponsible action

● Using their imagination to consider otherpeople’s experiences and being able tothink about, express, explain and criticallyevaluate views that are not their own.

You will need...copies of the newspaper cuttings on page 21,each pupil to have one cutting.

What to doGive each pupil one of the newspapercuttings reproduced on page 21, and pointout that it is from the Guardian fromNovember 2006.

Ask pupils to call out the names of dailynewspapers and display on a whiteboard orwall. Briefly discuss characteristics ofbroadsheets and tabloids and ask pupils to

identify which of the named newspaperswould fall into each category.

Using the internet, ask each pupil to findcoverage of their story in one tabloid andone other broadsheet. They should look forany differences in how the individuals at thecentre of the story are portrayed and answer

the following questions.

● Are there differences in the facts? ● Is there a difference in

language used? ● Is the individual at the

centre of the story treatedwith respect andsensitivity?

● How are the others(mentioned in the story)

portrayed?● Does the account seem more or less

objective than the Guardian cutting?● What is your view on the rights or

wrongs of the case? Can you justify youropinion?

Bring the class together and ask them to pre-pare to take part in a debate. The motion is:“Faith is a private matter for the individualalone. The open wearing of the trappings ofreligion makes others feel uncomfortableand is therefore inappropriate.”

You could extend this discussion andperhaps change perceptions by includingtribal symbols like piercings and tattoos.Whilst these have nothing to do withreligion, they do demonstrate belonging to aparticular group.

Extension: Exploring other storiesAsk groups of pupils to look through therange of newspapers identifying articleson a chosen theme; for example, asylumseekers. Each group of pupils should thenbe given two reports, preferably one froma broadsheet and the other from a tabloidnewspaper. They should then consider thesimilarities and differences between thetwo reports. What are some of the reasonsfor the differences in reporting? Is onearticle more positive than another? Whatsort of stereotypes are presented? Howmuch space in the newspaper is given tothe issue?


ACTIVITY 8: LOOKING AT STEREOTYPES IN THE MEDIA

Press cutting: Guardian Newspaper – Tuesday November 21, 2006

BA woman loses appealagainst ban on wearing across at work by Riazat Butt

A British Airways employee bannedfrom wearing a cross has lost herappeal to overturn the decision.

Nadia Eweida, 55, refused to return toher job as a Heathrow check-in workerafter bosses told her she could not wearthe necklace at work.

She turned down a non-uniformed job,insisting she would not compromise herfaith. Miss Eweida, from Twickenham, saidshe would pursue a second appeal. “I amnot politically motivated or minded, I justfollow the biblical truth.”

BA has denied her accusation ofreligious discrimination. The company

said it had 34,000 uniformed staff whoall understood the uniform policy. Aspokesman said: “Personal jewellery,including crosses, may be worn – butunderneath the uniform. Our uniformedstaff, many thousands of whom areChristian, have happily accepted thepolicy for years.

“The policy recognises that it is notpractical for some religious symbols –such as turbans and hijabs – to be wornunderneath the uniform. This is purely aquestion of practicality. There is no dis-crimination between faiths whatsoever.We want Nadia to come back to work.”

Press cutting: Guardian Newspaper – Saturday November 25, 2006

School assistant who wouldnot compromise over veil issacked by Martin Wainwright

T he Muslim teaching assistant whorefused to remove her veil in schoolif a man was present has been

sacked after failing to make concessions.Aishah Azmi, 24, lost a discrimination

and harassment case at an employmenttribunal last month, and saw supportcollapse among parents at HeadfieldChurch of England junior school inDewsbury, West Yorkshire, over what wasseen as an uncompromising stand.[----]

The case added to the controversy whichfollowed Jack Straw’s request to veiled

women to uncover their faces duringconstituency surgeries in Blackburn. Hewarned that the use of the full veil, orniqab, by a growing number of women wasdamaging community relations.[---]

Local Labour MP Shahid Malik saidyesterday: “I’m disappointed that acompromise could not be reached. Butwhile I would absolutely defend her rightto wear the veil in society, it’s very clearthat her wearing it in the classroom settinginhibits her ability to support children.This is not about religion.”


ACTIVITY 9: IN SOMEONE ELSE’S SHOES

Growing Up in the Gorbalsby Ralph Glasser

To be fair, until the advent of Mosley’sBlackshirts, there was little organisedmolestation of Jews in the Gorbals; there isreason to attribute some of this moderationto the quiet influence of Christian clergy.

