As a relatively new entrant into the field of peace building through my selection into the Dialogue Fiji committee, I have always wondered why dialogue was not a popular choice for peace building efforts in the past.

The more I read of its successful applications in other contexts and situations, the more I wonder why and how this obviously successful, capacity building, solution-based approach is not widely used as the “go-to” tool for problem solving.

From where I sit, not just as someone who works in the civil society sector but as a youth, it almost seems like there is already so much knowledge on “what not to do” rather than “what to do”. Why isn’t dialogue on the top of the list of ‘Needs to Be Done to Fix This’ for communities and groups who find themselves in conflict and crisis situations?

When I think about youths and how we can effectively hear from them, I cant help but ask whether methodologies of Dialogue can be adapted, to make it more hip and in with the “crowd” while keeping to its core purpose.

The world witnessed a wave of powerful youth uprisings across the globe in 2011. While their issues were different, the feelings were similar. They were disappointed and frustrated.

They might not have been considered important before within their own countries but I'm  sure, that perception has changed now. I think if the decision makers in those countries genuinely valued youths (and they should, Time magazine has said  the central, underlying feature of the Middle East's crisis is a massive youth bulge), they would have realised that youths participation is critical to the ongoing prosperity and stability of their countries.

Youths are not looking for anything complicated, just the opportunity to air their fears, concerns, hear from their leaders and be able to contribute their strengths for solutions and build a future that they can look forward to.

For me, that starting point is dialogue. Furthermore, making sure the current dialogue process is youth friendly, inclusive and participatory.

Perhaps as we are exploring these, we can also consider incorporating into the process activities that allow us to tap into the creativity, optimism, passion and excitement of young people. I believe the Dialogue Fiji secretariat has its work cut-out for them for the year; these suggestions are at best recommendations towards 2013.

In summary, how do we use dialogue to contribute to the building of our nation as we move towards mid 2012? And how do we ensure that this time around (as compared to 1987 and 2000),

· youths are included,

· are capacity built and encouraged  to contribute effectively,

· and most importantly begin leading Fiji into the future using a culture of dialogue and understanding.

                                        

AS our country's attention shifts to the upcoming constitutional process, the way human rights are enshrined in the new constitution is also a very important issue.

The Universal Declaration of Human Rights ù Article 18: "Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in a community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance".

This freedom was guaranteed in the 1997 Constitution's Bill of Rights (Chapter 4, Section 35 on Religion and Belief).

Perhaps the time is right for us as a people to think deeply about the importance of religious tolerance in our country and how we can ensure that this issue that has been and maintains the potential for massive divisions in Fiji can be properly addressed in the process to develop a new constitution.

There have been many examples at the grassroots level as well on a national level of positive influence by religious groups and institutions ù social justice programmes, awareness campaigns, civic education ù the promotion of high morals and compassionate behaviour and the like.

These good deeds, however, have been overshadowed by negative actions over the past three decades ù political interference, religious intolerance, systematic attempts to impose one religion on others.

Intolerance and conflict is not limited to differences of religion (inter-religious) but also to issues such as doctrine, rituals, power and finance, within religions (intra-religious).

Sadly, this is most obvious among the wide Christian community ù the largest religious grouping in the country.

Differences of doctrine, methods of evangelism, proselytism of members of other Christian denominations (sheep-stealing), clashes in personality, power struggles and perceived or real political agendas have led to a fragmentation of the "Body of Christ" in Fiji.

Evidence for this can be seen in the formation of organisations like the Assembly of Christian Churches in Fiji, the lapse of the Fiji Council of Churches and the emergence of breakaway churches.

Add to this intra-religious turmoil, a lack of appreciation or tolerance of other religions and you have fertile soil for prejudice and religious bigotry ù insults (such as calling someone an "idol-worshipper") or even worse the desecration of religious of worship, and religious violence.

Living in Asia, where Christianity is just one of many world religions (in fact a minority and sometimes oppressed religion) has reinforced my view that tolerance and understanding in a multi-faith country such as Fiji is crucial to the "peace and prosperity" for which this nation searches.

The strange thing is that many of us have relatives and friends who either belong to a different denomination or religious community.

I may be an anomaly as a Methodist minister, with a Roman Catholic wife, Anglican children (including a goddaughter and godson) and relatives who are not only Assemblies of God, Pentecostal, Jehovah's Witness, Mormons, Seventh-day Adventists, but also Sanatani, Arya Samaj, Sai devotees, members of the Fiji Muslim League, Baha'i and agnostic.

However, pluralism within the family or extended family is becoming an accepted norm, no matter how hard conservatives fight against it.

Why then is religious tolerance practised within the family or the community, but not outside it?

For a number of years, a small group of people dedicated religious tolerance and understanding have met on a monthly basis to share what the scriptures of their faith have to say on a particular topic or issue ù from the subject of integrity to the issue of HIV and AIDS.

The group, Interfaith Search Fiji, is not about syncretism or the mixing of religions, but about creating understanding and appreciation through dialogue.

Unfortunately this small but successful model has not yet been accepted or endorsed by the main religious groups and has on occasion been criticised by fringe groups.

This however does not have to be the end of the story.

Our new constitution needs to provide a mechanism to provide a safe space for dialogue as well as provide the platform for co-operation on social, health and other issues as well as assist in the mobilisation of communities in times of natural disaster.

The seeds of religious tolerance have been planted through the recognition of significant holy days such as Christmas, Prophet Mohammed's Birthday, Lent, Holi, Easter (both Good Friday and Easter "Resurrection" Sunday), Ramadan, Eid, Diwali, etc by convention as well as by legislation.

As we begin the process of growing a new constitution (even if the seed is the People's Charter), each one of us is called to nurture this plant until it is a tree from which we all can eat.

"Simplicity, Serenity, Spontaneity".

*  Visit Rev James Bhagwan's blog: http://thejournalofaspiritualwonderer.blogspot.com