Occupy Yourself 30 January , 2012

Nearly a decade ago, I had the fortune of reading American Holocaust by David Stannard, which detailed the horrific conquest of Native American culture behind the “founding” of America. I found the very framework of my own cultural understanding thrown asunder. I realized that the “American Dream” had been largely birthed from a nightmare of unimaginable proportions.

I felt like I had been lied to, that the real fabric behind all the myths and legends of America was something else entirely that what I had absorbed as a open-minded youth in school. I now wanted to know what the truth really was, what truth really meant, and how to grasp a truth whose meaning would not be elusive or steeped in hypocrisy.

My own search for truth took me through many experiences and personal experiments into social justice and progressive philosophy into the realm of the spiritual, where I now live as a monk of the Hindu tradition in New York City. Yet I feel my journey is far from complete, as the bridge between the spiritual and activist spaces within my mind, heart, and soul feels unwalked to me. I want to know how I, as a monk, as a truth-seeker, with an open heart, can help to effect the kind of change we need in this world which is not ephemeral, which is linked to the eternal.

This disconnect came to the fore for me as I observed the march forward of the Occupy Wall Street movement over the past few months, its nucleus at Zuccotti Park just a short walk from my own monastery. I felt both a great inspiration for the courage and clamor of the huddled masses defying the fortress of inequality, yet I also felt a distance, a certain aloofness. I couldn’t connect, or find a deep personal motivation to become involved, to put my own body on the line.

As a monk, committed as much as I am to the inner spiritual journey, to the revolution of the heart, the realm of the politic feels incomplete without the consideration of the big picture. I am having a hard enough time occupying myself, knowing that unless I rend asunder my own greed, how can I make any impact taking on the forces of avarice that dominate our world? As great as the carnival spirit of OWS was and is, I desire a deeper connection, a clear bridge between our determination and our divinity.

A recent piece by Dylan Ratigan at the Huffington Post, titled “This Thanksgiving, Occupy Yourself”, helped to crystallize some of my own feelings and hopes with our grand new social justice movement. Dylan boldly challenges our own conception of the “villain” in the struggle that we face, asking us to look within the precepts of our own heart and being.

He writes:

I would point to the concept of the villain itself as the villain. For a villain, “the other”, lets us avoid dealing with the dark part that resides in each of us.

We all have dark thoughts — individually and as a nation. Fear, lust, anger, jealousy, deceit drive much of our decision-making. Yet, these are parts of ourselves we run away from. As a society, we have crafted a culture and set of institutional arrangements to deny this part of ourselves. This is why it has taken so long to even admit we have a problem of wealth inequality. It’s the denial of the dark part of ourselves.

But diabolical energy is part of human spirit, because we are dualistic beings. You cannot know honesty without knowing deceit, good cannot exist without evil, and life is not life without death. Our challenge is to reconcile all of these forces as they all exist in each of us. Any institutional arrangement that denies this, that relies on images of perfection bereft of the shadow, will inevitably be dominated by the very forces of that darkness. Namely fear of the shadow, ironically.

He quotes from Deepak Chopra’s The Shadow Effect:

We have been conditioned to fear the shadow side of life and the shadow side of ourselves. When we catch ourselves thinking a dark thought or acting out in a behavior that we feel is unacceptable, we run, just like a groundhog, back into our hole and hide, hoping, praying, it will disappear before we venture out again.

Why do we do this? Because we are afraid that no matter how hard we try, we will never be able to escape from this part of ourselves. And although ignoring or repressing our dark side is the norm, the sobering truth is that running from the shadow only intensifies its power.  Denying it only leads to more pain, suffering, regret, and resignation. the shadow will charge, and instead of us being able to have control over it, the shadow winds up having control over us, triggering the shadow effect.

This is a deep, deep spiritual meditation, a call to face the injustice we cause to our own heart, to our own self. It echoes the tradition of the Bhagavad-Gita, which tells us that the only real enemy we face is the vicissitudes of our own mind, and which call for us to find a
radical and progressive forgiveness towards those we hope can change for the better in their thought and action.

It is my fervent hope that by occupying the secret yet potentially sacred spaces in my own heart and mind, with the courage supplied to me by the great souls around me in my monastery and beyond, that I will be able to make a humble contribution to the OWS
movement and to all the peoples struggling and striving to fulfill our common destiny as a human family.

If we want to give divine solace to the pain so many people are feeling, not being allowed their inviolable right to the pursuit of happiness, we must learn to face the pain within us, and learn to speak the language of forgiveness and transcendence.

