OTHER

MINOR
RELIGIONS
Other minor religions in the country include
Hinduism, Judaism, the Baha'i Faith, Indigenous
Beliefs, Other Christians, and Atheists.

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BAHA'I
• founded by Mirza Husayn All (known as
Baha'u'llah) in Iran in 1852
• emphasizes monotheism and believes in one
eternal transcendent God
• Its guiding focus is to encourage the unity of all
peoples on the earth so that justice and peace may
be achieved on earth.
• Baha'i revelation contends the prophets of major
world religions reflect some truth or element of the
divine, believes all were manifestations of God
given to specific communities in specific times,
and that Baha'u'llah is an additional prophet meant
to call all humankind.
BUDDHISM
• religion or philosophy inspired by the 5th
century B.C. teachings of Siddhartha Gautama
(also known as Gautama Buddha "the
enlightened one")
• focuses on the goal of spiritual enlightenment
centered on an understanding of Gautama
Buddha's Four Noble Truths on the nature of
suffering, and on the Eightfold Path of spiritual
and moral practice, to break the cycle of
suffering of which we are a part
• ascribes to a karmic system of rebirth
HINDUISM
• Originating in the Vedic civilization of
India (second and first millennium B.C.),
Hinduism is an extremely diverse set of
beliefs and practices with no single
founder or religious authority.
• Hinduism has many scriptures the Vedas
the Upanishads and the Bhagavad-Gita
are among some of the most important.
HINDUISM
• Hindus may worship one or many deities, usually
with prayer rituals within their own home, The
most common figures of devotion are the gods
Vishnu, Shiva, and a mother goddess, Devi.
• Most Hindus believe the soul or atman, is eternal,
and goes through a cycle of birth death and rebirth
(samsara) determined by one's positive or negative
karma, or the consequences of one's actions. The
goal of religious life is to learn to act so as to
finally achieve liberation (moksha) of one's soul,
escaping the rebirth cycle.
JUDAISM
• One of the first known monotheistic religions
likely dating to between 2000-1500 B.C.
• the native faith of the Jewish people based upon
the belief in a covenant of responsibility
between a sole omnipotent creator God and
Abraham, the patriarch of Judaism's Hebrew
Bible, or Tanakh
• Divine revelation of principles and prohibitions
in the Hebrew Scriptures form the basis of
Jewish law, or halakhah, which is a key
component of the faith.
JUDAISM
• Modern Judaism has three basic
categories of faith: Orthodox,
Conservative, and Reform/Liberal.
These differ in their views and
observance of Jewish law, with the
Orthodox representing the most
traditional practice, and Reform/Liberal
communities the most accommodating
of individualized interpretations of
Jewish identity and faith.
TRADITIONAL
BELIEFS

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ANIMISM
• the belief that non-human
entities contain souls or
spirits
SHAMANISM
• beliefs and practices promoting communication
with the spiritual world
• Shamanistic beliefs are organized around a
shaman or medicine man who - as an
intermediary between the human and spirit
world - is believed to be able to heal the sick (by
healing their souls), communicate with the spirit
world, and help souls into the afterlife through
the practice of entering a trance.
• In shaman-based religions, the shaman is also
responsible for leading sacred rites.
SPIRITUALISM
• the belief that souls and
spirits communicate with the
living usually through
intermediaries called
mediums
AGNOSTICISM
• the belief that most things are
unknowable
• In regard to religion it is
usually characterized as
neither a belief nor non belief
in a deity.
ATHEISM
• the belief that there are no
deities of any kind
RELIGIONAND
PEACEBUILDING
Religion is the source of ultimate meaning (David, 2017). As a social reality, "it consist
of a system of ideas and practices well grounded in reality" (Durkheim, 1995, p.70)
where individuals and groups pursue a cause that is not only life changing but at the
prize of life itself. Similar definition was provided by Runzo when he said, "a religion or
a religious tradition consists of a complex set of social elements - symbols and rituals,
myths and stories, concepts and truth claims - which a community believes gives
ultimate meaning to life by connecting the religious adherent to a transcendent: Allah or
Brahman or Nirvana or the Dao or God or Akal Purakh, and so on" (2007 p. 19). This
notion forwarded the substantive definition already articulated by Weber (Davies, 2007)
that the concept of religion is a system of beliefs and practices which assumes the
existence of supernatural beings. This further recognizes that there is in every human
being, an inner stirring, a sort of movement and outer pull that summons each to
respond.

