“ “Let the respect for pluralism become part of the psyche of our Jamat (community), around the world. And let us open hearts, aspirations, goals to a situation where, wherever the Jamat is living, the people amongst whom we live will say, "This is the way we wish to live our value system." If you are able to do that, I think you will be fulfilling one of the most remarkable “goals of our faith” because you will be putting into practice respect for all amongst whom you live.” (Hazar Imam - Aga Khan Diamond Jubilee 2018)”
More at
http://www.ismaili.net/html/modules.php ... 1370#71370
What is Pluralism
“Pluralism is a choice which understands competing values and ethics as sources and forces of strength, and enacts those which are for the common good. Pluralism is not instinctive, and requires a continuum of education and learning. Ethics* of Pluralism are a part of the individual and institutional paradigm. Pluralism recognises all values, faiths, diversity, equity, humanity, inclusion, resilience, equality and innovation”
*ethics is the vehicle of our values in action. Ethics enact our ethical code values and implicit biases. For example, individuals and institutions can behave ethically or unethically. Ethics of pluralism can prevent or change a course of action (m chatur sept 2020)
Pluralism - Ismaili Muslim Interpretation
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Pluralism - Ismaili Muslim Interpretation
New Article http://ismaili.net/timeline/2020/2020-1 ... ociety.pdf
mahebubchatur wrote:“ “Let the respect for pluralism become part of the psyche of our Jamat (community), around the world. And let us open hearts, aspirations, goals to a situation where, wherever the Jamat is living, the people amongst whom we live will say, "This is the way we wish to live our value system." If you are able to do that, I think you will be fulfilling one of the most remarkable “goals of our faith” because you will be putting into practice respect for all amongst whom you live.” (Hazar Imam - Aga Khan Diamond Jubilee 2018)”
More at
http://www.ismaili.net/html/modules.php ... 1370#71370
What is Pluralism
“Pluralism is a choice which understands competing values and ethics as sources and forces of strength, and enacts those which are for the common good. Pluralism is not instinctive, and requires a continuum of education and learning. Ethics* of Pluralism are a part of the individual and institutional paradigm. Pluralism recognises all values, faiths, diversity, equity, humanity, inclusion, resilience, equality and innovation”
*ethics is the vehicle of our values in action. Ethics enact our ethical code values and implicit biases. For example, individuals and institutions can behave ethically or unethically. Ethics of pluralism can prevent or change a course of action (m chatur sept 2020)
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
His Highness the AgaKhan - 25 November 2020
Delivered by Ms. Sheherazade Hirji, AKDN ’s Diplomatic Representative to Afghanistan
25th November 2020
“diversity and pluralism in our thinking are essential. “
Bismillah-ir-Rahman-ir-Rahim
Excellencies,
Ladies and Gentlemen,
I thank the Governments of Afghanistan and Finland and the United Nations for convening the international community at this special moment for Afghanistan and its peoples.
We join today with more hope than ever that peace is on the near horizon. But we are also all aware that this is a delicate moment in Afghan history.
After almost two decades working together, we must all do everything possible to help seize this opportunity. The Ismaili Imamat and the Aga Khan Development Network reaffirm our deep and enduring commitment to the Afghan peoples, and to a peaceful, pluralist Afghanistan.
One of the lessons AKDN has learned from its work globally is that diversity and pluralism in our thinking are essential. Traditionally, differences have been seen as something that divides. We know they can also be a source of positive strength. As the Chairman of the Global Centre for Pluralism, founded in partnership with the Government of Canada, I firmly believe that the support of the Centre can be valuable to all stakeholders, as Afghans discuss how to create a lasting and enduring peace, reflecting all views and perspectives, recognising and respecting Afghanistan’s rich diversity. I know that the Centre stands ready to support all the parties towards this goal.
As Afghanistan enters a new period of transition, it will need the contributions of all its people, men and women, in every part of the country, to address their common challenges: rising poverty, climate disruption, an unforgiving pandemic. It will need all their talents to build an inclusive future with more opportunities, requiring more education, more knowledge, more private initiative. In these endeavours, AKDN is, and will remain, a steadfast partner.
Above all, we must ensure that our renewed pledges of support here are translated into tangible gains there, at the community level. Because it is by enabling people to work together purposefully, with visible results, that Afghans of all backgrounds will realise the power of peace to change their lives.
This is why AKDN will maintain the breadth of its work across the country. We will remain deeply engaged with the country’s education sector, where we have supported teachers and students, especially Afghan girls, in hundreds of schools. Our work to strengthen the health system spans our partnerships with Bamyan and Badakhshan, and the French Medical Institute for Children, with every AKDN agency contributing significantly to Afghanistan’s pandemic response. In culture, AKDN has restored some 150 heritage sites – symbols of the strength that came from Afghanistan’s connections to the rest of the world. The transformation of the Bala Hisar Citadel into an archaeological park is one of the latest examples of this work.
All of this must be underpinned by better economic opportunities for all Afghans. In this, AKDN has always insisted on the importance of Afghanistan’s neighbours for the country’s prosperity. AKDN has invested in regional connectivity and cooperation for decades, making gains in clean energy, financial services, infrastructure, and telecommunications, as these all enable livelihoods and underpin job creation. We are pleased to have been entrusted to take on the generation, transmission and delivery of energy through Badakhshon Energy, an innovative public-private partnership for Afghanistan, serving the entire province. We will also continue to help build human capacity throughout Central Asia, linking Afghanistan to its brothers and sisters through education, healthcare, and the Aga Khan University and the University of Central Asia.
During our twenty-five years in Afghanistan, AKDN has been guided by a fundamental belief that the key to the country’s future is in a vibrant, meritocratic, pluralistic civil society – in the Afghan people and in long-term institutions anchoring their contributions to the common good. As I close today, I reaffirm our commitment to working through them, along with the Afghan government and all our international partners, to strive for an Afghanistan that is peaceful, diverse, and dynamic.
Thank you. (AKDN)
25th November 2020
“diversity and pluralism in our thinking are essential. “
Bismillah-ir-Rahman-ir-Rahim
Excellencies,
Ladies and Gentlemen,
I thank the Governments of Afghanistan and Finland and the United Nations for convening the international community at this special moment for Afghanistan and its peoples.
We join today with more hope than ever that peace is on the near horizon. But we are also all aware that this is a delicate moment in Afghan history.
After almost two decades working together, we must all do everything possible to help seize this opportunity. The Ismaili Imamat and the Aga Khan Development Network reaffirm our deep and enduring commitment to the Afghan peoples, and to a peaceful, pluralist Afghanistan.
One of the lessons AKDN has learned from its work globally is that diversity and pluralism in our thinking are essential. Traditionally, differences have been seen as something that divides. We know they can also be a source of positive strength. As the Chairman of the Global Centre for Pluralism, founded in partnership with the Government of Canada, I firmly believe that the support of the Centre can be valuable to all stakeholders, as Afghans discuss how to create a lasting and enduring peace, reflecting all views and perspectives, recognising and respecting Afghanistan’s rich diversity. I know that the Centre stands ready to support all the parties towards this goal.
As Afghanistan enters a new period of transition, it will need the contributions of all its people, men and women, in every part of the country, to address their common challenges: rising poverty, climate disruption, an unforgiving pandemic. It will need all their talents to build an inclusive future with more opportunities, requiring more education, more knowledge, more private initiative. In these endeavours, AKDN is, and will remain, a steadfast partner.
Above all, we must ensure that our renewed pledges of support here are translated into tangible gains there, at the community level. Because it is by enabling people to work together purposefully, with visible results, that Afghans of all backgrounds will realise the power of peace to change their lives.
This is why AKDN will maintain the breadth of its work across the country. We will remain deeply engaged with the country’s education sector, where we have supported teachers and students, especially Afghan girls, in hundreds of schools. Our work to strengthen the health system spans our partnerships with Bamyan and Badakhshan, and the French Medical Institute for Children, with every AKDN agency contributing significantly to Afghanistan’s pandemic response. In culture, AKDN has restored some 150 heritage sites – symbols of the strength that came from Afghanistan’s connections to the rest of the world. The transformation of the Bala Hisar Citadel into an archaeological park is one of the latest examples of this work.
All of this must be underpinned by better economic opportunities for all Afghans. In this, AKDN has always insisted on the importance of Afghanistan’s neighbours for the country’s prosperity. AKDN has invested in regional connectivity and cooperation for decades, making gains in clean energy, financial services, infrastructure, and telecommunications, as these all enable livelihoods and underpin job creation. We are pleased to have been entrusted to take on the generation, transmission and delivery of energy through Badakhshon Energy, an innovative public-private partnership for Afghanistan, serving the entire province. We will also continue to help build human capacity throughout Central Asia, linking Afghanistan to its brothers and sisters through education, healthcare, and the Aga Khan University and the University of Central Asia.
During our twenty-five years in Afghanistan, AKDN has been guided by a fundamental belief that the key to the country’s future is in a vibrant, meritocratic, pluralistic civil society – in the Afghan people and in long-term institutions anchoring their contributions to the common good. As I close today, I reaffirm our commitment to working through them, along with the Afghan government and all our international partners, to strive for an Afghanistan that is peaceful, diverse, and dynamic.
Thank you. (AKDN)
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
Diamond Jubilee Goals include Pluralism
Towards the end of the Golden Jubilee, Hazar Imam ( Aga Khan) had given goals including pluralism, which is yet to be achieved by the Leadership.
The current Diamond Jubilee goals (2018) include
1. Pluralism
2. Inclusive Leadership
3. Best Practice
4. Poverty alleviation
5. Improve Quality of life
6. Early childhood development
7. Institutional stabilization
8. Universities (Long-term
9. Jamatkhana development
10. Dini education
11. Improve Perception of Islam
#AgaKhan #Ismaili #Pluralism
https://www.facebook.com/15348147601242 ... 95062/?d=n
The current Diamond Jubilee goals (2018) include
1. Pluralism
2. Inclusive Leadership
3. Best Practice
4. Poverty alleviation
5. Improve Quality of life
6. Early childhood development
7. Institutional stabilization
8. Universities (Long-term
9. Jamatkhana development
10. Dini education
11. Improve Perception of Islam
#AgaKhan #Ismaili #Pluralism
https://www.facebook.com/15348147601242 ... 95062/?d=n
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
The constitutional entities of the community must be ....
The constitutional entities of the Ismaili community @akdn must be meritocratic transparent inclusive & pluralistic
https://twitter.com/chaturmahebub/statu ... 94216?s=12
https://twitter.com/chaturmahebub/statu ... 94216?s=12
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
Global Centre of Pluralism -request for clarification
Thank you for your email below . I note Global Center for Pluralism was not able to roll out your teaching program to more educators. The reason is GCP do not have funding for this, & so seeking funding from the public.
A copy of this, teachers educators program’s report/budget will be helpful & to how many have been trained and the roll our plan
It is agreed that it is “absolutely vital” for pluralism to be taught in schools, and for pluralism to be made a part of our thinking & pchyce (as His Highness- Hazar Imam has repeatedly directed)
Can you please let me know if you have considered or done the following;
Create an online pluralism course, using the AKF/IIS/AKES learning platform, and their available resources?
AKF has a schools 2030 program, with 1000 schools. Can pluralism not be added to that programme which will maximise outcomes and economies of scale with collaboration. AKF and all Ismaili community’s entities have “pluralism. as a priority and a goal”
Similarly the Ismaili community schools (religious and secular), can assist in this program with resources.
GCP has substantial endowment funds on deposit. Since teaching is absolutely critical, can a specific new request be justified to the Board and government of Canada, based a supplemental addendum to the current plan and budgets. (accepting/learning from the lessons/mistakes since 2015)
I refer to my earlier emails. You have not replied. Please also see my researched requests & suggestions. - Link
http://ismaili.net/timeline/2020/2020-1 ... ociety.pdf
I look forward to hearing from you. (I have no material or positional “self interest” other than, to assist & do what our Imam has stressed relentlessly & unequivocally about embracing understanding learning and teaching pluralism.
Kind regards
Mahebub
Email requesting Donations
---------- Forwarded message ---------
From: Global Centre for Pluralism / Centre mondial du pluralisme <the-global-centre-for-pluralism@mx-can.keela.co>
Subject: Help to Bring Pluralism Into Classrooms Around the World: Support a Teacher
To: Mahebub Chatur <mahebubchatur@gmail.com>
Dear Friends of the Centre,
The dramatic events of 2020 have amplified global awareness of inequality and heightened the critical importance of pluralism.
When the world is divided, pluralism matters most
As we look ahead to 2021, we see an urgent need for more thoughtful and proactive responses to rising exclusion and marginalization. We will continue to look for creative and impactful ways to advance pluralism and expand into new areas where our work can make a difference.
