Pluralism - Ismaili Muslim Interpretation

[mahebubchatur]

My letter to the Global Pluralism Centre and the policy Memo

To:
Global Centre for Pluralism
His Highness the Aga Khan, Chairman

cc: Members of the Board of Directors
His Highness the Aga Khan (Chair)
Princess Zahra Aga Khan
The Rt. Hon. Adrienne Clarkson
Mike DeGagné
Kim Ghattas
Huguette Labelle
Rohinton P. Medhora
James Irungu Mwangi
Azim Nanji
Marty Natalegawa
Reeta Roy
Khalil Shariff
Deborah Yedlin
Meredith McPhee, Director General
IIS - Board

From: Mahebub Chatur
Date: 28 February 2026
Subject: Advancing Pluralism & Education
By email

Your Highness, Hazar Imam,

Guided by you, with deep sincerity, heartfelt study & a commitment to pluralism, I write to share reflections on advancing pluralism as an institutional prerequisite, and an ethical formation, through education.

Under your continuum of guidance, pluralism is not merely a framework, but as ‘the goal, the solution, and priority’ — a prerequisite for addressing all forms of division, exclusion, conflict, and poverty. It is also emphasized that pluralism is not intrinsic; it must be taught, consciously lived, and upheld as an ethical guide, shaping values such as humility, integrity, and accountability in daily life

In this spirit, I attach my Policy Memorandum:

Pluralism as an Institutional Framework or Ethical Formation?
A Comparative Analysis of Strategic Implementation and Foundational Vision

This memorandum is offered in good faith and with commitment, not criticism. It identifies a strategic opportunity — to actualise the Centre’s mission by strengthening the educational cultivation of pluralism, ensuring it is systematically taught from early childhood , at all levels, and its curriculum is added across all learning environments.

I would be deeply grateful for acknowledgment that this email has been received and shared with all members of the Board of Directors.

I would also welcome any opportunity for dialogue or clarification regarding my reflections and understanding.

With respect, faith, and gratitude for your continued guidance,

Mahebub Chatur


P.S. I kindly request confirmation of receipt, as prior correspondence is still not acknowledged despite reminders.

⸻

Policy Memorandum
(One-Page)

Pluralism as an Institutional Framework or Ethical Formation?
A Comparative Analysis of Strategic Implementation and Foundational Vision

Mahebub Chatur | 28 February 2026


Executive Summary

Pluralism, as articulated by the Aga Khan, is both an inclusive governance framework and a deeply formative ethical social mindset — an “ethic of ethics.”
The Global Centre for Pluralism advances pluralism through research, policy influence, leadership development, and educational initiatives.

A strategic opportunity remains: developing a structured, developmentally sequenced educational framework that treats pluralism as a foundational ethical education discipline including, in early childhood, ensuring pluralism is fully realized and consciously lived.


1. Institutional vs. Formative

• Institutional: policy, governance, leadership, dialogue
• Formative: ethical mindset, moral reasoning, early childhood integration, consciously practiced & lived pluralism

Structural mechanisms and discussions also need purposeful education


2. Educational Gaps

Current initiatives (teacher development, dialogue, reflection tools) are valuable but do not constitute a system-wide, sequential curriculum.

Teaching about pluralism ≠ teaching pluralism as a lived ethical discipline.


3. Pluralism Rejected — Yet is Attainable

Resistance stems from arrogance, ignorance, fear of difference, identity instrumentalization & the social mindset

Aga Khan V emphasizes:
• Pluralism is very difficult, resisted, yet attainable
• “Championing pluralism in our societies is not only the goal. It is the solution. Pluralism is the roadmap to bridging the schism between people and even institutions.”
• “If pluralism is not part of the educational curriculum, the leaders and the peoples of these societies will always be at risk of conflict, because they are not accustomed to pluralism and they do not value it.”
• “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.”

Recent statements from the Pluralism Centre - Director General and Mr Nanji - also note that pluralism is difficult and “rejected,” highlighting a divergence between institutional goals mission and ethical formation and advancing pluralism .


4. Strategic Opportunity & Recommendations

If pluralism is the goal, solution, and priority, then foundational education of pluralism itself becomes central.

Recommendations:
1. Develop a structured, developmentally sequenced curriculum from early childhood
2. Embed pluralism as an ethical discipline across subjects and settings
3. Ensure pluralism educator and institutional capacity for sustained implementation
4. Monitor outcomes to ensure pluralism is consciously lived


5. Conclusion

Pluralism is difficult but attainable. A holistic educational framework that aligns institutional policy with formative ethical practice ensures that pluralism is not only discussed but truly embodied, shaping minds, hearts, and guiding conscious choices in daily life by all.

[mahebubchatur]

GEMS OF THE DAY !!

When peoples think pluralistically, there is no limit to what they can do together, joining forces across a wide variety of divides and even across long distances: Hazar Imam, Aga Khan IV, Edmonton, Canada, June 6, 2009

http://www.ismaili.net/heritage/node/22687

Pluralism is the solution goal and priority- Hazar Imam

More at

https://x.com/chaturmahebub/status/2009 ... hqfO552USg

[mahebubchatur]

Why Pluralism is more important than ever…

“ Opinion

By Meredith Preston McGhie, Secretary General, Global Centre for Pluralism 17 March 2026. By AKDN

Pluralism is a practical, active choice that transforms diversity from a challenge into a source of strength and shared prosperity.

Inclusive societies that embrace pluralism innovate, reduce conflict and unlock the full potential of all their members.

Governments and communities must commit to pluralism as an ongoing process to build safer, more just and thriving societies.

In an era marked by division and fear, pluralism offers hope – not as wishful thinking, but as a practical, proven framework for unity, resilience and prosperity. It is the belief that our differences, rather than dividing us, can be the very source of our collective strength.

Pluralism turns aspiration into action. When we engage constructively across differences, we solve complex problems more effectively and societies thrive. Reaching out to marginalised youth reduces the lure of radicalisation; building inclusive immigration systems ensures newcomers and host communities succeed together.

A powerful example is Canada’s resettlement of Ugandan Asians in the 1970s, when thousands were expelled under Idi Amin. Among them, the Ismaili community – supported by a blend of government and private sponsorship – integrated rapidly, contributing to Canada’s economy, civic life and multicultural fabric. Their experience helped shape Canada’s Private Sponsorship of Refugees Program, now a global model, proving diversity and prosperity go hand in hand.

Yet polarisation and misinformation challenge pluralism today. The rise of divisive rhetoric and echo chambers threatens to erode trust in institutions and one another. In this climate, pluralism is not just an ideal – it is an urgent necessity.

24 November 1972: Asians expelled from Uganda at Schiphol.
24 November 1972: Asians expelled from Uganda at Schiphol.
Bert Verhoeff and Dutch National Archives
Pluralism is an active choice

Diversity exists in every society – whether in language, ethnicity, religion, geography, or worldview – but pluralism is not passive diversity. It’s an active choice to engage differences constructively, solve problems and build shared futures. Whether through municipal cultural celebrations or collaborations in sports and arts, pluralism transforms differences into bridges, preventing conflict and fostering mutual understanding.

This work is not easy. No society is immune to the tensions that differing views and needs can produce. Compounding this, scarcity mindsets – the belief that rights, resources and opportunities are finite – fuel exclusion. Yet history shows that securing rights for marginalised groups often benefits everyone. The disability rights movement, for instance, gave us ramps and closed captions, aiding not only people with disabilities but also parents, workers and the elderly.

