Pluralism: Ongoing Gap Between the Goal to Teach it and Actualisation
AKF Learning Hub together with partners including CSM-STAND, USAID and the Global Centre for Pluralism - Centre mondial du pluralisme, has produced pluralism-related awareness resources and toolkits.
Examples include:
• “Advancing #Pluralism Together” — an instructional video explaining what pluralism is and how it can be integrated into development programming
• “#Media for Pluralism Toolkit” — developed with the Global Centre for Pluralism to support journalists in South #Sudan in promoting dialogue, inclusion and peacebuilding
These initiatives are well-intentioned, but they highlight a wider issue:
Pluralism today is largely promoted through frameworks, awareness campaigns, media tools and guidance documents — yet far less often systematically taught as a formal educational #discipline and lived #mindset.
The challenge is no longer simply defining pluralism or raising awareness.
The deeper challenge is implementation of teaching pluralism, as consistently emphasised in Aga Khan’s guidance and Farman-directed Goals
Where is pluralism being:
• systematically taught through curriculum and pedagogy?
• embedded in teacher training and assessment?
• institutionalised in governance and leadership culture?
• practiced through openness to differing voices?
• developed as a lived mindset, not just a framework or slogan?
Even these initiatives acknowledge that pluralism requires shifts in attitudes, behaviour, dialogue and culture.
But mindset change does not come from awareness materials alone.
It develops through sustained education, ethical formation, critical thinking, institutional practice and lived experience.
If pluralism were genuinely taught and internalised as a mindset, outcomes in inclusion, diversity, dignity, peacebuilding and social cohesion would be significantly strengthened.
The question is no longer simply:
“What is pluralism?”
The more important question is:
“How deeply is pluralism actually being taught, embedded in education systems and teacher training, and practiced in reality?”
Reference Links:
https://lnkd.in/esMrQE2U
Video – Advancing Pluralism Together
https://lnkd.in/eQ59v9gM
Earlier post – education vs implementation gap
https://lnkd.in/eBnuMn9b
Link to more
https://www.linkedin.com/posts/mahebub- ... =copy_link
Pluralism - Ismaili Muslim Interpretation
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mahebubchatur
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mahebubchatur
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Re: Pluralism - Ismaili Muslim Interpretation
Submission to Global Centre for pluralism - Briefing paper - Pluralism and Education: Reframing Human Development for an Interdependent World
Dear Chair, His Highness the Aga Khan, Members of the Board of Directors, Director General, and Members of the Executive Team,
I hope this message finds you all well.
Further to previous correspondence, I am pleased to now submit for your consideration a briefing paper entitled:
“Pluralism and Education: Reframing Human Development for an Interdependent World.”
This submission is attached in two parts:
A one-page executive summary for initial review
A full briefing paper for detailed consideration
The central proposition of the paper is that education must evolve from merely producing capable individuals toward the explicit teaching of pluralism, and the formation of ethically responsible individuals who practise, advance, and sustain pluralistic societies.
The paper advances that pluralism should be taught not as an embedded or supplementary value or ethic within existing curricula, but as a core discipline of education in its own right, essential to developing ethical reasoning, civic responsibility, and constructive coexistence in increasingly diverse and interdependent societies.
Given the importance - a vital prerequisite- to contemporary global challenges, I would be grateful for an acknowledgement of receipt of this submission, and if possible, a response or feedback from the Board and leadership team
Thank you for your time and consideration.
Yours sincerely,
M Chatur
18 May 2026
EXECUTIVE SUMMARY
Pluralism and Education: Reframing Human Development for an Interdependent World
This briefing paper proposes that pluralism should be formally established as a core discipline within education systems worldwide, rather than treated as an embedded value or supplementary ethical theme.
Pluralism, in this framework, is a standalone discipline of learning, reflection, and practice, equivalent in importance to mathematics, science, and language education. It should be systematically taught from early childhood through higher education, with structured curriculum time, progression, and assessment.
