Generally accepted as a Christian country, Australia became exposed to Christianity along with Judaism and Islam little more than 200 years ago, due to the arrival of the British settlers and scattered landings of Muslim Indonesian sailors on the northern shores (Stephenson, 2007). Evidence has shown that it is inaccurate to claim that Indonesian Muslims were the first to discover Australia. The earliest reliable evidence dates their presence in Australia to the mid-1700s, whereas it is known the Dutch had discovered it by 1606 (Ganter, 2008). Since the arrival of the first fleet in 1788, Australia has been subject to a regular influx of refugees and immigrants. As a direct result, integration of cultures has become an integral part of Australian society. Over the last 60 years, the population of Australia has become one of the most ethnically diverse in the world (Kurti, 2013). It is clear that today’s Australia is a multicultural and religiously diverse society. According to the 2011 Australian Census, over a quarter (26% or 5.3 million) of Australia’s population was born overseas and a further one-fifth (20% or 4.1 million) had at least one parent born overseas (Ozdowski, 2012). Since the 1970s, federal and local governments, NGOs, and various intercultural and interfaith organizations have worked incessantly to make Australia everyone’s home. The primary aim of this was to overcome misconceptions and to promote community cohesion through principles of respect, acceptance, tolerance, and collaboration.

Many cultures, including Australian (and by implication Western European cultures), view anything or anyone who comes across as different in regard to customs, appearance, dress or language, in a mistrustful way which can invoke a variety of emotions, ranging from mild loathing to extreme fear. Such views are further affected by constant media exposure of adverse events, including minor misdemeanors carried out by minority groups from particular ethnic and religious backgrounds. Controversial news travels faster and attracts more attention than noncontroversial news, so it is unsurprising that print and electronic media release unfavorable news almost exclusively on a daily basis. Furthermore, the overwhelming influence of visual and print media has on people’s perceptions and views, intentionally or otherwise, results in a one dimensional view of events. This type of news, informed by biased information, tends to shape responses to events in our lives in a way that creates serious prejudices.

Australia can be proud of its record when it comes to amicable and respectful inter-cultural community relations. This, along with its inclusive view of the religious beliefs of others, is founded on mutual respect and the forbearance of alternative points of view. In recent times, however, small but concerning components of insularity and corresponding multi-racial indifference has emerged, threatening the otherwise harmonious levels of co-existence. Much of the early success of colonial expansionism was due to the respect and tolerance of cultural differences by the British colonialists, especially in the Indian-sub continent. A notable exception, however, was the early treatment of the native Aboriginal people in Australia by European settlers (Reynolds, 1987). The initially negative treatment of native people by the white settlers evolved over time and led to a general shift in attitudes towards accepting each other’s views, cultures, and traditions.

In today’s world, one would have to be either intellectually myopic or simply deeply misinformed to have formed the view that ‘all is well’ in the world of human relations, with naked violence, in its worst possible forms, paraded in front of us daily in the international and local media. Those who profess naivety would appear to accept no responsibility for what is all too often a one-sided view of events. At a personal level, our relationships are strengthened by an open minded approach to the beliefs of others without feeling the need to force others with differing views to believe what we believe and perceive. However, they can also be affected by a sense of profound disquiet that comes in the wake of the often quite virulent proselytizing of those who cannot, or will not, acknowledge the rights of others to believe in their own version of the “truth.”

Few will argue that prejudice ‘feeds’ on ignorance, possibly the worst form of ignorance being one that is “fed” by innuendo, half truths, and downright slander. Australia, as a country with a historically Christian tradition, can be quite proud of its generally open-minded and fair approach towards fellow Australians who choose to follow other religious or cultural beliefs and traditions. According to (Koleth, 2010-11; 3-41) in Australia: “Multiculturalism has served a variety of goals over the years, including, the pursuit of social justice, the recognition of identities and appreciation of diversity, the integration of migrants, nation building, and attempts to achieve and maintain social cohesion.” This has become one of many reasons why our immigration policies, which have led to an enhanced acceptance of “multiculturalism,” now enjoy high levels of success and positive acclaim within the international community (Ozdowski, 2012).

One of the achievements of our immigration policy has been the acceptance of those who are refugees on humanitarian grounds, providing the bounty of many skills and practical abilities that migrants bring to our country. This has become vital to engender notions of acceptance and understanding in all people. In Australia, communities come from diverse political, cultural, and religious persuasions. Thus, the focus should be on a deeper level of unconditional acceptance, understanding, and affection between people who may not necessarily be well acquainted at a personal level. A good example of this is contained in a biblical utterance from Paul of Tarsus in his letter to the Corinthians: “And if I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing” (Corinthians 13:2). As this quote highlights, love forms the foundation of social acceptance and cohesion. It is, therefore, not too fanciful or naive to suggest that this type of love offers the best possibility for peaceful and harmonious co-existence between peoples of widely differing cultural and religious backgrounds.