“History shows that securing rights for marginalised groups often benefits everyone.”
Canada’s multicultural experiment reveals both the promise and tensions of pluralism. While inclusive policies have spurred cohesion and growth, they are not a panacea. Pluralism is not "in Canada’s DNA" – it is a muscle that must be exercised. It demands shifting perspectives: seeing differences not as threats but assets. Only by promoting dialogue, rejecting binaries and fostering inclusive institutions can pluralism become the foundation for our collective survival.

Pluralism demands that we see differences as assets, not threats.
Pluralism demands that we see differences as assets, not threats.
Economies thrive under a pluralist approach

Pluralism is not just ethical – it is economic. Diverse societies innovate, adapt and thrive. Immigrants fill labour gaps, boost spending and drive industries from tech to agriculture. Research confirms this: ethnocultural diversity increases productivity and revenue. A 2017 study found a 1 percent rise in diversity correlates with a 2.4 percent revenue increase and 0.5 percent productivity gain. Companies embracing diversity outperform in creativity, risk management and profitability.

Pluralism also strengthens economies by advancing equity. Systemic barriers limit growth by excluding talent. Kenya’s struggle with minority access to citizenship documents – denying jobs, health care and education – shows how exclusion stifles economies. Organisations like Namati Kenya, a Global Pluralism Award laureate, work to dismantle these barriers, unlocking national potential.

Pluralism as an antidote to radicalisation

Radicalisation often stems from exclusion. When people feel alienated, extremist narratives exploit their vulnerability. Pluralism counters this by fostering belonging through community dialogues, interfaith programmes and cultural exchanges. Real dialogue – listening without demanding agreement – reveals the unmet needs driving extremism, such as identity and belonging.

“Pluralism isn’t in our DNA – it’s a muscle that must be exercised.”

A striking example is MARCH Lebanon, led by Lea Baroudi, which demonstrates the power of dialogue in countering radicalisation. Lea’s work in peacebuilding and conflict resolution with former fighters from the once-warring communities of Jabal Mohsen and Beb El Tebbeneh shows that pluralist approaches can resolve seemingly intractable conflicts. MARCH’s Theatre for Reconciliation programme used the performing arts to unite youth from opposing sides, notably in Tripoli, Beirut and Akkar.

The production Love and War on the Rooftop brought together young men who had never spoken to each other – only seeing the other as the enemy. Through the creative process, they discovered their shared humanity. As Lea explained, when they finally spoke, they found what united them rather than what divided them.

Lea Baroudi used theatre production to unite youth from opposing sides in Tripoli, Beirut and Akkar.
Lea Baroudi used theatre production to unite youth from opposing sides in Tripoli, Beirut and Akkar.
Global Centre for Pluralism
Pluralism cannot thrive in isolation

As Lea Baroudi’s work shows, pluralism requires connection. Despite digital connectivity, we are increasingly fragmented. Fear of cultural division tempts us to minimise differences, but pluralism urges us to embrace them while forging shared citizenship. In Canada, this happens daily – communities celebrating together, inviting all to participate in festivals that honour their heritage. In Ottawa, an extensive calendar of festivals – Polish, Brazilian, Indigenous, Turkish and Mexican, to name a few – makes the city a microcosm of Canada’s pluralist spirit.

Governing diverse societies requires balancing competing interests. Critics warn of a "tyranny of the minority", where small, organised groups influence decisions at the expense of the broader population. Conversely, a “tyranny of the majority” risks majority rule oppressing minority rights. The antidote is transparent decision-making, dialogue and compromising to mitigate tensions. Another tool is self-determination – empowering groups within larger states to address grievances before they escalate.

Rather than fearing that differences create hierarchies among groups, pluralism insists no group should impose its beliefs or ways of life to the detriment of others. This framework is key if governments are to prevent conflict and help diverse societies flourish.

A call to action

From countering radicalisation to driving growth, pluralism addresses some of our era’s greatest challenges. The path is difficult but essential. By committing to our shared humanity and embracing differences, we build societies that are safer, more prosperous and more just. Pluralism is not just a vision – it is a promise we must all work to fulfil.

“Once we take time to listen to another who we see as different from ourselves, and we start to understand their story, we may find we have more in common than we thought and our conception of ‘we’ begins to expand.”
His Highness the Aga Khan, in his message at the 2025 Global Pluralism Award ceremony

[mahebubchatur]

Why Pluralism is more important than ever…

“ Opinion

By Meredith Preston McGhie, Secretary General, Global Centre for Pluralism 17 March 2026. By AKDN

Pluralism is a practical, active choice that transforms diversity from a challenge into a source of strength and shared prosperity.

Inclusive societies that embrace pluralism innovate, reduce conflict and unlock the full potential of all their members.

Governments and communities must commit to pluralism as an ongoing process to build safer, more just and thriving societies.

In an era marked by division and fear, pluralism offers hope – not as wishful thinking, but as a practical, proven framework for unity, resilience and prosperity. It is the belief that our differences, rather than dividing us, can be the very source of our collective strength.

Pluralism turns aspiration into action. When we engage constructively across differences, we solve complex problems more effectively and societies thrive. Reaching out to marginalised youth reduces the lure of radicalisation; building inclusive immigration systems ensures newcomers and host communities succeed together.

A powerful example is Canada’s resettlement of Ugandan Asians in the 1970s, when thousands were expelled under Idi Amin. Among them, the Ismaili community – supported by a blend of government and private sponsorship – integrated rapidly, contributing to Canada’s economy, civic life and multicultural fabric. Their experience helped shape Canada’s Private Sponsorship of Refugees Program, now a global model, proving diversity and prosperity go hand in hand.

Yet polarisation and misinformation challenge pluralism today. The rise of divisive rhetoric and echo chambers threatens to erode trust in institutions and one another. In this climate, pluralism is not just an ideal – it is an urgent necessity.

24 November 1972: Asians expelled from Uganda at Schiphol.
24 November 1972: Asians expelled from Uganda at Schiphol.
Bert Verhoeff and Dutch National Archives
Pluralism is an active choice

Diversity exists in every society – whether in language, ethnicity, religion, geography, or worldview – but pluralism is not passive diversity. It’s an active choice to engage differences constructively, solve problems and build shared futures. Whether through municipal cultural celebrations or collaborations in sports and arts, pluralism transforms differences into bridges, preventing conflict and fostering mutual understanding.

This work is not easy. No society is immune to the tensions that differing views and needs can produce. Compounding this, scarcity mindsets – the belief that rights, resources and opportunities are finite – fuel exclusion. Yet history shows that securing rights for marginalised groups often benefits everyone. The disability rights movement, for instance, gave us ramps and closed captions, aiding not only people with disabilities but also parents, workers and the elderly.

“History shows that securing rights for marginalised groups often benefits everyone.”
Canada’s multicultural experiment reveals both the promise and tensions of pluralism. While inclusive policies have spurred cohesion and growth, they are not a panacea. Pluralism is not "in Canada’s DNA" – it is a muscle that must be exercised. It demands shifting perspectives: seeing differences not as threats but assets. Only by promoting dialogue, rejecting binaries and fostering inclusive institutions can pluralism become the foundation for our collective survival.

Pluralism demands that we see differences as assets, not threats.
Pluralism demands that we see differences as assets, not threats.
Economies thrive under a pluralist approach

Pluralism is not just ethical – it is economic. Diverse societies innovate, adapt and thrive. Immigrants fill labour gaps, boost spending and drive industries from tech to agriculture. Research confirms this: ethnocultural diversity increases productivity and revenue. A 2017 study found a 1 percent rise in diversity correlates with a 2.4 percent revenue increase and 0.5 percent productivity gain. Companies embracing diversity outperform in creativity, risk management and profitability.

