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Globalization is a complex concept that cannot be defined within a set time frame, nor is it a process that can be defined clearly without any biases or ambiguity. Globalization cannot be expounded upon with certainty and be applicable to all people and in all situations. Globalization involves economic integration, the transfer of policies across borders, the transmission of knowledge, cultural stability, the reproduction, relations, and discourses of power. It is a global process, a concept, a revolution, and an establishment of the global market free from socio-political control. Globalization encompasses everything. It is a concept that has been defined variously over the years, with some connotations referring to progress, development and stability, integration and cooperation, and others referring to regression, colonialism, and destabilization. Despite these challenges, this term brings with it a multitude of hidden agendas. An individual's political ideology, geographic location, social status, cultural background, and ethnic and religious affiliation provide the background that determines how globalization is interpreted. The African continent is large with diverse culture and traditions. Their social and cultural values tend toward relationships, hospitality and tolerance of all religious ideas and worldviews. This attitude of the African people accounts for the reasons why religions such as Christianity and Islam had thrived on the continent as they encounter the culture and religions of the traditional people of Africa. The traditional people are either inclusive or pluralistic in their orientations and worldviews. They recognize the fact that the God which Islam and Christianity proclaimed is the same God which the traditional people are worshipping and so when they encountered Islam and Christianity, to dialogue with and tolerate these new religions is not difficult. This paper is purely a literary work. The thesis of this essay is that accommodation, solidarity and sharing peculiar to the African culture makes the environment conducive for inter-religious encounters and that inter-religious dialogue is a tool for religious peace and harmony in Africa. The task of this paper therefore, is threefold: One, to discuss the characteristics of the African cultural environment and advance some of the factors that are responsible for the possibility of inter-religious dialogue in African cultural environment. Two, to highlight the necessity of and hindrances to inter-religious dialogue in a pluralistic environment such as African cultural environment and finally discuss the forms of inter-religious dialogue in a globalized African community. The writer uses material from the library and internet sources. He consulted articles in Journal, Dictionaries and textbooks.

Abstract: By understanding the historical development of inter-religious dialogue in Indonesia and its global setting since 1970s from rhetoric strategy to meaningful encounter, this paper seeks to situate important contribution of Abdurrahman Wahid's legacy besides those of other key figures in the field. The paper will critically analyze how and why Abdurrahman's ideas and works in inter-religious dialogue are intertwined with his family and personal biography, socio-political context of the New Order and after and his traditionalist Muslim background. In particular, Abdurrahman's reinterpretation of Islamic texts, doctrine and tradition will be discussed in the light of his vision for Indonesian democracy. His notion of religious pluralism, tolerance, peaceful co-existence, mutual understanding, and indigenization of Islam will be explained as intellectual and political enterprises by which he navigates and challenges all forms of injustices especially created by the New Order's politics of fear, exploitation of anti-Communist sentiment, ethnicity, religion, race and inter-social groups (SARA) and developmentalist ideology under Suharto's presidency. His engagement in inter-religious dialogue will be read against the developing context of the New Order's post-1965 politics of religion to the 1990s re-Islamization, the persistent growth of Islamic sectarianism, exclusivism, and identity politics that eventually results in interreligious tension and mutual suspicion, especially between Muslims and Christians. The paper seeks to understand how and why Abdurrahman Wahid as a prominent leader of Muslims as majority group explores inter-religious dialogue as a means by which religious communities are supposed to contribute and work together in overcoming common problems faced by the society. His commitment for and advocacy of the local culture, tradition, minority rights, and Islamic inclusivism will be understood as his struggle as statesman, religious leader, public intellectual and social activist for the creation of equality and justice for all citizens and human dignity in accordance with Islamic teaching and principles of democracy.Keywords: Inter-religious Dialogue, Religious Pluralism, Indigenization of Islam, Islamic Sectarianism, Identity Politics, Democracy. Abstrak: Dengan memahami perkembangan historis dialog antar-agama di Indonesia serta latar globalnya sejak 1970-an dari strategi retoris menjadi perjumpaan yang bermakna, paper ini akan menempatkan sumbangan warisan Abdurrahman Wahid bersama para tokoh kunci lainnya dalam bidang ini. Secara kritis paper ini akan menganalisis bagaimana dan kenapa gagasan serta karya Abdurrahman Wahid dalam dialog agama terjalin erat dengan biografi pribadi dan keluarganya, konteks sosial-politik Orde Baru dan sesudahnya serta latar belakang Islam tradisional yang menjadi basisnya. Secara khusus, penafsiran ulang Abdurrahman Wahid terhadap teks, doktrin, dan tradisi akan didiskusikan dalam kaitannya dengan visinya tentang demokrasi Indonesia. Pengertiannya tentang pluralism agama, toleransi, hidup berdampingan secara damai, saling memahami, dan pribumisasi Islam akan dijelaskan sebagai ihtiar intelektual dan politisnya yang dengan itu ia melakukan navigasi dan menggugat segala macam bentuk ketidakadilan khususnya yang muncul sebagai akibat dari politik ketakutan Orde Baru, eksploitas terhadap sentiment anti-Komunis, SARA dan ideologi pembangunan selama masa Suharto. Keterlibatannya dalam dialog antar-agama akan dibaca dalam kaitannya dengan perkembangan konteks politik agama pasca-1965 yang dilakukan Orde Baru hingga re-Islamisasi 1990an dan kian mengerasnya Islamisme, ekslusivisme serta politik identitas yang akhirnya mengakibatkan ketegangan hubungan antar-agama dan saling curiga, khususnya antara Muslim dan Kristen. Paper ini berusaha untuk memahami bagaimana dan mengapa Abdurrahman Wahid sebagai pemimpin terkemuka Islam sebagai kelompok mayoritas mengeksplorasi dialog antar-agama sebagai sarana bagi komunitas agama untuk berkontribusi dan bekerjasama satu sama lain dalam mengatasi problem bersama yang dihadapi masyarakat. Komitmen serta pembelaannya terhadap budaya lokal, tradisi, hak-hak minoritas dan inklusivisme Islam akan dipahami sebagai bagian dari perjuangannya sebagai seorang negarawan, pemimpin agama dan intelektual publik serta aktivis sosial dalam upaya untuk mewujudkan kesetaraan dan keadilan bagi setiap warga negara serta martabat bagi semua manusia sesuai dengan ajaran Islam dan prinsip-prinsip demokrasi.Kata kunci: Dialog Antar-agama, Pluralism Agama, Pribumisasi Islam, Sektarianisme Islam, Politik Identitas, Demokrasi.

