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Bridging Islam and the West
An Interview with Professor John L. Esposito

Is there a role that Singapore can play in terms of developing Muslim and non-Muslim relations internationally?
I think that Singapore—to the extent that it addresses its multi-religious and multi-ethnic situation in constructive and sometimes innovative ways—can become an example to others. No other society can exactly duplicate the circumstances but lessons can certainly be learnt. For example, a society with a very different configuration might still look at you and say, "One of the key factors here is that government provides assistance in terms of a partnership and that’s what made it successful."

I also think that Singapore can contribute in terms of moving from a notion of co-existence and accommodation to a richer notion of people knowing, interacting and respecting each other more. I think it can make a big difference, for example, when a government is willing to devote resources to this issue in a significant way and again do it in terms of a partnership.

Also, the strong Arab influence on Malaysian Islam and Southeast Asian Islam can be intrusive. The important thing in Singapore would be to present the Southeast Asian side of Islam; to foster, if you will, a more indigenous form of Islam that is not simply dependent on or totally influenced by the Arab World.

To be blunt, part of the education process has to involve Christians becoming more pluralistic, just as with Muslims. In many societies overseas, the forms of Christianity or Catholicism are often conservative. Look at the debates in the Anglican Church on the ordination of women. Where are the predominant voices against the ordination of women? They are among the Anglicans in Africa and other non-European and certainly more conservative communities.

The issue also needs to be addressed among many who do not believe in any religion at all and do not value religion. It is not so much that they have to become religious but they nevertheless must respect other people’s beliefs, and acknowledge that however different somebody’s faith is, that person can be as critical a thinker and as professional as the next person.

That is where the idea of ‘inter-faith’ education in community relations becomes important, particularly with globalisation. One has to go beyond accommodation and co-existence.

 

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