As a discipline, pluralism provides structured learning in:
ethical reasoning within diverse societies
empathy and relational understanding
justice, equity, and human dignity
civic responsibility and coexistence
intercultural literacy and communication
conflict awareness and transformation
and responsible decision-making in plural contexts
While education systems effectively develop intellect and intelligence, they do not consistently develop the disciplined capacity to live ethically within diversity. This creates a structural gap between capability and responsibility.
Human beings possess intrinsic capacities for reasoning, empathy, and moral awareness. However, these capacities are often shaped within social and economic systems that prioritise competition, material accumulation, and performance over ethical coexistence.
In such a context, intellect and intelligence alone are insufficient safeguards. Without structured pluralism education, knowledge and capability can be applied in ways that deepen inequality, exclusion, and conflict.
Pluralism education therefore becomes essential not only for individual development but for societal stability and global coexistence.
As stated by Aga Khan IV:
“The rejection of pluralism plays a significant role in breeding destructive conflicts from which no continent has been spared in the recent decades.”
This highlights pluralism as both an educational necessity and a global peace imperative.
The central proposition of this paper is that education must evolve from merely producing capable individuals toward the explicit teaching of pluralism and the formation of ethically responsible individuals who practise, advance, and sustain pluralistic societies.
M Chatur 18 May 2026
FULL BRIEFING PAPER
Pluralism and Education: Reframing Human Development for an Interdependent World
Author: Mahebub Chatur
Date: 18 March 2026
1. Foundational Premise: Human Capacity and Contemporary Context
Human beings are born with intrinsic capacities for learning, reasoning, empathy, and moral awareness. Intellect and intelligence are fundamental human faculties that can be developed through education, culture, and lived experience.
However, human societies are also shaped by tendencies toward ego, fear, greed, domination, and excessive materialism. These tendencies can become embedded within social norms, institutional structures, and economic systems.
In the contemporary global context, many societies operate within frameworks shaped by highly competitive economic models often associated with neoliberal capitalism. Within such systems, success is frequently measured in terms of material accumulation, productivity, and status, rather than ethical responsibility or collective human wellbeing.
While such systems have contributed to innovation and development, they have also been associated with increasing inequality and the concentration of economic, technological, media, and informational power.
In this environment, intellect and intelligence alone are insufficient safeguards for ethical human development. Without structured ethical formation, knowledge and capability can be used in ways that deepen exclusion, imbalance, or conflict.
2. The Limits of Intellect and Intelligence Alone
Education systems traditionally emphasise:
cognitive development
analytical reasoning
technical competence
performance outcomes
These represent intellect and intelligence.
However:
Intellect asks: What is true?
Intelligence asks: How can this be done?
Neither necessarily asks: How should we live together in difference?
Without a structured discipline of pluralism, ethical judgment remains fragmented across subjects rather than systematically developed as a core competency.
3. Pluralism as a Standalone Educational Discipline
Pluralism is not simply tolerance of diversity. It is a structured discipline of learning, reflection, and practice that enables individuals and societies to live constructively within difference.
As a discipline, pluralism includes:
ethical reasoning in diverse societies
intercultural understanding and literacy
empathy and perspective-taking
justice, equity, and human rights awareness
dialogue and conflict transformation
civic responsibility and participation
responsible decision-making in plural contexts
Pluralism is therefore not an auxiliary value system but the organising framework through which knowledge is ethically applied in human society.
It is also a formative discipline: it does not only interpret diversity but actively contributes to the creation and maintenance of pluralistic societies.
4. Pluralism, Arrogance, and the Human Condition
A major barrier to pluralism is human arrogance, often expressed through self-righteousness and perceived moral superiority.
As stated by Aga Khan IV:
“One of the great stumbling blocks to the advance of pluralism, in my view, is simple human arrogance. All of the world’s great religions warn against self-righteousness — yet too many are still tempted to play God themselves, rather than recognising their humility before the Divine.”
This highlights that the failure of pluralism is fundamentally ethical and psychological rather than purely intellectual.
5. Structural Educational Gap and Global Context
Despite significant educational advancement globally, most systems continue to prioritise:
knowledge acquisition
technical proficiency
economic productivity
while lacking a structured discipline of pluralism.