Chris Fici is a writer/teacher/monk of the bhakti-yoga tradition. He has been practicing at the Bhaktivedanta Ashram in New York City since 2009. After receiving a degree in film/video studies at the University of Michigan, Chris began his exploration and study of the bhakti tradition. He currently teaches classes on the culture and art of vegetarian cooking, as well as the living philosophy of the Bhagavad-Gita, at New York University.

You’re invited to an evening of food, fellowship, and fundraising to benefit World Faith! 7 November , 2011

You are cordially invited to an evening of food, fellowship, and fundraising to benefit World Faith. This is a perfect opportunity to meet other friends of the organization, learn more about what we’ve been up to and what’s next, and to support World Faith by eating well!

We’re planning tons of fun for the evening, including a community auction! Guests can donate anything (and we mean anything) to be auctioned off at the dinner. If you have a house in the Hamptons, you could offer to host for a night. If you’re a poet, you could offer to write a love letter on the winning bidder’s behalf! Get creative and come prepared to bid on offerings both silly and meaningful.

E-mail us by Sunday 11/13 (less than a week from today) to submit a service to be auctioned off at the event and we’ll take $5 off of your ticket price!

Tickets can be purchased by donating the correct amount HERE. Until next Tuesday 11/15, please donate $40 (or $35 if you’re donating an auction item). After 11/15, you should donate $45. Vegetarian options will be provided.

Wednesday November 16th, 7PM-9PM
Stewart Room, Auburn Theological Seminary
3041 Broadway New York, NY 10027

Questions? Contact us HERE.

International Youth Foundation Fellows in Mexico City 28 October , 2011

A few weeks ago, Executive Director Frank Fredericks was in Mexico City as part of a year-long fellowship with the International Youth Foundation called YouthActionNet. Check out this video about their time in Mexico City (Frank is the guy in the orange shirt)!

Launched in 2001 by the International Youth Foundation, YouthActionNet strengthens, supports, and celebrates the role of young people in leading positive change in their communities. Each year, 20 exceptional young social entrepreneurs are selected as YouthActionNet Global Fellows following a competitive application process.  READ MORE

World Faith in Huffington Post: Youthless Churches and the Arab Spring, A Generation of Ideas, not Idealogy 29 September , 2011

Lately, while engaged in my work as an interfaith activist, I found myself engaging in another type of dialogue: a conversation of generational differences. At times, it seems that religious leaders haven’t quite wrapped their heads around the thoughts and actions of religious millennials. Whether discussing the Arab Spring, or the lack of youth in American churches, it comes down to one defining characteristic of millennials: We are not an ideological generation… READ MORE

Women for Afghan Women’s 10th Anniversary Gala! 5 September , 2011

Women for Afghan Women, a partner of World Faith NYC, is hosting a Gala for their 10th Anniversary.  Please join them in their celebration!  For more information, please see the flyer.

10 Ways to Bridge West-Muslim Divide 17 August , 2011

10 Ways to Bridge West-Muslim Divide

Zeeshan Rahat Kureshi

 

Although there have been times of turbulence between Muslims and the West, it would be fair to say that the two communities, over the period of several hundred years, have enjoyed cordial relations as well.  The wars and crusades that took place from 1095 to 1291 and in the 15^th century dominate most discussions related to historical relations between the two. However, it is interesting to note that the crusades, although predominantly targeted Muslims, were also waged against Greek Orthodox Christians.

We can go on and on about hostilities between the two communities, but my point of discussion here is to explore how this divide can be bridged. Before I jump to the 10 ways, that I have come up with, to reduce bilateral tensions between them, I would like to discuss how they interacted and learned from each other by reviewing the lives of some of their best and most popular citizens.

The contributions of both, Muslims and their counterparts in the West, left a deep impact on people everywhere, regardless of color, creed or religion.  These interactions and contributions can be viewed through the achievements of some of the great members of their communities who left so much for the posterity to learn. Let’s take a look at the lives of three Muslim and three Western personalities and see how their contributions also affected people who did not share their geography or religion. I will be quoting examples from the “golden Islamic era” for Muslim contributions and will use more recent examples for those of Western civilization.

Avicenna (Ibn Sina in Arabic), born in present day Uzbekistan, was a great Muslim philosopher, astronomer, chemist, geologist and teacher who wrote the “Book of Healing”. Avicenna’s other book, “The Canon of Healing” was studied by German physician and founder of homeopathy, Samuel Hahnemann, and by a Bavarian Priest, Father Sebastian Kneipp, also known as the founder of naturopathy. Avicenna refuted Aristotle’s argument that stars receive their light from the sun and declared that they are self-luminous, thus building the basis for further research.