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In the realm of the perceptual world, there are natural forces that "arouse the idea of the
sacred in us" (Durkheim, 1995, p. 81). What is then a social reality is itself a human
reality because it springs from the person's own yearning and aspiration to seek oneself
and to go beyond it to a sacred and ultimate source. While "systems of belief can be
extremely powerful and dangerous" as Bowker puts it (2015, ix), the same system when
understood in terms of its origin, meaning, concept of ethics and destiny can bring about
a shift of concern to what religion can provide for oneself, the community and the
world. By the same author, he said this is "extremely good news (Bowler, 2015, p. xviii)
which brought about "superb consequences of enduring worth in art, architecture,
drama, poetry music, dance, literature, education, agriculture- and even in the natural
science," (p. xviii) all of which expresses the depths, width and breadth of what it means
to be human.

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Properly so called religion is one of the humanities where information is
coded, protected, stored and transmitted with the power to inform and
form human lives. Indeed, "in that way beliefs change people who change
the world" (Bowler, p. xix). While recognizing the faults of the past in the
name of religion, this modules aims to provide a way of looking, albeit a
way of living what can be very particular in each human being but
universal at the same time. The fact of the matter is that there is a shared
humanity and this shared world, and should religion be adrift, this shared
experience and space can lift it to greater heights where religion can be a
celebration of the collective life itself.

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It is true that there are differences in religion and perhaps as Martin
claimed, "we might never reconcile divergent religious worldviews and
truth claims, but dialogue can lead to a firmer basis for mutual action in the
world, for standing together to denounce injustice and to promote the
welfare of all" (p.2) but the same differences from a shared dignity as
human beings can enable people to joyously share "a difference that was
not merely tolerated but celebrated, enjoyed, relished" (Martin, 2). Indeed
differences (religious) are defined not as an element that divides but as an
opportunity to share the gift of one's unique expression of faith to the other.

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Martin in her Introduction to Inter-religious Understanding profoundly
express that, "If we are going to work together, we will need to
understand each other, to find our common ground, and to learn to
appreciate and even celebrate our differences" (p. 2). Peace building is an
opportunity to explore "how we might be able to live harmoniously with
one another, treating other with dignity and respect, and how we might
work together for the betterment of the world (Martin, 2) and the local
community in the region of Mindanao. Recent development in peace and
development acknowledges the significant role of religion in
peacemaking.

RELIGION

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PEACEBUILDING
Through the years, this field has been reflected to mature and
its possible contribution to promoting peace is huge especially
when participated by the different key players, state,
institutions, faith communities, stakeholders, schools and
religious groups themselves. The opportunity to create a safe
space where the practice of dialogue and religious rituals can
take place can serve as a nucleus and vital force in advancing
the cause of peace in the region.

RELIGION

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ELEMENTSINRELIGIONFOR
PEACE-BUILDING
The vitality of religious expression is found in its
dimensions. In the effort to promote peace, an
appreciation of these dimensions is thus important
not only to mitigate 'otherness' and exclusive and
excluding practices but point of synergy in the
variety of religious expressions. These five elements
or dimensions include:
RELIGION

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1.RELIGIONASASETOFIDEAS.
This element refers to a shared set of teachings, doctrine,
norms, values, stories, and narratives that together provide a
framework for understanding and acting in the world. With
these is an encounter with the person of the founder and first
members where these ideas emerged.