At school, however, persecution wasrelentless, though patchy. When I was aboutnine, I challenged a boy who was kickingme in class; we would fight in theplayground after school. I was short-sightedand wore glasses, and soon, in the gatheringgloom of the winter afternoon, with thetight circle of boys – none of them Jews –around us, I was getting steadily beatenup...

“Are ye gointae gie’ up?” [my opponent] shouted.Something made me shout back: “Not till ye say ye’re sorry!”He stopped in amazement: “Whit for?”“For callin’ me a Sheeny*.”“But ye are a Sheeny, aren’t ye?”

We started fighting again. A few momentslater, when I thought I could not stand upmuch longer, an older boy shouted from

the crowd:“Hey, it’s no’ fair, he’s gettin’ beat. Come on.Stop it.”...

I was never attacked again. That perhapsproves nothing. But it must be rememberedthat part of the prejudice of that time wasthat the Jew triumphed over the guilelessChristian by art and subterfuge, that he wassomehow slippery, hard to pin down, acoward. I had stood and fought, and thoughI had lost the battle, I had done somethingto weaken the myth.

When I got home, father spoke more insadness than to chide me: “Don’t get intotrouble again. Always remember, if a Jewgets into trouble he’s always blamed morethan the Goy*. It’s the way the world is.”

*SheenyA derogatory word for a Jew.

*GoyA word for a Gentile (person who is notJewish), often used in a derogatory sense.

Excerpt from Growing Up in the Gorbals byRalph Glasser, House of Stratus, 2001.

The following extract is taken from an autobiography in which the authordescribes his 1930s’ childhood in Glasgow’s slum tenements.

I had stood and

fought, and

though I had lost

the battle, I had

done something

to weaken the

myth.

© Hulton-Deutsch collection – CORBIS



Activity 9: In someone else’s shoesIn this activity, pupils explore the feelings ofdifferent participants in a scene as a way ofgaining deeper insights into a situation. Youmay find it helpful to link this activity toActivity 6: Needs and fears.

Learning objectivesThrough reading an autobiographicalexcerpt, pupils will learn to empathise andconsider others’ experiences.




● Using imagination to consider otherpeople’s experiences.

You will need...enough copies of the excerpt on page 22 foreach pair of pupils to share one.

What to doIn pairs, ask pupils to read through theexcerpt. Together they should draw up a listof feelings that they imagine each of thethree persons in the text are experiencing.These may be along the lines of:● The author: fear; anger; pride; determi-

nation; sadness; hurt● The bully: fear; surprise; humiliation;

anger; resentment● The author’s father: sadness; pride;

resignation.

Now come together and compare pupils’responses. Ask pupils what their feelings aretowards the story. Guide a discussion aroundthe excerpt, including the following points.● Does understanding someone’s feelings

(empathy) give greater insights into asituation? How can this help to resolvedifferences?

● What roles do prejudice and stereotypingplay in this incident?

● Can pupils think of any comparableincidents in their own lives?

This could also lead on to a discussion onwhether violence can ever be justified.

Does understandingsomeone’s feelings(empathy) give greaterinsights into asituation? How canthis help to resolvedifferences?



Activity 10: How conflict is presented in the media This activity uses current media cuttings toexamine a conflict.

Learning objectivesAs well as exploring the causes andconsequences of a conflict, pupils willexamine the ways in which the mediapresents information.

Curriculum links: Citizenship● Researching a topical problem by



● Thinking about, expressing, explainingand critically evaluating views that arenot their own.

You will need...a range of newspaper cuttings on a conflict.(Ideally you should have two cuttingsfocusing on the same conflict that are takenfrom sources that are opposed in theiroutlooks.)highlighter pens of three different colours.

What to doDivide the class into three groups, giving

each group a different colour highlighter pen.Looking at the newspaper cuttings: ● Group one should highlight all the causes

of the conflict● Group two should highlight all the

consequences of the conflict● Group three should highlight all the

expressions of opinion (whether theopinions of the authors, or thoseinvolved) on the conflict.

Now ask pupils to get together in differentgroups of three, comprising one person fromeach of groups one, two and three. Askthem to try and agree on three sentences todescribe the conflict.

Come together and share the groups’sentences. Guide a discussion based on their findings, including some of thefollowing points.● How similar or different were the views

conveyed by the cuttings? ● How different were the sentences that

students wrote describing the conflict?● Was the same information used to form

different conclusions?● How did the articles help/hinder an

understanding of the position of bothparties in the conflict?