Ibn Battuta, born in Morocco, was a great Islamic scholar and traveler who roamed the entire Muslim world and beyond including the Byzantine Empire over a period of thirty years. His adventures are chronicled in the Rihla, which literally means “The Journey”. When he arrived in Constantinople, Ibn Battuta met the emperor Andronikos III Palaiologos and visited the great church of Hagia Sophia.

Ibn Khaldun, born in Tunisia, was a great Muslim historiographer and historian, whose work “Muqaddimah” was discovered and appreciated by the 19^th Century European scholarship. He wrote in Muqaddimah “businesses owned by responsible and organized merchants shall eventually surpass those owned by wealthy rulers”. This seems to be still true.

On the other hand, a number of Western personalities have interacted with and intrigued the Muslims. Mother Teresa, a devoted Christian nun of Albanian origin, sacrificed her life for humanity and lived in India for over 45 years. She guided the Missionaries of Charity to help the poor, including Muslims, and is respected throughout the Islamic world for her dedication.

Born in Poland, Pope John Paul (II) became the first Catholic pope to pray in an Islamic mosque when he entered the Umayyad mosque in Damascus, Syria. This mosque used to be a Christian church during the Byzantine empire. He oversaw the publication of Catechism of the Catholic Church that made special provision for Muslims stating “The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind’s judge on the last day”.

Princess Diana is respected through out the Muslim world for her grace, courage and charity work. She developed serious interest in terminal illnesses such as AIDS, Leprosy and Cancer. She worked or provided patronage to a number of causes, such as illnesses, landmines and prisoners’ families. Diana paid a visit to a cancer hospital in Pakistan and touched the hearts of millions in that country.

If we have been a source of inspiration and knowledge for each other, there is reason to believe that the great divide between the West and the Muslim world can be bridged, if not totally eliminated. I have lived in the West and in the Islamic world and seen how perceptions can be deceptive due to lack of communication. I propose 10 ways to bring the communities closer:

 

1. Stop Killing the Innocents

Peace cannot be achieved unless there is an end to the ruthless killing of innocents. Whether a jew family is slaughtered in West Bank settlements or a child is shot dead in Gaza, deep respect must be shown to the civilians. The term “collateral damage” to justify mass murder is totally unacceptable. Moderates all over the world should raise their voices against the manslaughter of innocents belonging to both sides of the divide.

2. Stop Hiding the Truth

Whether journalists are deliberately killed in Iraq, American Rachel Corey is bulldozed by the Israeli army or Muslim militants kill Daniel Pearl in cold blood – let the general public know the true facts. Truth has a way of find its way. Let the people face it and decide themselves. If governments and media stop hiding the truth, sites like WikiLeaks will seize to exist.

3. Stop Imposing Your Beliefs on Others

We must understand that people are different from one another and they are meant to be like that. Not everyone has the same beliefs, tastes and priorities. An individual’s brought up, surroundings, company and available opportunities  play a major role in grooming his or her personality.  The West should understand that their way of life will never be acceptable to all the Muslims, who in turn need to know that not all westerners will ever agree to their beliefs. We must learn to accept and celebrate diversity.

4. Stop Creating Stereotypes

We love to create stereotypes. Sweeping statements like “all Muslims are terrorists” or “all jews are evil” only add fuel to the fire. People must understand that generalizations are not always true and that there are good and bad people in every religion, community and neighborhood. Every Muslim is not Osama Bin Laden and every Westerner is not Slobodan Milosevic.

5. Stop Believing Everything that the Media Says

Mainstream media has been perceived as a partner of the people that keeps them aware of happenings around the world. More recently it is becoming clearer that many of the media outlets have their own agendas to promote. They have, time and again, successfully carved public opinion in favor of policies that somehow suit them. The recent Murdoch scandal is a good example of that. I have found media in both parts of the world to be biased and greedy. It is important to stop believing in everything that the media says.

6. Stop Supporting Illegitimate Governments

The West must stop supporting governments that suit their own goals. Although support for democracy is trumpeted by the Western governments and media, still in their eyes, Hosni Mubarak was a “good dictator” because he served the American interests while the government of Hamas was deemed to be a “terrorist democratic authority”. There are huge conflicts, inconsistencies and discrepancies in the policies that are being followed. With the same token, people in the Muslim world should not tolerate illegitimate governments or individuals to rule them. The Arab Spring has brought some hope in this regard.

