Diversity, Equity, and Inclusion Across All Sectors: 8th Annual Conference Report

Annual Conference
Conference

Driving Change: Insights from the 8th Annual Conference Report on Diversity, Equity, and Inclusion Across All Sectors

Every September thought leaders from around the globe travel to New York to attend the Annual Conference hosted by International Center for Ethno-Religious Mediation (ICERMediation). This gathering, now in its eighth year, is strategically scheduled to align with the General Assembly of the United Nations and has as its purpose the same fundamental tenets as the United Nations itself.

The theme for this year’s Annual Conference was Diversity, Equity, And Inclusion Across All Sectors: Implementations, Challenges, and Future Prospects. In his salutatory remarks, the ICERMediation President and CEO Basil Ugorji, Ph.D. opened the conference by personalizing the mission for every attendee. Said Dr. Ugorji, “We will return home as ambassadors of peace to our respective communities.” Dr. Ugorji went on to emphasize that understanding and embracing diversity across all sectors “isn’t just an aspiration, but an imperative.”

Keynote speaker, Dr. Arthur Lerman, Professor Emeritus, Mercy University added to this sentiment during his address by focusing on the answers to the question: “What is necessary to create a humane society?” In outlining eight main ideas (which later gave way to a ninth idea), the overarching theme centered on the intrinsic worth of every human being. Said Lerman, “We must not give up on diversity, equity, and inclusion. We must listen to people and give empathy.” Thus, the stage was properly set for ICERMediation’s Eighth Annual Conference.

With a variety of attendees and presentations, the Conference schedule was full of learning and networking opportunities. Countries/regions represented and/or discussed at the Conference included Algeria, Armenia, Austria, Azerbaijan, China, Ethiopia, France, Germany, Iran, Japan, Kenya, Kurdistan, the Lake Chad region, Malaysia, Nigeria, Slovakia, Tanzania, Uganda, the United States, and others.

The subject matter of the presentations found themselves to be highly diverse as well. Topics ranged from the importance of NGO’s, to maintaining an awareness of how we allow others to present themselves during mediation. From predicting future potential humanitarian crises based on climate change, to understanding what ‘equity’ means in the various educational systems around the world, those who took the podium to share their studies and findings faithfully applied the Conference’s theme of Diversity, Equity, and Inclusion Across All Sectors.

Of course, never far from the topic of discussion were the 16 armed conflicts around the globe. (At the time of this writing, that number has increased to 17.) It was stated that of these armed conflicts, 15 (now, 16) are ethno-religious in nature. Dr. Badru Hasan Segujja, Ph.D., Senior Lecturer of Peace and Conflict Resolution at Kampala International University in Dar es Salam, Tanzania, asked a rhetorical, yet highly relevant and pointed question: “Rather than addressing these conflicts with political approaches, why not handle them from the perspective of ethno-religious mediation?”

As academics and practitioners of ethno-religious mediation on the local, national, and international scales, we were challenged, educated, and inspired. We were reminded of the beauty of all that DEI is, and left with the hope of all it truly can be as it encounters all sectors.

The dates for the 9th Annual International Conference of Ethnic and Religious Conflict Resolution and Peacebuilding are September 24-26, 2024. The theme is: Revitalizing Indigenous Languages, Cultures, Cuisines, Histories, and Religions.

This conference report was written by Jason Salyers

Share

Related Articles

Conversion to Islam and Ethnic Nationalism in Malaysia

This paper is a segment of a larger research project that focuses on the rise of ethnic Malay nationalism and supremacy in Malaysia. While the rise of ethnic Malay nationalism can be attributed to various factors, this paper specifically focuses on the Islamic conversion law in Malaysia and whether or not it has reinforced the sentiment of ethnic Malay supremacy. Malaysia is a multi-ethnic and multi-religious country which gained its independence in 1957 from the British. The Malays being the largest ethnic group have always regarded the religion of Islam as part and parcel of their identity which separates them from other ethnic groups that were brought into the country during British colonial rule. While Islam is the official religion, the Constitution allows other religions to be practiced peacefully by non-Malay Malaysians, namely the ethnic Chinese and Indians. However, the Islamic law that governs Muslim marriages in Malaysia has mandated that non-Muslims must convert to Islam should they wish to marry Muslims. In this paper, I argue that the Islamic conversion law has been used as a tool to strengthen the sentiment of ethnic Malay nationalism in Malaysia. Preliminary data were collected based on interviews with Malay Muslims who are married to non-Malays. The results have shown that majority of Malay interviewees consider conversion to Islam as imperative as required by the Islamic religion and the state law. In addition, they also see no reason why non-Malays would object to converting to Islam, as upon marriage, the children will automatically be considered Malays as per the Constitution, which also comes with status and privileges. Views of non-Malays who have converted to Islam were based on secondary interviews that have been conducted by other scholars. As being a Muslim is associated with being a Malay, many non-Malays that converted feel robbed of their sense of religious and ethnic identity, and feel pressured to embrace the ethnic Malay culture. While changing the conversion law might be difficult, open interfaith dialogues in schools and in public sectors might be the first step to tackle this problem.

Share

Religions in Igboland: Diversification, Relevance and Belonging

Religion is one of the socioeconomic phenomena with undeniable impacts on humanity anywhere in the world. As sacrosanct as it seems, religion is not only important to the understanding of the existence of any indigenous population but also has policy relevance in the interethnic and developmental contexts. Historical and ethnographic evidence on different manifestations and nomenclatures of the phenomenon of religion abound. The Igbo nation in Southern Nigeria, on both sides of the Niger River, is one of the largest black entrepreneurial cultural groups in Africa, with unmistakable religious fervour that implicates sustainable development and interethnic interactions within its traditional borders. But the religious landscape of Igboland is constantly changing. Until 1840, the dominant religion(s) of the Igbo was indigenous or traditional. Less than two decades later, when Christian missionary activity commenced in the area, a new force was unleashed that would eventually reconfigure the indigenous religious landscape of the area. Christianity grew to dwarf the dominance of the latter. Before the centenary of Christianity in Igboland, Islam and other less hegemonic faiths arose to compete against indigenous Igbo religions and Christianity. This paper tracks the religious diversification and its functional relevance to harmonious development in Igboland. It draws its data from published works, interviews, and artefacts. It argues that as new religions emerge, the Igbo religious landscape will continue to diversify and/or adapt, either for inclusivity or exclusivity among the existing and emerging religions, for the survival of the Igbo.

Share