This creates a persistent gap between capability and ethical responsibility.
In this broader global context, pluralism is not only an educational concern but a civilisational necessity.
As stated by Aga Khan IV:
“The rejection of pluralism plays a significant role in breeding destructive conflicts from which no continent has been spared in the recent decades.”
This underscores the direct relationship between the absence of pluralism and the persistence of global instability.
6. Policy Proposal: Pluralism as a Core Discipline
This paper proposes the formal integration of pluralism as a core discipline across all levels of education, from pre-primary through to tertiary education.
Pluralism education should include:
dedicated curriculum time
structured learning outcomes
progressive developmental stages
assessment and reflective practice
Stages of development:
Early education: empathy, sharing, coexistence
Primary education: fairness, difference, respect
Secondary education: ethical reasoning and civic understanding
Higher education: institutional and global applications
Through this structure, pluralism becomes a lifelong discipline of ethical formation.
7. Conclusion
The central question of education must evolve from:
What can individuals achieve?
to:
How can individuals live ethically, responsibly, and wisely, thereby contributing to the advancement and realisation of a pluralistic society?
Pluralism, as a structured discipline, provides the framework through which intellect and intelligence are guided by pluralism toward choices grounded in equity, respect justice, dignity, and coexistence.
Therefore, In this sense, pluralism is not supplementary to education—it is foundational to the teaching & formation of individuals creating and sustaining an ethical and pluralistic world.
M Chatur 18 May 2026
Dear Chair, His Highness the Aga Khan, Members of the Board of Directors, Director General, and Members of the Executive Team,
I hope this message finds you all well.
Further to previous correspondence, I am pleased to now submit for your consideration a briefing paper entitled:
“Pluralism and Education: Reframing Human Development for an Interdependent World.”
This submission is attached in two parts:
A one-page executive summary for initial review
A full briefing paper for detailed consideration
The central proposition of the paper is that education must evolve from merely producing capable individuals toward the explicit teaching of pluralism, and the formation of ethically responsible individuals who practise, advance, and sustain pluralistic societies.
The paper advances that pluralism should be taught not as an embedded or supplementary value or ethic within existing curricula, but as a core discipline of education in its own right, essential to developing ethical reasoning, civic responsibility, and constructive coexistence in increasingly diverse and interdependent societies.
Given the importance - a vital prerequisite- to contemporary global challenges, I would be grateful for an acknowledgement of receipt of this submission, and if possible, a response or feedback from the Board and leadership team
Thank you for your time and consideration.
Yours sincerely,
M Chatur
18 May 2026
EXECUTIVE SUMMARY
Pluralism and Education: Reframing Human Development for an Interdependent World
This briefing paper proposes that pluralism should be formally established as a core discipline within education systems worldwide, rather than treated as an embedded value or supplementary ethical theme.
Pluralism, in this framework, is a standalone discipline of learning, reflection, and practice, equivalent in importance to mathematics, science, and language education. It should be systematically taught from early childhood through higher education, with structured curriculum time, progression, and assessment.
As a discipline, pluralism provides structured learning in:
ethical reasoning within diverse societies
empathy and relational understanding
justice, equity, and human dignity
civic responsibility and coexistence
intercultural literacy and communication
conflict awareness and transformation
and responsible decision-making in plural contexts
While education systems effectively develop intellect and intelligence, they do not consistently develop the disciplined capacity to live ethically within diversity. This creates a structural gap between capability and responsibility.
Human beings possess intrinsic capacities for reasoning, empathy, and moral awareness. However, these capacities are often shaped within social and economic systems that prioritise competition, material accumulation, and performance over ethical coexistence.
In such a context, intellect and intelligence alone are insufficient safeguards. Without structured pluralism education, knowledge and capability can be applied in ways that deepen inequality, exclusion, and conflict.
Pluralism education therefore becomes essential not only for individual development but for societal stability and global coexistence.