● To what extent are our attitudes shapedby what we read in the media?

To what extent

are our attitudes

shaped by what

we read in the

media?


EXPLORING DIALOGUE

A dialogue is much more than two partiesengaged in a monologue in each other’spresence. It requires each party to engagewith the other, letting the other expresstheir beliefs and convictions in their ownterms and understanding them as they wishto be understood.

Several of the activities in this sectionprogress over two or more lessons. Theyexplore some of the elements that areneeded to build good relations with otherindividuals and with those of differentfaiths. The skills that they develop –listening, negotiating and resolving conflict– are all central to the Citizenshiprequirements of the National Curriculum.

Activity 11: Interfaith dialogueThis extended activity, which should bespread over two to three lessons, draws outthe elements that are needed in a dialogueand applies them to a dialogue betweenfaiths.

Learning objectivesPupils will gain a greater understandingabout elements that make up effectivecommunication and apply this to aninterfaith dialogue.




people’s experiences● Thinking about, expressing, explaining

and critically evaluating views that arenot their own

● Negotiating.

You will need...for Part 1enough copies of the ‘Dialogue scenarios’ onpage 27 for each group of four pupils tohave one.enough sets of the ‘Communicationcards’ on page 27, photocopiedand cut up, for each group offour pupils to have one.

for Part 2enough copies of the ‘Pointsof view’ sheet on page 29 foreach pupil to have one.enough copies of ‘Buildingblocks for an interfaithdialogue’ on page 29 for eachpupil to have one.sticky notes.

What to doPart 1Explain to the class that they are going to becarrying out some role-play, using the ForumTheatre technique (see box on page 26). Atthis stage, it is best not to explain the processof Forum Theatre in detail – encouragespontaneity. Divide pupils into groups of four,giving each a scenario. After five minutes, askgroups to perform their role-plays, choosingone to concentrate on as a whole class.

After the role-plays have been performedand debriefing has taken place, brainstormwhat elements of communication (or lack ofit) they observed in the role-plays; forexample, listening/not listening; blocking;interrupting; using clear language; askingopen questions.

Now give each group of four pupils a setof the ‘Communication cards’. Ask them tosort these into Agree/Don’t agree/Don’tknow piles.

Section three: Exploring dialogueThe activities in this section encourage pupils to explore whatdialogue really means.

A dialogue requireseach party to engagewith the other, lettingthe other express theirbeliefs and convictionsin their own terms andunderstanding them asthey wish to beunderstood.


EXPLORING DIALOGUE

Come back together as a class and guidea discussion on dialogue, including some ofthe following points.● Were some cards easier to agree on than

others? ● Which were the hardest to agree upon? ● What is a dialogue? ● What can dialogue achieve?● How important is it to understand the

other person as they wish to beunderstood?

Part 2Recap on the discussionsthat have taken placeearlier and the elementsthat are needed foreffective communication.Talk about how, in Britaintoday, people of many different faiths andbeliefs live side by side. Living and workingtogether are not always easy, but differentfaith members can learn from each otherwithout undermining their own identities.

Now ask pupils to get into groups of four.Give each group a ‘Points of view’ sheet as a

stimulus and a number of sticky notes. Askthem to read through their sheets and thento discuss what is needed for effectivedialogue to take place between differentfaiths. They should write down their ideason the sticky notes.

Collect all the sticky notesfrom the groups and

stick them on a largesheet of paper. Aftereveryone has had the

chance to look atthem, come together and

draw out commonelements. Hand out the

sheet ‘Building blocks for aninterfaith dialogue’ and ask

pupils to compare this with their ownsuggestions. Is there anything that isparticularly surprising? Guide a discussionthat includes some of the following points. ● Why is interfaith dialogue important?● How important is it that different religious

traditions keep their distinctiveness?● What do pupils feel that they have learnt

from this activity?

Forum Theatre is a drama technique inwhich pupils step into someone else’sshoes. It does not require pupils to be goodactors, but just to take on a character andthink on their feet. Forum Theatre is avaluable way of exploring dilemmas andnegotiation because it allows a larger groupto come up with a range of possibilities, trythem out, and move away from aseemingly irresolvable issue.

After a scene has been played throughonce, the teacher asks the group to play itagain. This time, members of theaudience can stop the action at any pointand suggest alternative ways of dealingwith the situation. They can also take onthe role of a particular character andenact their suggestion themselves.

