Interfaith Social Justice Coalitions and the Faith at Work Movement

8/6/2019 Interfaith Social Justice Coalitions and the Faith at Work Movement

http://slidepdf.com/reader/full/interfaith-social-justice-coalitions-and-the-faith-at-work-movement 1/24

INTERFAITH SOCIAL JUSTICE COALITIONS AND THE FAITH AT WORK MOVEMENT 1

Interfaith Social Justice Coalitions and the Faith at Work Movement

Jessica R. Dreistadt

LEAD 830 Leadership, Spirituality, and Mission

Eastern University

April 17, 2011




Interfaith Social Justice Coalitions and the Faith at Work Movement

Introduction

In the United States, religious communities have traditionally been involved in social

justice initiatives; they have also been instrumental in large-scale social movements. The

relationship between faith and social justice is, in America, historical, extensive, and diverse.

Faith communities have been involved in struggles including abolition (Interfaith Worker Justice,

2010, p. 34), labor rights (Higgins, 2010, p. 42), and women‟s and civil rights (Putnam and

Campbell, 2010, p. 233).

Interfaith social justice coalitions recognize that the “„enemy‟ of religious people should

not be understood as the „other‟” but rather “the dehumanizing reality of poverty, backwardness,

oppression, ignorance, and other destructive social problems. (Munjid, 2008, p. 111). As diverse

groups, they expand the religious palette used to paint alternative visions of human interaction

and social organization. Through direct service, dialogue, advocacy, and direct action, interfaith

social justice coalitions work together to alleviate or eliminate the causes of social inequality.

Although they bring diverse groups together to achieve common goals, interfaith social

justice coalitions are also fraught with internal tensions. Differences in religion, political

ideology, race, and class can either divide or unite interfaith groups according to each coalition‟s

ability to embrace diversity.

Like interfaith social justice coalitions, the faith at work movement calls for integration

of religious beliefs and practices with intentions and actions – albeit in a different setting.

Through cross-analysis of interfaith coalitions and the faith at work movement, each can be




strengthened. Both offer great potential for personal and social change realized through human

integration, enhanced relationships, understanding of interdependence, and transcendence.

Strategies and Tactics of Interfaith and Faith-based Social Justice Organizations

Interfaith social justice coalitions are typically organized to address a social problem

through advocacy and direct action. In addition, these coalitions also engage in intentional

dialogue and sometimes provide direct service. Because there is little published research related

to interfaith social justice organizations, some tactics used by single-based coalitions will also be

included with the assumption that many activities would be similar in interfaith coalitions.

Direct Service

While there is a greater emphasis on advocacy and public education, some interfaith

coalitions provide direct service to people in need. These services are sometimes, though not

always, part of larger social change initiatives. Campbell (2002) investigated eight coalitions

spurred by the federal faith-based initiatives program and found them to be ideologically and

programmatically diverse (p. 221). Within the labor movement, interfaith coalitions have created

130 workers centers to provide information, support, and services to nonunionized workers.

These centers also delve into advocacy by providing “safe places for workers to learn about their

rights and join with others to improve conditions in their workplace” (Bobo, 2010, p. 171).

Dialogue

Through the process of collaboration and social justice work, interfaith coalition members

engage in dialogue to gain deeper understanding and form stronger relationships. Each religious

group brings with it different tenets, traditions, and culture; these differences are sorted out,




understood, and leveraged through dialogue.

Dialogue may reveal that “different words or misunderstandings merely hid commonly

shared positions” (Swidler, 2008, p. 17). Through this process, the coalition may create “a larger

identity that makes room for the distinctiveness of different traditions while encompassing them

around their shared, universal values.” (Patel, Kunze, and Silverman, 2008, p. 38). This does not

necessarily negate the possibility for each individual religion to flourish within that larger

community. Interfaith social justice coalition leaders can “weave the story of pluralism from the

threads of distinct traditions” so that followers can “conceptualize the pluralist identity as a

natural outgrowth of their subgroup identity” (Patel, Kunze, and Silverman, 2007, p. 237).

Particular religious group beliefs may serve an important functional purpose within the

larger coalition. In her study of the Buddhist Peace Fellowship, Dugan (2007) found that the

Buddhist belief of interdependence led their leader to be “a strong voice for cooperation between

religious traditions” (p. 41). Indeed, many religious traditions encourage love and understanding

of those who are different; these beliefs support interfaith collaboration.

