While the physical concept of the “public space” appears often to be a demonstration of division, certain ideological spaces appear resolute and defined. These take the form of religious communities: sacred spaces, where borders cannot be closed, freedom of movement cannot be halted, and individuals cannot be discriminated. In these "Holy Lands," whether a Muslim mosque, a Hindu temple, or a Jewish synagogue, these are places devoted to divine worship and veneration, of mutual exchange of knowledge, and of religious experience. In the view of individuals such as Calvin Van Reken, these holy places act as both an institution and organism with a mission, purpose, and plans. They encourage their followers to carry out civic responsibility and social justice work before God, and engage in acts of righteousness and justice, fulfilling the ancient ideals that we should be our “brother’s keeper.” Without doubt, it is these sacred spaces that are often the motivation and catalysts for social justice. Their work is consolidated by the inner structure and order, the resources of the church and the shared passion, purpose, and unity of the people who find solace and refuge in these spaces. Yet, there are some drawbacks. For one, communications are shared exclusively between those who share similar experiences and beliefs, possibly even reducing individuals to speaking in their own echo chambers. Van Reken also notes that the institutional church is often wary in taking “the Lord’s name in vain to claim divine status for political judgement,” essentially engaging deeply in issues of social policy and justice.
Therefore, in the pursuit of interfaith and social justice, peace and harmony with one’s own God, in one’s own space, is only the starting point. Individuals must be prepared to transcend the boundaries of their own sacred space. They must have the courage to open their hearts and minds to a true reconciliation of faith and radical social justice in a realm that is initially unknown and often uncomfortable. In order for this dialogue and action to flourish, it can be argued that individuals must cease viewing themselves as separate entities in order to form a consolidated coalition and force for change. Every dissent, every challenge, every call for justice and equality must be recognised as an attempt to forge an identity and to come to terms with our humanity. Indeed, in her essay "Social Justice as a Moral Imperative," Barbara Hemphill makes reference to Robert Kennedy and his emphatic reflection that, “each time a man stands up for an ideal, or acts to improve the lot of others, or strikes out against injustice, he sends forth a tiny ripple of hope, and crossing each other from a million different centres of energy and daring those ripples build a current which can sweep down the mightiest walls of oppression and resistance.”
It is not only the message but also the contextual significance of Kennedy’s speech that is important. Delivered in 1966 in Cape Town, in an age of apartheid and deep racial inequality in South Africa, he called on students and young people to put aside their prejudices and privileges and to unite in a shared vision of social justice and equality, questioning both the responsibility of the individual and collective groups.
In order for this to be fulfilled it does not only call for the courage of individuals to step outside of the status quo, but this must be compounded by safe, inclusive spaces of communal trust, of mutual respect, and of rigorous discussion. The purpose of this environment must be to strengthens this exposure to difference and create an environment of compassion, empathy, development, and reform.
I visited the Corrymeela Community Centre, an organization based in Ballycastle, Northern Ireland, that recognizes and celebrates that peace and justice is brokered in an environment defined by tolerance, equity, diversity, and interdependence. It aids both individuals and communities with very different global panoramas to explore interfaith and dialogue, ways of moving out of violence and finding more constructive ways of working collaboratively. It is a case in point that from these constructive dialogues and newfound relationships, fruitful and meaningful social justice can be pursued. From educational work with young children, to intercommunity relations in Northern Ireland, to their international outlook, hosting delegates from countries ranging from Bosnia and Herzegovina to Palestine, I was struck by how their space cultivates and galvanizes the core values of reconciliation, trust, forgiveness, and repentance in those previously diametrically opposed to each other.
It is clear that in many cases, “the public space” has become a manifestation of hostility, of sectarianism and division, of conflict and change. Organizations such as Corrymeela have never held more importance in a polarized world. They must be raised up as a symbol of hope and inspiration since their values encourage us to go beyond the passive, not simply to observe in faiths and traditions different than our own but to be the "ripples of hope” as emphasized in those emphatic words of Robert Kennedy. It is my belief that is in the mediation between our public and sacred spaces, and in the construction and implementation of these inclusive, shared spaces, that social justice and interfaith can be more truly fought.