RELIGION

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2.RELIGIONASCOMMUNITY.
This element pertains to a defied group of followers and
believers that provides individuals with a sense of belonging
to something bigger than themselves. In every community
there are leaders, some called it masters and there are
disciples. Normally it start with a small groups which serve
as a nucleus forming a concentric movement of a vibrant
community.
RELIGION

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3.RELIGIONASANINSTITUTION.
Religion, like other institutions include the formal structures,
leaders, and organizations associated with religious
communities. With the formation of the community comes
the placement of leadership and structure that manages and
governs the whole life cycle of the community.

RELIGION

AND
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4.RELIGIONASASETOFSYMBOLSAND
PRACTICES.
Religious practices are rich in symbols enshrined in their
buildings to dress to ceremonies and rituals. They carry
meaning. They mediate in their prayer and worship, and ways
in which they communicate their manner of doing things and
of living itself.

RELIGION

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5.RELIGIONASSPIRITUALITY.
Religion deeply expresses itself through its spirituality. In
essence, Spirituality is a way of following someone, e.g. the
founder's life. It is a personal and communal experience that
provides a sense of purpose and connectedness to someone or
something greater than oneself, as well as a powerful source
of motivation (Frazer & Owen, 2015).

RELIGION

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PEACEBUILDING
CONTRIBUTIONOFRELIGION
TOPEACEBUILDING
Religion has often been associated with conflict rather than with peace. This
view could be rooted on religious interactions which are based on
philosophical, theological or intellectual exercise rather than based on sharing
of lived experiences to promote commonalities and appreciation of religious
uniqueness. When religious discourses are done purposely to defend one's
religion, religious walls are built. However, to Garred and Abu-Nimer (2018),
there is a growing recognition of religion being a rich source of peace, and
peacebuilders draw out inspiration from faith teachings and traditions within
religion as tools helpful in preventing and resolving conflicts. Current trends in
peace work and peacebuilding now employ faith-focused programs, and peace-
supportive religion-related paradigms are worth discovering.

RELIGION

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PEACEBUILDING
While religion is perceived by some as basis of some leaders for
waging conflict, in many instances, religion finds expression as a
tool for unity rather than divisiveness, although much effort still
needs to be done in local communities around the world. Spreading
messages and mechanisms for people's eventual realization that,
while religious deities are known in many names, and tenets differ in
their nature of expression, the notion that we were all created in the
image of the Divine demonstrates that religion can be a potent tool
towards harmony to thrive in all humanity's midst.

RELIGION

AND
PEACEBUILDING
Conflict between religious communities and dangers of religious
extremism have been threatening the communities today. Historically,
the world seizes this danger after the historical 9/11 deadliest terrorist
attack. This traumatic incident has left the world with threats of
comfort and safety and has yielded questions among people about the
connectivity of this event to religion. Grasping the many dimensions
of the attack, it cannot be denied that it has religious implications.
Major religions all over the world have felt the consequences. The
attack has nevertheless obstructed the building of social cohesion
among the people in plural society.

RELIGION

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It cannot be denied that the Philippines as a nation characterized by
religious pluralism has reaped the fruit of this attack. For example,
remnants of the Al-Qaeda and ISIS continue to influence extremist
groups in some communities of Mindanao and has been using
religion as entry point for devastating the communities. Because of
historical antecedents, people have the tendency to be influenced. In
fact, violent extremists have been recruiting followers in Mindanao
universities and schools and recruitment was carried out from among
dropouts.

RELIGION

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PEACEBUILDING
Recent development in peace and development
acknowledges the significant role of religious peacemaking.
Through the years, this field has been reflected to mature and
its possible contribution to promoting peace is huge.
Scholars have identified factors that constrain and facilitate
the link of religion and peacebuilding and these factors
include the state and society nexus (Brewer, Higgins &
Tenney, 2010).

RELIGION

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COMMONALITIESOFMAJOR
RELIGIONSOFTHEWORLD
Religion is often linked with pluralism and diversity because there are multitudes of
religions around the world. Nevertheless, religions around the globe have things in
common such as love and respect because all people recognize the value of human
dignity and the common humanity for all. All people acknowledge love as the overall
governing value for societal perpetuation.