Some feel that there is a “need to reach beyond one‟s own community to dialogue and

connect with difference as essential to working on the complexity and conflict inherent in the

communal struggle for structural change” (McIsaac Bruce, 2005, p. 222). There are several

important differences that must be explored in order for interfaith work to be genuine and

effective. The word justice “is defined differently by the world‟s religious traditions” (Cilliers,

2002, p. 51). When coalitions engage with secular organizations, including activism targets,

additional communication obstacles may emerge. It can be “difficult to bridge differences

between the words and symbols that religious groups use to communicate and the means used by




the secular” (Kegler, Hall, and Kiser, 2010, p. 674).

Interfaith dialogue must be intentional and carefully executed. Without dialogue, there is

a possibility for the group to “fall into traps created by the blind spots of unexamined cultural

assumptions” (Wood, 2002, p. 156). This could lead the coalition to experience internal conflict

and diminish the effectiveness of their work.

Advocacy

While dialogue serves an important purpose in interfaith social justice coalitions, it is just

the beginning of their collaborative work. “Dialogue provides an additional path on which to

accomplish social changes. It is a path that is full of positive and constructive joint energy and

that is based on creativity and trust” (Abu-Nimer, 2002, p. 15).

Faith-based organizations have a long history of engagement in political advocacy in

America (Bobo, 2010; Higgins, 2010; Interfaith Worker Justice, 2010; Putnam and Campbell,

2010). Faith-based groups and interfaith social justice coalitions utilize a different, more values-

based, approach to legislative work. These groups “focus on forgiveness as essential in social

policy;” (Magnani and Wray, 2006, p. 155) this possibility is largely absent from mainstream

political rhetoric. Politicians, who often engage in tenuous debate and struggle to direct the

allocation of scare resources, can also learn about conflict resolution practices from the religious

community (Weiman, 2008, p. 93). Interfaith social justice coalitions, by nature of their diversity

and inclusiveness, offer a particularly strong example of how divergent groups can peacefully

resolve conflict in order to achieve common goals.

Direct Action




Direct action, which includes community organizing, protests, rallies, and demonstrations,

serve as a means to solidify participants‟ commitment to the group and its purpose and to make

progress toward realizing organization, coalition, and movement goals. Participating in direct

action gives “participants a strong sense of collective accomplishment and that proactively

respect particular religious identities” (Patel, Kunze, and Silverman, 2007, p. 240). It is a

“dialogue of the hands” through which groups “join hands with “the other” to heal the world”

(Swidler, 2008, p. 10).

Interfaith social justice coalitions bring a unique flavor to, and expand the repertoire of,

Alinsky tradition organizing techniques by connecting the group‟s mission and activities with

spirituality. These include “imagery (biblical references to the need for justice, the power of

redemption, the sanctity of the individual)” and “spiritual practices (prayer vigils, personal

witness)” (Bussel, 2003, p. 16). In Beverly Hills, clergy who participated in an interfaith march

organized to support unionization of hotel workers “deposited bitter herbs outside the …hotel

[that did not sign the contract]…and offered milk and honey to the two hotels which had”

(Reynolds, 2001, p. 38). These gestures symbolically integrate the Jewish and Christian

traditions with social justice work to communicate a spiritual, but also pragmatic, message. In

Miami, interfaith labor activists organized a public prayer in the middle of a street as well as a

hunger strike for which members “brought oil for anointing, choirs for singing, and prayers for

sustaining the hunger strikers” (Hawking, 2010, p. 184). These symbolic gestures imbue a sense

of spiritual morality and imply support from the significant religious institutions being

represented.

Involvement of religious groups in direct action can change the tenor of social justice




work by reminding participants and activism targets of the fundamental goodness of humanity.

They can bring a general sense of “compassion to the process” and convey “a moral seriousness

to the discussion” by integrating “the language of justice, fairness, and equity” (Horwitz, 2010, p.

195). Involvement of diverse faith groups expands the availability of such language and

demonstrates commitment to a process of understanding and inclusion in addition to the goals

being sought by the coalition.