Similar to the Christian teachings, Islam and its proponents promote tolerance at all levels: between family members, husband and wife, parent and child, as well as between groups and nations. The Qur’an says, ”O Mankind! We have created you male and female, and have made you nations and tribes so that you might [affectionately] come to know one another. Surely, the most honored among you, in the sight of God, is the most righteous of you. Indeed, God is Knowing and Acquainted” (49:13). To this end, the Qur’an commonly advocates tolerance, respect, and goodwill towards the People of the Book (Christians and Jews). For example, the Qur’an declares: “God does not forbid you, as regards those who do not make war against you on account of your Religion, nor drive you away from your home, to be kindly to them, and act towards them with equity. God surely loves the scrupulously equitable” (60:8).

Thus, in a spirit of tolerance, acceptance and understanding, Australia seems to fit well within this ideal paradigm. In Australia, immigrants of all nationalities and religious beliefs are well integrated by international standards. However, there still exists a pressing need for interfaith and intercultural dialogue between all members and from all strata of society. Currently, there are government organizations and NGOs promoting dialogue through various events and programs. Affinity Intercultural Foundation, the Australian Intercultural Society, the Department of Foreign Affairs and Trade, the Victoria Multicultural Commission, and the Community Relations Commission for a multicultural NSW are some of the organizations who are genuinely exerting creditable efforts toward the goal of dialogue. The high degree of diversity in Australia could quite naturally lead to social segregation. Fortunately, the commonsense and basically fair-minded attitudes that prevail in Australia have prevented this from happening to the same extent as in Europe (Ozdowski, 2012). At the beginning of white settlement in Australia, by a combination of free and convict settlers, there existed a degree of European based xenophobia towards anyone who either looked or dressed differently; but familiarity, liberal values, and a broadly democratic view of life have tempered misconceptions.

Australia is proud of its strong and unshakable friendships with people of varying religious beliefs, including those encompassed by the large monotheistic religions Christianity, Islam, and Judaism. It needs to be acknowledged after all, that if we can believe in one single external power in our lives, it is possible to accept that we are all children from the same source. Many philosophers have suggested that ultimately ‘all is perception’; however, if that perception of our fellow human beings is one of ‘difference’ in terms of language, culture, dress, and beliefs, then we are presented with the challenge to ensure that these differences do not create the sort of divisions that lead to a ‘ghetto’ response that is sadly all too often one of the consequences of such differences.

There is beauty in diversity and diversity in beauty. This beauty is further enhanced in the human experience if all people in the world agree to differ amicably with a sense of respect for different views, or more simply put, “agree to disagree.” What a beautiful world that would be to live in. Finally, it may be said that the achievement of cultural and interfaith harmony begins with the necessary education that enables us to recognize that whatever differences there are, these must not cause divisions and unfounded suspicions. Differences are something to be embraced rather than feared; they give life a special richness that would be absent if everyone was the same. Above all, along with viewing love as a bond between people, we are bound to recognize love as an ingredient for human tolerance and harmony.

References

• Ganter, R. 2008. Muslim Australians: The Deep Histories of Contact. Journal of Australian Studies, 32(4), 482–483.
• Koleth, E. 2010-11. Multiculturalism: a review of Australian policy statements and recent debates in Australia and overseas, Parliament of Australia, Research Paper No.6, pp. 3-41.
• Kurti, P. 2013. Multiculturalism and the Fetish of Diversity. CIS policy monographs 138: Centre for Independent Studies (Australia)
• Ozdowski, S. 2012. “Australian Multiculturalism: the roots of its success.” Third International Conference on Human Rights Education: Promoting Change in Times of Transition and Crisis, The Jagiellonian University: Krakow, Poland.
• Reynolds, H. 1987. Frontier: Aborigines, settlers and land. Sydney: Allen – Unwin.
• Stephenson, P. 2007. The outsiders within: Telling Australia’s indigenous-Asian story. Sydney, Australia: University of New South Wales Press Ltd

As I gave my ears to the speakers, my mind took me all the way back to 1966. I realized that throughout the years I had witnessed many different developments without understanding what they really meant. A historical incident came to my mind: following the discovery of electricity, an exhibition was set up to present it to the public. At the exhibition, a guest asked Benjamin Franklin, “What is this new energy good for?” He replied with a question: “What is a newborn child good for?” It was obvious that human beings could not appreciate innovation very quickly. Yet, today we realize the importance and potential of this wonderful energy source.

Similarly, I had no idea that meeting Fethullah Gulen forty-three years ago would be the turning point of my life. He was a unique teacher who constantly astonished us with his extraordinary ideas. He was a person who did not limit his ideals to suggestions but acted upon them; hence, he was practicing what he taught. Gradually, I realized that his teachings, manners and unique behavior were no different to the teachings of the Holy Qur’an and the Messenger of God. In actual fact it seemed as they were a carbon copy of the Qur’anic doctrines.