As stated by Aga Khan IV:
“The rejection of pluralism plays a significant role in breeding destructive conflicts from which no continent has been spared in the recent decades.”
This highlights pluralism as both an educational necessity and a global peace imperative.
The central proposition of this paper is that education must evolve from merely producing capable individuals toward the explicit teaching of pluralism and the formation of ethically responsible individuals who practise, advance, and sustain pluralistic societies.
M Chatur 18 May 2026
FULL BRIEFING PAPER
Pluralism and Education: Reframing Human Development for an Interdependent World
Author: Mahebub Chatur
Date: 18 March 2026
1. Foundational Premise: Human Capacity and Contemporary Context
Human beings are born with intrinsic capacities for learning, reasoning, empathy, and moral awareness. Intellect and intelligence are fundamental human faculties that can be developed through education, culture, and lived experience.
However, human societies are also shaped by tendencies toward ego, fear, greed, domination, and excessive materialism. These tendencies can become embedded within social norms, institutional structures, and economic systems.
In the contemporary global context, many societies operate within frameworks shaped by highly competitive economic models often associated with neoliberal capitalism. Within such systems, success is frequently measured in terms of material accumulation, productivity, and status, rather than ethical responsibility or collective human wellbeing.
While such systems have contributed to innovation and development, they have also been associated with increasing inequality and the concentration of economic, technological, media, and informational power.
In this environment, intellect and intelligence alone are insufficient safeguards for ethical human development. Without structured ethical formation, knowledge and capability can be used in ways that deepen exclusion, imbalance, or conflict.
2. The Limits of Intellect and Intelligence Alone
Education systems traditionally emphasise:
cognitive development
analytical reasoning
technical competence
performance outcomes
These represent intellect and intelligence.
However:
Intellect asks: What is true?
Intelligence asks: How can this be done?
Neither necessarily asks: How should we live together in difference?
Without a structured discipline of pluralism, ethical judgment remains fragmented across subjects rather than systematically developed as a core competency.
3. Pluralism as a Standalone Educational Discipline
Pluralism is not simply tolerance of diversity. It is a structured discipline of learning, reflection, and practice that enables individuals and societies to live constructively within difference.
As a discipline, pluralism includes:
ethical reasoning in diverse societies
intercultural understanding and literacy
empathy and perspective-taking
justice, equity, and human rights awareness
dialogue and conflict transformation
civic responsibility and participation
responsible decision-making in plural contexts
Pluralism is therefore not an auxiliary value system but the organising framework through which knowledge is ethically applied in human society.
It is also a formative discipline: it does not only interpret diversity but actively contributes to the creation and maintenance of pluralistic societies.
4. Pluralism, Arrogance, and the Human Condition
A major barrier to pluralism is human arrogance, often expressed through self-righteousness and perceived moral superiority.
As stated by Aga Khan IV:
“One of the great stumbling blocks to the advance of pluralism, in my view, is simple human arrogance. All of the world’s great religions warn against self-righteousness — yet too many are still tempted to play God themselves, rather than recognising their humility before the Divine.”
This highlights that the failure of pluralism is fundamentally ethical and psychological rather than purely intellectual.
5. Structural Educational Gap and Global Context
Despite significant educational advancement globally, most systems continue to prioritise:
knowledge acquisition
technical proficiency
economic productivity
while lacking a structured discipline of pluralism.
This creates a persistent gap between capability and ethical responsibility.
In this broader global context, pluralism is not only an educational concern but a civilisational necessity.
As stated by Aga Khan IV:
“The rejection of pluralism plays a significant role in breeding destructive conflicts from which no continent has been spared in the recent decades.”
This underscores the direct relationship between the absence of pluralism and the persistence of global instability.
6. Policy Proposal: Pluralism as a Core Discipline
This paper proposes the formal integration of pluralism as a core discipline across all levels of education, from pre-primary through to tertiary education.
Pluralism education should include:
dedicated curriculum time
structured learning outcomes
progressive developmental stages
assessment and reflective practice
Stages of development:
Early education: empathy, sharing, coexistence
Primary education: fairness, difference, respect
Secondary education: ethical reasoning and civic understanding
Higher education: institutional and global applications
Through this structure, pluralism becomes a lifelong discipline of ethical formation.