Pluralism also strengthens economies by advancing equity. Systemic barriers limit growth by excluding talent. Kenya’s struggle with minority access to citizenship documents – denying jobs, health care and education – shows how exclusion stifles economies. Organisations like Namati Kenya, a Global Pluralism Award laureate, work to dismantle these barriers, unlocking national potential.

Pluralism as an antidote to radicalisation

Radicalisation often stems from exclusion. When people feel alienated, extremist narratives exploit their vulnerability. Pluralism counters this by fostering belonging through community dialogues, interfaith programmes and cultural exchanges. Real dialogue – listening without demanding agreement – reveals the unmet needs driving extremism, such as identity and belonging.

“Pluralism isn’t in our DNA – it’s a muscle that must be exercised.”

A striking example is MARCH Lebanon, led by Lea Baroudi, which demonstrates the power of dialogue in countering radicalisation. Lea’s work in peacebuilding and conflict resolution with former fighters from the once-warring communities of Jabal Mohsen and Beb El Tebbeneh shows that pluralist approaches can resolve seemingly intractable conflicts. MARCH’s Theatre for Reconciliation programme used the performing arts to unite youth from opposing sides, notably in Tripoli, Beirut and Akkar.

The production Love and War on the Rooftop brought together young men who had never spoken to each other – only seeing the other as the enemy. Through the creative process, they discovered their shared humanity. As Lea explained, when they finally spoke, they found what united them rather than what divided them.

Lea Baroudi used theatre production to unite youth from opposing sides in Tripoli, Beirut and Akkar.
Lea Baroudi used theatre production to unite youth from opposing sides in Tripoli, Beirut and Akkar.
Global Centre for Pluralism
Pluralism cannot thrive in isolation

As Lea Baroudi’s work shows, pluralism requires connection. Despite digital connectivity, we are increasingly fragmented. Fear of cultural division tempts us to minimise differences, but pluralism urges us to embrace them while forging shared citizenship. In Canada, this happens daily – communities celebrating together, inviting all to participate in festivals that honour their heritage. In Ottawa, an extensive calendar of festivals – Polish, Brazilian, Indigenous, Turkish and Mexican, to name a few – makes the city a microcosm of Canada’s pluralist spirit.

Governing diverse societies requires balancing competing interests. Critics warn of a "tyranny of the minority", where small, organised groups influence decisions at the expense of the broader population. Conversely, a “tyranny of the majority” risks majority rule oppressing minority rights. The antidote is transparent decision-making, dialogue and compromising to mitigate tensions. Another tool is self-determination – empowering groups within larger states to address grievances before they escalate.

Rather than fearing that differences create hierarchies among groups, pluralism insists no group should impose its beliefs or ways of life to the detriment of others. This framework is key if governments are to prevent conflict and help diverse societies flourish.

A call to action

From countering radicalisation to driving growth, pluralism addresses some of our era’s greatest challenges. The path is difficult but essential. By committing to our shared humanity and embracing differences, we build societies that are safer, more prosperous and more just. Pluralism is not just a vision – it is a promise we must all work to fulfil.

“Once we take time to listen to another who we see as different from ourselves, and we start to understand their story, we may find we have more in common than we thought and our conception of ‘we’ begins to expand.”
His Highness the Aga Khan, in his message at the 2025 Global Pluralism Award ceremony

In reference to the above opinion by Meredith Preston McGhie, Secretary General and CEO of the Global Centre for Pluralism:

Pluralism, as stated, requires active engagement and dialogue. However, dialogue cannot be one-way—it must include listening, acknowledgement, and response.

I have previously shared a considered reflection and requested an acknowledgement and response, but I have not received one.

This raises a clear concern: pluralism must not only be articulated in principle, but demonstrated in practice by the Global Centre for Pluralism and its leadership.

This opinion outlines what pluralism is and what it can achieve. However, it does not address the most important question: how pluralism is, and will be, actualised.

Pluralism is not instinctive—it must be taught, nurtured, and embedded through education, institutions, and practice. Without this, it risks remaining rhetoric rather than becoming a lived reality.

Link to my previous letter and reflections:
viewtopic.php?p=75195#p75195

As this opinion reflects the position of the Global Centre for Pluralism, meaningful engagement and response to diverse voices—including those seeking clarification—is essential. Without this, pluralism itself is not being practiced.

I respectfully again invite an acknowledgement and response from the Director General and Global centre of Pluralism

[mahebubchatur]

Hazar Imam was hosted at Rideau Hall by Governor General Mary Simon & Whit Fraser, with PM Mark Carney and the guests included Adriana Clarkson Board member of Global Centre of Pluralism & Meredith McGhee it’s Director General.

They underscored a shared commitment to dignity peace & pluralism.

Reflecting on the the 55 Years of partnership, with Canada Hazar Imam said: "My late father, who many of you knew well, had a strong belief in— and affection for-Canada, for its people, its values, its steadfast commitment to upholding the fundamental principles of respect, dignity, and pluralism. It is my intention to continue to strengthen and build on this valued relationship and to make available all of the capabilities of the Imamat in our work together."

"Many of the guests gathered here tonight have dedicated their lives to pluralism and peace. So too has the Ismaili community in Canada," said Governor General Mary Simon and addressing His Highness. "In today's global context, your work-and the values we share stand as a stabilizing force. For this, and for our continued partnership and friendship, we thank you.

https://x.com/chaturmahebub/status/2037 ... hqfO552USg

[mahebubchatur]

Global Centre for Pluralism: Mandate, Position and Evolving Interpretation

The Global Centre for Pluralism currently describes itself as:

“an independent, charitable organization founded by His Highness the Aga Khan and the Government of Canada… working with policy leaders, educators and community builders around the world to amplify and implement the transformative power of pluralism.”
(31 March 2026)

This statement, as presented in a recent communication, provides a useful starting point for understanding the Centre’s mandate and objectives since its establishment in 2006.

⸻

Institutional Context

The Centre was established as a formal partnership between the Government of Canada and His Highness the Aga Khan, acting in his institutional capacity and reflecting the role of the Ismaili Imamat.

It operates as a not-for-profit organisation under Canadian law and presents itself as independent in its programming and global engagement.

⸻

Mission, Vision and Approach

According to its current website, the Centre’s vision is:

“a world where human differences are valued and diverse societies thrive.”

Its mission is to:
• advance respect for diversity as a global ethic; and
• serve as a platform for analysis, education, and dialogue on the choices and actions that sustain pluralism.

In practice, the Centre states that it seeks to:
• influence perspectives,
• inform policies, and
• inspire actions globally.

⸻

Definition of Pluralism (Current Position)

The Centre defines pluralism not simply as diversity, but as the active engagement with diversity.

It emphasises that pluralism is achieved when individuals:
• feel respected,
• experience dignity, and
• have a genuine sense of belonging.

It further explains that pluralism requires:
• intentional and sustained effort,
• inclusive institutions and policies, and
• active civic participation.

In this framing, pluralism is presented as an ongoing societal process rather than a fixed outcome.

⸻

Nature of Its Work

Based on its current activities, the Centre functions primarily as:
• a research and policy institution,
• a global convening platform, and
• a thought leadership body.

Its initiatives include research tools, global dialogue, and recognition programmes. It does not operate as a direct service delivery or mass education provider in the traditional sense, but rather works through influence, partnerships, and frameworks.

⸻

Clarification and Observations

The language used by the Centre is aspirational and emphasises transformation, including terms such as “implement” and “amplify.” In practice, its role is more indirect—focused on shaping ideas, informing policy, and enabling others who may implement pluralism in specific contexts.

This distinction between aspiration and operational reality may not always be immediately clear, particularly given the breadth and ambition of the language used.