7. Build Trust

The requisite for initiating a dialogue is trust. Without trust there can be no peace between warring parties or communities at loggerheads. Matching actions with deeds is important. More often, governments are to blame for developing mistrust. Official representatives say one thing and do something else which adds to the delicacy of the situation. One major reason for going to war in Iraq was shown to be the presence of credible intelligence that the country had weapons of mass destruction. It has become quite obvious now that the US public was misled into believing something that was not true. On the other hand, in Libya, the government representatives assured the Western world that civilians would not being killed in the civil war, but their government kept doing the opposite in Misrata.

8. Increase People to People Contact

Individuals do not always have the same goals as governments do in promoting relationships. The mere urge to know more about different cultures, make friends in foreign lands and explore new worlds prompts people from different countries to travel and meet. We must have more cultural, business and academic exchanges. Let the people in Europan countries the US to have first-hand knowledge of how people in the “uncivilized” Muslim world actually think and live their lives. Similarly, let Muslims, who generally think of the westerners as “morally corrupt”, correct their stereotypes by actually having an insight into the lives of European and American citizens.

9. Have Compassion

People like Mother Teresa and Princess Diana were able to make a special place in the hearts of millions, irrespective of their religious and racial backgrounds, because they had compassion. We can start to come close to each other by, not only helping the poor and needy in our own communities, but assisting those who are far away from home and desperately need our help. The assistance must not have ulterior motives and strings attached but should purely be based on mercy and humanity.

10. Forgive and Move On

The reason why Mr. Mandela, along with his associates, was able to bring peace in South Africa after the fall of Apartheid was his extraordinary capacity to forgive. If we keep living in the past, we will never be able to build a more peaceful world for our future generations. While the culprits should be brought to justice through legal means, general public should not take revenge by taking things into their own hands.

 

Zeeshan Rahat Kureshi is the Chief Editor of the online magazine, www.CelebrityDialogue.com. He is a member of the Wired Journalists and a contributing author to the book, “Lessons Learned from Recession” (http://t.co/4Q1WuiV). His articles have appeared in Asia Times Online and the Palestine Telegraph. He can be contacted at zeeshan809@hotmail.com

Remembering Ramadan 3 August , 2011

I received strange glances and expressions of doubt when I said that I would be fasting for Ramadan this year. What business does a non-Muslim have in fasting for Ramadan? What is there to gain from depriving yourself of food and water during some of the hottest and longest days of the year? Why should I care?

This month, I will attempt to engage in routine prayer and meditation. I will abstain from food and drink from sunrise to sunset, and a will make an effort to quell violent and hurtful thoughts and speech. I will attempt to read a significant amount of the Qur’an and New Testament and participate in volunteer and charity efforts that benefit the local or global community.

I am presented with an opportunity to grow in my humanity. This past year, I have constantly found myself over-committed and lacking time for proper reflection and growth. I look forward to taking this time to grow consciously – to nourish relationships, reflect on my goals and values, and grow in love, peace, and humility. In starving my senses, I become aware of the beauty of life that surrounds me. Participating in Ramadan is a test of my personal commitment and ability to set aside the year (and years) ahead for long-term and life-long inner transformation.

Ramadan, to me, is not a ritual shrouded in Oriental mystique, but a profound period of spiritual development and ascension that is practiced by dozens of my friends and colleagues, hundreds of Chicagoans, and thousands of Americans. In a society that often sets spirituality in the periphery of life, the chance to engage in a period of reflection and intention is an opportunity not to be missed.

I have been reminded that I am a non-Muslim. Having been raised in the Catholic tradition, I am familiar with periods of reflection and abstention, and have fond moments of looking forward to Lent as a time to grow closer to God. I still look forward to Lent as a time to focus on the spiritual dimensions of life, but as I grow as an interfaith leader and as I grow to recognize the inherent wisdom in the diverse spiritual expressions of humanity, I see the value in reaching beyond faith divisions and embracing those elements that will guide me on my journey to the Divine.

My decision to fast is also a multi-faceted act of solidarity. In doing so, I am not only standing in solidarity with all the hungry and suffering in the world and with Muslim brothers and sisters. I am standing with all who face persecution based on their religious identities. As we have seen in years passed, Muslims face discrimination and persecution in the United States and elsewhere. As an interfaith leader, I take issue and fight to counter not only this faith-based division, but all acts of faith-based division around the world.

