You know education is always a hot topic. Everybody has a share and interest in education: Parents, educators, government officials, elected public representatives, nonprofit organizations, religious groups, and so on. Besides, there are many aspects of education, such as finance, law, administration, etc. However, do you also think that teachers have long been overlooked regarding their authority in their own classes? Haven’t they been overlooked regarding their professional development, even though they are the backbone of the education system and they need some assistance in their efforts more than ever? It is good if you also think like me. It is even better if you don’t. Thus, you can share your recommendations with me once you see this school where things are done differently than many other contemporary schools. These teachers at this school see themselves as a learning society. They criticized the status quo they were in some time ago, and renewed themselves collectively. I want you to see the product. Let’s start our journey, shall we?

Room 114

We enter through the big doors of the school. Physically, it is not the best school you would ever see, but it can definitely be said that vitality and cleanliness of the halls stand out. The atmosphere is very welcoming; something is different, but it is hard to tell what it is. I point to the very first door on the right hand side. With pride, I ask if you would like to see this classroom. The sound coming from room 114 is not different from the sound that bees make when they work. As we approach the door, I understand that this is Ms. Williams and her eighth-grade students studying math. She welcomes us and tells us, “please come on in; there are some empty chairs over there,” pointing to two empty chairs, and we make our way towards to the back of the class and have our seats. This is a math class, but I don’t see any numbers on the board or equations being discussed. Soon, we understand that they finished the chapter on expressing roots of cubic equations last week, and today they are discussing a person named Omar Khayyam (1044 – 1123 C.E.). Ms. Williams knew that Omar Khayyam was a philosopher, mathematician, astronomer, and poet. She had formed her students into four groups, and assigned each of his professions to a group, so that they could do some research and present their findings to the whole class. I understand what you mean from the way you look at me: you’re sure this is a math class? you seem to be saying. You’re right to ask. Don’t they need to finish a chapter and pass to the next one immediately, and stay focused on the possible topics that are asked at the end-of-year tests?

Let’s hold on to that question; we can ask this after the class is dismissed. The first three groups already talked about his contributions to philosophy, astronomy, and poetry. We feel very fortunate not to miss at least the last group, who talk about him as a mathematician. I can see brightness in students’ eyes, and their excitement to share everything they have learned with their classmates. The first student, Omar who coincidentally happens to share a name with Omar Khayyam, begins. Omar Khayyam was a scholar among many others of his time. He is best known today for his poetry, but his contribution to mathematics was great. He showed how to express roots of cubic equations by line segments obtained by intersecting conic sections… Another student, Margaret continues: his work on algebra was known throughout Europe in the Middle Ages, and he also contributed to calendar reform. The algebra (from Arabic al-jabr) of Khayyam is geometrical, solving linear and quadratic equations by methods appearing in Euclid’s Elements… April inserts that Khayyam also gave important results on ratios giving a new definition and extending Euclid’s work to include the multiplication of ratios.

They continue their discussion, asking how these scholars tried to seek knowledge and an answer to who they were; and the great contributions they made towards peace and understanding among people of different origins. However, I am currently very much impressed and I lose myself in the beauty of these students’ discussion that I have found myself holding my breath and forgot about your presence next to me. It was no different than waking up from a dream when the bell was ringing. Sure, I will introduce you to Ms. Williams. I understand that you want to learn more about the uncommon method she adopted for this class: Ms. Williams, do you have a minute, please?

Of course, she says: “I have some time. It’s break time now.” You ask her about the topic and the way she formed her teaching method: Why would you choose a person from old history to discuss? Why do you want your students to talk about poetry or astronomy or philosophy in a math class? Do you think they know enough math to solve the questions on the end-of-year test? Why did you choose a Muslim scholar? Is this an Islamic or a secular school? Would you… and you realize you have bombarded her with your questions. You halt and smile.