Recognizing that in 2021 societies around the world will be focused on recovering from this crisis and mending the fault lines that have been revealed, we will be guided by our new theme:
Beyond recovery: The power of pluralism in a divided age
Our work will inform how communities worldwide can build bridges of understanding and respect in this particularly divisive time, making the global recovery more meaningful, tangible and sustainable for all.
We will continue to further pluralism with evidence-based resources that can be adapted to different contexts.
We will be putting pluralism tools in the hands of those on the frontlines of efforts to go ‘beyond recovery’, such as educators looking to make their schools and classrooms more inclusive, welcoming spaces, policymakersseeking the evidence to make important policy changes for pluralism, and grassroots activists taking immediate action for pluralism.
As a Friend of the Centre, we need your help
We want to support more of these frontline actors of pluralism. In particular, teachers, who have had an incredibly challenging year balancing the many restrictions imposed by the pandemic, and yet have been deeply resilient, managing in creative ways to deliver quality education to their students.
This past summer, we received hundreds of emails from teachers wanting to participate in the virtual training we offered, Talking About Racism in the Classroom. The response was overwhelming! There is a considerable need for teaching resources to address systemic social issues with students.
Due to limited resources, we were unable to provide training to all the teachers who expressed interest.
With your help, we can give more teachers access to professional development on pluralism next year. Your donation will support teachers to engage with differences in their classrooms, and build the confidence to have the challenging conversations with their students that lead to stronger critical thinking skills, empathy and open-mindedness.
SUPPORT A TEACHER
DONATE NOW
The Global Centre for Pluralism is an independent, charitable organization founded by His Highness the Aga Khan and the Government of Canada. We work with policy leaders, educators and community builders around the world to amplify and implement the transformative power of pluralism.
Chers amis du Centre,
Chères amies du Centre,
Les événements dramatiques de 2020 ont augmenté la conscience mondiale de l’inégalité ainsi que l’importance cruciale du pluralisme.
C’est quand le monde est divisé que le pluralisme importe le plus.
En nous tournant vers 2021, nous constatons un urgent besoin de réponses plus réfléchies et proactives à l’exclusion et à la marginalisation montantes. Nous continuerons de chercher des façons créatives et percutantes de faire avancer le pluralisme et d’étendre notre engagement à de nouveaux champs de pratique où notre travail peut faire une différence.
Sachant qu’en 2021, les sociétés du monde entier s’affaireront à se rétablir de cette crise et à réparer les failles qu’elle a révélées, nous serons guidés par un nouveau thème :
Au-delà du rétablissement : le pouvoir du pluralisme à une époque divisée
Notre travail indiquera des voies à suivre pour que les communautés du monde entier puissent adopter une attitude de compréhension et de respect en cette période de grandes divisions, et ce, afin de faire en sorte que le rétablissement mondial puisse être plus significatif, tangible et durable pour tous.
Nous continuerons de favoriser le pluralisme en proposant des ressources fondées sur des données probantes qui peuvent être adaptées à différents contextes.
Nous mettrons des outils pour le pluralisme dans les mains de ceux et celles qui sont à la tête des efforts pour aller « au-delà du rétablissement », comme les enseignants et enseignantes qui cherchent à faire de leur école et de leur classe des lieux plus inclusifs et accueillants, les décideurs et décideuses politiques qui cherchent des données probantes afin de faire des changements politiques en faveur du pluralisme, et les activistes communautaires qui prennent des mesures immédiates pour le pluralisme.
En tant qu’ami ou amie du Centre, nous avons besoin de votre aide
Nous voulons soutenir un plus grand nombre d’acteurs aux premières lignes du pluralisme. Plus particulièrement le personnel enseignant, qui a connu une année exceptionnellement difficile, devant composer avec toutes les restrictions imposées par la pandémie, mais qui a fait preuve d’une grande résilience en trouvant des façons créatives d’offrir une éducation de qualité à ses élèves.
L’été dernier, nous avons reçu des centaines de courriels de la part d’enseignants et d’enseignantes désirant participer à la formation virtuelle que nous avons offerte, Parler de racisme dans la classe. La réponse a été extraordinaire et a souligné le besoin considérable de ressources pédagogiques abordant les enjeux sociaux systémiques avec les élèves.
Compte tenu des ressources limitées, nous n’avons pas pu offrir la formation à tous ceux et celles qui ont exprimé leur intérêt.
Avec votre aide, nous pourrons offrir un perfectionnement professionnel à un plus grand nombre d’enseignants et d’enseignantes l’an prochain. Votre don aidera le personnel enseignant à aborder les différences en classe et à acquérir la confiance nécessaire pour tenir des conversations délicates avec ses élèves afin de développer en eux la pensée critique, l’empathie et l’ouverture d’esprit.
SOUTENIR UN ENSEIGNANT OU UNE ENSEIGNANTE
Faites Un Don
Le Centre mondial du pluralisme est une organisation indépendante à but non lucratif fondée par Son Altesse l’Aga Khan et le gouvernement du Canada. Le Centre travaille avec des leaders politiques, des éducateurs et des bâtisseurs communautaires du monde entier pour faire valoir le pouvoir transformateur du pluralisme et le mettre en œuvre.
Copyright © 2020 Global Centre for Pluralism / Centre mondial du pluralisme, All rights reserved.
Our mailing address is:
330, promenade Sussex Drive, Ottawa, Ontario, Canada, K1N 0C7
Want to change how you receive these emails?
A copy of this, teachers educators program’s report/budget will be helpful & to how many have been trained and the roll our plan
It is agreed that it is “absolutely vital” for pluralism to be taught in schools, and for pluralism to be made a part of our thinking & pchyce (as His Highness- Hazar Imam has repeatedly directed)
Can you please let me know if you have considered or done the following;
Create an online pluralism course, using the AKF/IIS/AKES learning platform, and their available resources?
AKF has a schools 2030 program, with 1000 schools. Can pluralism not be added to that programme which will maximise outcomes and economies of scale with collaboration. AKF and all Ismaili community’s entities have “pluralism. as a priority and a goal”
Similarly the Ismaili community schools (religious and secular), can assist in this program with resources.
GCP has substantial endowment funds on deposit. Since teaching is absolutely critical, can a specific new request be justified to the Board and government of Canada, based a supplemental addendum to the current plan and budgets. (accepting/learning from the lessons/mistakes since 2015)
I refer to my earlier emails. You have not replied. Please also see my researched requests & suggestions. - Link
http://ismaili.net/timeline/2020/2020-1 ... ociety.pdf
I look forward to hearing from you. (I have no material or positional “self interest” other than, to assist & do what our Imam has stressed relentlessly & unequivocally about embracing understanding learning and teaching pluralism.
Kind regards
Mahebub
Email requesting Donations
---------- Forwarded message ---------
From: Global Centre for Pluralism / Centre mondial du pluralisme <the-global-centre-for-pluralism@mx-can.keela.co>
Subject: Help to Bring Pluralism Into Classrooms Around the World: Support a Teacher
To: Mahebub Chatur <mahebubchatur@gmail.com>
Dear Friends of the Centre,
The dramatic events of 2020 have amplified global awareness of inequality and heightened the critical importance of pluralism.
When the world is divided, pluralism matters most
As we look ahead to 2021, we see an urgent need for more thoughtful and proactive responses to rising exclusion and marginalization. We will continue to look for creative and impactful ways to advance pluralism and expand into new areas where our work can make a difference.
Recognizing that in 2021 societies around the world will be focused on recovering from this crisis and mending the fault lines that have been revealed, we will be guided by our new theme:
Beyond recovery: The power of pluralism in a divided age
Our work will inform how communities worldwide can build bridges of understanding and respect in this particularly divisive time, making the global recovery more meaningful, tangible and sustainable for all.
We will continue to further pluralism with evidence-based resources that can be adapted to different contexts.
We will be putting pluralism tools in the hands of those on the frontlines of efforts to go ‘beyond recovery’, such as educators looking to make their schools and classrooms more inclusive, welcoming spaces, policymakersseeking the evidence to make important policy changes for pluralism, and grassroots activists taking immediate action for pluralism.
As a Friend of the Centre, we need your help
We want to support more of these frontline actors of pluralism. In particular, teachers, who have had an incredibly challenging year balancing the many restrictions imposed by the pandemic, and yet have been deeply resilient, managing in creative ways to deliver quality education to their students.
This past summer, we received hundreds of emails from teachers wanting to participate in the virtual training we offered, Talking About Racism in the Classroom. The response was overwhelming! There is a considerable need for teaching resources to address systemic social issues with students.
Due to limited resources, we were unable to provide training to all the teachers who expressed interest.
With your help, we can give more teachers access to professional development on pluralism next year. Your donation will support teachers to engage with differences in their classrooms, and build the confidence to have the challenging conversations with their students that lead to stronger critical thinking skills, empathy and open-mindedness.
SUPPORT A TEACHER
DONATE NOW
The Global Centre for Pluralism is an independent, charitable organization founded by His Highness the Aga Khan and the Government of Canada. We work with policy leaders, educators and community builders around the world to amplify and implement the transformative power of pluralism.
Chers amis du Centre,
Chères amies du Centre,
Les événements dramatiques de 2020 ont augmenté la conscience mondiale de l’inégalité ainsi que l’importance cruciale du pluralisme.
C’est quand le monde est divisé que le pluralisme importe le plus.
En nous tournant vers 2021, nous constatons un urgent besoin de réponses plus réfléchies et proactives à l’exclusion et à la marginalisation montantes. Nous continuerons de chercher des façons créatives et percutantes de faire avancer le pluralisme et d’étendre notre engagement à de nouveaux champs de pratique où notre travail peut faire une différence.
Sachant qu’en 2021, les sociétés du monde entier s’affaireront à se rétablir de cette crise et à réparer les failles qu’elle a révélées, nous serons guidés par un nouveau thème :
Au-delà du rétablissement : le pouvoir du pluralisme à une époque divisée
Notre travail indiquera des voies à suivre pour que les communautés du monde entier puissent adopter une attitude de compréhension et de respect en cette période de grandes divisions, et ce, afin de faire en sorte que le rétablissement mondial puisse être plus significatif, tangible et durable pour tous.
Nous continuerons de favoriser le pluralisme en proposant des ressources fondées sur des données probantes qui peuvent être adaptées à différents contextes.
Nous mettrons des outils pour le pluralisme dans les mains de ceux et celles qui sont à la tête des efforts pour aller « au-delà du rétablissement », comme les enseignants et enseignantes qui cherchent à faire de leur école et de leur classe des lieux plus inclusifs et accueillants, les décideurs et décideuses politiques qui cherchent des données probantes afin de faire des changements politiques en faveur du pluralisme, et les activistes communautaires qui prennent des mesures immédiates pour le pluralisme.
En tant qu’ami ou amie du Centre, nous avons besoin de votre aide
Nous voulons soutenir un plus grand nombre d’acteurs aux premières lignes du pluralisme. Plus particulièrement le personnel enseignant, qui a connu une année exceptionnellement difficile, devant composer avec toutes les restrictions imposées par la pandémie, mais qui a fait preuve d’une grande résilience en trouvant des façons créatives d’offrir une éducation de qualité à ses élèves.
L’été dernier, nous avons reçu des centaines de courriels de la part d’enseignants et d’enseignantes désirant participer à la formation virtuelle que nous avons offerte, Parler de racisme dans la classe. La réponse a été extraordinaire et a souligné le besoin considérable de ressources pédagogiques abordant les enjeux sociaux systémiques avec les élèves.
Compte tenu des ressources limitées, nous n’avons pas pu offrir la formation à tous ceux et celles qui ont exprimé leur intérêt.
Avec votre aide, nous pourrons offrir un perfectionnement professionnel à un plus grand nombre d’enseignants et d’enseignantes l’an prochain. Votre don aidera le personnel enseignant à aborder les différences en classe et à acquérir la confiance nécessaire pour tenir des conversations délicates avec ses élèves afin de développer en eux la pensée critique, l’empathie et l’ouverture d’esprit.
SOUTENIR UN ENSEIGNANT OU UNE ENSEIGNANTE
Faites Un Don
Le Centre mondial du pluralisme est une organisation indépendante à but non lucratif fondée par Son Altesse l’Aga Khan et le gouvernement du Canada. Le Centre travaille avec des leaders politiques, des éducateurs et des bâtisseurs communautaires du monde entier pour faire valoir le pouvoir transformateur du pluralisme et le mettre en œuvre.
Copyright © 2020 Global Centre for Pluralism / Centre mondial du pluralisme, All rights reserved.