In fasting, I hope to make a conscious commitment to continue my work in the world. Thousands around the world not only suffer from lack of food and water, but from lack of acceptance, love, understanding, and a place to call home. Let us all, Muslim and non-Muslim alike, take time to remember this reality and remember our power to change the world for the better during this month.

An original post by Peter Dziedzic, a World Faither

Duke University Students Learn About World Faith YOUPEDA in the Netherlands 3 August , 2011

It was an interacting and interesting meeting in The Hague when a group of over twenty school students visited the United Network of Young Peace builders (UNOY) July 12^th, 2011. This was the same period the Nigerian national Director of World Faith visited the Netherlands to present the results of the research carried out on the crisis in Niger Delta to the EU Parliament.

The International coordinator of UNOY, explained that UNOY Peace builders is a vibrant  youth global network of 42 youth led peace organizations and 300 affiliates. The organizations are strongly committed to addressing emotional, physical, and structural forms of violence. The organization works in different ways through awareness raising campaigns, lobby and advocacy work, setting up a peace club, reintegrating programs for ex- combatants, and using the arts to transform conflicts into peaceful activities.

This event provided a climax opportunity for World Faith YOUPEDA in Nigeria (on advocacy visit to Hague and Brussels) to make the students understand the work and mission of UNOY.  The advocacy visit showed the EU representatives that World Faith Nigeria builds peaceful co-existence, religious tolerance and peace in society. The central activities include dialogue and mutual understanding between different and diverse religious groups. During the last few months, building bridges of understanding and unity through dialogue has fostered joint togetherness, particularly between Muslims and Christian youths in Abuja. Despite the post-election violence that took place during the year, emphasis has been made on the continued dialogue, networking building, and cooperation with deeds of commitment that draws different religious groups together.  Additionally, efforts have been made to involving more faiths groups, including the traditional native believers.

Improving the conflict transformation process, World Faith Nigeria is continuing to improve and engage more interfaith leaders on different levels of consultations. These include understanding the true teachings of Christianity and Islam, including their peculiarities and personal mannerisms through dialogue discussions, work-shops, seminars, conferences, and pamphleteering, creating  channels of communication and interaction to promoting dialogue between Christians and  Muslims in Nigeria so that the members of both faiths may have mutual understanding of each other’s religious position, and fostering co-existence among all the people of Nigeria irrespective of their religious or ethnic affiliations .

Others include: boost a mutual co-operation and promotion of the welfare of all citizens in the nation, serving as an avenue for articulating a cordial relationship amongst the various religious groups and the Government, serving as a forum to achieve national goals, economic growth, national unity and promotion of political stability and economic strength, creating an alliance and network with organizations of similar aims at home and internationally, for the furtherance of the objectives of the organization, conducting inclusive discourse for African development and make situational analysis- reports to African governments, private sector, interested individuals, professional bodies and other related institutions, encouraging women to seek, participate and contribute to leadership development and growth in Africa, and engaging in international exchange programs in peace issues, education and capacity development, trainings and voluntary supports.

We have decided to continue in our interfaith pursuits despite the socio-political challenges in the time of the work we do. As a result of World Faith YOUPEDA Nigeria’s accomplishments, students have indicated interest to come to Nigeria next summer and to volunteer for World Faith YOUPEDA.

Putting the “Inter” in “Interfaith” 8 June , 2011

In light of this upcoming “Summer of Tolerance,” a phrase coined by Joshua Stanton describing the efforts of interfaith leaders and communities in New York, I’ve been thinking about how to really advocate interfaith projects. However, this dedication forces me to question the definition of interfaith and why it is important. What does interfaith mean? Does it describe a group of people, or can an individual be “interfaith?”

Nowadays we see the word ubiquitously in the media, often denoting a person, or community, that is multi-religious, multi-faith, or multi-cultural. While these terms, at times, overlap, they certainly are not perfectly synonymous with interfaith. As an example of what interfaith means to some, World Faith does not merely represent or promote religious pluralism, but rather recognizes and advocates the shared values between various faith communities.

When we talk about an interfaith community, action, or attitude, there is a particular sentiment tied to it – the value of “inter.” Deeper than multiple, inter-faith travels between and through people, building a complex web of inter-relationships and activism built on understanding and respect of human sameness and difference. While many of us, if not all, live in a pluralistic or multi-faith society, not enough of us take the time to really interact and understand an(other)’s cultural beliefs, practices, and worldviews. For this Summer of Tolerance, let us dedicate the coming months to illuminating the inter-connected aspects of our shared human experience.