Tensions within Interfaith Social Justice Coalitions

While interfaith social justice coalitions serve as a model for understanding, cooperation,

and peaceful coexistence, there are many emergent tensions within these groups. Such tensions,

if not examined and explored, can limit relationships, change the nature of group activities, or

undermine coalition effectiveness.

Religious Faith

Americans are divided in many ways, and religion is not an exception. The most

significant and meaningful differences are not related to the specific faith or beliefs of particular

individuals or groups. Rather, Americans are most divided by the strength of their beliefs

(Putnam and Campbell, 2010) and the degree to which they are accepting of others who belong

to a different religion (Patel, Kunze, and Silverman, 2007).

American culture tends to be individualistic and pluralistic; that is harboring, “the

conviction that people believing in different creeds and belonging to different communities need

to learn to live together” (Patel, Kunze, and Silverman, 2008, p. 38). Yet, not all Americans share

this conviction. “The most salient division lies between religious pluralists, who actively seek to




build bridges of respect and cooperation across differing belief groups, and religious totalitarians,

who actively seek to destroy those who believe differently” (Patel, Kunze, and Silverman, 2007,

p. 233). Similarly, Americans are split according to devoutness. They are “increasingly

concentrated at opposite ends of the religious spectrum – the highly religious at one pole, and the

avowedly secular at the other.” (Putnam and Campbell, 2010, p. 3). In combination, there is an

infinite range of difference in Americans‟ religious perspective before even considering their

particular faith beliefs.

There are also significant differences within and among religions. Within Christianity,

and perhaps other religions as well, there can be a sense of disconnection across congregations

and among denominations that serve as a deterrent to working together (Kegler, Hall, and Kiser,

2010, p. 673). Those differences are even more pronounced when groups from different faith

traditions, whose beliefs, traditions, customs, and symbols may seem strange or contradictory,

PluralisticTotalitarian

Devout

Secular

X axis =degree of acceptance of others' beliefs; y axis = strength of personal convictions

x

y

Based on Patel, Kunze, and Silverman (2007) and Putnam and Campbell (2010)




attempt to collaborate.

Our individualistic culture can also support the exclusion or suppression of religious

interchange, often as a means to prevent or resolve conflict. “It is commonly understood that if

you want calm, even-tempered conversations between groups, especially if they are from

different ethnic and cultural backgrounds, you should avoid bringing up the topic of religion

(Cilliers, 2002, p. 47). While interfaith social justice coalitions are operating within this larger

cultural context, they do not typically employ this strategy as they are comprised of faith-based

organizations. More often, they either encourage “participants to speak strongly from their own

traditions” or “ask all participants to pray in neutral terms that seek to avoid any language that is

not acceptable in other traditions” with the goal of “broadening this work while sustaining the

flow of commitment and motivation that underlie its dynamism” (Wood, 2002, p. 40).

Differences in religion can be complementary, analogous, or contradictory (Swidler, 2008,

p. 13-14). Bringing together religiously diverse groups can increase understanding and

compassion; it can also be a challenging process that unearths unintended consequences - even

when those groups are fully committed to a common purpose. Interaction can “provoke

intolerance of the religious narrative of others” and stir up “stereotypes and prejudices against

one‟s own group” (Smock, 2002, p. 127). Great sensitivity is needed to navigate the multiple

dynamics of religious differences within interfaith social justice coalitions or any religiously

diverse group.

Bringing together diverse groups also has the potential to amplify the impact of the

movement. “Leaders of different traditions, worldviews, and patterns of belief are invited to

confront common problems that no one religious community can solve, or even meaningfully




address, on its own” (Smock, p. 5). Collectively, interfaith coalitions offer a spectrum of

understanding, strategies, and solutions not found in isolated faith-based social justice

organizations. Interfaith coalitions, by increasing contact and creating bridges among distinct

religious groups working toward a common goal, can help to reduce prejudice and improve the

way our society functions (Putnam and Campbell, 2010, p. 527).

Race and Class

American society is also divided along race and class lines. Interfaith social justice

coalitions both mitigate those conditions through advocacy and replicate our larger society‟s

class structure.

While individual congregations are often segregated by race or class (Bobo, 2010, p. 174);

interfaith coalitions can “enroll a mix of congregations that together represent diverse ethnic

constituencies” (McCarthy and Walker, 2005, p. 103S). Because of coalitions‟ diversity, the

issues addressed and tactics used may be compromised. Thus, coalitions will often pursue

interests “around which broad consensus among member congregants can be mobilized”

(McCarthy and Walker, p. 103S).