She smiles back and says: “Yes, this is a secular state school. We try to practice secularism in a true sense that we can talk about religion, and bring religious materials to school to study, but we never try to impose these ideas into our students’ minds. They actually study very different kinds of perspectives, and they enjoy it very much. We take each student as a whole. Since our topic was roots of cubic equations, and Omer Khayyam was the father of the idea, you happened to see this example.”

“But why would you touch on different areas of study in a math class?” You say without taking a second breath.

Ms. Williams smiles again. “This is very common in our school. I am sure Mr. Wraga next door will also get into some math in his literature class since he knows my course syllabus. We try to keep our teachings interdisciplinary as much as possible. I receive feedback that kids enjoy it greatly. I understand your concern about the tests. However, testing is the very last thing we think of. Most of our students do well at those tests anyway, and those who cannot do so well are seen to be still successful mostly as artists or musicians…”

There is a long pause and silence now, but hurricanes are happening in our minds. How is it possible? What kind of philosophy is this school following? Is it the principal who leads these teachers like a conductor leading an orchestra? As Ms. Williams answered our questions, more questions kept popping up in our minds. The bell rings again, and the break is over. We thank her for letting us sit in the class. We make our way back to the hall again, and I am already elated with the intelligence of these students. You look at my eyes without saying a word, and smile: Room 115?

The learning that takes place through interfaith dialogue is one such example. The insight, emotions and experience generated by interfaith dialogue simply cannot be generated through reading textbooks. The color and depth that dialogue can add to understanding other’s faiths, one’s own faith, human psychology and society can in no way be attained through theoretical knowledge.

However, not everyone gains depth and understanding from such dialogue experiences. While some attain great levels of knowledge and wisdom, others gain nothing. Why is this so? How can two people with the same experience have such differing responses? There are three important principles which ensure that interfaith dialogue can be a teaching experience; firstly, to appreciate that interaction and sharing between people of different faiths is an important constituent of the learning experience. Secondly, to feel comfortable in knowing that interfaith dialogue and education about the “other” does not lead to confusion or conversion. Thirdly, to have the vision that dialogue can lead to cooperation.

Globalization and the increased need for education

In a globalized world where cultural and religious diversity is manifest, more awareness of the existence of other faiths and other worldviews outside our own immediate circle and society means increased interaction between people of different faiths and backgrounds. The need for knowing the “other” at some level becomes critical; lack of knowledge and interaction can dangerously reinforce the notion that the “other” is somehow alien. The moment the “other” is perceived as alien or foreign we enter unsafe grounds. As a result, education and dialogue have become strong instruments that are imperative for people seeking peace, ensuring that the “other” is not so alien.

A great deal has been written on the importance of learning through interfaith dialogue. In an article entitled “The Necessity of Interfaith Dialogue,” Dr. Yucel highlights the importance of interfaith dialogue in educating ourselves about the “other”: “The root of conflict is ignorance and ignorance is the source of prejudice. To get to know each other through dialogue is essential for the establishment of a world peace.” Swidler explains how the consequences of not having dialogue can be quite serious, even deadly: “We can no longer ignore ‘the other,’ but we can close our minds and spirits to them, look at them with fear and misunderstanding, come to resent them, and perhaps even to hate them. This way of encounter can all too easily lead to hostility and, eventually, war and death.”

Due to the importance of knowing the “other,” interfaith dialogue has been taken very seriously in multi-faith Australia. There is great diversity in Australia, not only within the Christian population, but also within the non-Christian population. 64% of the Australian population is Christian. The largest Christian denominations are: Catholic (25.8% of the population) followed by Anglican (18.7%) and the Uniting Church (5.7%). The number of people affiliated with non-Christian faiths has almost doubled in Australia in the past 10 years. The largest non-Christian religions are Buddhism (2.1%), Islam (1.7%), Hinduism (0.7%) and Judaism (0.4%).