Our mailing address is:
330, promenade Sussex Drive, Ottawa, Ontario, Canada, K1N 0C7
Want to change how you receive these emails?
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
Aga Khan sent guidance on 13 December 2020
On 15 Dec 2020, at 12:39, Mahebub Chatur <mahebub.chatur@me.com> wrote:
In the latest Talika, - blessings and guidance- Hazar Imam says the focus today, which the community Leadership is actioning, are as follows.(link below)
Summary
Providing support to all Murids who are “vulnerable” globally. That means vulnerable due to the overall impact of Covid19, including due to age, health, poverty, ignorance, misinformation disinformation, mentally, of exclusion & inequity (“all forms” of vulnerability - see GJ and DJ Goals too)
Keeping all the community - Jamat “Informed and motivated”
By responding & sharing all Farmans, Reports research & programs of all the Jamats globally including those submitted to Hazar Imam and sharing Imam’s guidance on them too.
Link to Farmans asking our Leaders Mukhis & volunteers to do so http://ismaili.net/source/chatur-best-practice.
Link to Guidance https://twitter.com/chaturmahebub/statu ... 34272?s=12
Hazar Imam as you know also says we are living in a post fact society with rampant misinformation & vindictive cynicism (Verifying facts & information in critical)
“More than ever today we must be able to publish authoritative documents based on primary sources. There is no point in us rereading and rereading and rereading third hand or fourth hand documents. We can only get tied up in other peoples' interpretations, get further and further away from the original concept and thoroughly muddle and cloud what should be the truth." (AgaKhan)
M Chatur
In the latest Talika, - blessings and guidance- Hazar Imam says the focus today, which the community Leadership is actioning, are as follows.(link below)
Summary
Providing support to all Murids who are “vulnerable” globally. That means vulnerable due to the overall impact of Covid19, including due to age, health, poverty, ignorance, misinformation disinformation, mentally, of exclusion & inequity (“all forms” of vulnerability - see GJ and DJ Goals too)
Keeping all the community - Jamat “Informed and motivated”
By responding & sharing all Farmans, Reports research & programs of all the Jamats globally including those submitted to Hazar Imam and sharing Imam’s guidance on them too.
Link to Farmans asking our Leaders Mukhis & volunteers to do so http://ismaili.net/source/chatur-best-practice.
Link to Guidance https://twitter.com/chaturmahebub/statu ... 34272?s=12
Hazar Imam as you know also says we are living in a post fact society with rampant misinformation & vindictive cynicism (Verifying facts & information in critical)
“More than ever today we must be able to publish authoritative documents based on primary sources. There is no point in us rereading and rereading and rereading third hand or fourth hand documents. We can only get tied up in other peoples' interpretations, get further and further away from the original concept and thoroughly muddle and cloud what should be the truth." (AgaKhan)
M Chatur
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
New course on Pluralism
Pluralism - Ismaili perspective
A new online course is being launched soon. This is for all individuals, families, and through them their communities.
This is in accordance with the guidance from His Highness the Aga Khan, for pluralism to be taught and learned by everyone individually & institutionally.
“How we think shapes our institutions. And then our institutions shape us.” (Aga Khan)
There are currently no other “specific courses on pluralism.
If you know of any please share them on this Forum.
When we become aware of any, We will post them here.
COURSE PREVIEW
Host
Mahebub Chatur
Moderators
Naeema Kassam
Shaziya Chatur
LESSON 1
What is Pluralism
Link
https://youtu.be/zckZkwfIeqY
Self assessment - to test your understanding
Link - If expired you can request
by email to mahebubchatur@gmail.com
https://kahoot.it/challenge/02830226?ch ... 0522337750
A new online course is being launched soon. This is for all individuals, families, and through them their communities.
This is in accordance with the guidance from His Highness the Aga Khan, for pluralism to be taught and learned by everyone individually & institutionally.
“How we think shapes our institutions. And then our institutions shape us.” (Aga Khan)
There are currently no other “specific courses on pluralism.
If you know of any please share them on this Forum.
When we become aware of any, We will post them here.
COURSE PREVIEW
Host
Mahebub Chatur
Moderators
Naeema Kassam
Shaziya Chatur
LESSON 1
What is Pluralism
Link
https://youtu.be/zckZkwfIeqY
Self assessment - to test your understanding
Link - If expired you can request
by email to mahebubchatur@gmail.com
https://kahoot.it/challenge/02830226?ch ... 0522337750
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Pluralism - Ismaili Muslim Interpretation
Pluralism: A Divine Imperative
A Reflection and Faith-Based Advocacy for Institutional Reform
By Chatur Mahebub | 27 May 2025
Part 1: Understanding Pluralism – Simply,
As Taught by Our Imam
“Pluralism is vital for our existence—our humanity.” – Mawlana Hazar Imam
This reflection is offered with humility to explore what pluralism means—and why it is among the most urgent ethical and spiritual imperatives of our time, as
emphasized by Mawlana Hazar Imam.
What does it mean to live as a pluralist?
It means choosing a way of life rooted in the values taught by our Imam:
- Inclusion – Welcoming people of all backgrounds
- Kindness – Treating others with compassion and dignity
- Respect – Especially towards those with different views or traditions
- Responsiveness – Listening to and acknowledging greetings, concerns, and
requests from the Jamat
- Accountability – Honoring our Bayah by following Farmans and writing to the Imam when sincere concerns remain unanswered
To neglect these Farmans & principles is to risk disconnecting from the guidance in our Bayah
and Farmans.
Pluralism is not passive tolerance. It is:
- An active mindset
- A divine responsibility
- A way of life rooted in Qur’anic values and the teachings of the Imams
We are called by Imam to:
- Celebrate diversity in beliefs, cultures, and traditions
- Seek common ground while honoring our differences
- Learn from one another
- Embrace a cosmopolitan ethic of justice, humility, and collective progress
The creation of a harmonious society where every individual feels not only accepted but truly welcome is the responsibility of all citizens.” – Mawlana Hazar
Imam, 28 May 2015
Part 2: Advocacy for Pluralism in Institutional Governance
Faith-Based Advocacy for Economic Justice and Institutional Accountability
Many of our institutions, while grounded in spiritual guidance, risk straying from the principles of pluralism, equity, and justice embedded in our Constitution and
Farmans.
As neoliberal systems dominate global and local economies, we witness:
- Increasing elitism among leadership
- Opaque decision-making, often behind closed doors
- Lack of independent oversight and transparent grievance processes
- A culture of silence that discourages honest dialogue or dissent
This is not aligned with the values our Imam has consistently urged us to uphold.
To realign, we must:
- Champion ethical finance and economics: Islamic finance, cooperative models, and
socially responsible investments
- Demand transparency: in finances, appointments, and institutional decision-
making
- Promote inclusive economic policies: that uplift every part of the Jamat, not just
the privileged few
- Empower grassroots innovation: through ethical entrepreneurship and local
solutions
- Restore accountability and trust: via independent review mechanisms and
meaningful community engagement
The Challenge of Silence
Too many of us remain silent—believing divine justice will automatically correct injustice.
But faith is not passive. It requires action.
Imam has guided & taught us to:
Speak truth to power—even when it’s uncomfortable
- Challenge misconduct—even when cloaked in piety or tradition
- Protect the common good—even at personal risk
We must move beyond polite obedience and respectfully call for institutions that reflect the Farmans and ethical principles we commit to in our Bayah.
A Call to Action
Let us come together—leaders, volunteers, families, youth, and elders—to:
- Reclaim pluralism and justice as living, actionable values
- Reform our institutions with courage, compassion, and transparency
- Ensure our governance structures reflect the spiritual, ethical, and constitutional legacy
entrusted to us by our Imams—from before creation to today
Our Bayah is a two-way covenant.
Pluralism, justice, humility, and inclusion are not optional. They are divine imperatives for our time.
With respect and hope,
Chatur Mahebub
27 May 2025
Further Reading - Resources & Reflections
Challenges to Pluralism (X):
https://x.com/chaturmahebub/status/1918 ... 7Xf2J0Rhqf
O552US
The Opposite of Pluralism (X):
https://x.com/chaturmahebub/status/1918 ... 7Xf2J0Rhqf
O552USg
What Is Pluralism?
A Short Video Presentation (YouTube):
https://youtu.be/C6bhkokmcUA?si=wP5uMHxBArIeW7QR
Bayah Faith, Authority, and Farmans (PDF):
http://ismaili.net/timeline/2025/bayah.pdf3
A Reflection and Faith-Based Advocacy for Institutional Reform
By Chatur Mahebub | 27 May 2025
Part 1: Understanding Pluralism – Simply,
As Taught by Our Imam
“Pluralism is vital for our existence—our humanity.” – Mawlana Hazar Imam
This reflection is offered with humility to explore what pluralism means—and why it is among the most urgent ethical and spiritual imperatives of our time, as
emphasized by Mawlana Hazar Imam.
What does it mean to live as a pluralist?
It means choosing a way of life rooted in the values taught by our Imam:
- Inclusion – Welcoming people of all backgrounds
- Kindness – Treating others with compassion and dignity
- Respect – Especially towards those with different views or traditions
- Responsiveness – Listening to and acknowledging greetings, concerns, and
requests from the Jamat
- Accountability – Honoring our Bayah by following Farmans and writing to the Imam when sincere concerns remain unanswered
To neglect these Farmans & principles is to risk disconnecting from the guidance in our Bayah
and Farmans.
Pluralism is not passive tolerance. It is:
- An active mindset
- A divine responsibility
- A way of life rooted in Qur’anic values and the teachings of the Imams
We are called by Imam to:
- Celebrate diversity in beliefs, cultures, and traditions
- Seek common ground while honoring our differences
- Learn from one another
- Embrace a cosmopolitan ethic of justice, humility, and collective progress
The creation of a harmonious society where every individual feels not only accepted but truly welcome is the responsibility of all citizens.” – Mawlana Hazar
Imam, 28 May 2015
Part 2: Advocacy for Pluralism in Institutional Governance
Faith-Based Advocacy for Economic Justice and Institutional Accountability
Many of our institutions, while grounded in spiritual guidance, risk straying from the principles of pluralism, equity, and justice embedded in our Constitution and
Farmans.
As neoliberal systems dominate global and local economies, we witness:
- Increasing elitism among leadership
- Opaque decision-making, often behind closed doors
- Lack of independent oversight and transparent grievance processes
- A culture of silence that discourages honest dialogue or dissent
This is not aligned with the values our Imam has consistently urged us to uphold.
To realign, we must:
- Champion ethical finance and economics: Islamic finance, cooperative models, and
socially responsible investments
- Demand transparency: in finances, appointments, and institutional decision-
making
- Promote inclusive economic policies: that uplift every part of the Jamat, not just
the privileged few
- Empower grassroots innovation: through ethical entrepreneurship and local
solutions
- Restore accountability and trust: via independent review mechanisms and
meaningful community engagement
The Challenge of Silence
Too many of us remain silent—believing divine justice will automatically correct injustice.
But faith is not passive. It requires action.
Imam has guided & taught us to:
Speak truth to power—even when it’s uncomfortable
- Challenge misconduct—even when cloaked in piety or tradition
- Protect the common good—even at personal risk
We must move beyond polite obedience and respectfully call for institutions that reflect the Farmans and ethical principles we commit to in our Bayah.
A Call to Action
Let us come together—leaders, volunteers, families, youth, and elders—to:
- Reclaim pluralism and justice as living, actionable values
- Reform our institutions with courage, compassion, and transparency
- Ensure our governance structures reflect the spiritual, ethical, and constitutional legacy
entrusted to us by our Imams—from before creation to today
Our Bayah is a two-way covenant.
Pluralism, justice, humility, and inclusion are not optional. They are divine imperatives for our time.
With respect and hope,
Chatur Mahebub
27 May 2025
Further Reading - Resources & ReflectionsChallenges to Pluralism (X):
https://x.com/chaturmahebub/status/1918 ... 7Xf2J0Rhqf
O552US
The Opposite of Pluralism (X):
https://x.com/chaturmahebub/status/1918 ... 7Xf2J0Rhqf
O552USg
What Is Pluralism?