7. Conclusion
The central question of education must evolve from:
What can individuals achieve?
to:
How can individuals live ethically, responsibly, and wisely, thereby contributing to the advancement and realisation of a pluralistic society?
Pluralism, as a structured discipline, provides the framework through which intellect and intelligence are guided by pluralism toward choices grounded in equity, respect justice, dignity, and coexistence.
Therefore, In this sense, pluralism is not supplementary to education—it is foundational to the teaching & formation of individuals creating and sustaining an ethical and pluralistic world.
M Chatur 18 May 2026
-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Pluralism - Ismaili Constitution 2025 - Ismaili Muslim Interpretation
Ismaili constitution 2025?- Review and requests for clarification
His Highness the Aga Khan,
Chair of the Board,
and
Members of the Board of Directors - Global Centre for Pluralism
Subject: Request for Clarification Regarding the Description of the Global Centre for Pluralism in the 2025 amended Ismaili Constitution ordained on 11 February 2025.
Your Highness. Hazar Imam, Members of the Board, & the executive Management Team
I write respectfully, constructively & as a member of the Jamat - community
Further to my earlier letters to the Centre, to which I have not yet received a response.
I am now writing to seek clarification regarding the description of the Global Centre for Pluralism contained in the amended Ismaili Constitution dated 11 February 2025 recently sold to members of the community.
The Constitution, which states that it supersedes all previous Constitutions, includes the following description and objectives of the Global Centre for Pluralism in the Fifteenth Schedule under Partnership Institutions:
“GLOBAL CENTRE FOR PLURALISM - CENTRE MONDIAL DU PLURALISME, founded by the Ismaili Imamat in partnership with Canada, is a not-for-profit organisation established to advance positive responses to the challenge of living peacefully and productively together in diverse societies through research, education and knowledge exchange.”
As I reviewed this description, I noted that while the organisation’s name includes the word “Pluralism”, the description itself does not explicitly use that term.
This drew my attention because the Centre’s founding documents, public statements, by Hazar Imam then and today , mission, educational materials and ongoing work have consistently described its purpose in terms of promoting and advancing pluralism.
Indeed, the Centre’s own website states that it works “to influence perspectives, inform policies and inspire actions to advance pluralism.” The Centre further explains that pluralism is a positive response to diversity and that its vision is “a world where human differences are valued and diverse societies thrive.”
One observation that led me to seek clarification is that the wording used in the 2025 Constitution appears to resemble the Centre’s current understanding of pluralism. The Centre frequently describes pluralism as a “positive response to diversity”, while the Constitution describes the Centre as advancing “positive responses to the challenge of living peacefully and productively together in diverse societies.”
These formulations appear conceptually very close, even though the word “pluralism” itself is not expressly used in the constitutional description.
For this reason, I am seeking clarification as to whether the constitutional wording is correct in the constitution printed, and intended to be understood as a contemporary expression of the same underlying concept and mission that the Centre has articulated since its establishment.
The historical record appears to show a remarkable consistency in the Centre’s purpose and mandate of advancing and actualising pluralism as the solution, the goal the priority and a prerequisite.
For example:
• In 2005, the Government of Canada announced that the Centre’s mission was to “promote pluralism as a fundamental human value and a foundation for good governance, peace and human development.”
• In 2005, Hazar Imam stated that the mission of the Centre would be to “promote pluralist values and practices in culturally diverse societies worldwide to ensure that every individual has the opportunity to realize his or her full potential as a citizen, irrespective of cultural, ethnic or religious differences.”
• In the same announcement, Hazar Imam described pluralism as “an integral component of peace, security and human development” and stated:
“Pluralism is no longer simply an asset or a prerequisite for progress and development, it is vital to our existence.”
• The Centre was also described as working to foster legislation, policy and institutional capacity to strengthen pluralism in diverse societies.