Forum Theatre is a powerful process thatallows pupils to develop new skills and trynew approaches. You will find the followingpoints make for more successful role-plays.

● Make sure that pupils feel safe andnever play themselves or a situationthat is too close to their own.

● Use names that are not identified withanyone in the class and set the sceneclearly.

● Make sure that pupils are aware of thetask and what they are looking for.

● Facilitate the process. If the action isslowing down or the actors havedifficulty staying in role, take them outof role and ask them questions abouttheir aims and whether they feel theyare achieving them, etc.

● Always allow enough time fordebriefing. Ask questions such as “How were you feeling when...?”,“What were you thinking when...?”

● Draw out key learning points and makesure that you encourage pupils todisassociate themselves from their rolesat the end of the process.

Forum Theatre

How important is

it that different

religious traditions

keep their

distinctiveness?


ACTIVITY 11: INTERFAITH DIALOGUE

Part 1 Dialogue scenarios

It’s not worth getting into a big discussion– you might as well agree for the sake of it.

You should express yourself honestly, evenif this might lead to disagreement.

You should not use violence.

You should notimpose your view on others.

You should make surethere is no disagreement.

You should try to understandthe other person.

You need to put your view across andallow people to disagree.

It is important to listen to the other person.

You should respect theother person’s views.

You should stick with people who shareyour own beliefs – it’s much easier.

You must persuade others tosee your point of view.

You must not compromise.

Communication cards

Scenario 1You have just finished your exams and, tocelebrate, your group of friends is goingaway for a week on holiday. Your mumsays that you can go, provided you areback for an important family event on thelast weekend of the holiday. You knowthat it’s important to your mum that youare there, but you also want to spend thewhole week away. On the last weekend,you and your friends are planning tohave a party and you really don’t want tomiss that. You are also worried that yourfriends might laugh at you if you comeback early. What conversation will youhave with your mum?

Scenario 2Your parents are very religious. Yourespect their beliefs, but your faith doesnot play such a major role in your ownlife. Because of their religious beliefs,your parents do not want you to go tothe youth club. However, all yourfriends go every week and you do notwant to miss out. You respect yourparents’ beliefs but at the same time youwant to lead your own life. Whatconversation will you have with yourparents?


EXPLORING DIALOGUE

Activity 12: Looking at negotiationIn this activity, pupils are given a technique toanalyse conflict and explore possible solutions.

Learning objectivesPupils will examine a conflict situation andmake use of a framework to solve the problem.


respect and understanding● Researching a topical problem by



● Thinking about, expressing, explainingand critically evaluating views that arenot their own.

You will need...large sheets of paper and coloured pens.

What to doIn pairs, ask pupils to think of a problemthat they have had. This might be overgetting home late, having ‘unsuitable’friends, watching too much TV, etc.Alternatively, they could look at a conflictin their favourite soap opera.

Ask pupils to draw a web based on theproblem and possible solutions. In themiddle they should note down the problem.Moving outwards from this, they shouldnote down possible solutions and evenoutcomes. Each pair should then presenttheir web to the rest of the class and othersuggestions could be added.

Activity 13: Looking at mediationThrough this activity, pupils look at and applythe skills that are needed to mediate aconflict. If you wish to explore conflict andreconciliation through a series of lessons, youcould follow Activities 6, 11 and 12. You will

certainly find that this activity is best carriedout after Activity 11.

Learning objectivesPupils will develop problem-solving skillsand apply these to a given scenario.



class discussions● Thinking about, expressing, explaining

and critically evaluating views that arenot their own

● Researching a topical problem byanalysing information from differentsources.

Curriculum links: ICT● In Part 2, pupils could use ICT

applications to carry out their research,thus fulfilling requirements at Key Stage4.

You will need...enough copies of the sheet, ‘A conflictresolution framework’ on page 30 for eachgroup of four pupils to have one.

What to doPart 1Ask the class to divide into groups of four.Two pupils in the group should think of ascenario which involves conflict between twopeople. These could be the same scenarios asin Activity 12. The third person in each groupis a mediator and they should be given thesheet ‘A conflict resolution framework’. Thefourth members of each group are observers.