A Short Video Presentation (YouTube):
https://youtu.be/C6bhkokmcUA?si=wP5uMHxBArIeW7QR
Bayah Faith, Authority, and Farmans (PDF):
http://ismaili.net/timeline/2025/bayah.pdf3
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Pluralism - Ismaili Muslim Interpretation
Pluralism is vital for our existence and our humanity -Hazar Imam
Full article and Farmans
https://www.icloud.com/iclouddrive/08c- ... n_2025_fnl
https://x.com/chaturmahebub/status/1918 ... hqfO552USg
Full article and Farmans
https://www.icloud.com/iclouddrive/08c- ... n_2025_fnl
https://x.com/chaturmahebub/status/1918 ... hqfO552USg
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
Re: pluralism UNESCO webinar
Webinar - Pluralism in Higher Education: Definitions, Directions, and DilemmasCo-hosted by UNESCO IESALC and the Global Centre for Pluralism
⸻
The following is a reflection on the webinar titled “Pluralism in Higher Education: Definitions, Directions, and Dilemmas”, jointly hosted by UNESCO IESALC and the Global Centre for Pluralism.
The session brought together diverse voices to explore the meaning, relevance, and future of pluralism in higher education—and by extension, in society.
As championed by His Highness the Aga Khan, pluralism is not merely about diversity or tolerance. It is a moral and conscious orientation toward respecting human difference, foundational to peace, dignity, inclusion, and our shared future.
“Pluralism is a choice which understands competing values and ethics as sources and forces of strength, and enacts those which are for the common good.”
Pluralism is not instinctive; it must be nurtured intentionally and taught from birth, in homes, schools, and institutions. Encouragingly, UNESCO is now supporting pluralism in higher education through partnerships with institutions like the Global Centre for Pluralism.
⸻
Defining Pluralism: A Constellation of Perspectives by Speakers
Pluralism is not a singular, fixed definition—it is best understood as a dynamic practice and a shared responsibility:
• Meredith Preston McGhie, Secretary General of the Global Centre for Pluralism, stressed that pluralism is more than inclusion—it is about belonging. It’s not about “winning” debates but choosing dialogue with humility and openness. Belonging fosters positive responses to diversity.
• Dameon Black, Executive Director of Jamaica’s Tertiary Education Commission, described pluralism as the respectful negotiation of differences, where engagement is genuine and free of bias or domination.
• Francesc Pedró, Director of UNESCO IESALC, offered a poignant metaphor: “Pluralism is like air—you only notice it when you’re suffocating.” He urged education to resist colonial legacies, embrace difference, and restore dignity.
• Dr. Aleem Bharwani, from the University of Calgary, called pluralism a “relational ethic”—a shared journey practiced through dialogue, inquiry, and mutual recognition.
Together, these perspectives present pluralism as:
A discipline & virtue of dialogue, a practice of dignity, and a framework for shared humanity—especially critical in today’s polarized & suffocating world.
His Highness the Aga Khan has explained pluralism as a subconscious mindset shift—a moral lens to understand, respect, engage and celebrate difference.
“Pluralism is a conscientious choice that enables and fosters positive responses grounded in respect for human diversity and the common good.”
The opposite of pluralism—exclusivism or monoculturalism—fuels inequality, deepens ignorance, blocks empathy, and can enable authoritarianism.
⸻
Early Education is Essential
One crucial point not deeply addressed in the webinar is that pluralism must begin early. If only introduced at the university level, it will be too late for many—and will only benefit a limited population.
According to UNESCO, only about 40% of young adults globally are enrolled in tertiary education, with much lower rates in low-income regions.
Pluralism must therefore also be taught in pre-primary, primary, and secondary education, with the active participation of teachers, parents, and communities.
This has been a consistent emphasis of His Highness for over 30 years
⸻
The Way Forward: Five Key Pillars
1. Education as Catalyst
• Have a pluralism curriculum and courses and Integrate pluralism into all curricula and learning environments.
• Train students in dialogue, respectful disagreement, and empathy.
• Engage youth as leaders and participants.
2. Dialogue and Trust
• Foster inclusive, facilitated dialogue.
• Promote listening-based leadership and governance models.
• Avoid symbolic inclusion; all voices must matter and truely be included
3. Community Integration
• Extend pluralism from universities to local and rural communities.
• Reframe and reimagine education spaces as collaborative and socially responsive.
4. Collaboration and Access
• Develop global partnerships and cross-sector resource sharing.
• Build online platforms to democratize pluralism education.
5. Monitoring and Evidence
• Use the Global Pluralism Monitor to track macro and micro outcomes and guide decisions.
• Implement evidence-based strategies and frameworks to evaluate impact.
⸻
Challenges: Resistance and Power Dynamics
Despite positive developments, key obstacles remain:
• Historical & Political Resistance: Colonial legacies and polarized democracies weaken pluralist values.
• Superficial Inclusion: Without structural reform, representation risks becoming tokenism.
• Unequal Access: With most people excluded from higher education, pluralism must be widened to all.
• Financial Gaps: Sustainable funding and government commitment are essential.
• Leadership Through Listening: True leadership in pluralist societies begins with deep, reflective listening.
Pedró emphasized:
“You will face rejection and resistance. But the dialogue must continue. You are not alone. Partnerships and evidence-based action are critical.”
⸻
Conclusion: Pluralism as a Shared Journey
Pluralism is not a destination—it is a lived ethic, an everyday practice, and a collective responsibility.
It is about teaching, not preaching. Practicing, not theorizing. Listening, not dominating.
While no single definition of pluralism was agreed upon in the webinar, all voices affirmed its interconnectedness with human dignity, its urgency amid global division, and its necessity in moral and educational leadership.
Institutional gaps remain—even within UNESCO—and much work lies ahead. But the commitment expressed during this dialogue offers hope and direction.
Pluralism has been within us and belongs to all of us. The time to act is now.
Participants:
• Francesc Pedró – Director, UNESCO IESALC
• Meredith Preston McGhie – Secretary General, Global Centre for Pluralism
• Dameon Black – Executive Director, Jamaica Tertiary Education Commission
• Dr. Aleem Bharwani – Academic Director, University of Calgary Pluralism Initiative
Moderators:
• Nathalie Sirois and Bosen Lily Liu
Hosted by:
• UNESCO IESALC and the Global Centre for Pluralism
Link
Webinar
https://youtu.be/Gnbj962Glic
My piece viewtopic.php?p=73596#p73596
M Chatur
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
AKF Report Kenya Pluralism - Ismaili Muslim Interpretation
Letter response and requests to AKF AKDN IIS GCP and all
AKF Aga Khan Foundation - VBE - Calue Based Education
Evaluation in Kenya about - 250 teachers - Response on Pluralism
AKF has carried out a research survey in Kenya under the Values-Based Education (VBE) programme, in which they make a claim that their work promotes pluralism as defined, taught, and explained by Mawlana Hazar Imam in his Farmans for over four decades.
This raises a fundamental question: Have they fully understood what pluralism is based on what His Highness has repeatedly emphasised - that pluralism itself must be taught — it is not incidental, nor simply the by-product of empathy or diversity training. In fact the reverse -
Below I set out what the AKF -IIS evaluation says, and my response. There is no mention of Global Centre of Pluralism’s inclusion - monitor in this report or indeed the promotion of pluralism in this report in Kenya - or other countries !
⸻
1. Introduction
• I acknowledge the efforts of AKF in Kenya to strengthen education and teacher development.
• However, the purpose of this note is to highlight the misunderstanding and misrepresentation of pluralism in their evaluation.
2. What the Evaluation Says
• The VBE evaluation equates pluralism with embracing diversity, empathy, emotional regulation, and classroom inclusivity.
• Outcomes are presented largely in terms of teachers’ attitudes, relationships, and pedagogy.
3. The Aga Khan’s Definition of Pluralism
• His Highness has defined pluralism as a conscientious, positive choice to respect human diversity and work for the common good.
• Pluralism is not simply empathy or inclusion — it is a holistic transformation of psyche, institutions, and society.
• The Global Centre for Pluralism (Ottawa), founded by His Highness, provides the authoritative framework.
• As summarised:
“Pluralism is a conscientious choice which enables and fosters positive responses grounded in respect for human diversity and the common good.”
4. Why Their Evaluation is Partial and Misplaced
• Because their premise of pluralism is incomplete, the outcomes they report cannot be claimed as pluralism.
• The findings reflect only partial progress in teacher values, not systemic or leadership transformation.
• Structural issues such as representation, accountability, and institutional culture are omitted.
• By failing to align with His Highness’s definition, the programme risks being misbranded as pluralism when in reality it is values-based education.
5. Conclusion
• The VBE programme has value in strengthening teacher reflection and empathy, but it should not be presented as pluralism.
• True pluralism, as articulated by Mawlana Hazar Imam, requires deliberate teaching, deep institutional change, and conscious positive choice.
• AKF and its evaluators are urged to revisit their definitions and align their framework with the specific definition teaching Farmans and the top priority Goal set by of His Highness and since 2006 by the Global Centre for Pluralism, in order to achieve and actualise pluralism - also within the Leadership & Boards
6. Annex / Reference
• Pluralism AKDN GCP 01 Jan 2025 – Link
• Selected quotations from Farmans of His Highness and publications of the Global Centre for Pluralism. See also earlier emails and requests
AKF- IIS - AKDN AKES Report
<Activating Values Report.pdf>
AKF VBE Evaluation in Kenya – Response on Pluralism
AKF has carried out a research survey in Kenya under the Values-Based Education (VBE) programme, in which they make a claim that their work promotes pluralism as defined, taught, and explained by Mawlana Hazar Imam in his Farmans for over four decades.
This raises a fundamental question: Have they fully understood what pluralism is based on what His Highness has repeatedly emphasised - that pluralism itself must be taught — it is not incidental, nor simply the by-product of empathy or diversity training. In fact the reverse -
Below I set out what the AKF -IIS evaluation says, and my response. There is no mention of Global Centre of Pluralism’s inclusion - monitor in this report or indeed the promotion of pluralism in this report in Kenya - or other countries !
⸻
1. Introduction
• I acknowledge the efforts of AKF in Kenya to strengthen education and teacher development.
• However, the purpose of this note is to highlight the misunderstanding and misrepresentation of pluralism in their evaluation.
2. What the Evaluation Says
• The VBE evaluation equates pluralism with embracing diversity, empathy, emotional regulation, and classroom inclusivity.
• Outcomes are presented largely in terms of teachers’ attitudes, relationships, and pedagogy.
3. The Aga Khan’s Definition of Pluralism
• His Highness has defined pluralism as a conscientious, positive choice to respect human diversity and work for the common good.
• Pluralism is not simply empathy or inclusion — it is a holistic transformation of psyche, institutions, and society.
• The Global Centre for Pluralism (Ottawa), founded by His Highness, provides the authoritative framework.
• As summarised:
“Pluralism is a conscientious choice which enables and fosters positive responses grounded in respect for human diversity and the common good.”
4. Why Their Evaluation is Partial and Misplaced
• Because their premise of pluralism is incomplete, the outcomes they report cannot be claimed as pluralism.
• The findings reflect only partial progress in teacher values, not systemic or leadership transformation.
• Structural issues such as representation, accountability, and institutional culture are omitted.
• By failing to align with His Highness’s definition, the programme risks being misbranded as pluralism when in reality it is values-based education.
5. Conclusion
• The VBE programme has value in strengthening teacher reflection and empathy, but it should not be presented as pluralism.
• True pluralism, as articulated by Mawlana Hazar Imam, requires deliberate teaching, deep institutional change, and conscious positive choice.
• AKF and its evaluators are urged to revisit their definitions and align their framework with the specific definition teaching Farmans and the top priority Goal set by of His Highness and since 2006 by the Global Centre for Pluralism, in order to achieve and actualise pluralism - also within the Leadership & Boards
6. Annex / Reference
• Pluralism AKDN GCP 01 Jan 2025 – Link
• Selected quotations from Farmans of His Highness and publications of the Global Centre for Pluralism. See also earlier emails and requests
AKF- IIS - AKDN AKES Report
<Activating Values Report.pdf>
https://akflearninghub.org/document/act ... ng-report/
M Chatur
AKF Aga Khan Foundation - VBE - Calue Based Education
Evaluation in Kenya about - 250 teachers - Response on Pluralism
AKF has carried out a research survey in Kenya under the Values-Based Education (VBE) programme, in which they make a claim that their work promotes pluralism as defined, taught, and explained by Mawlana Hazar Imam in his Farmans for over four decades.
This raises a fundamental question: Have they fully understood what pluralism is based on what His Highness has repeatedly emphasised - that pluralism itself must be taught — it is not incidental, nor simply the by-product of empathy or diversity training. In fact the reverse -
Below I set out what the AKF -IIS evaluation says, and my response. There is no mention of Global Centre of Pluralism’s inclusion - monitor in this report or indeed the promotion of pluralism in this report in Kenya - or other countries !
⸻
1. Introduction
• I acknowledge the efforts of AKF in Kenya to strengthen education and teacher development.