"This comprehensive volume brings together a distinguished editorial team, including some of the field's pioneers, to explore the aims, practice, and historical context of interfaith collaboration. Explores in full the background, history, objectives, and discourse between the leaders and practitioners of the world's major religions Examines relations between religions from around the world, moving well beyond the common focus on Christianity, to also cover over 12 major religions Features a wealth of case studies on contemporary interreligious dialogue Charts a long-term shift away from a competitive rivalry between belief systems, and a change in focus towards the more respectful, cooperative approach reflected in institutions such as the World Council of Churches Includes up-to-date commentary on the growing dialogue of recent years, written by some of the leading figures working in the field of interfaith discourse "--

In the present epoch of tensions between civilizations, challenges being brought by globalization processes and the necessity of the coexistence of various cultures and traditions, the subject of inter-religious dialogue seems to be particularly significa

In the Netherlands the first official inter-religious dialogues were initiated in the first half of the 1970s. But the Nederlandse Hervormde Kerk, one of the most important churches had taken the first steps towards an attitude of dialogue already in 1949 and 1950. The atrocities against the Jews and the deportation of the 90 per cent of the Dutch Jews in the Second World War as well as the solidarity deeply felt by many church members with the new state of Israel prompted this church, and later two other large mainline churches, to alter their attitudes towards Jews and Judaism. After 1970 they extended these dialogues to Muslims, Hindus and Buddhists, who together outnumber the Jews today. The altered Dutch religious landscape had made inter-religious dialogue inevitable. This dialogue was held with migrants, so the position of the adherents of non-Christian religions was weaker than that of Christians. This inequality is reflected in the dialogue, for it became predominantly a dialogue of life, in which the Christians started with helping their partners to find a good position in Dutch society. The dialogue with the Jews, however, already quickly became a dialogue of the mind. In the second half of the 1990s a dialogue of the mind was initiated with Muslims, and in the first decade of the twenty-first century with some Hindus. The vulnerability of migrants was underscored by the impact of the governments in their countries of origin and by the fact that the Christians paid for almost everything. In 2000 the churches began to hesitate; nonetheless they remained in dialogue.