Heck (2009) wrote that in 2007, there was a presentation of a group of Muslims about
the Christian world imbued with a message titled, "A common world between Us and
You," expressive of a shared Christian-Muslim commitment to interreligious solidarity
where both groups spoke of shared religious pledge to love of God and love of neighbor.
This is just one among the stories of recognizing basic religious differences, and
dwelling on commonalities.

RELIGION

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Indeed, religious differences and contestations proliferate; however, Beaman
(2017) argued that in order to achieve harmony, religious similarities need to be
on the foreground of people's thoughts, and religious differences recede into the
background. This can be realized through persistent dialogues as earlier
discussed. To reiterate, dialogues are characterized by open and polite
communication which allows accommodation and tolerance frames to govern
relationships. Healthy conversations lead to different religious groups' working
out of differences, and discover and focus on what works rather than what does
not work between and among them. Beaman (2017) emphatically opined that
while religious groups vary in their claims of "truth," which usually ignite heated
debates, a shift to stories of negotiation and respect tends to leave spaces of deep
equality.

RELIGION

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FREEDOMOFRELIGIONOR
BELIEF(FORB)
Believing in a particular religious belief is a fact of life for an overwhelming
majority of people around the world (Stefanus Alliance International 2020,
p.4). However, it has been noted that people's possibility to freely choose and
express their belief is being increasingly restricted (Grim, 2008). Religious
restrictions and persecutions through various means are happening around the
world to different religions or belief, usually by governments.

To have a peaceful coexistence between nations, President Franklin Roosevelt

of the United States of America, as one of the architects of the United Nations,
stressed four fundamental freedoms: freedom of speech, freedom of belief,
freedom from want and freedom from fear (Stefanus 2015, p. 7).

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As an important universal practice, the Freedom of Religion or Belief is
guaranteed in various human rights documents and subscribed by nearly
all governments in the world. Foremost to it is the International Covenant
on Civil and Political Rights (ICPR) in its Article 18 which provides
guarantees to everyone with the right to freedom of thought, conscience
and belief. This freedom is often referred as the right to Freedom of
Religion of Belief (FoRB) and considered by many as one of the
foundations of a democratic society (Novak, 2004). The FORB aims to
"protect individuals who profess and practice different kinds of religions,
i.e. traditional, non-traditional and new religions, atheism and
agnosticism" (Stefanus, 2015, p).

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In FoRB, just like any rights, some rights are either absolute and therefore
cannot be limited or suspended in all circumstances and some are
qualified rights which may be limited under certain well-defined
circumstances. Those referring to inner freedom such as the right to have,
choose and change religion or belief are considered absolute rights. Those
referring to outer freedom (ie., the right to practice a religion or belief) are
considered qualified rights and therefore could be limited under well-
defined circumstances by national law "...to protect one of the following
public good: public security, public order, public health, public morals,
basic human rights and freedoms of others' (Stefanus, 2015, p. 14).

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COREDOCUMENTS
• Article 18 in the Universal Declaration of Human Rights
(UDHR)
• Article 18 in the International Covenant on Civil and
Political Rights (ICCPR)
• The 1981 Declaration on the Elimination of All Forms of
Intolerance and of Discrimination Based on Religion or
Belief
• General Comment 22, where the Human Rights
Committee explains the meaning of Article 18 in the
ICCPR. RELIGION

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In the Philippines, aside from being a signatory to the ICPR, the 1987
Constitution calls not only for the inviolability of the separation of the
church and the state as a matter of policy (see Section 6. Art. II), but it
also guarantees the right to religion. Section 5 of Article III (Bill of
Rights) provides that:

No law shall be made restricting an establishment of

religion, or prohibiting the free exercise thereof. The free
exercise and enjoyment of religious profession and
worship, without discrimination or preference, shall
forever be allowed. No religious test shall be required
for the exercise of civil or political rights.
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WHYFORBISIMPORTANT?
FoRB is not only about the fundamental rights of
individuals, but it is also important to the
democratic and economic situation of a state, the
wellbeing of its citizens and the stability and
peace among its inhabitants. The importance of
FoRB can be summarized as follows:

RELIGION

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• Religious freedom is important in itself, because it gives
individuals the right to form personal beliefs, and to manifest and
express them. Religion is both a set of religious teachings and
practices, but in many countries and communities around the
world it is just as much about the sense of identity and belonging
to a group.
• Violation of FoRB are closely connected with and threaten other
civil and political rights, such as the right to life, privacy,
assembly and expression, as well as social, economic and cultural
rights. The status of FoRB can often be an indicator of the general
human rights situation in a country.