• However, the purpose of this note is to highlight the misunderstanding and misrepresentation of pluralism in their evaluation.
2. What the Evaluation Says
• The VBE evaluation equates pluralism with embracing diversity, empathy, emotional regulation, and classroom inclusivity.
• Outcomes are presented largely in terms of teachers’ attitudes, relationships, and pedagogy.
3. The Aga Khan’s Definition of Pluralism
• His Highness has defined pluralism as a conscientious, positive choice to respect human diversity and work for the common good.
• Pluralism is not simply empathy or inclusion — it is a holistic transformation of psyche, institutions, and society.
• The Global Centre for Pluralism (Ottawa), founded by His Highness, provides the authoritative framework.
• As summarised:
“Pluralism is a conscientious choice which enables and fosters positive responses grounded in respect for human diversity and the common good.”
4. Why Their Evaluation is Partial and Misplaced
• Because their premise of pluralism is incomplete, the outcomes they report cannot be claimed as pluralism.
• The findings reflect only partial progress in teacher values, not systemic or leadership transformation.
• Structural issues such as representation, accountability, and institutional culture are omitted.
• By failing to align with His Highness’s definition, the programme risks being misbranded as pluralism when in reality it is values-based education.
5. Conclusion
• The VBE programme has value in strengthening teacher reflection and empathy, but it should not be presented as pluralism.
• True pluralism, as articulated by Mawlana Hazar Imam, requires deliberate teaching, deep institutional change, and conscious positive choice.
• AKF and its evaluators are urged to revisit their definitions and align their framework with the specific definition teaching Farmans and the top priority Goal set by of His Highness and since 2006 by the Global Centre for Pluralism, in order to achieve and actualise pluralism - also within the Leadership & Boards
6. Annex / Reference
• Pluralism AKDN GCP 01 Jan 2025 – Link
• Selected quotations from Farmans of His Highness and publications of the Global Centre for Pluralism. See also earlier emails and requests
AKF- IIS - AKDN AKES Report
<Activating Values Report.pdf>
AKF VBE Evaluation in Kenya – Response on Pluralism
AKF has carried out a research survey in Kenya under the Values-Based Education (VBE) programme, in which they make a claim that their work promotes pluralism as defined, taught, and explained by Mawlana Hazar Imam in his Farmans for over four decades.
This raises a fundamental question: Have they fully understood what pluralism is based on what His Highness has repeatedly emphasised - that pluralism itself must be taught — it is not incidental, nor simply the by-product of empathy or diversity training. In fact the reverse -
Below I set out what the AKF -IIS evaluation says, and my response. There is no mention of Global Centre of Pluralism’s inclusion - monitor in this report or indeed the promotion of pluralism in this report in Kenya - or other countries !
⸻
1. Introduction
• I acknowledge the efforts of AKF in Kenya to strengthen education and teacher development.
• However, the purpose of this note is to highlight the misunderstanding and misrepresentation of pluralism in their evaluation.
2. What the Evaluation Says
• The VBE evaluation equates pluralism with embracing diversity, empathy, emotional regulation, and classroom inclusivity.
• Outcomes are presented largely in terms of teachers’ attitudes, relationships, and pedagogy.
3. The Aga Khan’s Definition of Pluralism
• His Highness has defined pluralism as a conscientious, positive choice to respect human diversity and work for the common good.
• Pluralism is not simply empathy or inclusion — it is a holistic transformation of psyche, institutions, and society.
• The Global Centre for Pluralism (Ottawa), founded by His Highness, provides the authoritative framework.
• As summarised:
“Pluralism is a conscientious choice which enables and fosters positive responses grounded in respect for human diversity and the common good.”
4. Why Their Evaluation is Partial and Misplaced
• Because their premise of pluralism is incomplete, the outcomes they report cannot be claimed as pluralism.
• The findings reflect only partial progress in teacher values, not systemic or leadership transformation.
• Structural issues such as representation, accountability, and institutional culture are omitted.
• By failing to align with His Highness’s definition, the programme risks being misbranded as pluralism when in reality it is values-based education.
5. Conclusion
• The VBE programme has value in strengthening teacher reflection and empathy, but it should not be presented as pluralism.
• True pluralism, as articulated by Mawlana Hazar Imam, requires deliberate teaching, deep institutional change, and conscious positive choice.
• AKF and its evaluators are urged to revisit their definitions and align their framework with the specific definition teaching Farmans and the top priority Goal set by of His Highness and since 2006 by the Global Centre for Pluralism, in order to achieve and actualise pluralism - also within the Leadership & Boards
6. Annex / Reference
• Pluralism AKDN GCP 01 Jan 2025 – Link
• Selected quotations from Farmans of His Highness and publications of the Global Centre for Pluralism. See also earlier emails and requests
AKF- IIS - AKDN AKES Report
<Activating Values Report.pdf>
https://akflearninghub.org/document/act ... ng-report/
M Chatur
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
Pluralism - Ismaili Muslim Interpretation
Report: UK PM Starmer’s Pride in Place Plan Hands Power Back to Communities by Enabling and Empowering Local People
“Empowering Communities: Starmer’s £5bn Renewal Drive Resonates with Aga Khan’s Vision & pluralism
Headline: £5 billion “Pride in Place” fund signals Labour’s shift to community-led renewal
Byline: By M Chatur
⸻
In his most recent address, today by Prime Minister Keir Starmer unveiled one of the government’s most ambitious efforts to decentralise power in decades. Hazar Imam has been advocating this and pluralism for over 25 years in our community institutions and Leaders including GCP
“Government funding of £5 billion will be used to revive high streets, parks and public spaces.
The aim is to support people across 339 neighbourhoods to lead the renewal in their local areas as part of the Government’s new Pride in Place programme.
As part of the fund, 169 areas will receive £2 million every year for a decade to give them certainty when planning for the future, totalling £3.5 billion.”
The emphasis is clear: renewal must be led by local people, not imposed by Westminster. Neighbourhoods will set their own priorities, manage their own programmes, and take ownership of their community’s future.
This marks a deliberate step away from the centralised, top-down model of governance and toward what Starmer has called a working people’s government — one that empowers both the disadvantaged and the middle class to shape their environment and opportunities.
The plan’s design — multi-year certainty, locally managed boards, and direct funding to neighbourhoods — mirrors principles long advocated in pluralist philosophy. It reflects the conviction that communities thrive when given both the capacity and responsibility to manage their own programmes, budgets, and development.
For more than four decades, His Highness the Aga Khan has emphasised pluralism as a holistic framework for social progress. Not as an add-on to diversity or inclusion, but as a way of life: a recognition that societies are strongest when they embrace difference, empower communities, and enable citizens to become active stewards of their own well-being and quality of life.
Starmer’s Pride in Place programme echoes that vision. By dispersing power, encouraging community agency, and ensuring that decisions are not made in a rigid pyramid but closer to the ground where people live, it resonates directly with the principles of pluralism and community empowerment.
If fully realised, the policy could transform how government works with its citizens — shifting from being a manager of programmes to being an enabler of communities. This is not just administrative reform; it is a philosophical shift that acknowledges what pluralist thinkers and leaders like the Aga Khan have been advocating for decades: that true progress comes when power is shared, communities are trusted, and people themselves become the authors of Sharing their future today
Link
Source: Lancashire Telegraph
https://www.lancashiretelegraph.co.uk/n ... ?ref=yahoo
M Chatur
“Empowering Communities: Starmer’s £5bn Renewal Drive Resonates with Aga Khan’s Vision & pluralism
Headline: £5 billion “Pride in Place” fund signals Labour’s shift to community-led renewal
Byline: By M Chatur
⸻
In his most recent address, today by Prime Minister Keir Starmer unveiled one of the government’s most ambitious efforts to decentralise power in decades. Hazar Imam has been advocating this and pluralism for over 25 years in our community institutions and Leaders including GCP
“Government funding of £5 billion will be used to revive high streets, parks and public spaces.
The aim is to support people across 339 neighbourhoods to lead the renewal in their local areas as part of the Government’s new Pride in Place programme.
As part of the fund, 169 areas will receive £2 million every year for a decade to give them certainty when planning for the future, totalling £3.5 billion.”
The emphasis is clear: renewal must be led by local people, not imposed by Westminster. Neighbourhoods will set their own priorities, manage their own programmes, and take ownership of their community’s future.
This marks a deliberate step away from the centralised, top-down model of governance and toward what Starmer has called a working people’s government — one that empowers both the disadvantaged and the middle class to shape their environment and opportunities.
The plan’s design — multi-year certainty, locally managed boards, and direct funding to neighbourhoods — mirrors principles long advocated in pluralist philosophy. It reflects the conviction that communities thrive when given both the capacity and responsibility to manage their own programmes, budgets, and development.
For more than four decades, His Highness the Aga Khan has emphasised pluralism as a holistic framework for social progress. Not as an add-on to diversity or inclusion, but as a way of life: a recognition that societies are strongest when they embrace difference, empower communities, and enable citizens to become active stewards of their own well-being and quality of life.
Starmer’s Pride in Place programme echoes that vision. By dispersing power, encouraging community agency, and ensuring that decisions are not made in a rigid pyramid but closer to the ground where people live, it resonates directly with the principles of pluralism and community empowerment.
If fully realised, the policy could transform how government works with its citizens — shifting from being a manager of programmes to being an enabler of communities. This is not just administrative reform; it is a philosophical shift that acknowledges what pluralist thinkers and leaders like the Aga Khan have been advocating for decades: that true progress comes when power is shared, communities are trusted, and people themselves become the authors of Sharing their future today
Link
Source: Lancashire Telegraph
https://www.lancashiretelegraph.co.uk/n ... ?ref=yahoo
M Chatur
-
mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
Pluralism - Ismaili Muslim Interpretation
A conversation with Meredith Preston McGhie, Secretary General of the Global Centre for Pluralism
United Kingdom
21 min read • 30 Oct 2025
Our interview with Meredith Preston McGhie addresses a range of topics, from the meaning of pluralism to its application in reducing conflicts, changing perceptions of the “other,” and to the work of the Global Centre for Pluralism. The Global Pluralism Award will be conferred this year – the 5th time the prize has been given.
Winners will be announced shortly, with a ceremony to take place this November. At a time of growing anxiety, the laureates are phenomenal examples of action toward a better future – building bridges and overcoming division to re-centre positive humanity in some of the world's toughest places. Follow the Global Centre for Pluralism for the latest news on the Award.
Thank you for taking the time to discuss a topic of great urgency in today's world. Perhaps we should begin with an explanation of the distinctions between three related concepts that are used interchangeably but which have different meanings: tolerance, diversity, and pluralism?
These concepts are indeed connected, and we often see confusion so I am happy to start by clarifying it. Diversity is a fact. It exists in all societies. We are diverse ethnically, linguistically, in terms of our faith, our geography, political persuasion, race, gender, and so forth. These diversities exist in different forms in every community, every society around the world.
Pluralism is the set of actions we take to see diversity as a strength to be harnessed to make society better. Each society will have a different path towards pluralism, but the ultimate goal for pluralism is to see diversity as a strength for our collective success. That is the sort of ethic for respect for diversity that His Late Highness so often talked about.
A pluralist society is a long-term aspiration that helps us to frame each decision we take (as governments, institutions, individuals) around how we can all work towards fostering belonging – the dignity and respect of each individual and group in a society.
Therefore, the idea of belonging is equally important to pluralism. It is important to reflect on what it means to belong. To intrinsically feel part of a society, that others see you as part of it, and respect you in your fullest form, and that you can fully participate in the direction of that society.
What is critical about this is that my belonging does not come at the expense of yours, that these things are and must be mutually reinforcing and connected. This is foundational to the development of peaceful, prosperous and just societies and is at the core of pluralism.
Tolerance and social cohesion are important concepts and significant steps on a society’s path to pluralism. When you think about tolerating difference however, you do not think about what I just described – tolerance only gets you part of the way to this more transformative path of pluralism. We embrace approaches to tolerance and use this as an important marker as we talk about other pluralism foundational concepts.
The UN Declaration of Human Rights lists 30 basic rights, such as respect for life, religion, dignity, freedom of expression and so on. But different societies and traditions interpret and prioritize these rights differently. What are Canadian values? Does someone from another country arriving in Canada have to change certain concepts to be able to be Canadian or accepted as fully Canadian? There will always be a retained aspect of cultural tradition and identity, so is there an inevitable conflict here? And how does one resolve that?
There are many ways to try to resolve these tensions – there is not an easy or single answer. One of the questions that I would pose back, if I was in conversation with someone, is to understand what we mean by “values.” Often, when one has a dialogue with different communities about what their values are, there is more in common than many might expect to find. The expression of those values may look different. What concerns me is when statements come from a place of fear rather than a genuine conversation about what our values are and how they connect us.