A further question arises regarding the articulation of the Centre’s ultimate objective. While its mission, vision, and activities are clearly stated, the extent to which these translate into measurable societal outcomes—or a defined end-state of pluralism—remains open to interpretation.

The Centre does publish periodic assessments and indices, reflecting an effort to evaluate progress. However, pluralism itself is acknowledged as complex, evolving, and often difficult to fully realise in practice.

⸻

Contextual Reflection

In this context, it is relevant to consider the broader articulation of pluralism by His Highness the Aga Khan, who has emphasised:

“Championing pluralism in our societies is not only the goal.
It is the solution.
Pluralism is the roadmap to bridging the schism between people and even institutions.”

This framing positions pluralism not only as an aspiration, but as a practical pathway and solution to societal division.

He has further emphasised that pluralism is not instinctive; it must be taught from early years and embedded at all levels—educational, institutional, and societal—and is a prerequisite for peace, reduction of poverty, and ultimately essential for human existence.

⸻

Concluding Note

This summary reflects the Global Centre for Pluralism’s current published position and institutional role. It seeks to clarify how the Centre defines its work, how it operates in practice, and how its stated objectives may be understood in relation to the definition and advancement of pluralism.

I also refer to my earlier correspondence and policy submission on this subject, which remain unacknowledged to date:
• Policy Paper: Pluralism – Ismaili Muslim Interpretation
• Letter dated 28 February 2026 – no acknowledgment or response received
• Follow-up correspondence – no acknowledgment or response received

Public references:
• https://x.com/chaturmahebub/status/2035483376535114162
• https://x.com/chaturmahebub/status/2035916907564396712

The absence of acknowledgment or response raises a further question regarding the practical application of pluralism as defined by the Centre itself. If pluralism requires active engagement, inclusion, and respect for diverse perspectives, then engagement with stakeholders—including those seeking clarification—forms an essential part of that mandate.

Shared with the Pluralism Centre Board and any response will be posted too.

[mahebubchatur]

Pluralism: Solution, Institution, or Implementation Gap?

Since its establishment in 2006, the Global Centre for Pluralism has positioned itself as a leading institution advancing pluralism globally.

Founded in partnership with the Government of Canada and His Highness the Aga Khan, its mandate is both important and timely: to advance pluralism as a pathway to peaceful and inclusive societies that embrace diversity.

Nearly two decades on, however, an important question arises:

Is the current institutional model effectively delivering pluralism—or primarily advocating it?

⸻

Relevance Is Not in Question

Independent evaluation has affirmed that the Centre:

“plays a unique role in addressing the increasingly pressing need for pluralist attitudes and institutions.”

It has also contributed to:

“increased awareness and understanding of pluralism… however, longer-term outcomes are still emerging and will require sustained effort over time.”

These are important acknowledgements. The need for pluralism has never been greater. Societies around the world continue to face division, fragmentation, and mistrust.

But relevance alone is not the same as effectiveness.

⸻

From Awareness to Implementation

The Centre’s work—dialogue, research, policy engagement, and monitoring—has undoubtedly helped shape global conversations.

Yet, after nearly two decades, outcomes are still described as “emerging.”

This raises a critical issue:
• Awareness has increased
• Dialogue has expanded
• But systematic implementation remains unclear

Pluralism is not simply an idea to be discussed.
It is a capability to be learned, practiced, and embedded.

⸻

A Question of Definition

The Centre defines pluralism in terms of:
• dignity
• belonging
• inclusion

These are essential values—but they overlap significantly with existing frameworks of:
• diversity
• multiculturalism
• inclusion policies already embedded within governments and institutions, including the Aga Khan Development Network and Aga Khan Foundation

If pluralism is to be more than a restatement of these principles, its distinctive meaning and practical application must be clearly articulated and taught for it to be fully realised.

⸻

When Leadership Acknowledges the Challenge

This challenge is not theoretical—it has been acknowledged by leadership.

Prof. Amyn B. Nanji has openly noted that:
• pluralism is a generational effort
• its challenges remain complex and unresolved
• it must be taught within faith and education

Such candour is important. It reflects the reality that pluralism is not easily achieved.

But it also raises a deeper question:

If pluralism must be taught, where is the structured, scalable framework today to teach it?

⸻

Measurement Is Not Transformation

The development of tools such as pluralism monitoring is valuable. They help assess whether pluralism exists within a society.

But measurement is not the same as creation.

Knowing where pluralism is lacking does not, in itself, provide the means to build, advance, and actualise it.

⸻

Practice Must Reflect Principle

Pluralism, by definition, requires:
• engagement
• dialogue
• inclusion of differing perspectives

In that context, engagement with stakeholders—including those who raise questions or critique—is not optional. It is essential.

The credibility of any institution advancing pluralism rests not only on what it advocates, but on how it practices those principles.

⸻

A Strategic Inflection Point

Today, pluralism exists within a far more developed ecosystem than in 2006.

Governments, educational systems, and development institutions—including the Aga Khan Development Network—already promote diversity, ethics, and inclusion at scale.

This leads to a legitimate policy question:

Where is the greatest impact achieved—through continued dialogue and convening, or through direct education and implementation?

⸻

The Way Forward

Pluralism remains essential—as both the solution and the goal. That is not in doubt.

But if it is, as articulated by His Highness the Aga Khan, a prerequisite for peace and a solution to division, then it must move beyond awareness into structured practice through teaching.

This suggests a shift in emphasis toward:
• education and curriculum development
• early and sustained learning
• institutional embedding
• measurable behavioural and societal outcomes

⸻

Conclusion

The question is not whether pluralism is needed—it clearly is the prerequisite, the solution, and the goal.

The question is whether the current institutional model is sufficient to deliver it.

After nearly two decades, with outcomes still described as “emerging,” it is both reasonable and necessary to ask whether a reassessment is now required.

Pluralism cannot remain only:
• a concept to be promoted
• a dialogue to be convened
• or an ethic to be monitored

It must become:

a defined discipline that is taught, a practice that is lived, and with a system & mindset that is embedded—academically, institutionally, and socially.

Copy forwarded to the Global pluralism Centre as constructive feedback and for clarification. Any response will be posted too

[mahebubchatur]

Pluralism, Truth, and the Crisis of Our Time

Pluralism is a part of the ethics of the Ismaili Muslim faith

“We live in a ‘post-fact’ society. Yes, a post-fact society. It’s not just that everyone feels entitled to his or her own opinion—that’s a good thing. But the problem comes when people feel they are entitled to their own facts. What is true, too often, can then depend not on what actually happened, but on whose side you are.” — Aga Khan IV

“Often pluralism feels like a hard task and almost an unattainable ideal… but the beauty of the Global Pluralism Award is that it shows us how ordinary people are making an impact on their societies every day in the face of huge challenges… Together, they are building movements that change global systems and norms. This is not easy work, but its value can last. Once we take time to listen to another—who we see as different from ourselves—and begin to understand their story, we may find we have more in common.” — Aga Khan V

These reflections capture both the difficulty and the necessity of pluralism in our time.

We are living in an era where the challenge is no longer simply misinformation or disinformation, but the normalization of falsehood—where what is untrue becomes accepted as truth. In such a “post-fact” environment, truth itself becomes fragmented, shaped not by evidence but by identity, allegiance, and narrative. This erodes trust, weakens institutions, and divides societies into competing realities.

At the same time, pluralism can feel “almost unattainable.” Yet it remains attainable—precisely because it is being practiced, however imperfectly, by individuals and communities every day. This dual reality is critical: pluralism is not failing because it is impossible, but because it is difficult, demanding, and insufficiently cultivated.