When coalitions reach out to include secular organizations as well as religious groups, the

group‟s diversity may expand in terms of “race, ethnicity, economic status, class, gender,

educational background, and religion” (Albright, 2008, p. 72). Many interfaith social justice

coalitions have successfully brought people from diverse race and class backgrounds together to

work toward a common goal. The spiritual foundation of interfaith coalitions can help them

effectively “empower poor and disadvantaged communities…in such a way as to avoid the racial

and ethnic divisions that plagued earlier community organizing efforts” (McCarthy and Walker,




2004, p. 101S).

Political Ideology

There is often disagreement among faiths, denominations, congregations, and individual

believers about the role of religious groups in social justice work. Should religious institutions be

involved in social justice work? If so, to what extent and in what ways? The responses to these

questions are often a matter of religious doctrine; however, political ideology also influences

approaches to integration, service, and action. In America, there is a tension between the

religious right and the liberal left. Americans “gradually, but continually, sort themselves into

like-minded clusters – their commonality defined not only be religion, but also by the social and

political beliefs that go along with that religion” (Putnam and Campbell, 2010, p. 4). These

dissimilarities “generate differences in convictions about how a society should be structured” and

increase “the potential obstacles to effective dialogue” (Smock, 2002, p. 9).

Religiosity is directly correlated with political ideology; “the most highly religious

Americans are likely to be Republicans” (Putnam and Campbell, 2010, p. 369). Funding for

faith- based initiatives has been supported by “conservative political and economic interests”

(Tangenberg, 2003, p. 385). This funding may “create financial incentives for religious

congregations to shift their focus toward social service provision instead of the more political

ministry associated with faith-based organizing” (Wood, 2002, p. 74). Conservative religious

groups are also involved in advocacy and have actively opposed progressive causes including the

Equal Rights Amendment and civil rights (Putnam and Campbell, 2010, p. 233). These groups

emphasize “individual and legislative moral change” (Wood, 2002, p. 4).

In contrast, liberal religious groups “struggle to improve the socioeconomic lot of poor,




working-class, and middle-income Americans” (Wood, 2002, p. 4). They offer a “prophetic

challenge to public policy regarding poverty and inequality” (Wood, p. 74). These groups

emphasize structural change over individual choice within the existing oppressive system.

Religious and Business Institutions

The political positions of religious institutions often stand in opposition to the system of

capitalism and the businesses that profit from it (Tangenberg, 2003; Miller, 2007). Many

interfaith social justice coalitions direct their work toward changing unethical business practices

that negatively impact workers (i.e. Bussel, 2003; Bobo, 2010), implying an openness to

reformation and process change as opposed to radical system change.

Businesses can be important allies in social justice work. Through dialogue, businesses

can change their practices to more closely align with the religious ideals espoused by interfaith

groups. By being inclusive rather than divisive, interfaith groups can foster meaningful changes

that impact entire organizations. Because “businesspeople themselves may be objects of

oppression” (Miller, 2007, p. 85), it is essential that interfaith social justice coalitions exercise

the religious doctrines of understanding and compassion to all.

Faith groups can change the climate of business negotiations and practices, leading to

increased understanding on both sides. In one case, the interjection of spirituality created a “non-

hierarchical, roundtable atmosphere” through which laborers and business representatives were

able to deconstruct previously held beliefs about the other group (Bussel, 2003, p. 8). However,

many religious organizations are hierarchical and oppressive in their own right; “the added layers

of symbols, language and tradition (e.g. G-d the Father) that make them resistant to change,

worse, partners in justifying the status quo” (Hunt, 2000, p. 15). Both faith-based and business




institutions have a myriad of codified beliefs and practices that influence their ability to interact.

They “have much to learn about each other‟s organizational structure, mode of operation, [and]

chain of command;” failure to bridge this gap in understanding “can lead to false expectations

and even disillusionment” (Higgins, 2010, p. 58).