Too often in our current climate, with social media, we see our identities as fixed and not evolving or adapting. I am also conscious that for some it feels like things are evolving and changing too fast. That is where these reactions often stem from. It is important to find ways of leaning in and having civil discourse around where those values are, in fact, connected.
As an example, we convened a discussion with a Jewish professor of political science in Canada, and a Palestinian law professor in California who work together, trying to understand Israel and Palestine from both of their perspectives, which as you can imagine right now is probably one of the hardest things to do anywhere in the world. I asked them how they do this. And they said, even when they deeply disagree, and even when one has hurt the other in the way that they expressed something, they go back to core shared values. And those values are quite human. Those values are for a peaceful future for the region, for belonging. I do think that when we all go back to those basics, we can find common ground.
Princess Zahra and Ms McGhie congratulate Esther Omam, a peacebuilder from Cameroon and one of three winners of the 2023 Global Pluralism Award.
Photo: Patrick Doyle
While leaders seem to be talking a lot about pluralism, we've seen a continuation of conflicts. There are conflicts in Ukraine, Myanmar, Gaza, Sudan - the list goes on. So, many governments and leaders seem to espouse the notion of pluralism but are not actually practicing it, and the world is not a safer place for many people.
I would like to note that you are talking about political leaders, but it is important that we broaden our notion of leadership. His Late Highness was an example of a leader who expressed a vision that is much deeper and broader. We need to look to a wider range of leaders. We live in a world where conflict is on the rise and many of these have re-emerged because of negligence in addressing core questions of how to engage with diversity. In surveys across Sudan, even in the depths of conflict right now, people point to the failure of building a genuinely inclusive political system as a contributor to the conflict.
So, this failure of pluralist leadership that contributes to these conflicts needs to be addressed. Some politicians I have spoken to remark that their own systems incentivize them to take divisive positions rather than try to draw people into a civil conversation. We increasingly see systems where bases are being mobilized, rather than leaders leaning into the middle ground. We need to come back to engage in what is a large, but often a more silent, middle ground.
That said, much of our work on peace and conflict gives me a sense of optimism in the midst of incredibly difficult, intractable conflicts, because people are talking much more directly about the centrality of pluralism in peace processes than they were 20 years ago. Because they recognize at a deeper level that it is the core failing that they need to address to sustainably resolve conflicts in places like Sudan and Myanmar and elsewhere.
We are seeing increasing divisions within society about all manner of issues, whether it's abortion, the roles of church and state, and, of course, immigration. We are seeing more and more extreme positions and opinions, which political leaders are adopting just to win. Does this present a pessimistic view for the future about the pluralistic vision that we have?
It is indeed a challenge. One of the factors that we have to contend with now is the social media landscape and algorithms prioritize more hardline positions to the top of social media feeds. More work needs to be done to elevate diversity of perspective in these spaces for civil discourse.
For example, one of our phenomenal Global Pluralism Award laureates is a digital peacebuilding organization called “Build Up.” They use digital tools to surface these kinds of conversations in ways that are not polarizing, but to identify consensus around areas where you maybe don't believe that consensus exists.
For example, they often talk about not building consensus, but actually finding consensus through digital tools. So rather than having a social media feed that is divisive and angry, you have a series of polls that draw out people's perspectives, and then the perspectives get adapted and voted on by the online community. As this process happens, those with which people agree start rising to the top.
This surfaces areas of agreement that people didn't realize existed. Sometimes digital space can be helpful in these discussions when people are behind a screen and being well-facilitated, it enables people to talk about something that may be harder to do face-to-face. That is just one example where we see people trying to do things differently.
The challenge is that the social media platforms are behemoths, and they surround us all the time. Often citizens do not know where to seek out these other platforms to have this engagement. We can all be better at figuring out where these platforms are and making sure that they are spread more widely.
Ms McGhie at the Oslo Forum 2022, with Joaquim Alberto Chissano, former President of Mozambique.
Photo: Global Centre for Pluralism
Today, we also have people living in their own ideological bubbles reflecting their notions of a Utopian society. One bubble may be focused on a gun rights, immigration, and a pro-life agenda, and another concerned about the environment, reproductive choice, and so on. So, if people aren't willing to move out of their own dogmatic beliefs and entertain alternative views, how does one broaden their perspectives and have a civil discourse with those whom we disagree, as His Late Highness suggested?
Our silos are certainly a challenge. The recent Edelman Trust Barometer, asked the question: “who do you trust the most to deliver a message to you?” In health messages, scientists still ranked very high. However, almost equally to scientists, the poll showed that people trust “people like myself”. What this finding reminds us of is that we are narrowing our trust to those we believe are like ourselves.
At the same time, I do see people from different “silos” coming together across divides. An initiative that recently gave me hope, is one shepherded by the Carter Center, working across the United States that is cross-partisan, mobilizing to mitigate political violence, where they have Republicans and Democrats coming together. They do not focus on issues on which they disagree but rather on those they do on a shared vision for trust in the electoral process as a baseline in the lead up to the 2024 Presidential elections. This is a reminder that we do have places where we can start to work together.
A lot of the work that we do on leadership training for pluralism around the world starts with core principles of a baseline on which you can build a shared foundation. You do not start with the hardest conversation but rather start with spaces in which you can build trust and confidence. And they exist.
Focusing on the pluralism and tolerance aspects again, we have seen for as long as two decades, an anti-immigrant bias that is now in Europe. We see this as a core question across North America as well. How does the Global Centre address this? Because without immigrants, few countries would manage to have a labor pool. So, how do we change the mindset about immigration as positive for society?
Some previous research in Canada is interesting in this respect. In one study, people were asked how “Canadian” they feel, and then were asked how they feel about migrants in their society. In most societies if one expresses greater patriotism, one tends to express less support for immigration. In Canada, this opposite was found to be true. There has been a long-standing recognition of the value and importance of immigration to building what Canada is today. That is an important thing to remember, given the tensions over these last couple of years, but I want to remind us of that baseline because it is important to preserve this element of our Canadian identity.
What we see in terms of successes that may have led to this sentiment in the past is when we have a clear plan on how to engage with immigration, to ensure that the incredible skills that newcomers bring to Canada are utilized. How we accredit newcomers, how we support leaders who will be helping to engage new Canadians in their communities and institutions is central to the success – for everyone.
We are very excited that we are beginning some work on pluralism leadership training in Canada to support newcomer teachers which we hope will also serve to contribute to improving school environments for all children.
The private sponsorship of refugees in Canada is another community-based example of communities opening their doors and their hearts, quite literally, to incoming refugees. Because the community is responsible for how that family settles in Canada, you see a much greater degree of success of how those families have been able to set themselves up. UNHCR uses this as a global example because it is belonging-centered. That is what we are seeking to do on the education front and I know it can be replicated in other areas.
Education is key to changing attitudes, so what is the Centre doing in terms of curriculum? Training teachers in one aspect but is there something for students that has been inserted into curriculum that promotes a pluralist mindset?
We focus on the role of educators, the role of school administrators, and the entire environment of schools. While curriculum development is important, developing content for national-level curricula around the world is a massively time-intensive and heavy lift.
We identify core program pillars for GCP where we can have outsized impact. One of those focuses on leadership in education and leadership for pluralism. Ensuring that teachers and school administrators and heads of teachers’ unions and school boards have the tools to be able to engage with difficult topics, and to support learning that centres belonging, and pluralism throughout.
For example, one of our Global Pluralism Award winners from 2019, “Learning History That Is Not Yet History,” was a collective of history educators in the Balkans that got together and said, we need different tools to teach our national histories. These are history educators from different countries in the Balkans recognizing that the curricula that they had was setting them up for division and potentially for conflict in the future.
They recognized that because often history curriculum is a political act in societies, it is not easy to change, however the teachers could change how they were teaching it so that students were seeing the multiple perspectives in past conflicts as well as understanding the diversity in society today.
Secretary General McGhie in conversation with Ms Gillian Triggs, Assistant High Commissioner for Protection at the United Nations High Commission for Refugees.
Photo: Global Centre for Pluralism
The U.S. World History curriculum devotes around three per cent of its content to discussions of Muslims and Arabs, glossing over their contributions to science and philosophy. But where is content on the Malian Empire, the cycles of history of Ibn Khaldun, or knowledge about Ibn Sina’s Canon of Medicine, and so many others? If we’re going to have a truly pluralistic society, would a more comprehensive approach not encourage a better understanding of peoples, their cultures, and contributions?
Absolutely, more comprehensive history education is critical. History education is how we tell our children what has come before them and how to imagine their citizenship and their society. Therefore, what we do not tell them and how we tell it is as important as what we do tell in our history education.
When I was working in East Africa and was the advisor to His Excellency Kofi Annan following the post-election violence in Kenya in 2008, one of the issues that was raised was the need to reimagine the history curriculum for education in Kenya to tell the story of many communities that had suffered throughout the country’s history. This was such a sensitive discussion – it is a demonstration of how much it is at the heart of how we understand our identities.
As a Pluralism Centre with emphasis on “global,” what would you say have been the major projects of the Centre and its successes?
We are a global institution with deep roots in Canada rather than a Canadian institution exporting Canadian ideas. Pluralism is a universal idea and therefore it is important that we learn and engage globally. I am particularly pleased with the recent launch of the Global Pluralism Monitor, a comprehensive tool to understand the state of pluralism in countries around the world.
We work with a global network of practitioners in their countries to understand how pluralism expresses itself in the institutions, laws and policies, in the norms and narratives, and in leadership in those societies. The Monitor is an action-oriented tool, designed to be a resource for leaders to take forward a different set of conversations to engage peacefully and productively with their diversity. That is very much the core of how we operate, that each place we go, we try to understand the context. We meet the society where it is at, we take direction from our partners, and we build out a program of work.
It has been gratifying to see the uptake of this in different countries. In Colombia, for example, we were requested by Indigenous and Afro-Colombian women leaders to work with them to adapt the Monitor framework and to build a new way for communities to engage with the implementation of the 2016 peace agreement. This has been particularly important for us because this agreement contains some of the most pluralist elements of any peace agreement. However, it still has a long way to go in its implementation. Bringing a new resource to these efforts in partnership with leaders in Colombia is an honour.
In Ghana, when we launched the Monitor report, it was utilized by our partners as part of a national campaign to re-energize legislation called the “Affirmative Action Bill” in Parliament, that focuses on equality of women and girls but which had been languishing for about a decade. Their campaign culminated in the adoption of the Bill, which we are thrilled to see. So, the Monitor gives us these opportunities to engage deeply with partners around the world.
I would also just point to some of our work in Sudan where we have had the opportunity to advise a diverse collection of Sudanese civilian leaders to end the war in Sudan which culminated earlier this year in a large and diverse founding conference in Addis Ababa. We were thrilled to play a small part around the diversity of that group, and constructive engagement with differences gives hope, even in the middle of the conflict.
We engage deeply on issues of leadership across our programs. We focus on questions of how young leaders in education, in peacemaking, engage as pluralist leaders at a time when there is so much polarization and division. The Global Pluralism Award is an important effort to bring these pluralist leaders to global attention and has been a flagship from the inception of the Centre.
Have the Awards themselves made a bigger impact in their own countries and on their work?
Often the best way to inspire action towards pluralism is to demonstrate it in practice. This is what the Awardees are able to do –from building peace to educating, to social enterprises, the arts and other sectors.
The Award provides visibility and gives opportunities for our laureates to deepen their work. We co-create with the Awardees to be as responsive as possible to the needs that they identify. Esther Omam, one of our 2023 winners, is doing phenomenal work at the grassroots around peace in Cameroon at a very difficult and sensitive time.
Bringing the Awardees together to share strategies, advice, and support with one another has also been really valuable – to create a pluralist leaders’ network of support.
The impacts are wide-ranging, I would say, and I think not only within their societies themselves, but also their ability to replicate this work or inspire the replication of their work in other places. They are inspiring examples for us and others, we see important partnerships develop out of the Award.
Meredith McGhie with Women Heads of Diplomatic Missions in Ottawa, at the Global Centre for Pluralism.
Photo: Global Centre for Pluralism
The Centre is teaching people about pluralism, encouraging them to act on those values, and to improve societies in that way. Might it be useful for the GCP to have satellite campuses in certain countries where it trains people in the concept of pluralism so that they can then use their skills in their own societies, talk with the media, youth, different groups, as opposed to intervening on a case-by-case basis?