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• Democratization and civil society. Civil society plays an important
role in holding authorities accountable and being a counterweight to
power holders. Low level of religious freedom reduce people's
possibility to form civil society groups and become actors for
change. Faith based movements provide great opportunities for
people to organize on a grassroots level and become important
actors for both democratization processes and poverty reduction.
• Socioeconomic well-being and stability. Research shows a strong
correlation between FoRB and the economic development in a
country and the socioeconomic wellbeing of its people, in addition
to the level of violence.

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SEVENDIMENSIONSOF
FORB
The publication Freedom of Religion or Belief for
Everyone discusses the seven dimensions of the
freedom of religion, of thoughts, and conscience.
These are fundamental rights relating to the
following:

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1.FREEDOMTOHAVE,CHOOSEANDCHANGEARELIGIONOR
BELIEF
As mentioned before, FORB gives everyone the right
to freely have, choose and change a religion or belief.
This is sometimes called the inner freedom, and can
never be legitimately limited by anyone or by any
means whatsoever. It is, according to human rights
documents, absolutely protected without exceptions or
conditions.
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2.THEFREEDOMTOPRACTICEARELIGIONORBELIEF
This outer freedom includes the right to manifest, practice and express
one's belief in private or public, alone or in community with others. It
contains, among other things, the right to:
• Worship or assemble in connection with a religion or belief, and to
establish and maintain houses of worship
• Establish and maintain charitable and humanitarian institutions
• Make, acquire and use necessary articles and materials related to the
rites or customs or a religion or belief
• Write, issue, publish and distribute religious literature.

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2.THEFREEDOMTOPRACTICEARELIGIONORBELIEF
• Teach a religion or belief in suitable place
• Ask for and receive voluntary donations or other gifts from individuals and
institutions
• Train, appoint and elect suitable leaders and teachers according to the
requirements and standards of any religion or belief
• Establish and maintain communications with individuals and communities in
matters of religion or belief in national and international level
• Observe days of rest; celebrate holidays and ceremonies in accordance with one's
religion or belief; dress and eat in accordance with the prescription of one's
religion; use religious symbols; and to share one's faith with others in non-
coercive missionary activities
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3.FREEDOMFROMCOERCION
Nobody has the right to force another person to have
maintain or change belief. Force can mean to persuade
someone to change a religion against their will by using
physical violence or threats thereof, psychological
violence, criminal penalties or subtle forms of illegal
influence.

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4.FREEDOMFROMDISCRIMINATION
Everyone is entitled to FoRB without discrimination. States
are obliged to respect, protect and promote this freedom to all
persons within their country. Majority religions should have
not advantage over minority religions. It is forbidden to
discriminate in any way because of a person's beliefs or
religious communities to which a person belongs. The
government is obliged to take effective steps in order to
prevent this kind of discrimination whether it occurs in
legislation, in implementation or in society.
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5.RIGHTSOFPARENTSANDGUARDIANSANDTHERIGHTOF
THECHILD.
Parents or guardians have the right to raise their children in
accordance with their own religion or life stance. This should
be done in accordance to the developing capacities of the
child. As the child matures, he/she must be allowed to make
more decisions regarding his/her own belief. The government
may not decide what religion parents should pass on to their
children.
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6.THERIGHTTOCORPORATEFREEDOMANDLEGAL
RECOGNITION
Religious or belief groups have right to be officially
recognized as communities, and those who seek for it should
be given legal entity status in order to have a formal body
representing their interest and rights as communities.
Nevertheless, official registration or legal entity status should
never be a requirement for religious or belief groups to
exercise FoRB or their right to decide their own affairs.