There are many organizations in Australia that are involved in interfaith dialogue. These organizations have been established by individuals of different faith backgrounds. Affinity Intercultural Foundation is an example of such an organization that was established by a group of young Australian Muslims in early 2001 in order to facilitate the interaction of the Muslim community with the members of other faiths and to increase the awareness and understanding of the Muslim community by the wider Australian society. Affinity has organized numerous events and projects to foster dialogue between different faiths and cultures.

Initiatives undertaken by Affinity Intercultural Foundation will be used to explain the three important aspects of interfaith dialogue that enable progressive learning.

Interaction and sharing between people of different faiths is an important element of the learning experience

Education through interaction and sharing can achieve many outcomes which cannot be achieved through the reading of text books, even if one was to read volumes and volumes of text books.

Whenever we interact with each other, our ignorance is highlighted and we realize that there is clearly a gap in our knowledge of one another. We make assumptions, we stereotype and we pretend we know when we don’t. We come to the realization that we have no idea about certain things or that what we knew was incorrect.

Through interactions, we ask, we witness, we experience, and we learn. This type of learning becomes internalized because it has been experienced.

Sharing of sacred times is a good example of such learning; non-Muslims going to Muslim homes for iftar (breaking of the fast) during the month of Ramadan, Muslims visiting the church at Easter or Christmas or the synagogue for Sukkot or Hanukkah.

I have been told that entering a home where the last minute iftar preparations are taking place is quite a unique experience for a non-Muslim. The realization that nothing, absolutely nothing has been eaten all day and the witnessing of that first meal, is quite profound. So profound that it leads to many questions: Did you get really hungry today? How does fasting help you to connect with God? Does fasting make you feel more humble? As the meal is shared, the conversation leads from one topic to another.

The experience becomes even more interesting when the non-Muslim guests choose to fast for the day, purely to share the experience with their Muslim hosts. It becomes a trigger for further discussion as individuals reflect on their experience of fasting.

Such interactions and sharing can be defined as multi-dimensional education, as there is so much learning taking place through our words, actions, experiences, emotions and thoughts. Similarly, there is so much we learn from observing the experience of the other individuals. It is a learning which is alive and positively life-changing, an experience that cannot be replaced through the reading of volumes and volumes of textbooks.

Interfaith dialogue and education about the “other” does not lead to confusion or even conversion

A common misconception about interfaith dialogue is that listening to others talk about their faith will lead to confusion about our own faith. Some also believe that there is a danger that we will settle for the “lowest common denominator” or a “watered-down” version of our faiths. In reality, the opposite scenario has become the norm in interfaith dialogue circles; people actually feel that they learn more about their own faith and become better Muslims, Christians, Jews, Buddhists or Hindus through interfaith dialogue.

A project that has demonstrated this point is the Home Encounters project. Home Encounters is a community-based educational approach involving Muslims and Christians meeting on a monthly basis over six months.

At each meeting a new topic, such as monotheism, spirituality, or poverty, is covered from both a Christian and Muslim perspective. This is followed by an informal discussion and a question-and-answer session.

For previous groups who have participated in this project the experience has generated profound understandings of the other in their frame of reference. The key to success is the establishment of an atmosphere of trust in the informal setting of the participants’ homes, alternating between Christian and Muslim homes, and a willingness to understand. The right atmosphere and right attitude produce an environment of learning and sharing.

An insightful reflection by one of the participants of the first encounter reaffirms the presence of such an atmosphere:

Plates of Divine sweet talk gently moved across and around the table. So harmonious was the aroma of dialogue, so sweet was the taste of familiarity in beliefs that unity gently touched all hearts… And as the question and answers were shared like a summer dessert over coffee, learning, reflecting, understanding and peacefully digesting the different spices of faith, everyone only gained more appetite…

An outcome of the project, which surprised many of the participants, was that the discussions increased the participants’ level of knowledge and understanding of their own faith tradition. Reading up on the topic of discussion, studying the topic in preparation for a fifteen-minute presentation and finally hearing the topic being discussed and analyzed from various angles not only helped them to learn about the topic from the other faith perspective, but it also deepened their understanding of the topic from their own faith perspective.