While I agree with you that we are teaching and providing tools and advice, this is not teaching in a classroom setting – and we are learning as well. We identify partners around the world that are already working on pluralism in different ways – they are experts in these issues in their societies. We bring a holistic frame, a range of comparative experiences and tools, but partners and leaders are already doing this work in their own spaces. We are therefore co-creating with them based on the needs, possibilities and opportunities in that context. It is therefore not about offices or campuses, but rather engagement and relationships to support their leadership.
Each society has its own path. How Ghanaians talk about pluralism will be different from how Colombians, or Kenyans or Sudanese talk about pluralism. There is power in these conversations happening by Ghanaians in a Ghanaian context and a Ghanaian way, or Colombian and so on. Our role is to help boost those spaces.
You will see our fingerprints on a lot of these spaces, but we are not flying a GCP “flag.” This can be counterproductive. Many of these discussions are hard to have and need to be led by figures in that society who are trusted and can work through the nuances. And we will work with those leaders, but we do not necessarily see ourselves being out front in these spaces.
His Late Highness mentioned human rights as being important for democracy. But today, we are seeing human rights being violated in many places. Is there a way to resolve this dilemma or assert that human rights are universal and that certain actions need to be taken to respect this on a consistent basis when such rights are violated?
I think the first thing to say is you are absolutely right, to say that human rights are universal and then watching what's happening globally the statement rings hollow and that is a massive global challenge.
The advancement of human rights is a core goal, and human rights are intrinsic within a pluralist society. Our approach advancing pluralism enables us to come at the conversation differently. These are linked, and mutually reinforcing. However, it is important to have the pluralist conversation as a space to have a different kind of dialogue.
What pluralism offers is a way of having a real conversation that is rooted in values of embracing diversity, and as such gets us to a space where human rights can be reinforced.
A pluralist society is one in which human rights will be recognized and respected. But rather than starting with the rights-based conversation, we are starting with a conversation around how to embrace diversity and work towards a shared sense of belonging, understanding the inherent challenges to do so. We focus on those areas that can unite, rather than those that divide. This enables a series of openings that would not necessarily be open to a conversation otherwise. I think it is important that we focus real effort and resources on creating and convening these spaces.
This has been very educational and informative. Thank you for your time, and for your remarkable work with the Centre.TheIsmaili
United Kingdom
21 min read • 30 Oct 2025
Our interview with Meredith Preston McGhie addresses a range of topics, from the meaning of pluralism to its application in reducing conflicts, changing perceptions of the “other,” and to the work of the Global Centre for Pluralism. The Global Pluralism Award will be conferred this year – the 5th time the prize has been given.
Winners will be announced shortly, with a ceremony to take place this November. At a time of growing anxiety, the laureates are phenomenal examples of action toward a better future – building bridges and overcoming division to re-centre positive humanity in some of the world's toughest places. Follow the Global Centre for Pluralism for the latest news on the Award.
Thank you for taking the time to discuss a topic of great urgency in today's world. Perhaps we should begin with an explanation of the distinctions between three related concepts that are used interchangeably but which have different meanings: tolerance, diversity, and pluralism?
These concepts are indeed connected, and we often see confusion so I am happy to start by clarifying it. Diversity is a fact. It exists in all societies. We are diverse ethnically, linguistically, in terms of our faith, our geography, political persuasion, race, gender, and so forth. These diversities exist in different forms in every community, every society around the world.
Pluralism is the set of actions we take to see diversity as a strength to be harnessed to make society better. Each society will have a different path towards pluralism, but the ultimate goal for pluralism is to see diversity as a strength for our collective success. That is the sort of ethic for respect for diversity that His Late Highness so often talked about.
A pluralist society is a long-term aspiration that helps us to frame each decision we take (as governments, institutions, individuals) around how we can all work towards fostering belonging – the dignity and respect of each individual and group in a society.
Therefore, the idea of belonging is equally important to pluralism. It is important to reflect on what it means to belong. To intrinsically feel part of a society, that others see you as part of it, and respect you in your fullest form, and that you can fully participate in the direction of that society.
What is critical about this is that my belonging does not come at the expense of yours, that these things are and must be mutually reinforcing and connected. This is foundational to the development of peaceful, prosperous and just societies and is at the core of pluralism.
Tolerance and social cohesion are important concepts and significant steps on a society’s path to pluralism. When you think about tolerating difference however, you do not think about what I just described – tolerance only gets you part of the way to this more transformative path of pluralism. We embrace approaches to tolerance and use this as an important marker as we talk about other pluralism foundational concepts.
The UN Declaration of Human Rights lists 30 basic rights, such as respect for life, religion, dignity, freedom of expression and so on. But different societies and traditions interpret and prioritize these rights differently. What are Canadian values? Does someone from another country arriving in Canada have to change certain concepts to be able to be Canadian or accepted as fully Canadian? There will always be a retained aspect of cultural tradition and identity, so is there an inevitable conflict here? And how does one resolve that?
There are many ways to try to resolve these tensions – there is not an easy or single answer. One of the questions that I would pose back, if I was in conversation with someone, is to understand what we mean by “values.” Often, when one has a dialogue with different communities about what their values are, there is more in common than many might expect to find. The expression of those values may look different. What concerns me is when statements come from a place of fear rather than a genuine conversation about what our values are and how they connect us.
Too often in our current climate, with social media, we see our identities as fixed and not evolving or adapting. I am also conscious that for some it feels like things are evolving and changing too fast. That is where these reactions often stem from. It is important to find ways of leaning in and having civil discourse around where those values are, in fact, connected.
As an example, we convened a discussion with a Jewish professor of political science in Canada, and a Palestinian law professor in California who work together, trying to understand Israel and Palestine from both of their perspectives, which as you can imagine right now is probably one of the hardest things to do anywhere in the world. I asked them how they do this. And they said, even when they deeply disagree, and even when one has hurt the other in the way that they expressed something, they go back to core shared values. And those values are quite human. Those values are for a peaceful future for the region, for belonging. I do think that when we all go back to those basics, we can find common ground.
Princess Zahra and Ms McGhie congratulate Esther Omam, a peacebuilder from Cameroon and one of three winners of the 2023 Global Pluralism Award.
Photo: Patrick Doyle
While leaders seem to be talking a lot about pluralism, we've seen a continuation of conflicts. There are conflicts in Ukraine, Myanmar, Gaza, Sudan - the list goes on. So, many governments and leaders seem to espouse the notion of pluralism but are not actually practicing it, and the world is not a safer place for many people.
I would like to note that you are talking about political leaders, but it is important that we broaden our notion of leadership. His Late Highness was an example of a leader who expressed a vision that is much deeper and broader. We need to look to a wider range of leaders. We live in a world where conflict is on the rise and many of these have re-emerged because of negligence in addressing core questions of how to engage with diversity. In surveys across Sudan, even in the depths of conflict right now, people point to the failure of building a genuinely inclusive political system as a contributor to the conflict.
So, this failure of pluralist leadership that contributes to these conflicts needs to be addressed. Some politicians I have spoken to remark that their own systems incentivize them to take divisive positions rather than try to draw people into a civil conversation. We increasingly see systems where bases are being mobilized, rather than leaders leaning into the middle ground. We need to come back to engage in what is a large, but often a more silent, middle ground.
That said, much of our work on peace and conflict gives me a sense of optimism in the midst of incredibly difficult, intractable conflicts, because people are talking much more directly about the centrality of pluralism in peace processes than they were 20 years ago. Because they recognize at a deeper level that it is the core failing that they need to address to sustainably resolve conflicts in places like Sudan and Myanmar and elsewhere.
We are seeing increasing divisions within society about all manner of issues, whether it's abortion, the roles of church and state, and, of course, immigration. We are seeing more and more extreme positions and opinions, which political leaders are adopting just to win. Does this present a pessimistic view for the future about the pluralistic vision that we have?
It is indeed a challenge. One of the factors that we have to contend with now is the social media landscape and algorithms prioritize more hardline positions to the top of social media feeds. More work needs to be done to elevate diversity of perspective in these spaces for civil discourse.
For example, one of our phenomenal Global Pluralism Award laureates is a digital peacebuilding organization called “Build Up.” They use digital tools to surface these kinds of conversations in ways that are not polarizing, but to identify consensus around areas where you maybe don't believe that consensus exists.
For example, they often talk about not building consensus, but actually finding consensus through digital tools. So rather than having a social media feed that is divisive and angry, you have a series of polls that draw out people's perspectives, and then the perspectives get adapted and voted on by the online community. As this process happens, those with which people agree start rising to the top.
This surfaces areas of agreement that people didn't realize existed. Sometimes digital space can be helpful in these discussions when people are behind a screen and being well-facilitated, it enables people to talk about something that may be harder to do face-to-face. That is just one example where we see people trying to do things differently.
The challenge is that the social media platforms are behemoths, and they surround us all the time. Often citizens do not know where to seek out these other platforms to have this engagement. We can all be better at figuring out where these platforms are and making sure that they are spread more widely.
Ms McGhie at the Oslo Forum 2022, with Joaquim Alberto Chissano, former President of Mozambique.
Photo: Global Centre for Pluralism
Today, we also have people living in their own ideological bubbles reflecting their notions of a Utopian society. One bubble may be focused on a gun rights, immigration, and a pro-life agenda, and another concerned about the environment, reproductive choice, and so on. So, if people aren't willing to move out of their own dogmatic beliefs and entertain alternative views, how does one broaden their perspectives and have a civil discourse with those whom we disagree, as His Late Highness suggested?
Our silos are certainly a challenge. The recent Edelman Trust Barometer, asked the question: “who do you trust the most to deliver a message to you?” In health messages, scientists still ranked very high. However, almost equally to scientists, the poll showed that people trust “people like myself”. What this finding reminds us of is that we are narrowing our trust to those we believe are like ourselves.
At the same time, I do see people from different “silos” coming together across divides. An initiative that recently gave me hope, is one shepherded by the Carter Center, working across the United States that is cross-partisan, mobilizing to mitigate political violence, where they have Republicans and Democrats coming together. They do not focus on issues on which they disagree but rather on those they do on a shared vision for trust in the electoral process as a baseline in the lead up to the 2024 Presidential elections. This is a reminder that we do have places where we can start to work together.
A lot of the work that we do on leadership training for pluralism around the world starts with core principles of a baseline on which you can build a shared foundation. You do not start with the hardest conversation but rather start with spaces in which you can build trust and confidence. And they exist.
Focusing on the pluralism and tolerance aspects again, we have seen for as long as two decades, an anti-immigrant bias that is now in Europe. We see this as a core question across North America as well. How does the Global Centre address this? Because without immigrants, few countries would manage to have a labor pool. So, how do we change the mindset about immigration as positive for society?
Some previous research in Canada is interesting in this respect. In one study, people were asked how “Canadian” they feel, and then were asked how they feel about migrants in their society. In most societies if one expresses greater patriotism, one tends to express less support for immigration. In Canada, this opposite was found to be true. There has been a long-standing recognition of the value and importance of immigration to building what Canada is today. That is an important thing to remember, given the tensions over these last couple of years, but I want to remind us of that baseline because it is important to preserve this element of our Canadian identity.
What we see in terms of successes that may have led to this sentiment in the past is when we have a clear plan on how to engage with immigration, to ensure that the incredible skills that newcomers bring to Canada are utilized. How we accredit newcomers, how we support leaders who will be helping to engage new Canadians in their communities and institutions is central to the success – for everyone.
We are very excited that we are beginning some work on pluralism leadership training in Canada to support newcomer teachers which we hope will also serve to contribute to improving school environments for all children.
The private sponsorship of refugees in Canada is another community-based example of communities opening their doors and their hearts, quite literally, to incoming refugees. Because the community is responsible for how that family settles in Canada, you see a much greater degree of success of how those families have been able to set themselves up. UNHCR uses this as a global example because it is belonging-centered. That is what we are seeking to do on the education front and I know it can be replicated in other areas.
Education is key to changing attitudes, so what is the Centre doing in terms of curriculum? Training teachers in one aspect but is there something for students that has been inserted into curriculum that promotes a pluralist mindset?
We focus on the role of educators, the role of school administrators, and the entire environment of schools. While curriculum development is important, developing content for national-level curricula around the world is a massively time-intensive and heavy lift.
We identify core program pillars for GCP where we can have outsized impact. One of those focuses on leadership in education and leadership for pluralism. Ensuring that teachers and school administrators and heads of teachers’ unions and school boards have the tools to be able to engage with difficult topics, and to support learning that centres belonging, and pluralism throughout.
For example, one of our Global Pluralism Award winners from 2019, “Learning History That Is Not Yet History,” was a collective of history educators in the Balkans that got together and said, we need different tools to teach our national histories. These are history educators from different countries in the Balkans recognizing that the curricula that they had was setting them up for division and potentially for conflict in the future.