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7.THERIGHTTOCONSCIENTIOUSOBJECTION

FoRB also protects people from being forced to act

against their conscience and the core of their beliefs,
especially regarding the use of weapons or deadly
force. Therefore, those who genuinely hold beliefs
that forbid military service should be given an
alternative national service.
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COMMONMISUNDERSTANDINGS
Just like any rights, FoRB has its own share of
misunderstanding especially from state authorities.
Accordingly, FoRB is NOT:

RELIGION

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1.ABOUTENFORCINGINTERRELIGIOUSHARMONYNORPRESERVINGTHE
EXISTINGRELIGIOUSPATTERNSINSOCIETY.

FoRB allows people to freely chose and change their religion or belief, even if
it would change the religious map of a country and be perceived as threatening
by the authorities. Just like protecting the rights of followers of mainstream
interpretation of religions or belief, FoRB also protects minorities, minorities
within minorities, converts and re-converts, reformers and dissidents. FoRB
makes religious pluralism and diversity possible and enables different religious
groups and interpretation to co-exist peacefully.

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2.ANEXCLUSIVEWESTERN/CHRISTIANCONCEPT.

One can find elements of FoRB in many religious and

philosophical traditions. Leaders of the world's major religions
have advocated to religious tolerance and elements of FoRB
long before it was enshrined in modern human rights
documents.

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3.THEREMOVALOFRELIGIONFROMTHEPUBLICSPHERENORAN
ENFORCEDPRIVATIZATIONOFRELIGION.

FoRB assumes that the state is impartial with regard to all

worldviews and life stands, both religious and non-religious, and
does not privilege any particular religion or belief. However, this
does not justify suppressing all visible manifestation or religious
practices or symbols in order to create a religion-free public sphere.

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4.PROTECTIONOFRELIGIONSTHEMSELVES,NORTHEIRGODS,
PROPHETSORSACREDTEXTS,FROMRIDICULEAND
CRITICISM.

As with other human rights, FoRB protects human beings i.e. the
person holding religious beliefs or world views. It does not protect
ideas or doctrines. Nevertheless, one cannot use religion to
propagate religious hatred that leads to incitement of violence or
discrimination.
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HOWFORBISABUSED?
While religious prosecutions happen in different parts of
the world, there is no international consensus on how to
define or measure it (Stefanus, p. 20) though Johan
Candelin's three-phase model towards violence/threat of
violence is instructive.

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 CANDELIN'STHREE-PHASEMODELOF
PERSECUTION
DISINFORMATION
lies, prejudices and stereotypes DISCRIMINATION
in e.g. media, educational
in relation to legislation, VIOLENTPERSECUTION
material and in way politicians
implementation of legal
and officials describe religious
provisions and public
minorities. Rumors, prejudice
services, employment, threats of or acts of violence
and hostilities among the
education and family against a person or person's
general population can easily
matters belongings due to his/her religion
justify discrimination
or belief, e.g. Imprisonment,
torture, physical harassment,
displacement and violent attacks

The three phases can overlap or occur at the same time.

New reports around the world are
replete of stories of illegitimate
limitations on FoRB, government
restrictions on religious grounds, and
social hostilities committed by non-
state actors based on religious
differences.
 On April 17, 2015, a mob of Hindu extremists attacked Christians sharing meals
after a church service in a village in Assam state, India. At least 15 were injured,
among them a 7-year-old girl.
The authorities in Nakhichevan, an exclave in Azerbaijan, arrested 200 Muslims in
mid-November 2014 and forcibly closed numerous mosques through to be
oriented towards Iran. Most were freed after a couple of days.
In Vietnam, police disrupted a Hoa Hao Buddhist ceremony in March 2014,
beating and arresting the participants, leaving an 80-year-old woman stripped
naked, tied up and unconscious on the ground.
Yemeni authorities falsely charged a Yemeni Baha'i with espionage for Israel and
converting Muslims to Baha'i faith in January 2015. He had by then spent a year in
prison without any charges and endured torture.
(adopted from Freedom of Religion or Belief for Everyone)