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In the European integration process, the European Union continues to struggle for an identity that can generate widespread support amongst its peoples. In this context it has been suggested by some that the European Union should embrace the Christian values that underpin its national traditions and cultures. I shall argue that, instead of relying on a communitarian vision of a 'Christian Europe', a European identity should build on a culture of religious tolerance. A European culture of religious tolerance draws on the enduring of difference and the acknowledgement of persisting and intractable conflict as essential experiences of Europe's Christian past. Thus understood, tolerance lies at the roots of a European identity. At the same time, and through the conditional inclusion of religious diversity in the European nation-states, a European culture of religious tolerance creates over time new commonalities between Europe's religiously permeated national traditions. Thus understood, tolerance only brings about the conditions for the development of a genuine European identity that amounts to more than (the sum of) its national counterparts.

This article seeks to understand the impact of religious diversity on religious tolerance in developing countries and draws lessons from the case of Nigeria. Religious diversity has appeared to prompt religious intolerance in Nigeria when we view the country from a distance. However, this article reveals important subnational variation. Using original survey data collected in 2006, I compare the impact of religious observance on respect for religious freedom across four settings within Nigeria and find religious observance was having, at the time of the survey, a more positive impact on respect for religious freedom in the most religiously diverse and integrated of the four settings. In-depth interviews indicate that Christian and Muslim religious leaders more openly encouraged religious tolerance in religiously diverse and integrated settings than in religiously homogenous settings. Substantively, this study suggests that religious segregation rather than religious diversity has inhibited religious tolerance in Nigeria and provides a baseline for assessing how changes in religious diversity and sociopolitical conditions across time affect the likelihood that Christianity and Islam are applied in ways that promote or impede tolerance. Methodologically, it reveals the importance of examining individual-level data and subnational variation when attempting to understand the political impact of religion in any country.

This article aims to discuss comprehensively the concept of tolerance in Islam later thought in such a way that the concept can be applied operationally in Islamic educational institutions such asIslamic boarding schools and colleges. Methods and approaches used to address this issue are philosophical (phenomenological) and the sociology of education, one of which is the theory of inclusivism Mircea Eliade. In Islam, different thoughts, tribes, and even religion (adherents) refer to fitrah and sunnatullāh of God"s will. For this reason, then, tasāmuh (tolerance) becomes an important doctrine in every religion treatise, including in Islamic education system i.e; 1) to have responsive toward modernization which has been existed in general school institutions under Ministry of Education; 2) to develop sensitive character toward the change through apporiate learning strtategy and developing children psycho-social condition, modernizing learning facilities, environment, and other supporting factors including the involevement of parents, government, society and other education stakeholder; 3) to implement a model to strengthen inclusive Islamic education system which is opened, dialogic, and student-centered; 4) to bear a strong and tough human reseource with high tolerance who will act to occupy and create new civilization emphasizing on religion, spritual and humanism values; 5) to develop networking and corporation both national and international to expand informationn access, funding, and other international supports.

This article analyzes the genesis, stages of development, content and essence of religious tolerance, and its place and role in our social development in a philosophical context.

The religious tolerance and harmony is something necessary to develop due to the need of global security and peace today. For this purpose, all religions have to be fairly "tolerant" to others. Islam as a revealed religion, whatever its motive, is often perceived and accused as the religion of intolerance and violence. Some political and ideological questions, for example raised to this context: "Can Islamic faith tolerate other faiths, religions or groups?", What's actually the Islamic teachings on tolerance and peace or harmony?" and the likes. This article attempts to unpack and elaborate of how far at Qur'an –as the first and primary source of Islam– has a teaching on tolerance and peace. Using a hermeneutical approach the writer understands and analyses what is actually taught by al Qur'an on the concepts and practices of the tolerance. Based on the analysis, he highlights any conclusions of which al-Qur'an (Islam) teaches the followers to respect and implement the doctrine of tolerance and peace. The Muslim world is imperatively to tolerate others, or respect the differences for strengthening the world security and peaceful life amongst nationwide.

The author describes the importance of school–family relations in es- tablishing a culture of religious tolerance among pupils of a state senior secondary school in the multicultural city of Palangkaraya, Central Kalimantan. Palangkaraya is a provincial capital city, and is home to different ethnicities and religions. In 2001, a massive ethnic riot erupted between the local Dayak and emigrant Madurese in Sampit, a district in Central Kalimantan province, and quickly spread to other districts, including Palangkaraya. This conflict was re- garded as a national tragedy and took hundreds of lives. In this post-conflict context, the author examines how several related aspects of school – culture, curriculum and instruction, politics and policies, and school–community rela- tions – contribute to the school's efforts to nurture religious tolerance among students. The data were derived from the author's ethnographic fieldwork in 2010 employing participant observation, focus group discussions and in-depth interviews with the principal, teachers and students. The findings suggest that students have acquired an embodied cultural capital of religious diversity and tolerance from families and community, and that this has equipped them to help create a 'tolerance culture' in the school, despite the unsupportive school politics and inconsistent school policies related to religious diversity. On their own initia- tive and, to a lesser extent, inspired by the formal curriculum, religion teachers play a pivotal role in shaping students' understanding of religious diversity and tolerance through deliberate teaching about some aspects of other religions.