After the role-plays have been runthrough once, ask the mediators to step inand try to resolve the conflicts using theirsheets to help them. Come back together asa class, and guide a discussion on mediationincluding the following points.● How did those involved in the conflict

feel about the mediators?● How did the mediators feel? What was

difficult about their jobs?● What would observers like to report back?● What are the advantages of mediation?● What is the importance of listening?

What is the

importance of

listening?


ACTIVITY 11: INTERFAITH DIALOGUE

Part 2Points of view

❝ Everyone seems to think that weare all fanatics. Some people in myreligion have very strong beliefs,but we’re not all the same.❞

❝ They are all so strict. I don’t understandwhy you have to wear special clothes just

because of what you believe in.❞❝ We can’t eat certain foods. Sometimes

people try to get me to eat these foods eventhough it goes against my beliefs.❞

❝ My parents make me go toreligious school every week and

grumble when I don’t go.❞

❝ My faith is part of my whole identity.It makes me feel that I belong.It’s very important for me toknow about my history.❞

❝ My parents are quite strict and theydon’t want me to talk with boys. I don’twant to get in trouble with them, but Iget teased for being stand-offish.❞❝ I can’t see what all the fuss isabout. Why can’t they just get on

with each other?❞❝ They don’t mix with us –which I think is wrong.❞

Building blocks for an interfaith dialogueRespecting other people’s freedom to express their beliefsand convictions

Learning to understand what others believe and value, andletting them express this in their own terms

Respecting the convictions of others about food, dress,patterns of behaviour and not behaving in ways whichcause needless offence

Preventing disagreement from leading to conflict

Listening to others with sensitivity, honesty and straightforwardness

Respecting the right of others to disagree with us

Avoiding violent action or language


ACTIVITY 13: LOOKING AT MEDIATION

Part 1A conflict resolution

framework

There are four stages in mediating aconflict. Try to follow these steps:

1 ListenMake sure that you listen to the views and feelings of those involved ina conflict. Agree some ground rules: no interrupting; no name-callingor put-downs; no blaming the other person; make a commitment tosolve the problem.

2 OptionsAs a group, consider a broad range of options which might sort out theproblem. Ask each person what they feel needs to happen to solve theproblem. For each suggestion that party A makes, ask party B if they canagree and vice versa.

3 ChoiceChoose a way forward which will involve some give and take from bothparties. Try to reach an agreement together and, as a mediator, restate thefinal solution. If both parties cannot agree, you will need to mediatefurther.

4 EvaluationA while after the agreement has been reached, come back together andconsider whether the resolution is functioning and if both parties arehappy. If not, you will need to consider further options.


EXPLORING DIALOGUE

Part 2Talk to the pupils about conflict and itsportrayal in the media. Often the mediadoes not identify the causes of conflict.There is usually no simple cause andconflicts are the combination of a variety ofpressures including economic differences,political alliances and social discrimination.Pupils may well find that clashes which aredescribed as ‘ethnic’ also have religion as afactor. In October 1999, leaders from theBuddhist, Protestant, Catholic, andOrthodox Christian, Jewish and Muslimfaiths met in Geneva and issued an appealthat religion should not be used to justifyviolence. They identified 56 conflicts in theworld that have religious elements.

In groups of four, ask pupils to research arange of conflicts in which religion plays amajor part, using media coverage and theinternet. They should draw a web toillustrate the conflict and possible solutions,as in Activity 12. Possible conflicts are:Northern Ireland (Catholics andProtestants); Bosnia/Serbia/ Croatia(Muslims, Orthodox Christians andCatholics); Israel/Palestine (primarily Jewsand Muslims ); Sri Lanka (Buddhists andHindus); Sudan (Muslims and Christians);Tibet (Communists and Buddhists).

Come back together as a class andcompare findings. Guide a discussion oninterfaith conflict, including some of thefollowing points.● Why do religions sometimes come into

conflict? ● Why does it appear that religion is a

factor in political or national conflicts?● Why is interfaith dialogue important?● Could the conflict resolution framework on

page 30 be applied to an interfaith conflict?

Activity 14:PeacemakersThis activity looks at the lives of sixindividuals who have contributed to aninterfaith understanding and explores thequalities that make a peacemaker.

Learning objectivesPupils will learn to consider other people’sexperiences in interfaith dialogue andanalyse the qualities that they bring.



class discussions● Researching a topical spiritual and moral

issue.

You will need...enough photocopies of the case studies tohave one for each pair of pupils.

What to doAsk pupils to get into pairs and give eachone a case study. They should read thisthrough and think about two questions:● What did these individuals do to promote

dialogue and understanding betweencommunities and faiths?