Personal Risk

Social justice activists often experience conflict due to the divergence of their beliefs and

resultant activism and those of family, friends and colleagues, even when their practices are

rooted in commonly held spiritual beliefs. They risk losing relationships, professional credibility,

and even their physical safety. These risks solidify activists‟ commitment to the cause and help

them “know that they could be faithful to their values .” (McIsaac Bruce, 2005, p. 220). Activists

also risk suppressing or changing their own personal convictions when connecting with activists

of other faiths; “learning new information and skills requires people to take a certain degree of

risk and to abandon or suspend their existing knowledge and attitudes toward the other ” (Abu-

Nimer, 2002, p. 26). Taking personal risks can lead to increased self-awareness as well as greater

understanding of others.

Connections to the Faith at Work Movement

The faith at work movement recognizes that human beings are multidimensional and that

spirituality is an integral component of our lives. Similarly, interfaith social justice coalitions

intentionally connect spirituality with group activities in a way that embraces diversity. Both

offer a model for integration of self and spirit – one at work and the other in community.

Spirituality, Work, and Activism




Spirituality is the “existential search for meaning and purpose in human life and the role

and feeling of linkage within the larger scheme of existence” (Pandey and Gupta, 2008, p. 66). In

an organizational setting, spirituality shapes “the way that sustained purpose, culture, and

identity can transcend and enhance an organization‟s performance and success” (Benefiel, 2005,

p. 9). Infusing spirituality into work and activism has many positive outcomes; leaders who do so

are able to “motivate followers, create a positive ethical climate, inspire trust, promote positive

work relationships, and achieve organizational goals” (Reave, 2005, p. 656). Religious practice

serves individual, dyadic, and communal purposes in the context of work and activism.

Religion encompasses values that often intersect with individuals‟ other belief systems in

dynamic ways. These values “build off of one another to reinforce and modify each other to

create a more global sense of principles” within each person (Morgan, 2008, p. 70). An

individual‟s morality and may or may not be attached to their religious beliefs (Morgan, 2008, p.

70). Nonetheless, a strong positive relationship has been found between religiosity and altruistic

values (Putnam and Campbell, 2010, p. 464); thus, religious Americans may be more likely to

support charitable or activist work.

Spiritual integration creates an environment where activists and workers can communicate,

interact, identify and develop common goals, and build a new future together without

jeopardizing the creation of positive relationships. Through the process of sharing multiple

spiritualties, individuals “make a deeper human connection with each other” and this “becomes

the main source for the individual‟s commitment to social change, peace work, and taking risks”

(Abu-Nimer, 2002, p. 17). The opportunities for developing meaningful connections with others

are enhanced through “the possibility for spiritual encounter” which “may enhance the




participants‟ commitment to peace work and social change” (Smock, 2002, p. 127). The

integration of spirituality can also change the course of discussions or the nature of relationships

by inserting “ethical equations concerning fairness into negotiations” (Horwitz, 2010, p. 196).

Faith at Work, Faith at All Times

Human beings have a spirituality and the existence of this is often suppressed in secular

organizations. The Faith at Work movement takes a holistic approach to humanity by recognizing

the existence and importance of spirituality in people‟s lives. “For people of religious faith,

separating their faith from their moral values might well be impossible. For other individuals,

their sincere and meaningful beliefs may be rooted in value systems or in a spirituality based

upon something other than formal mainstream religions” (Cash and Gray, 2000, p. 127). Faith at

work initiatives bring together faith and work “in a reconstructive, dialectical, and holistic

fashion” (Miller, 2007, p. 74).

Just as faith and spirituality cannot be separated from work, they cannot be separated from

community involvement. Indeed, it is often what motivates individuals to get involved in

community change work. For example, Stout (1996) was propelled into activism by her Quaker

faith, both through learning about the history of her denomination through interpretation and

application of the faith‟s values in her own life. “The moral values of equality and justice…are

now the basis for my political action” (p. 15). Activism is also inspired by relationships formed

at houses of worship. “Having close friends at church, discussing religion frequently with your

family and friends, and taking part in small groups at church are extremely powerful predictors

of the entire range of generosity, good neighborliness, and civic engagement” (Putnam and

Campbell, 2010, p. 472).




When multiple beliefs are welcome at work or in community, a new culture may emerge.