• In 2006, when the formal partnership agreement was signed between the Government of Canada and Hazar Imam, the Government stated that the Centre would “promote pluralism internationally as a means to advance good governance, peace and human development.”
• Prime Minister Stephen Harper described the Centre as “an international centre of excellence for the study, practice and teaching of pluralism.”
• Today, the Centre describes its mission as being “to influence perspectives, inform policies and inspire actions to advance pluralism.”
• The Centre continues to define pluralism as a positive response to diversity and frequently cites Hazar Imam’s guidance that:
“Pluralism means not only accepting, but embracing human difference.”
and
“Pluralism does not mean the elimination of difference, but the embrace of difference.”
In light of the above, I would be grateful if the Board could clarify the following:
Is the constitutional description intended to restate, in different language, the practical application and objectives of pluralism?
Does the Centre consider the wording contained in the 2025 Ismaili Constitution to be fully consistent with the Centre’s founding mission and continuing mandate to promote and advance pluralism?
Has there been any evolution, refinement, or change in the Centre’s understanding, definition, or articulation of pluralism since its establishment in 2005?
Is the omission of the word “pluralism” from the constitutional description intentional, and if so, what significance, if any, should be attached to that choice of wording?
Does the Centre consider the constitutional wording—“advancing positive responses to the challenge of living peacefully and productively together in diverse societies”—to be substantially synonymous with what the Centre today describes as pluralism?
My own study and reading is that the constitutional wording appears broadly consistent with the Centre’s longstanding understanding of pluralism as a positive response to diversity. Indeed, the wording appears to describe the practical application and intended outcomes of pluralism, even though the term itself is not expressly used.
At the same time, the historical record appears to show that the Centre was founded specifically to promote pluralism; that Canada and Hazar Imam established it as a global institution dedicated to the study, teaching and practice of pluralism; that Hazar Imam has consistently championed and described pluralism as essential to peace, security and human development; and that the Centre today continues to define its mission in terms of advancing pluralism which is a part of the ethics of our faith - the ethic of ethics.
Accordingly, I would welcome the Board’s guidance on how the new constitutional description of the objectives should be understood in relation to the Centre’s founding mandate and continuing mission.
In particular, I would be grateful to know whether the 2025 constitutional wording is intended simply as a different expression of the same underlying principles and objectives, or whether it reflects any substantive development in the way the Centre wishes its mandate to be understood.
Thank you for your consideration of these questions.
I look forward to your response and guidance.
Yours sincerely,
Mahebub Chatur
His Highness the Aga Khan,
Chair of the Board,
and
Members of the Board of Directors - Global Centre for Pluralism
Subject: Request for Clarification Regarding the Description of the Global Centre for Pluralism in the 2025 amended Ismaili Constitution ordained on 11 February 2025.
Your Highness. Hazar Imam, Members of the Board, & the executive Management Team
I write respectfully, constructively & as a member of the Jamat - community
Further to my earlier letters to the Centre, to which I have not yet received a response.
I am now writing to seek clarification regarding the description of the Global Centre for Pluralism contained in the amended Ismaili Constitution dated 11 February 2025 recently sold to members of the community.
The Constitution, which states that it supersedes all previous Constitutions, includes the following description and objectives of the Global Centre for Pluralism in the Fifteenth Schedule under Partnership Institutions:
“GLOBAL CENTRE FOR PLURALISM - CENTRE MONDIAL DU PLURALISME, founded by the Ismaili Imamat in partnership with Canada, is a not-for-profit organisation established to advance positive responses to the challenge of living peacefully and productively together in diverse societies through research, education and knowledge exchange.”
As I reviewed this description, I noted that while the organisation’s name includes the word “Pluralism”, the description itself does not explicitly use that term.
This drew my attention because the Centre’s founding documents, public statements, by Hazar Imam then and today , mission, educational materials and ongoing work have consistently described its purpose in terms of promoting and advancing pluralism.
Indeed, the Centre’s own website states that it works “to influence perspectives, inform policies and inspire actions to advance pluralism.” The Centre further explains that pluralism is a positive response to diversity and that its vision is “a world where human differences are valued and diverse societies thrive.”