The dialogue that takes place during the question-and-answer session are mentally stimulating as the questions that are asked by an individual from another faith are usually very different to the questions we would be asked by someone from our own faith. This enables us to consider the topic from unique angles, resulting in a more all-encompassing understanding. For example, a Muslim won’t often ask “Do you have a concept similar to the Holy Spirit in Islam?” or “How do you relate to God if you do not know what God looks like?” But these questions prompt a Muslim to search the answers to these questions, and by the end one has generated a deeper understanding of God, His Names, His Attributes and how they are manifested.

This deeper understanding is a mutual experience. This was confirmed by Rev. Grahame Ellis who also participated in Home Encounters; here he reflects on his first encounter:

… it was a Muslim question that compelled me as a Christian to this new affirmation…The fact is that I would not have had this insight if it had not been for a Muslim.

Such reflections highlight the importance of creating a positive environment so that true learning can take place through discussion, reflection, and investigation.

Dialogue leads to co-operation

Once a relationship has been developed and there is trust between the different faith groups, it is only natural that this will lead to cooperation. One of the first areas where there can be cooperation is education. Youth Encounters offers exactly this.

Youth Encounters, a project which involves four Muslim schools, four Christian schools and four Jewish schools has been organized every year since 2004. As part of the project, senior high school students from the participating schools go through training to prepare them for an end of year gala. The gala involves workshops where the students from the different schools come together and discuss various topics such as “my identity.” For many Christian students, this is the first time they meet a Muslim or a Jew. And for many Muslim and Jewish students, this is the first time they have the chance to converse at a deep level with a Christian.

The results are amazing. At the beginning of the gala, the students are quiet, unsocial, and serious, staying together with the students from their own school. However, by the end of the day, the students from different schools are having deep conversations, asking each other all sorts of questions and even exchanging email addresses to continue communicating with their new friends.

One student said, “I had never had an intimacy or conversation with other people with different beliefs. But we found a common ground which I didn’t know was possible.”

Another student admitted, “It takes away the textbook Jew and the textbook Catholic. It’s really interesting; you just have to try it. It’s an experience that you just can’t read from a paper.”

On the adult level, some projects have included co-operation in the areas of environment and peace. Coming together for a common concern facilitates unity and helps us to see our commonalities as we all strive to achieve certain goals that affect all of us, no matter what faith or culture we belong to. These are concerns which focus on our humanness and the emotions that come with being human, such as compassion towards those who die in places of conflict or feeling a sense of responsibility towards the environment.

An example of an initiative focusing on the environment is PowerShift 09, the first national youth summit on climate change; held in Australia, this event attracted 1,200 young adults from around the country. As was evident at this summit, there is a powerful unity that forms when addressing issues such as the environment. Awareness befalls upon all, this is an issue that must be tackled by all; otherwise the consequences will be felt by all. Thus, when we realize that we all share the same hopes, the same fears, and the same aspirations, a realization that comes with interfaith dialogue, co-operation comes easily.

In conclusion, the learning that takes place through interfaith dialogue plays a critical role in the globalized world in which we live. Thus we can attain a dialogue that is based on interaction, learning that leads to clarification, and a better understanding that leads to co-operation. It is through this learning that the attitudes of not only our youth, but the whole community changes for the better. Positive attitudes mean positive relationships, a key element for a harmonious society.

Zuleyha Keskin is the Vice President of ISRA (Islamic Sciences and Research Academy of Australia), Auburn, Australia.

Being one of the liberal arts, rhetoric can be defined in such a way that is freed from its usual literary references. Thus, rhetoric is an inquiry into the core of the problem, resulting in a “change” in the state of the subject matter from its current state to a preferred one.