Groups may “create their own rituals and symbols through the dialogue process to celebrate a

„third culture‟” (Abu-Nimer, 2002, p. 18). This new culture “creates an atmosphere of trust that

encourages meaningful interaction” and “ gets participants moving toward the process of

exploring religious differences as well as political positions” (Abu-Nimer, 2002, p. 21). This

culture still recognizes and allows room for differences. While there may be commonly held

beliefs or values, they may be interpreted or experienced differently according to “the context

and uniqueness of each religious tradition” (Cilliers, 2002, p. 50).

Application of Miller’s Integration Box

Miller‟s integration box has four components: ethics, evangelism, experience, and

enrichment. Each element is expressed through the work of interfaith social justice coalitions.

Ethics concerns “connecting biblical ethics to concrete applications…to discern and

culturally transpose biblical teachings or principles to the complex ethical dilemmas faced and

work in contemporary society” (Miller, 2007, p. 76). Interfaith social justice coalitions often

draw from religious teachings, including the Bible as well as other texts, to illuminate modern

social problems and possible solutions. Activists draw from these traditions to articulate values,

morality, and ideals.

Through evangelism, workers and activists have the opportunity to directly express their

faith (Miller, 2007, p. 76). Social justice activists use this as a strategy when engaged in direct

action to demonstrate the connection between faith and social justice. Interfaith coalition

members may also share their particular faith beliefs in an attempt to better understand others

and to identify and build upon common ground. Some faith-based organizations participate in




“reverse evangelism” through which they “intend to reinvigorate the church‟s sense of mission

and put insulated congregants in touch with the realities of poverty” (Campbell, 2002, p. 224).

Ebaugh, Chafetz, and Pipes (2006) found that the “more socially active the coalition, the less

religiously expressive it is in its service delivery, but the more religious it is in its public face” (p.

2270). Expression of faith, in interfaith social justice coalitions and other faith-based work, can

be manipulated to reflect the intended organizational purpose and goals. Evangelism should unite

rather than divide people working together toward common goals. It can be “like a shared home

where each family member can have privacy in his or her room but also have public space in

which one may speak freely and fully about any common problem – and thus cooperate in

making the space a safe and comfortable home for everyone” (Munjid, 2008, p. 118). Expression

of faith can bridge differences; “rather than a wedge pushing Americans apart, public expressions

of religion often serve to pull them together” (Putnam and Campbell, 2010, p. 494). Expression

can also unite people across ideological differences. “By drawing on religious motivations and

teachings, faith-based organizing can and does transcend ideological divisions between left and

right” (Wood, 2002, p. 179).

Through experience, individuals find “intrinsic meaning and teleological purpose in their

work” (Miller, 2007, p. 77). Many social justice activists intentionally pursue activism as a

means to manifest their spiritual purpose. Social justice work provides an opportunity for people

of faith to connect their relationship with a higher power to the everyday experiences of people

in their community.

The fourth component of the integration box, enrichment, includes “spiritual disciplines,

therapeutic healing, and transformation” (Miller, 2007, p. 77). Interfaith social justice activists




may find that participation in a diverse group working toward social change provides this

nurturance.

Potential for Social Change

Interfaith social justice coalitions unearth and develop the skills, relationships, and

common goals necessary to build bridges across, and transcend differences related to, religion,

class, race, and other areas. Potential for change exists in four interrelated domains: human

integration, relationships, interdependence, and transcendence.

Human Integration

Interfaith social justice coalitions encourage members to infuse their spirituality with

their activism. Spiritual leadership integrates “the four fundamental forces of human existence

(body, mind, heart, and spirit) so that people are motivated for high performance, have increased

organizational commitment, and personally experience joy, peace, and serenity” (Fry, 2003, p.

718). These objectives can be realized through interfaith social justice work, whereby faith

propels people into action and sustains their commitment to the cause.

Relationships

Spiritual leaders build relationships by “integrating his or her being with that of others via

collective images, thoughts, feelings and behaviors to create shared purpose and meaning”

(Kriger and Seng, 2005, p. 798). Leaders can also encourage expression of faith within the

coalition. “The leaders‟ role is to model this type of literacy in their own tradition and then

encourage followers to achieve a similar literacy in their own respective traditions” (Patel, Kunze,

and Silverman, 2007, p. 238).