A central factor in this challenge is the structural imbalance that defines much of the modern world. Over recent decades, economic, political, and informational power has become increasingly concentrated. A small global elite holds disproportionate influence over wealth, media, and narrative formation.

This concentration has contributed to the normalization of particular perspectives, often reinforcing inequality and limiting genuine diversity of thought and opportunity. In such conditions, even democratic systems can reflect not the will of the majority, but the influence of those who shape perception itself.

The normalization of misinformation is therefore not accidental—it is systemic. When narratives are repeated, reinforced, and aligned with identity or power structures, they become accepted as “truth,” regardless of their factual basis.

Over time, this leads to a breakdown in empathy and compassion. The “other” is no longer someone to understand, but someone to oppose or exclude. Silence in the face of injustice can become normalized—not always out of intent, but through social conditioning and habituation.

Pluralism is the solution and the way forward—but it is not easy. It is not merely tolerance; it is an active, disciplined commitment to engagement, humility, inclusion, and shared humanity.

As the quotes remind us, pluralism begins with something simple yet profound: listening, understanding, and recognizing common ground. However, this does not happen naturally. Human beings are not inherently pluralistic. Our instincts often lean toward self-interest, group loyalty, and exclusion unless consciously shaped otherwise.

This is why education—particularly education in pluralism—is fundamental. Pluralism must be taught, modeled, and reinforced across generations. It requires sustained investment in critical thinking, ethical reasoning, an appreciation that diversity is a strength, and a deep sense of civic responsibility. Without this long-term commitment, societies will continue to drift toward division, normalized falsehood, structural inequality, conflict, and relative poverty.

The path forward is therefore both clear and challenging. It requires renewed commitment to education, rebuilding a shared respect for truth, strengthening institutions of accountability, and prioritizing systems that nurture empathy, understanding, and inclusion.

The divergence in leadership and the rejection of pluralism further illustrate how these challenges have evolved over time.

Pluralism may feel, at times, like an “almost unattainable ideal.” But it remains attainable—if we are willing to commit to the sustained effort and education it demands.

The question is not whether pluralism is attainable, but whether we are prepared to understand, embrace, and practice it—because it is not only the solution, it is vital to our existence.

“Pluralism is no longer simply an asset or a prerequisite for progress and development, it is vital to our existence.”
— Aga Khan IV (15 April 2003)

“Championing pluralism in our societies is not only the goal. It is the solution. Pluralism is the roadmap to bridging the schism between people and even institutions.”
— Aga Khan V (2025)


More at
https://www.linkedin.com/posts/activity ... =copy_link

[mahebubchatur]

I have recently reflected on a broader conceptual question regarding the operationalisation of pluralism in education and development frameworks:

https://lnkd.in/e9nA6bZq

In that context, I also reviewed the Schools2030 report:
https://lnkd.in/eSXD6yBg

Schools2030 is an initiative of the Aga Khan Development Network (AKDN) and the Aga Khan Foundation , in partnership with the Government of Canada, operating within a wider ecosystem that includes the Global Centre for Pluralism - Centre mondial du pluralisme

The programme focuses on teacher-led innovation, inclusion, and contextualised learning, promoting competencies such as empathy, collaboration, equity, and holistic learning outcomes across diverse education systems.

However, in reviewing the framework alongside my earlier analysis on pluralism, a consistent conceptual pattern emerges: #pluralism is not explicitly defined, taught, or assessed as a structured ethical or civic discipline.

Instead, it is embedded indirectly through related outcomes associated with inclusion and learner-centred pedagogy.

This creates a distinction between:
• #pluralism as an #explicitly articulated ethical framework requiring structured teaching and internalisation, and
• #pluralism as an #implicit outcome of inclusive educational design.

As outlined in my earlier paper, pluralism—within broader development discourse—is not simply an emergent property of diversity or inclusion, but a deliberate ethical mindset requiring conscious transmission from early education onwards.

This raises a policy-relevant question: if pluralism is a foundational ethical priority within development discourse, should it remain implicit within pedagogical systems, or be explicitly defined and taught as a form of ethical literacy?

Without such articulation, there is a risk that pluralism is affirmed at the level of institutional discourse but unevenly actualised across systems and generations.

Engagement and reflection from the Global Centre for Pluralism, the Aga Khan Development Network, and relevant partner institutions would be welcome as part of an ongoing dialogue on how pluralism is defined and operationalised within education systems

More at https://lnkd.in/ekSpphbc

[mahebubchatur]

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

[mahebubchatur]

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

[mahebubchatur]

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

[mahebubchatur]

Global Centre for Pluralism - Centre mondial du pluralisme 's latest post on #Colombia highlights the 2016
Peace Agreement's Ethnic Chapter, constitutional protections,
international commitments and their implementation.
All important and, raises a fundamental question:
Who teaches pluralism?
A peace agreement can stop conflict.
A constitution can protect rights.
International treaties can create obligations.
Governments can make commitments.
A Monitor can identify the gaps.
But none of these, by themselves, teach people how to learn embrace practise pluralism.

Pluralism is not intrinsic and to genuinely become a lived ethic, it has to be taught, learned, practised and lived

This is why the Centre’s current implementation is difficult to reconcile.

Its new 2026 Corporate Plan speaks of deepening education leadership & scaling “#practical #pluralism”.

More at
https://www.linkedin.com/posts/activity ... =copy_link

[mahebubchatur]

The Global Centre for Pluralism - Centre mondial du pluralisme (GCP) has just released its 2025 Annual Report, “Pluralism in Action: from evidence to practice and back.”

The 2025 Report has been released in 2026, following the Centre’s new 2026 Corporate Plan. This timing is significant: the Plan sets a strategy to move from building the field of pluralism towards leading a global movement that scales practical pluralism, including through education

The recently renewed partnership between GCP, the University of Calgary and Aga Khan University (AKU) aims to embed pluralism more deeply across university communities.

His Highness the Aga Khan V:
“Championing pluralism in our societies is not only the goal – it is the solution.”

If pluralism is the solution, then teaching pluralism is a fundamental part of that solution.

This brings us back to three vital questions of implementation

1. Is pluralism actually being taught as a discipline — or is it still mainly being talked about?
2. How do we escalate the teaching of pluralism across education, universities, leadership development and institutions?
3. How do we measure whether pluralism is actually being learned and practised?

Teaching pluralism is not simply teaching about diversity. It is a discipline that means developing the knowledge, attitudes, skills and behaviours towards peace and to embrace difference.

More at link https://www.linkedin.com/posts/activity ... =copy_link

[swamidada]

BUT who will bell the cat. Democracies are dead. In authoratarian governments, the law is 'Might is right'. This type of governments do not follow pluralism. I am the boss. I am right. Today rule of thumb is 'Nation first'. minorities are suppressed, treated as untouchables. Some one look at wars on planet earth. Pluralism is a magic word without magic. Imam's guidance is clear, but is there any pluralism in our community!!

[kmaherali]

BUT who will bell the cat. Democracies are dead. In authoratarian governments, the law is 'Might is right'. This type of governments do not follow pluralism. I am the boss. I am right. Today rule of thumb is 'Nation first'. minorities are suppressed, treated as untouchables. Some one look at wars on planet earth. Pluralism is a magic word without magic. Imam's guidance is clear, but is there any pluralism in our community!!

It is very true, that is the reason the Global Centre for Pluralism was established by Mowlana Shah Karim in partnership with the government of Canada, with the view of promoting research and spreading the findings to the world. The Centre has also established awards for institutions and individuals promoting this concept. As Mowlana Shah Karim indicated, pluralism is vital for our survival, hence we must promote it as much as we can through living by our ethics.

