9th Doha Interfaith Conference to be held 24 to 26 October 2011

15 May 9th Doha Interfaith Conference to be held 24 to 26 October 2011

Social Media and Inter-Religious Dialogue: A New Relationship

Introduction

No one was expecting a young fruit seller, to spark a political revolution in Tunisia and many Arab countries. But when a policewoman, in a forgotten province (Sidi Bouzid), prevented Mohammed Bouazizi from the exercise of his work, this action prompted him to set fire to his body, which led to a flood of twittering, blogging, and Facebook messages spreading the details of that incident in various parts of the world.
In addition to the popular revolution that took place in Tunisia, Egypt and elsewhere in North Africa and the Middle East, there is a revolution of another kind emerging in the modern electronic media used by young demonstrators and activists of social media networks who disseminated information at an unprecedented speed. The citizens and reporters using these tools transmitted the events moment by moment causing a radical change in the electronic media.
This is one aspect of the effects of this new technology, but its role is not limited to this alone.
There are many questions that can be raised. With the spread of the Internet at the level of personal use in various parts of the world, has the time come for a new kind of globalization? And is this generation, who grew up in front of television channels, that show the whole world, and in front of computers connected to the Internet, able to bypass the physical and psychological barriers between cultures and peoples?
The challenge today is: How can we harness this communication technology to enhance dialogue?
What is clear from the success stories is that there is great potential to use the Internet to foster dialogue if goals are well-defined and if the tools are chosen carefully. Flexibility and the willingness to experiment are also key factors.
Observers noted that racism among this “Electronic” generation compared to previous generations, is growing steadily. We can foresee the causes of political and economic upsurge of racism and the return of narrow senses of conflicts of belonging. But, it has been assumed that the “communications revolution” is enough to eliminate all these barriers? Did not the Revolution become an ally of some economic and political factors, which cause the growth of exclusionary belonging and racist tendencies in many cases?
The central question is supposed to answer to those who trusted in the “communications revolution” to solve the problems of communication between civilizations, cultures, and peoples: Is an open channel of communication between two parties alone enough to establish a constructive dialogue and to demolish the differences and disputes? why are there civil wars, and neighbor killing neighbor, if they have the most important and informed channel of communication, that is face-to-face communication?
Experts agree that online tools have no inherent positive or negative power, and that dialogue depends less on the particular online medium than on the quality of the conversation and the goodwill of the participants.
We realize that this technology has its positives and negatives, and all societies are requested to capitalize on these positives and minimize as much as possible the negatives. He is wrong who believes that this new technology alone will establish a practice to a new philosophy based on communication and knowledge, and it would contribute in ending the ignorance of others and thus reduce (if not eliminate) pre-packaged and prefabricated hostilities.
These new technologies do not establish a philosophy of its own but is engaged in contextual logic. All educational curricula in various parts of the world include Information Technology subjects and focus on the education of pupils using the computer and internet connection and “navigating” in the vast World Wide Web. But how many educational approaches, around the world, teach means and methods to communicate with each other or to build a new concept of knowledge commensurate with the power of acquiring new tools? The figure is close to zero.
This is the philosophy advocated by the Doha International Center for Interfaith Dialogue, which is needed for the rehabilitation of societies to deal with these techniques, not in its purely technical side but also from the point of view of “acceptance of others” and “engage in dialogue with them”, in addition to the importance of the values of freedom, justice and equality.
We therefore call upon the principle that dialogue should be a priority in dealing with civilizations, cultures and peoples.
Globalization today is not merely an economic and technological process. The globalized world means also greater interaction between people and the free flow of information and the interrelationship between cultures.
The real challenge is the ability to communicate, regardless of cultural differences. This is an undue burden on the media and research centers, likewise DICID, to undertake the task as the mediator to stimulate global awareness.
If we want an objective assessment of this modern means of communications and of what change it caused, it can be said: that the social media helped the young people to communicate with each other, but does not give them the internal courage to stand-up against injustice.
We feel that this media will not function as a driving force for the good change in the societies unless it is accompanied by faith in dialogue and acceptance of the others, otherwise it will become a tool for racial discrimination.
This calls for the importance of having a Global Code of Conduct for non-abuse of holy places, religions and beliefs, so as not to turn this social media as a tool for encouraging conflicts and hatred.

Focus of Debate:

Theme I:
The Emergence of Communication Technology, History and Development.

1 – Overview of the means, sites, services and uses of social communication
2 – Use of the means of social communication in sophisticated dialogue tool
3 – How to serve the means of communication in dialogue between individuals and groups using new technologies.

Theme II:
Optimal Use of the Social Communication:

1 – Time and effort provided and freedom of opinion and expression guaranteed for all users with the need to respect this freedom.
2 – The importance of the means of social communication in the creation of communication and cooperation between the centers of interfaith dialogue and those interested and working in this domain.
3 – Interfaith dialogue centers benefit from these means in creating a suitable environment for co-existence among followers of religions.

Theme III:
The Pros and Cons of the Social Communication tools and Reflection on the Activities of Interfaith Dialogue:

1 – How have the means of social communication participated in the weakening of traditions and customs and reducing social relations?
2 – The misuse of social networking sites among the religious communities.
3 – The ethics of the use of the new technology.

Theme IV:
Making active of the Use of social communication in serving interfaith dialogue issues
1 – The effect of the use of modern communication technology and links to developments in the arenas of liberalization and change in Arab countries.
2 – How can we move the dialogue closer to the young people through this technology?
3 – The emergence of social networking sites have led to a quantum leap in the free expression of the views of young people. Example of successful experiences (the Egyptian and Tunisian ones).

Theme V:
Develop religious frameworks and ethical regulations to protect society from the misuse of social networking tools

1 – The challenges of harnessing information and communication technology for the purpose of constructive dialogue.
2 – How to prepare and qualify individuals religiously for the use of social networking sites in the renaissance of community development.
3 – The need for a Global Code of Conduct for not insulting the sanctities and religions: Religious perspective.