● What can they teach us about interfaithunderstanding?

After a few minutes, come together as a classand ask pairs to feed back their findings.● What common threads can be identified

between the six individuals? ● What other individuals do they know

about who have worked to bring aboutgreater understanding between faiths orgroups; for example, Martin Luther King,Mahatma Gandhi, Nelson Mandela, theDalai Lama?

● What qualities do ‘peacemakers’ have?

Finally, in pairs again, ask pupils to think ofsome ways in which they can become‘peacemakers’ in their own communities.They should then share their ideas. Youcould use these as a springboard for otheractivities in the school.

Why does it

appear that

religion is a

factor in political

or national

conflicts?


EXPLORING DIALOGUE

ExtensionYou could also refer to the quotes below.What do they tell us about the importanceof taking action on behalf of those who faceprejudice and discrimination?

❝ First they came for the CommunistsAnd I did not speak out – Because I was not a Communist.

Then they came for the SocialistsAnd I did not speak out – Because I was not a Socialist.

Then they came for the trade unionistsAnd I did not speak out – Because I was not a trade unionist.

Then they came for the JewsAnd I did not speak out – Because I was not a Jew.

Then they came for meAnd there was no one leftTo speak out for me.❞Martin Niemoeller, a Protestant pastor andsurvivor of the concentration camps,1892–1984.

❝ Injustice anywhere is a threat to justiceeverywhere. We are caught in aninescapable network of mutuality, tied in asingle garment of destiny. Whatever affectsone directly, affects all indirectly.❞Martin Luther King, civil rights leader.Letter from the Birmingham Jail, Alabama,April 16, 1963.

❝ Wonder,A garden among the flames!

My heart can take on any form: A meadow for gazelles,A cloister for monks,For the idols, sacred ground,Ka’ba for the circling pilgrim,The tables of the Torah,The scrolls of the Qur’an.

My creed is Love;Wherever its caravan turns along the way,That is my belief, My faith.❞Wonder, a poem by Ibn Arabi Muslim, mysticand philosopher, 1165–1240.

Finding out more

If you wish to find out more about thelives of the peacemakers in this section,the following books will be useful:

To Be a Muslim: Islam, Peace, andDemocracy by El Hassan Bin Talal, SussexAcademic Press, 2003An incisive, personal statement about theessence of Islam by one of the world’sleading advocates of interfaith dialogueand understanding.

Chasing Shadows by Hugo Gryn withNaomi Gryn, Penguin, 2001This is an account of rural life inCzechoslovakia when Jews and Christianslived in mutual toleration, together with amoving account of Rabbi Hugo Gryn’sexperience of the Holocaust.

Never Forget: Christian and JewishPerspectives on Edith Stein by Waltraud

Herbstrith, Washington Publications, 1998This book contains a collection of paperswhich explore the life of Edith Stein andthe impact of her canonisation on Jewish-Christian relations.

The Hidden Pope by Darcy O’Brien,Daybreak, 1998This biography of the Pope recounts thelifelong friendship between a Polish Jew,Jerzy Kluger, and a Polish Catholic, KarolWojtyla, who later became Pope John PaulII. It explores John Paul’s efforts to try toheal the breach between Christian and Jew.

Night by Elie Wiesel, Penguin, 1981A 15 year-old boy’s account of his experienceof the Holocaust and his guilt at havingsurvived the ordeal that killed his family.This book explores many fundamentalissues and marks Elie Wiesel’s first step in alifetime bearing witness for those who died.

❝ Injustice

anywhere is a

threat to justice

everywhere❞


ACTIVITY 14: PEACEMAKERS

Case studies

Rabbi Hugo GrynHugo Gryn was born in 1930 in a prosperoustown in what used to be Czechoslovakia. In1938, as Antisemitism spread throughEurope, the Hungarians took over the townand anti-Jewish laws began to be put intoplace. Six years later, Hugo Gryn and hisfamily were transported to Auschwitz.Together with his father, he was separatedfrom the rest of the family and survived for ayear in slave labour camps. They were forcedto take part in two death marches.

Hugo and his mother were the onlymembers of the family to survive.Throughout his life, he remained aware ofthe evils that arise from hatred. In the1960s, as a young rabbi, he befriendedMartin Luther King. He marched with himon the civil rights marches and spent a nightin prison with him.