[swamidada]

The Last Sermon (known as the Farewell Sermon or Khutbatul Wadaa) was delivered by Prophet Muhammad on the 9th of Dhul-Hijjah, 10 AH (March 6, 632 CE) in the Valley of Mount Arafat during his final and only pilgrimage. In his final message to Muslims and mankind he outlined the princple of pluralism.

An excerpt of sermon: Prophet Muhammad said;

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor does a black have any superiority over a white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Honor the life, dignity, and property of others.
Do not do injustice and oppression.
Be honest in your business and financial dealings.
All human beings are equal.
Muslims are brothers to each other.
Do not fight each other.
Avoid quarrels and disputes among yourselves.
Recognize the rights of women.
Fulfill the trusts.

[mahebubchatur]

Hazar Imam said at the last Pluralism Awards that pluralism is not easy but is attainable.

“ Championing Pluralism is not only the goal it is the solution - pluralism is the road map to bridging the schism & between people and even institutions”

I am writing regarding the recent launch of the Global Pluralism Monitor: Sudan by the Global Centre for Pluralism — an institution established by Mawlana Hazar Imam and operating within the wider constitutional Ismaili framework of entities dedicated primarily to the governance and benefit of the Jamat, while also serving the societies in which the Jamat lives.

The Sudan Monitor provides a detailed and sobering assessment of how exclusionary ideologies have shaped Sudan’s past and present. It also reinforces a principle that Mawlana Hazar Imam has articulated consistently since 1992 and reaffirmed in guidance after 11 February 2025: pluralism is not intrinsic. It must be taught, practised, and upheld as a disciplined ethic.

It is, as Hazar Imam has stated, a vital prerequisite for our existence and humanity.

In that context, I wish to ask a simple and respectful question.

Given the Centre’s mandate on pluralism, and given the constitutional responsibility of institutions under the Ismaili Constitution to advance knowledge, ethics, and societal wellbeing, is pluralism currently being taught as a structured academic discipline — not as an add‑on, occasional theme, award, or research topic — across our education system?

Specifically:

• In the Aga Khan Schools (approximately 250 globally)
• In the Aga Khan Academies (10–20 campuses depending on current status)
• In the Early Learning Centres globally
• In the Aga Khan University and other AKDN AKF institutionally & higher‑education institutions

Is there a formal curriculum, diploma, certificate, or academic pathway through which pluralism is taught as a discipline — with defined learning outcomes, assessment, and progression?

If such a curriculum exists, could it please be shared, in the spirit of pluralism itself which enables openness and sharing?

If it is in development, could you kindly advise on its status, and which institution or team is leading this work?

I attach below a summary of my recent reflections:

https://lnkd.in/p/en3sbPkV

[swamidada]

For community, guidance on pluralism from Imam is clear. Ismailis are educated and understand pluralism, but still there is racism, nepotism, arrogance in mostly leadership, I am some body because Imam has appointed me. We are decision makers, do not want your input or advice. Believe it or not, in past 20/25 years because of arrogant attitude thousands of youth and even highly educated persons have quit Ismailism.
By distributing certificates on pluralism in schools or colleges will not be helpful until mentality is addressed. The best teaching ground is jamait khana to deliver waiz or lecture there on pluralism.
The non Ismaili masses who do not believe in Hazar Imam will turn deaf ear to Imam's advice. The main problem in Muslim world is Shia and Sunni ideology for which they are killing each other past 1400 years, though both sects know well Hadiths on pluralism by Prophet Muhammad. In present times Saudis and Yemenis are fighting each other, same in Sudan, Taliban and Pakistanis killing each other, and because of different ideologies in Muslim sects have drifted them away from each other.
Nationalism and slogan Nation first have deterioratet unity among nations. Shah Karim had tried and Shah Rahim will be working on it for betterment of humanity but it is real hard to change mentallity of 8 billions.

[mahebubchatur]

My updated paper on Pluralism to Global Centre of Pluralism

Dear Members of the Board, and Director General, of the Global Centre for pluralism

Further to earlier communication.

I am now attaching a briefing paper entitled “Pluralism at a Crossroads”, for consideration.

The paper brings together my reflections and feedback regarding the advancement of pluralism since about 1994, its relationship with education and governance, and the need to consider how pluralism can move to a systematically taught discipline and a lived reality, in the next decade.

I would be most grateful if you could kindly acknowledge receipt of this briefing paper and confirm that it has been circulated.

In particular, I would appreciate confirmation that it has been brought to the attention of the Board and, His Highness the Aga Khan V, Chair of the Board of Directors for his consideration.

I have previously shared correspondence and related material with the Centre on these matters. None of that correspondence has to date, received an acknowledgement or response.

The attached briefing paper, together with the related references and links included within it, is therefore intended to bring these matters together in one document for formal consideration.

I am sharing this with the Board and Director General first, before making the briefing paper available more widely, and would therefore be particularly grateful for an acknowledgement of receipt and confirmation of its circulation.

Thank you for your consideration & I look forward to hearing from you

Kind regards,

Mahebub Chatur


PLURALISM AT A CROSSROADS

A Briefing Paper for the Board of Directors
of the Global Centre for Pluralism

For consideration, acknowledgement and constructive response

Submitted by Mahebub Chatur
8 September 2026

Introductory Note

I am submitting this updated briefing paper, “Pluralism at a Crossroads”, to the Board of Directors of the Global Centre for Pluralism (GCP) for consideration and acknowledgement.

This paper is prepared in the context of the challenges and realities identified by His Highness the Aga Khan V, building on the continuum of guidance of His Highness the Aga Khan IV, and on the establishment of the Global Centre for Pluralism in 2006 — and the intellectual work on pluralism that preceded it.

Across several decades, the guidance of the Aga Khans has consistently emphasised that pluralism is not simply a condition that societies can assume will exist. It must be learned, taught, practised, reinforced and lived.

• Pluralism is a vital prerequisite for our existence.
• Pluralism is not instinctive or intrinsic — it must be taught.
• Pluralism has been challenged, resisted and, in many contexts, rejected.
• Pluralism requires a transformation of social, economic and political mindsets.
• Pluralism must be taught as a discipline, holistically — nationally, regionally and globally — rather than in isolated pockets.

His Highness the Aga Khan V has reaffirmed:
“Championing pluralism in our societies is not only the goal.
It is the solution. Pluralism is the roadmap to bridging the schism between people and even institutions.”

His Highness the Aga Khan IV has emphasised the centrality of education:

“If pluralism is not part of the educational curriculum, the leaders and the peoples of these societies will always be at risk of conflict, because they are not accustomed to pluralism and they do not value it.”

And in 2007, Mawlana Hazar Imam identified one of the deepest obstacles to pluralism:

“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.”

— Graduation Ceremony, Sciences Po, Paris, 15 June 2007
Taken together, these insights form a coherent framework: pluralism is essential, but it cannot be realised unless it is taught systematically, practised intentionally and embedded across civil society, private institutions and public governance.

Pluralism cannot be taught piecemeal — not to one village, one school or one region in isolation. It must be taught throughout life and across societies because pluralism is an ethic, not merely a localised intervention.

This briefing paper therefore examines:

• the structural barriers associated with neoliberal governance since the 1980s;
• the challenge of complexity, concentration of decision-making and elite capture;
• the relationship between the founding mandate of the Global Centre for Pluralism and its practical implementation constraints; and
• the need to consider a more structured, universal and sequential approach to teaching pluralism at all levels — including within Aga Khan institutions and schools, and in Canadian institutions as Canada is a founding partner of GCP.