They recognized that because often history curriculum is a political act in societies, it is not easy to change, however the teachers could change how they were teaching it so that students were seeing the multiple perspectives in past conflicts as well as understanding the diversity in society today.
Secretary General McGhie in conversation with Ms Gillian Triggs, Assistant High Commissioner for Protection at the United Nations High Commission for Refugees.
Photo: Global Centre for Pluralism
The U.S. World History curriculum devotes around three per cent of its content to discussions of Muslims and Arabs, glossing over their contributions to science and philosophy. But where is content on the Malian Empire, the cycles of history of Ibn Khaldun, or knowledge about Ibn Sina’s Canon of Medicine, and so many others? If we’re going to have a truly pluralistic society, would a more comprehensive approach not encourage a better understanding of peoples, their cultures, and contributions?
Absolutely, more comprehensive history education is critical. History education is how we tell our children what has come before them and how to imagine their citizenship and their society. Therefore, what we do not tell them and how we tell it is as important as what we do tell in our history education.
When I was working in East Africa and was the advisor to His Excellency Kofi Annan following the post-election violence in Kenya in 2008, one of the issues that was raised was the need to reimagine the history curriculum for education in Kenya to tell the story of many communities that had suffered throughout the country’s history. This was such a sensitive discussion – it is a demonstration of how much it is at the heart of how we understand our identities.
As a Pluralism Centre with emphasis on “global,” what would you say have been the major projects of the Centre and its successes?
We are a global institution with deep roots in Canada rather than a Canadian institution exporting Canadian ideas. Pluralism is a universal idea and therefore it is important that we learn and engage globally. I am particularly pleased with the recent launch of the Global Pluralism Monitor, a comprehensive tool to understand the state of pluralism in countries around the world.
We work with a global network of practitioners in their countries to understand how pluralism expresses itself in the institutions, laws and policies, in the norms and narratives, and in leadership in those societies. The Monitor is an action-oriented tool, designed to be a resource for leaders to take forward a different set of conversations to engage peacefully and productively with their diversity. That is very much the core of how we operate, that each place we go, we try to understand the context. We meet the society where it is at, we take direction from our partners, and we build out a program of work.
It has been gratifying to see the uptake of this in different countries. In Colombia, for example, we were requested by Indigenous and Afro-Colombian women leaders to work with them to adapt the Monitor framework and to build a new way for communities to engage with the implementation of the 2016 peace agreement. This has been particularly important for us because this agreement contains some of the most pluralist elements of any peace agreement. However, it still has a long way to go in its implementation. Bringing a new resource to these efforts in partnership with leaders in Colombia is an honour.
In Ghana, when we launched the Monitor report, it was utilized by our partners as part of a national campaign to re-energize legislation called the “Affirmative Action Bill” in Parliament, that focuses on equality of women and girls but which had been languishing for about a decade. Their campaign culminated in the adoption of the Bill, which we are thrilled to see. So, the Monitor gives us these opportunities to engage deeply with partners around the world.
I would also just point to some of our work in Sudan where we have had the opportunity to advise a diverse collection of Sudanese civilian leaders to end the war in Sudan which culminated earlier this year in a large and diverse founding conference in Addis Ababa. We were thrilled to play a small part around the diversity of that group, and constructive engagement with differences gives hope, even in the middle of the conflict.
We engage deeply on issues of leadership across our programs. We focus on questions of how young leaders in education, in peacemaking, engage as pluralist leaders at a time when there is so much polarization and division. The Global Pluralism Award is an important effort to bring these pluralist leaders to global attention and has been a flagship from the inception of the Centre.
Have the Awards themselves made a bigger impact in their own countries and on their work?
Often the best way to inspire action towards pluralism is to demonstrate it in practice. This is what the Awardees are able to do –from building peace to educating, to social enterprises, the arts and other sectors.
The Award provides visibility and gives opportunities for our laureates to deepen their work. We co-create with the Awardees to be as responsive as possible to the needs that they identify. Esther Omam, one of our 2023 winners, is doing phenomenal work at the grassroots around peace in Cameroon at a very difficult and sensitive time.
Bringing the Awardees together to share strategies, advice, and support with one another has also been really valuable – to create a pluralist leaders’ network of support.
The impacts are wide-ranging, I would say, and I think not only within their societies themselves, but also their ability to replicate this work or inspire the replication of their work in other places. They are inspiring examples for us and others, we see important partnerships develop out of the Award.
Meredith McGhie with Women Heads of Diplomatic Missions in Ottawa, at the Global Centre for Pluralism.
Photo: Global Centre for Pluralism
The Centre is teaching people about pluralism, encouraging them to act on those values, and to improve societies in that way. Might it be useful for the GCP to have satellite campuses in certain countries where it trains people in the concept of pluralism so that they can then use their skills in their own societies, talk with the media, youth, different groups, as opposed to intervening on a case-by-case basis?
While I agree with you that we are teaching and providing tools and advice, this is not teaching in a classroom setting – and we are learning as well. We identify partners around the world that are already working on pluralism in different ways – they are experts in these issues in their societies. We bring a holistic frame, a range of comparative experiences and tools, but partners and leaders are already doing this work in their own spaces. We are therefore co-creating with them based on the needs, possibilities and opportunities in that context. It is therefore not about offices or campuses, but rather engagement and relationships to support their leadership.
Each society has its own path. How Ghanaians talk about pluralism will be different from how Colombians, or Kenyans or Sudanese talk about pluralism. There is power in these conversations happening by Ghanaians in a Ghanaian context and a Ghanaian way, or Colombian and so on. Our role is to help boost those spaces.
You will see our fingerprints on a lot of these spaces, but we are not flying a GCP “flag.” This can be counterproductive. Many of these discussions are hard to have and need to be led by figures in that society who are trusted and can work through the nuances. And we will work with those leaders, but we do not necessarily see ourselves being out front in these spaces.
His Late Highness mentioned human rights as being important for democracy. But today, we are seeing human rights being violated in many places. Is there a way to resolve this dilemma or assert that human rights are universal and that certain actions need to be taken to respect this on a consistent basis when such rights are violated?
I think the first thing to say is you are absolutely right, to say that human rights are universal and then watching what's happening globally the statement rings hollow and that is a massive global challenge.
The advancement of human rights is a core goal, and human rights are intrinsic within a pluralist society. Our approach advancing pluralism enables us to come at the conversation differently. These are linked, and mutually reinforcing. However, it is important to have the pluralist conversation as a space to have a different kind of dialogue.
What pluralism offers is a way of having a real conversation that is rooted in values of embracing diversity, and as such gets us to a space where human rights can be reinforced.
A pluralist society is one in which human rights will be recognized and respected. But rather than starting with the rights-based conversation, we are starting with a conversation around how to embrace diversity and work towards a shared sense of belonging, understanding the inherent challenges to do so. We focus on those areas that can unite, rather than those that divide. This enables a series of openings that would not necessarily be open to a conversation otherwise. I think it is important that we focus real effort and resources on creating and convening these spaces.
This has been very educational and informative. Thank you for your time, and for your remarkable work with the Centre.TheIsmaili
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mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
Pluralism - Ismaili Muslim Interpretation
Hazar Imam clarified and confirmed that Pluralism is a part of the Ismaili faith to be practiced and lived by all members of the Ismaili community and their constitutional entities 6 Nov 2025
Link to video clips
https://x.com/chaturmahebub/status/1986 ... hqfO552USg
Link to video clips
https://x.com/chaturmahebub/status/1986 ... hqfO552USg
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mahebubchatur
- Posts: 613
- Joined: Mon Jan 13, 2014 7:01 pm
Pluralism - Ismaili Muslim Interpretation
Dear All,
Dr. Trisha Sen, Head of Academics at the Aga Khan Education Service (India), appeared on one of India’s most popular television programmes — Kaun Banega Crorepati — hosted by the legendary actor Amitabh Bachchan and watched by millions across the country.
Video clip below
Dr. Sen explains that she leads the academic work of AKES India, which runs eight schools and nineteen preschools in Gujarat, Maharashtra, and Telangana.
She speaks about innovative methods of teaching, especially for children from socially and economically challenged rural communities.
⸻
The Central Issue: The Teaching of Pluralism
Pluralism is not just a word or a moral slogan — it is a core principle of the Ismaili faith, as Mawlana Hazar Imam has repeatedly emphasised.
It must be taught, practised, and lived — intentionally — from early childhood through university, so that it becomes part of our way of thinking, leading, and serving.
However, the reality today is this:
• AKES India follows State and National Boards (CBSE, ICSE, GSEB).
• Its curriculum adds “enrichment” through teacher training and pedagogy, but does not include pluralism as a formal subject.
• References to “diversity” or “embracing pluralism” appear in its vision statements — yet no evidence shows pluralism being taught systematically at any level (preschool, primary, or secondary).
• The same is true for most Aga Khan Schools globally (outside the Aga Khan Academies), where pluralism is presented as an ethos, not an academic discipline.
Confirmation:
Pluralism is not taught as a dedicated subject in AKES India or in most AKES schools. It is mentioned, but not institutionally taught or practised by leaders and educators.
⸻
Why This Matters
If teachers and leaders themselves have not been trained in pluralism, they cannot fully practise or teach it.
Thus, despite being a foundational principle of Hazar Imam’s vision for education and civil society, pluralism remains aspirational rather than educational in practice.
True pluralism must be taught — not only declared.
Only then will inclusion transparency accountability empathy, understanding, and respect for difference and poverty and conflicts will be addressed
⸻
Shared for reflection abd change by leaders educators of the Jamat’s entities and Jamat
— on the future of education, and on teaching and practicing pluralism - as a lived and taught reality from early years to higher life long - learning.
And eg Jamat not being excluded even from Worship Farmans and our constitution
⸻
🩵 About Dr. Trisha Sen (brief bio)
Dr. Trisha Sen is the Head of Academics for the Aga Khan Education Service, India, where she oversees curriculum design, teacher development, and learning innovation across AKES schools. She has over two decades of experience in education, with a focus on improving teaching quality and access in under-resourced areas.
Video
https://x.com/sadiem035/status/19872753 ... 87/video/1
Dr. Trisha Sen, Head of Academics at the Aga Khan Education Service (India), appeared on one of India’s most popular television programmes — Kaun Banega Crorepati — hosted by the legendary actor Amitabh Bachchan and watched by millions across the country.
Video clip belowDr. Sen explains that she leads the academic work of AKES India, which runs eight schools and nineteen preschools in Gujarat, Maharashtra, and Telangana.
She speaks about innovative methods of teaching, especially for children from socially and economically challenged rural communities.
⸻
The Central Issue: The Teaching of PluralismPluralism is not just a word or a moral slogan — it is a core principle of the Ismaili faith, as Mawlana Hazar Imam has repeatedly emphasised.
It must be taught, practised, and lived — intentionally — from early childhood through university, so that it becomes part of our way of thinking, leading, and serving.
However, the reality today is this:
• AKES India follows State and National Boards (CBSE, ICSE, GSEB).
• Its curriculum adds “enrichment” through teacher training and pedagogy, but does not include pluralism as a formal subject.
• References to “diversity” or “embracing pluralism” appear in its vision statements — yet no evidence shows pluralism being taught systematically at any level (preschool, primary, or secondary).
• The same is true for most Aga Khan Schools globally (outside the Aga Khan Academies), where pluralism is presented as an ethos, not an academic discipline.
Confirmation:Pluralism is not taught as a dedicated subject in AKES India or in most AKES schools. It is mentioned, but not institutionally taught or practised by leaders and educators.
⸻
Why This MattersIf teachers and leaders themselves have not been trained in pluralism, they cannot fully practise or teach it.
Thus, despite being a foundational principle of Hazar Imam’s vision for education and civil society, pluralism remains aspirational rather than educational in practice.
True pluralism must be taught — not only declared.
Only then will inclusion transparency accountability empathy, understanding, and respect for difference and poverty and conflicts will be addressed
⸻
Shared for reflection abd change by leaders educators of the Jamat’s entities and Jamat
— on the future of education, and on teaching and practicing pluralism - as a lived and taught reality from early years to higher life long - learning.
And eg Jamat not being excluded even from Worship Farmans and our constitution
⸻
🩵 About Dr. Trisha Sen (brief bio)
Dr. Trisha Sen is the Head of Academics for the Aga Khan Education Service, India, where she oversees curriculum design, teacher development, and learning innovation across AKES schools. She has over two decades of experience in education, with a focus on improving teaching quality and access in under-resourced areas.
Video
https://x.com/sadiem035/status/19872753 ... 87/video/1