Hugo Gryn saw beyond the divisionsbetween different communities. He tookpart in many interfaith initiatives andfought against all forms of religious, racialand social intolerance. Above all, he couldsee how people are interconnected. He sawan attack on any community as a directthreat to all. “Our community can onlyflourish in a decent society which respectsthe rights of all minorities,” he said.

As a broadcaster, he worked for morethan 20 years in radio and television, and sobecame known to many outside his faith.

Pope John Paul IIKarol Wojtyla was born in 1920, inWadowice, a small city in south-westernPoland. He grew up in a strict Catholic familyin a community where there was a significantJewish population. The young boy went toschool with Jewish children and, as a 19year-old university student, witnessed theAntisemitism that swept through thecommunity, particularly after the Naziinvasion.

During the war, some Polish familiesrisked their lives to take in Jewish children.

One of these children was a baby boy calledShachne Hiller, whose parents entrustedhim to a Christian couple called Yachowitch.Together with thousands of other Jews fromthe Cracow Ghetto, the Hillers were sent tothe death camps.

After the war Mrs Yachowitch, who lovedShachne as her own son, wanted to adopthim and have him baptised. But she hadmade a promise to his mother to send him torelatives in America if his parents did notsurvive, and to raise him as a Jew. Tornbetween her moral duty and her love forShachne, she went to see a young, newlyordained parish priest. He advised her that itwould be unfair to baptise a child whoseheritage was Jewish while there was a chancethat his relatives would give him a home.That priest later became Pope John Paul II.

As Pope he did more than any of hispredecessors to reach out to other faiths. Hedid not forget his own upbringing andparticularly called for dialogue with Jewsand Muslims. In his public appearances, heoften referred to the importance of positiverelations between Christians, Jews andMuslims.

Sister Edith SteinEdith Stein was born in Germany in 1891.She was the youngest of 11 children in a verydevout Jewish family. Edith became a brilliantstudent of philosophy and a remarkablysuccessful woman in a male-dominated world.

On New Year’s Day in 1922, Edithmarked a turning point in her life when shewas baptised a Catholic. However, shecontinued to value her Jewish identity andattended the Synagogue with her mother.

Over the next few years, Antisemitismspread in Germany. Edith was forced to giveup her job as a lecturer at the University ofMunster because of her Jewish background.She became a Carmelite nun and continuedto study and write.

By 1938, persecution of Jews haddramatically increased, and Edith was

Rabbi Hugo Gryn

Photo: Mark Gerson

Pope John Paul II

© Vittorian Rastelli – Corbis

Sister Edith Stein

© Bettman – Corbis



secretly transferred to a Dutch convent.However, her safety was not to last. Afterthe German invasion of neutral Holland,the Nazis arrested all Catholics who hadJewish origins. Although she was aCatholic, Edith Stein identified stronglywith the suffering of the Jewish people.She refused to deny her Jewish heritage.She and her sister, Rosa, were taken fromthe sanctuary of the convent in August1942, and one week later they both diedin the gas chambers at Auschwitz.

Shirin Ebadi In 2003 Shirin Ebadi was awarded the NobelPeace Prize for her efforts for democracy andhuman rights, particularly for her work indefending the rights of women and children.Shirin Ebadi is the first Muslim woman andthe first Iranian to receive the Prize.

Ebadi, a lawyer, judge, lecturer, writerand activist, has spoken out against humanrights abuses and injustice in Iran, taking apublic and professional stance againstoppression, despite the risks to her ownsafety.

Ebadi is a practising Muslim and stressesthat there is no conflict between Islam andfundamental human rights. It is importantto her that dialogue, based on sharedvalues, should take place between thedifferent cultures and religions of the world.She believes that only dialogue can changeattitudes and resolve conflict.

Ebadi was born in Hamadan, north-westernIran in 1947. Her family were academics andpractising Muslims. Her father, MohammadAli Ebadi, was the city’s chief notary public

and professor of commercial law. The familymoved to Tehran in 1948.

Ebadi joined the law department at theUniversity of Tehran in 1965 andgraduated in 1969. In 1975, she becamethe first woman in the history of Iranianjustice to serve as a judge.

Following the Iranian revolution in 1979,when conservative clerics claimed that Islamprohibited women from becoming judges,Shirin Ebadi and other female judges weredismissed from their jobs and given adminis-trative duties.