Submission and Verification Note

This paper is being submitted to the Board for consideration before I make it available more widely. The quotations and financial figures included in the paper have been researched and sourced by me from the relevant published material and accounts. I have sought to present the material accurately and fairly.

If the Board, the Secretary General, or any other authorised representative of the Centre considers that any quotation, figure, date, attribution or other factual statement is inaccurate, incomplete or requires clarification, I would be grateful if this could be identified to me in writing. I would be pleased to consider any correction or clarification and, where appropriate, amend the briefing paper before any wider publication.

This is therefore intended as a good-faith submission for review and dialogue, rather than as a final public statement of uncontested fact. The purpose is to encourage constructive engagement on how pluralism can be advanced more systematically and effectively.

Purpose

To analyse why pluralism — described by His Highness the Aga Khan as “a vital prerequisite for our existence” — has struggled to take root in contemporary governance systems, including systems shaped by neoliberal assumptions, and why pluralism may need to be taught systematically, holistically and universally if it is to become a lived ethic rather than an aspirational concept.

1. Pluralism as an Ethic, Not an Intrinsic Condition

Since the early 1990s, His Highness has emphasised that pluralism is not intrinsic to human societies. It must be taught as a specific ethical discipline, practised, reinforced and lived as an ethic.

In his 2010 guidance, he warned that pluralism can be rejected because of ignorance, arrogance and self-righteousness — social mindsets that create hierarchies of worth and deny the legitimacy of difference.

Pluralism requires a transformation of the social mindset, which is inseparable from the political mindset. Where political systems reward exclusion, excessive competition or centralised control, pluralism becomes difficult to sustain.

Pluralism therefore cannot be treated as an isolated intervention. It must be embedded across education systems, governance structures, public institutions, community practices and international frameworks.
Pluralism is an ethic of shared responsibility, not simply a localised programme.

2. The Neoliberal Shift Since the 1980s

This briefing paper argues that, beginning in the 1980s, neoliberal reforms reshaped governance across many countries, including the UK. In different jurisdictions and to differing degrees, these developments were associated with greater reliance on markets, outsourcing, arm’s-length institutions, professionalisation and complex regulatory and financial structures.

One consequence, in the argument advanced here, is that technical expertise, financial power and market logic can sometimes receive greater weight than social inclusion, community voice and shared responsibility.

The issue for pluralism is not the existence of expertise or markets themselves. The concern is whether governance arrangements concentrate decision-making, create barriers to participation or make accountability difficult for ordinary citizens to understand and exercise.
Pluralism, by contrast, requires voice, listening, participation, accountability and an appropriate distribution of power. This briefing therefore asks whether some features of the prevailing governance model are structurally in tension with those requirements.

3. Complexity and Concentration of Power: Why Pluralism Is Rejected in Practice

Contemporary governance can produce situations in which fewer people make consequential decisions, complexity shields decision-making from effective scrutiny, accountability becomes fragmented and ordinary citizens find it difficult to participate meaningfully.

The Post Office Horizon scandal provides a powerful contemporary example of how institutional complexity, information asymmetry and fragmented accountability can create barriers to justice. It is used here as a case study of these risks, rather than as evidence that any single economic or political theory alone caused the scandal.

Pluralism, by contrast, requires shared power, listening, transparency and meaningful participation. It is difficult to sustain where authority becomes excessively centralised or where institutional arrangements place substantial barriers between decision-makers and the communities affected by their decisions.

4. The Global Centre for Pluralism: Promise and Structural Constraints

The Global Centre for Pluralism (GCP), founded in 2006, was created to advance pluralism globally. It has produced valuable research, convened dialogues, recognised pluralism champions through its awards and developed educational and leadership resources.

At the same time, this paper raises questions about the extent to which the Centre's work has yet developed into a universal, sequential and lifelong curriculum for pluralism beginning in early childhood and continuing through schools, universities, professional education and civic life.

The Centre operates within political and institutional environments that themselves face the pressures of polarisation, conflict, fragmentation and concentrated power. These conditions create a difficult environment for any institution whose purpose is to advance pluralism.

The Centre's existing education and leadership initiatives are important. The question advanced in this paper is whether they should now be developed further into a comprehensive educational architecture capable of teaching pluralism as an ethic and practice at scale.
Community feedback should also remain central to pluralism. The effectiveness of any pluralism institution should therefore include meaningful mechanisms through which communities can contribute, challenge, evaluate and help shape its work.

5. Pluralism Under Challenge

Pluralism is not simply neglected; it is actively challenged in many political, social and economic contexts.
This concern is consistent with the long-standing warnings in the guidance of the Aga Khan IV and with the more recent emphasis of the Aga Khan V on the practical importance of pluralism.

The historical progression of this guidance is significant: the rejection of pluralism has been described as pervasive; pluralism has been identified as something that must be learned and taught; and governments and institutions have been challenged to practise pluralism rather than merely endorse it.

Taken together, these statements form a consistent diagnosis: pluralism requires active cultivation because the social and political conditions in which it must operate can work against inclusion, dignity, shared responsibility and respect for difference.

6. A Moment of Opportunity: 2025 and Beyond

The transition to the Imamat of His Highness the Aga Khan V in 2025 provides an important opportunity to renew the global pluralism agenda.

His Highness has stated:
“Championing pluralism in our societies is not only the goal. It is the solution. Pluralism is the roadmap to bridging the schism between people and even institutions.”

To fulfil this vision, pluralism must move from a concept to a curriculum; from a value to a practice; and from an aspiration to an ethic taught at every level of society.
This requires confronting structural barriers and rebuilding social mindsets around inclusion, empathy, dignity and shared responsibility.

In February 2026, I submitted a memorandum to the Global Centre for Pluralism and to His Highness the Aga Khan documenting concerns about the increasingly difficult global environment in which pluralism is being advanced. I also referred to observations attributed to GCP leadership and to comments by Mr. Nanji concerning the difficulty of understanding and meaningfully advancing pluralism.

Taken together, these observations point to something larger than a failure of individual commitment. They suggest that pluralism is encountering systemic resistance within the structures and conditions of contemporary society.

If pluralism is repeatedly affirmed as ethically essential and “vital for our existence”, yet remains difficult to translate into lived reality, should we examine not the adequacy of pluralism itself, but the system within which it is expected to operate?

The question is therefore whether the barriers lie within pluralism — or within the social, economic and political environment in which pluralism is being asked to flourish.

7. The Path Forward

A renewed pluralism agenda should include:
• Formal curriculum to teach pluralism as an ethic from early childhood to adulthood.
• Re-centring community voice, especially the voices of people and communities historically excluded from decision-making.
• Strengthening accountability in arm’s-length bodies and outsourced governance structures.
• Reducing unnecessary complexity that prevents citizens from understanding or influencing decisions.
• Challenging a mindset that privileges competition over cooperation and hierarchy over humanity.
Pluralism is not merely a social value. It is a precondition for peaceful, equitable and resilient societies.

Closing Statement and Recommendation

Pluralism is not intrinsic. It must be taught, practised and lived as an ethic. As His Highness has said, it is “a vital prerequisite for our existence.” Yet pluralism has been repeatedly challenged — not because it is unworkable, but because social and political mindsets can reward exclusion, complexity and concentrated power.
If pluralism is to become a lived reality, we must confront these structural barriers and commit to teaching pluralism at every level.

I therefore respectfully invite the Board of Directors to consider whether the Centre should develop a comprehensive, sequential and measurable pluralism curriculum and implementation framework, beginning with scalable pilots and extending across education, leadership, governance and civic life.

Looking Ahead: The Next Decade

Transforming an entrenched mindset that has shaped governance, institutions and public consciousness for decades will require sustained, deliberate and systemic effort. Changing such a mindset cannot be achieved through isolated initiatives; it demands a long-term horizon of educational reform, institutional re-orientation and public engagement.