One observation that led me to seek clarification is that the wording used in the 2025 Constitution appears to resemble the Centre’s current understanding of pluralism. The Centre frequently describes pluralism as a “positive response to diversity”, while the Constitution describes the Centre as advancing “positive responses to the challenge of living peacefully and productively together in diverse societies.”
These formulations appear conceptually very close, even though the word “pluralism” itself is not expressly used in the constitutional description.
For this reason, I am seeking clarification as to whether the constitutional wording is correct in the constitution printed, and intended to be understood as a contemporary expression of the same underlying concept and mission that the Centre has articulated since its establishment.
The historical record appears to show a remarkable consistency in the Centre’s purpose and mandate of advancing and actualising pluralism as the solution, the goal the priority and a prerequisite.
For example:
• In 2005, the Government of Canada announced that the Centre’s mission was to “promote pluralism as a fundamental human value and a foundation for good governance, peace and human development.”
• In 2005, Hazar Imam stated that the mission of the Centre would be to “promote pluralist values and practices in culturally diverse societies worldwide to ensure that every individual has the opportunity to realize his or her full potential as a citizen, irrespective of cultural, ethnic or religious differences.”
• In the same announcement, Hazar Imam described pluralism as “an integral component of peace, security and human development” and stated:
“Pluralism is no longer simply an asset or a prerequisite for progress and development, it is vital to our existence.”
• The Centre was also described as working to foster legislation, policy and institutional capacity to strengthen pluralism in diverse societies.
• In 2006, when the formal partnership agreement was signed between the Government of Canada and Hazar Imam, the Government stated that the Centre would “promote pluralism internationally as a means to advance good governance, peace and human development.”
• Prime Minister Stephen Harper described the Centre as “an international centre of excellence for the study, practice and teaching of pluralism.”
• Today, the Centre describes its mission as being “to influence perspectives, inform policies and inspire actions to advance pluralism.”
• The Centre continues to define pluralism as a positive response to diversity and frequently cites Hazar Imam’s guidance that:
“Pluralism means not only accepting, but embracing human difference.”
and
“Pluralism does not mean the elimination of difference, but the embrace of difference.”
In light of the above, I would be grateful if the Board could clarify the following:
Is the constitutional description intended to restate, in different language, the practical application and objectives of pluralism?
Does the Centre consider the wording contained in the 2025 Ismaili Constitution to be fully consistent with the Centre’s founding mission and continuing mandate to promote and advance pluralism?
Has there been any evolution, refinement, or change in the Centre’s understanding, definition, or articulation of pluralism since its establishment in 2005?
Is the omission of the word “pluralism” from the constitutional description intentional, and if so, what significance, if any, should be attached to that choice of wording?
Does the Centre consider the constitutional wording—“advancing positive responses to the challenge of living peacefully and productively together in diverse societies”—to be substantially synonymous with what the Centre today describes as pluralism?
My own study and reading is that the constitutional wording appears broadly consistent with the Centre’s longstanding understanding of pluralism as a positive response to diversity. Indeed, the wording appears to describe the practical application and intended outcomes of pluralism, even though the term itself is not expressly used.
At the same time, the historical record appears to show that the Centre was founded specifically to promote pluralism; that Canada and Hazar Imam established it as a global institution dedicated to the study, teaching and practice of pluralism; that Hazar Imam has consistently championed and described pluralism as essential to peace, security and human development; and that the Centre today continues to define its mission in terms of advancing pluralism which is a part of the ethics of our faith - the ethic of ethics.
Accordingly, I would welcome the Board’s guidance on how the new constitutional description of the objectives should be understood in relation to the Centre’s founding mandate and continuing mission.
In particular, I would be grateful to know whether the 2025 constitutional wording is intended simply as a different expression of the same underlying principles and objectives, or whether it reflects any substantive development in the way the Centre wishes its mandate to be understood.
Thank you for your consideration of these questions.
I look forward to your response and guidance.
Yours sincerely,
Mahebub Chatur