This kind of thought and action can be fostered in a number of ways. Several interfaith organizations offer a variety of programs, conversations, and educational and service opportunities to get involved with people of different faiths. However, because we are all time-constrained, there are simple and easy ways of bridging differences, many beginning with just a thought.

For example, next time you see someone on the subway or walking down the street who is clearly of a different faith from you, instead of focusing on how different the two of you might be, think about the potential for similarities, like where they might be going – to work? To a wedding? To a meeting with their daughter’s college counselor? We may even notice someone reading a religious scripture during our daily commute, and assume that person must be “traditional,” and therefore not “modern,” given the ancient text in their hands. But might they be saying a prayer for travelling, for a sick family member, or for a new job promotion?

Often, without even knowing it, many of us act and think in ways that reinforce religious, ethnic, cultural, and gendered stereotypes. The fact that we reinforce them daily means that we also have the power to change them. And, religious or not, most of us share the same daily struggles and the desires to be good husbands, daughters, employees, citizens, friends, and individuals. Educating ourselves about even the most basic principles of other religions can go a long way. Whether Mormon, Hindu, Sikh, Pagan, Muslim, Protestant, Jewish, Buddhist, Catholic or non-denominational, we all share similar experiences to one another, and we all have a lot to learn from one other.

 

Contributed by: Amy Levin, World Faith Social Media Intern

Honest Reflections from a Completed CASEr 11 May , 2011

What does it really mean to be an Interfaith Campus Ambassador?  This is the question that I asked myself at the end of my semester commitment to the World Faith CASE, three months that seemingly flew by in the midst of seasonal changes, senior thesis writing, and my own integration back in to the culture of the United States.  But there are certain snapshots of memories that have stuck with me as my most impactful moments while being an interfaith leader.

It all began in the basement of the Church of Jesus Christ of Latter-day Saints, with Muslim, Christian, and Jewish college students standing in a circle, stepping in and out as we answered questions without using our voices during orientation.  We were enthusiastic and shy at the same time.  I was proud that I was the one who established the “safe space.” While I had an interest in interfaith work for awhile, this was the first time that I was actually leading it. The whimsical dreams and soft kittens of the idealistic vision of interfaith harmony would meet the real world.  This was the start of the practical realities of being an interfaith leader.

It was too good to be true that the MSA, Latinos Unidos, and International Students Association were hoping to host a documentary showing about a Latino Muslim rapper in the United States.  But realities set in when the MSA did not support the message of the documentary, the International Students forgot to book the venue, and all of my planning, attempting of networking, organizing, and emailing became meaningless when support for the project disintegrated.  I was bummed.  My plans, foiled.  My interfaith leader bubble was popped.  Logistics got the best of me in a new school with a commuter community that ran at the speed of Brooklyn.

What does it mean to be an interfaith campus ambassador, even when your interfaith project falls apart? To me, it meant making deeper connections. Classmates began to come to me and talk about their faith more openly.  Suddenly, people who I had known for years were showing me a different side of them.  It was a side that they knew I would respect, a side that usually has no place in the rush of every day life.

Being an interfaith campus ambassador meant planting the seed of the possibility for interfaith service in people’s minds.  It meant engaging late night talks about the necessary knowledge of one’s self and one’s own background and how each action must be grounded in that story for the strength of interfaith engagement to become healing, and not just a general universal human rights movement. It meant being a student voice that wanted to see communication and collaboration on a socially segregated campus.

Although my initial plans fell through, I still ended up organizing a service day with my Global College community working on the same community garden I had found previously through the Day of Interfaith Youth Service.  This project was much more meaningful to me because it was giving support to people who really needed the extra hands.  In interfaith work, adaptation is the most important aspect to keep in mind.  I came into my position as a campus ambassador full of expectations, and learned through trial and error about the ways I could make a difference in such a short period of time.

As I volunteered with two different groups at a community garden in Harlem, I saw the grounding effect that service has for people to communicate and share.  I clipped tree trimmings while discussing life plans for post-graduation with women of different faiths.  I laughed and joked while carrying wood, hammering nails with my classmates.  Using our own energy collectively, we worked together so that schoolchildren would be that much closer to having a vegetable garden and a place to learn about nature in the city.  Knowing that multiple communities were strengthened because of my small commitment to service made the interfaith CASE worth it all.

Contributed by: Molly Greening, Christian, Global College, Interfaith CASE 2011