During this period, new tools will become central. Artificial Intelligence, when used judiciously and ethically, can support pluralism by analysing structural barriers, amplifying community voices, enabling inclusive decision-making and assisting in pluralism education.
Similarly, global citizen media allows individuals and communities to communicate directly, reducing reliance on traditional gatekeepers and enabling pluralism to be expressed, shared and defended in real time.

To move pluralism from rejection to acceptance, and ultimately to lived practice, we should begin with scalable pilots, curricula and community-based models that demonstrate pluralism in practice. These pilots should be capable of national, regional and global application rather than remaining localised or symbolic.

Over the next twenty years, pluralism should evolve from an ethical aspiration into a structured, taught, measurable and institutionalised practice, supported where appropriate by AI-enabled learning tools, citizen-driven media ecosystems and governance frameworks that strengthen accountability and meaningful participation.
Critical to this transformation will be the support of AKDN institutions, including its academic institutions, schools and universities, as well as civil society and the Government of Canada, whose founding partnership with the Centre gives Canada an important role in the advancement of this agenda.

Financial Imperative and Governance Responsibility

The financial figures set out below are drawn from the Global Centre for Pluralism's publicly available accounts, as researched by the author:
2021: CAD $6.5 million
2022: CAD $6.7 million
2023: CAD $7.3 million
2024: CAD $6.8 million
2025: CAD $7.4 million
On that basis, the five-year total is CAD $34.7 million. Combined with the preceding years of operations, the paper estimates that cumulative expenditure since 2006 exceeds CAD $50 million, excluding indirect costs borne by partner institutions and other forms of support.

These figures are presented for the Board's consideration and verification. If the Centre considers that any figure is incorrectly interpreted, is not comparable on a like-for-like basis, or requires qualification, I would welcome the Centre identifying the relevant account or figure so that the paper can be corrected or clarified before wider publication.

On the basis of the expenditure figures above, a further CAD $20–25 million over the next decade is a planning estimate if expenditure remains within the broad range reflected by recent years. This is a projection, not a claim about an approved future budget.

The central question is therefore not simply how much is spent, but what measurable pluralism outcomes are produced by that expenditure. Research, monitoring, awards, dialogue and leadership development are valuable. The question advanced in this paper is whether a proportionally greater and more systematic investment should now be directed toward pluralism education, curriculum and measurable practice.

The Board of Directors, reflecting the Centre's founding partnership between the Government of Canada and the Ismaili Imamat, has an important responsibility to consider whether strategy, governance and implementation are aligned with the Centre's founding purpose and with the urgency of the present moment.

I am willing, as a concerned member of the community, to attend a Board meeting and present these findings. I am not seeking a position or role. My concern is the substantial financial investment, the ethical responsibility and the urgent need to ensure that future expenditure produces measurable pluralism outcomes.

Final Reflection

As His Highness the Aga Khan V has reminded us, “our future is today” — it is shaped by the choices we make and the decisions we take now.

Pluralism is not easy, but it is attainable. If pluralism is truly to move from rejection to acceptance in the next decade, then our words must become action, and our action must begin with changing the social mindset, teaching pluralism as an ethic and a discipline, and initiating the pilots today that can make pluralism a lived reality.

The future we seek will only emerge if we start shaping and building it today.

The moment for this transformation toward pluralism is now.

Related Posts and Letters to GCP
The following related posts and correspondence provide background to the issues raised in this paper. They are included as supporting material and are not intended to substitute for the primary sources referred to above.
• GCP Corporate Plan 2026: https://www.linkedin.com/posts/activity ... 95744-suz3
• The Gap: https://www.linkedin.com/posts/activity ... 43041-qBTo
• Implementation Gap: https://www.linkedin.com/posts/activity ... 51776-oHy8
• My Letter to GCP: https://forum.ismaili.net/viewtopic.php?p=75778

Submitted for consideration, acknowledgement and constructive dialogue
Pluralism at a Crossroads •

[mahebubchatur]

Pluralism — A Contemporary Definition

The starting point

Diversity is a fact. How we respond to diversity is a choice.

This distinction provides the foundation for understanding pluralism.

His Highness the Aga Khan has repeatedly described diversity not as a burden or weakness, but as a blessing, a gift and a source of strength. His Highness has also emphasised that pluralism requires an intentional response to diversity — it is something that must be practised and lived, rather than simply acknowledged.

In Houston, His Highness described human diversity as “a gift from God” and said that, for the Ismaili community, pluralism is “not an abstract idea but a practical ethic, something lived every day.” He further said that pluralism must be actively practised through the willingness to respect, appreciate and learn from others. (Aga Khan Development Network⁠)

This builds on the longstanding formulation associated with the Global Centre for Pluralism and the Aga Khan’s earlier statements that diversity is a fact, while pluralism is a deliberate choice to accommodate and value diversity. (Aga Khan Development Network⁠)

Therefore, what does pluralism mean in practice?

Pluralism is the ethical choice to recognise, respect, value and actively use the diversity around us as a source of strength.

It means bringing diversity into our daily thinking, decisions, relationships and actions — within families, communities, institutions and wider society.

The objective is not simply to have diversity present, nor merely to tolerate differences.

It is to draw constructively on different experiences, perspectives, knowledge, backgrounds and capabilities, so that diversity can contribute to better understanding, better decisions, stronger relationships and improved outcomes for families, communities and society.

In that sense:

Diversity is the reality.
Pluralism is the ethical choice.
Pluralism lived is the daily practice.
Using diversity as a strength is the opportunity.
Bridging divides is the outcome.

Pluralism as an ethical discipline

Pluralism therefore requires choice, intention and practice.

It is an ethical discipline because it asks us to make a conscious choice about how we respond to difference.

It calls upon us to:

* recognise diversity;
* respect and value difference;
* listen and learn from different perspectives;
* create space for participation and contribution;
* use diversity constructively rather than allowing it to become a source of division; and
* apply the resulting understanding and diversity of perspectives for the benefit of people, families, communities and society.

Pluralism must therefore be taught, championed and lived.

From diversity to pluralism

This gives us a simple progression:

Diversity → Recognition → Respect → Value → Participation → Constructive use of difference → Stronger families, communities and societies

Pluralism is what happens when the existence of diversity becomes a conscious ethical practice rather than merely a demographic fact.

Pluralism as a solution

His Highness the Aga Khan has given this understanding an important contemporary dimension.

At the 2025 Global Pluralism Award ceremony, His Highness stated:

“Championing pluralism in our societies is not only the goal – it is the solution. Pluralism is the roadmap to bridging the schism between people and even institutions.” (Aga Khan Development Network⁠)

This places pluralism not simply as an aspiration, but as a means of addressing division.

A schism is a serious or deep division between people or groups.

To bridge that division is to create pathways towards greater understanding, respect, cooperation and constructive engagement.

Thus, in simple contemporary terms:

Pluralism is the ethical discipline of responding to diversity by recognising, respecting and valuing differences, and by using that diversity as a source of strength for the benefit of people, families, communities and society.

It is a choice that must be taught, championed and lived — and a practical means of bridging divisions between people and institutions.

A concise simplified definition

Pluralism is the ethical choice to respect, value and learn from diversity, and to use our differences as a source of strength for the benefit of people, families, communities and society.

Diversity is a fact. Pluralism is an ethic and a choice. Pluralism lived is putting that choice into practice through our daily choices and actions

I would especially welcome referenced views from especially those who do not agree with the above definition. This has also been shared for comment to Global pluralism centre and AKF AKDN & LIF- DJI