Change in a rhetorical inquiry happens by discovery and invention. Discovery is about becoming aware of existence, whereas invention is about finding new connections within existence. Rhetoric is discovery and invention in a sequence of events. A rhetorician first finds a topic with a particular problem; the definition of the topic is the discovery. The rhetorician then searches for possibilities, uses his judgment about facts, questions the problem, and reaches new issues that will become subheadings of topics. Issues are at the heart of an argument. The rhetorician finds solutions to the problem by merging two contrasting issues and allowing them to work together, which results in invention. Having reached the invention, the rhetorician then uses arrangement, expression, memory, and delivery to resolve the rhetorical inquiry. So, the meaning most frequently associated with rhetoric is actually this last step that comes after discovery and invention.

To make my argument clear, I would like to give the example of Muhammad Yunus, who was awarded the Nobel Prize in 2006 “for his efforts to create economic and social development from below” (Nobel Prize Statement). From the perspective of rhetoric, Muhammad Yunus is a perfect example of rhetorical inquiry. He first identifies the problem of poverty in Bangladesh and then defines his topic as economic development. In searching for possibilities, he comes up with the issues of “financial loans” and “poverty.” Normally, financial loans are thought to be designed for people who have financial credibility, while poverty, in general is seen as being removed from economic development.

Muhammad Yunus did not think so. He took these two contrasting issues and merged them, arriving at the micro-credit idea; i.e., that if an institution gives small loans to poor people, this will result in a massive change and economic development, which can help the poor to stand on their feet, helping them to survive and recover from poverty. His idea was realized with the institution of the Grameen Bank, which has provided more than $5.1 billion US dollars to 5.3 million people. To guarantee payment, the bank developed a system called “solidarity groups,” which are small-scale unofficial groups that apply together for loans. The group members act as co-guarantors of repayment, supporting one another’s efforts in economic self-advancement.

To restate, Muhammad Yunus took a rhetorical stance and used it as a way to solve the problem of poverty in his country. His argument was based on two issues, one being poverty, the other financial loans. He merged the two issues and invented the micro-credit concept. The implementation of the idea was dependent on the facts of the situation, whereas judgments of the facts relied on objectivity. The realization of the idea of “loans for the poor” was so successful that it resulted in other activities, such as loans for housing, fisheries, etc.

Another example of a rhetorical invention is that of the Turkish scholar Fethullah Gulen who took the education of individuals as his topic, and inspired people to initiate intercultural dialogue and education institutions in order to eradicate cross-cultural ignorance and misunderstandings in society. The general concept of positivist thinking which drives education is that science and moral values are two separate things that should not be considered together. And when it comes to understanding the other, it is stereotypes that control people’s opinions.

But Fethullah Gulen did not think so. He merged science and moral values, which resulted in educational institutions that teach both of these subjects to the students, while merging different cultures by emphasizing the common moral values in intercultural and interfaith dialogue activities. These educational institutions have been breaking the so-called norms and reaching people from all over the world by providing a highstandard education equal for all. Simultaneously, NGOs that focus on dialogue activities have reached people of different faiths, from Jewish rabbis to Buddhist priests, in order to spread the idea of understanding others.

To restate this example, Fethullah Gulen presents a strong rhetorical stance about the problem of ignorance. He suggests education as the topic, and comes up with sciences, culture, and common values as the issues. To reach possible solutions, he blends these issues, and his teachings provided inspiration for the establishment of the institutions that focus on education and in the NGO’s that focus on dialogue activities. The strength of the educational institutions is their emphasis on equity and brotherhood while keeping a high-level academic approach. An effort that spans the entire world, these schools not only provide modern education to poor and developing countries, but also support the solution to the problem of crosscultural ignorance in the world.

In conclusion, both Muhammed Yunus and Fethullah Gulen have triggered “change” in the world under very different circumstances, one in economics, the other in education, but by using a common tool. This common tool is rhetorical thinking, which is rooted in people’s capability to develop arguments. If we return to the question posed at the beginning it would be easier now to define rhetoric. Rhetoric is an art of invention that has its own methodology and which helps to solve the serious problems of the world over a wide spectrum.