Ebadi was not able to practise as a lawyeragain until 1993 when she set up in privatepractice, often taking up the cases of liberaland dissident figures who have run intotrouble with the State. Ebadi has alsodefended various child abuse cases anddrafted the original text of a law againstphysical abuse of children, which waspassed by the Iranian parliament in 2002.

She has also established two non-governmental organisations in Iran, theSociety for Protecting the Rights of theChild (SPRC) and the Defenders of HumanRights Centre (DHRC).

Even as Shirin Ebadi received news of herNobel Peace Prize, she could not escapecontroversy and confrontation. Whilst manyIranians all over the world felt great pride,and in Tehran people started congratulatingeach other in the streets, others were eithersilent or called her award a political act.Iranian state media waited hours to reportthe Nobel committee’s decision – and thenonly as the last item on the radio newsupdate.

Case studies

Shirin Ebadi

© Oliver Weiken/epa – Corbis



Professors Akbar Ahmed and Judea PearlProfessor Akbar S Ahmed holds the IbnKhaldun Chair of Islamic Studies and isProfessor of International Relations atAmerican University in Washington, D.C. Hewas born in Allahabad, a small town on theGanges River in what was then British India.During the 1947 India Partition Ahmed, agedfour, crossed with his parents to Pakistan.During this time millions of people – Hindus,Muslims and Christians – lost their lives toracial and religious hatred and violence.

In 1966 he joined the Civil Service ofPakistan. He held important posts inPakistan and Bangladesh and from 1999 to2000 he was the High Commissioner ofPakistan to the United Kingdom. Parallel tohis civil service career, Dr Ahmed wasVisiting Professor at Harvard University, theUniversity of Cambridge, and the Institutefor Advanced Study at Princeton.

The major focus of his work is the studyof global Islam and its impact oncontemporary society. Dr Ahmed has beenactively involved in interfaith dialogue –and works to bring understanding betweenIslam and the West.

Professor Judea Pearl was born and raisedin Israel but his family emigrated toAmerica and he became a citizen in 1971.He now lives in Encino, California and is aProfessor of Computer Science and Statisticsat the University of California, Los Angeles.He has won numerous scientific awardsand is renowned internationally for hisresearch into artificial intelligence, humancognition and philosophy of science. DrPearl also serves as President of the DanielPearl Foundation, which was formed by thelate journalist’s family and friends to promoteinterfaith understanding.

Professor Akbar Ahmed, a Muslim scholar,and Professor Judea Pearl, a Jewish scientist,have dedicated themselves to building

bridges and understanding between faiths.They remind us that the world’s majorreligions share a history and that Abraham ishonoured as a patriarch in Judaism, Islamand Christianity. They aim to foster peaceand mutual respect among nations andreligions, based on the Abrahamic traditionof empathy and compassion.

Judea’s son Daniel was a Wall StreetJournal reporter working in Pakistan. Hewas brutally murdered in 2002 by a groupof extremists in Karachi. Judea’s responsewas to establish the Daniel Pearl Foundationto promote cross-cultural understandingthrough music and journalism.“Hatred killed our son,” says Daniel Pearl’sfather. “Hatred we will fight for the rest ofour lives.”

Akbar Ahmed saw great compassion inJudea Pearl: “Here is a man whose son hasbeen killed in the most brutal of ways, andthrough this tragedy he saw a need for thebridges of dialogue.”

Their partnership began at an event inPittsburgh, USA. It was so well attendedand successful that the two professorsstarted a series of speaking engagementsacross America, Canada and the UK,convinced that dialogue between Jews andMuslims is a necessary step to easing worldtension. “The Daniel Pearl Dialogue forMuslim-Jewish Understanding, featuringAkbar Ahmed and Judea Pearl” has touredthe world attracting large audiences fromall religions, across the globe.

In 2006 Dr Ahmed and Dr Pearl wereawarded the Purpose Prize for people over60 who are taking on society’s biggestchallenges. The award was in recognitionof their efforts fighting intolerance,conflict and terrorism through dialogueand positive exchange.

Dr Ahmed and Dr Pearl provide hopebecause they are willing to talk withopenness and honesty through their painand arrive at genuine understanding andmutal respect.

Case studies

Akbar Ahmed

© Washington National

Cathedral – David Kasamatu

Judea Pearl

Documents

Valuing Diversity - The Woolf Institute€¦ · What do Jews Believe?, Edward Kessler, Granta Publications, 2006 The bibliographies of the above will also yield further specialist