Although we were aware of such Prophetic traditions as fasting on Mondays and Thursdays and also staying vigil at night, we had never witnessed anyone practicing these until we met Gulen. He would observe this Prophetic fast even in the tremendous heat of the summer in Izmir. Inspired by his total commitment to Prophetic tradition, we would hand him a list of the names of those of us who also wished to practice their faith as he did. Like an affectionate father, he would wake us up in the night so that we could perform the voluntary prayers (tahajjud) and join him at Suhoor (the pre-dawn meal to sustain us through the all-day fast). It was not easy to control the carnal self but the self-discipline and the feeling of tranquility that originated from this Prophetic tradition made it a unique experience.

During our stay at the boarding facility in Izmir, we also received additional lessons in our dorms. We were supported with supplementary classes which helped our education at local state schools. Our teachers were also experts on Islamic studies. They would work additional hours to help us with our studies, and even during lunch they would sit with us in the canteen to eat. Of course, they were all paid something for their efforts. However, Gulen was different. Salary meant nothing to him because he would spend most of it on students who were so poor that they did not even have pocket money. He refused to take any money for the additional work he did. There were times when he had given ten lessons in a day and then he took on the duty of staying at the dorm throughout the night. We were shocked to find out that he even paid for the food, electricity and water during his stay there. Talking about the notion of self-sacrifice is one thing, but witnessing it with your own eyes was an extraordinary experience which planted many new seeds in our souls.

We were amazed by the way he explained incidents that had occurred over one thousand four hundred years ago. He would explain stories about the Companions of the noble Prophet as if he had been among them at that very moment. His sermons were all about the practical interpretation of the Holy Qur’an. Everything we experienced felt like an original event. It was as if we were hearing the revelations from the Holy Qur’an for the first time in our lives. He was encouraging us to follow the example of the Prophet and his beloved Companions, and we were making the effort to do so. With every effort we made, a new door opened before us. It was as if we were entering into an entirely different realm as we tried to emulate the actions of the Companions. Eventually, there was no room for indolence or lassitude in our lives. As the famous Sufi poet Yunus Emre said, we enjoyed the gratification of being reborn with each new day.

Then came the day when we were encouraged to engage in educational activities that would benefit the whole of humanity. In all of us there was a unique sense that persuaded us to open a new era in the field of education. People who observed our dedication from outside were fascinated by our enthusiasm. One after another they came running to lend a helping hand. Students, teachers, merchants, shop owners and businessmen were all united in the goal of establishing educational facilities. Before long, private schools were established all over Turkey, followed by hundreds of schools all over the world. At the same time we started publishing educational materials, beginning with a bulletin titled Zuhur (Emergence). Eventually, this led to the establishment of magazines, journals, newspapers, radio and TV stations. These efforts, encouraged by Gulen, became so popular that a new horizon had opened before us of a global dialogue between cultures and faiths.

As dedicated volunteers of education and dialogue carried the welcoming smile of Anatolia around the globe, many sincere souls were attracted by its warmth. They began to visit Turkey, the home country of these self-sacrificing educators. Their visits were not like those of tourists. They had come to observe and understand the source of the enormous sincerity and the unique hospitality of the Anatolian people. On returning to their homelands, they explained what they had witnessed. You could see the excitement on their faces even after many months had gone by since their visit. This was another fruit of global dialogue.

As the conference continued at the Catholic University in Melbourne, my memories confirmed the significance of the work that had begun in Izmir many years before. Speakers constantly emphasized the praiseworthy efforts of these extraordinary educators and champions of dialogue. Silently, I said to myself, “What a great distance has been covered.”

One of the speakers was Orhan Cicek, Executive Advisor of the Australian Intercultural Society. He stressed that this conference was a great opportunity to strengthen Muslim–Christian relations. He said that this event, in which prominent academics from Australia and overseas were explaining their views and suggestions in relation to the vision of Gulen, was also paving the way to strengthen the multicultural structure and harmony of Australian society. He concluded with a wish that the event would become an important step towards cooperation that would attend to the common problems of humanity.

It was a wonderful event that gathered academics from Australia, Turkey, the United States of America, the United Kingdom, Germany, Austria and Indonesia. The conference dealt with the different aspects of the Gulen Movement and its practical approach to intercultural and interfaith dialogue.

During my visit to Australia, I also had the pleasure of meeting Barney Zwartz, a renown columnist from one of Australia’s biggest newspapers. In our conversation, he asked me about the future of this education and dialogue movement. He wondered how far it would go. I explained that we wished to reach every human being in the world and become true friends with them. He smiled and asked if such a dream was possible. I replied with an analogy. I said there is a story about an ant that decided to make the holy pilgrimage to Mecca. When they asked him, “How do you plan to reach Mecca with those tiny feet of yours?” the ant answered, “I am aware of the fact that I will never get there, but the least I can do is to die on the way.” On hearing this, Barney asked me, “Can I be your baggage?”

Abdullah Aymaz is an author of numerous books in Turkish. He is also a columnist at Zaman, a leading newspaper in Turkey.

Note

1. On 21 July 2009, Barney Zwartz article analyzing the Gulen movement appeared in The Age newspaper.