Inclusion of multiple perspectives provides opportunities for “sharing of different

perspectives, access to diverse sectors of the community, and connections to powerful players

within communities” (Kegler, Hall, and Kiser, 2010, p. 671). Faith affiliation serves as a

connecting point with potential partners and activism targets. Religious institution affiliation

adds credibility to social justice work; they are seen as important community resources that,

“have strong reputations, and…serve as the “center of life” for many people” (Kegler, Hall, and

Kiser, 2010, p. 670).

Relationships often inspire participation in social justice work. By offering “affirmation

and support to the participants and they provided inspiration through their commitments,

spiritual depth and integrity.” (McIsaac Bruce, 2005, p. 218). New relationships are also built as

a result of coalition involvement. These relationships may not have been created outside of the

context of social justice work and commitment to a particular cause; sometimes “the people

working together are ‟unlikely‟ in that they share little more in common than a commitment to an

important social issue” (Hunt, 2000, p. 16). This basis can serve as a means to further the work

of the coalition. Bridges are built through a common “commitment to justice, reconciliation,

truth, and forgiveness” (Cilliers, 2002, p. 58). New people are engaged in the work by leveraging

activists‟ existing relationships; they “activate preexisting networks within the congregations, to

extend those networks more broadly by reaching out to new people, and to cross-link preexisting

networks more densely” (Wood, 2002, p. 35).

Interdependence

As relationships develop, community is built and members recognize the deep

connections among members. This is “important as a resource for liberation in that it provides a




challenge to attend to the connections between and among us that can move us forward to

mutuality and commitment to the good of others in community” (McIsaac Bruce, 2005, p. 224).

Members are reminded that, “we have to take care of each other. This command is in all our

religions, and following its imperative is our only chance for survival as a human race ” (Patel,

Kunze, and Silverman, 2008, p. 35).

Transcendence

Interfaith social justice coalitions redefine social problems in a spiritual context and

connect activist work with divinity. “In responding to challenging circumstances, the leaders‟

actions say “yes” to a higher purpose/moral principle/inner G-d, and “no” to societal

norms/authority structures/laws that get in the way… the leaders‟ actions imply a “no” to an

unjust reality and a “yes” to their higher purpose” (Parameshwar, 2005, p. 701). Activists are

inspired by the love and goodness found in their religion. “The paradigm we envision cannot be

driven by fear. The real work lying before us is spiritual and calls us to nothing less than

fundamental change” (Magnani and Wray, 2006, p. 2). Activism is a manifestation of spirituality

experienced in a diverse community.

Conclusion

Interfaith social justice coalitions offer an example of how the faith at work movement can

be realized. Though many tensions arise when diverse groups are brought together and

encouraged to share their distinguishing beliefs, the potential for individual, dyadic,

organizational, and social change is paramount. Differences can be bridged through dialogue and

focus on a common purpose. The faith at work movement can gain insight from the experience

of interfaith social justice coalitions, which have for decades understood that faith is an integral




part of our humanity and that spirituality both motivates and shapes individual beliefs and

activities.




References

Abu-Nimer, M. (2002). The miracles of transformation through interfaith dialogue: Are you a

believer? In Smock, D. (Ed.). Interfaith dialogue and peacebuilding. Washington, DC:United States Institute of Peace.

Albright, J. (2008). Contending rationality, leadership, and collective struggle: The 2006 Justice

for Janitors campaign at the University of Miami. Labor Studies Journal, 33(1), 63-80.

Benefiel, M. (2005). Soul at work. New York: Church Publishing Incorporated.

Bobo, K. (2010). Religion-labor partnerships: New directions, new opportunities. In Heine, J.

and Brooke, C. (Eds.). A worker justice reader: essential writings on religion and labor.

Maryknoll, NY: Orbis Books.

Bussel, R. (2003). Taking on “Big Chicken”: The Delmarva poultry justice alliance. Labor

Studies Journal, 28(1), 1-24.

Campbell, D. (2002). Beyond charitable choice: The diverse service delivery of local faith-related organizations. Nonprofit and Voluntary Sector Quarterly, 31(2), 207-230.

Cash, K. C., & Gray, G. R. (2000). A framework for accommodating religion and spirituality in

the workplace. Academy of Management Executive, 14(3), 124-133.

Cilliers, J. (2002). In Smock, D.(Ed.). Interfaith dialogue and peacebuilding. Washington, DC:

United States Institute of Peace.

Dugan, K. (2007). Buddhist women and interfaith work in the United States. Buddhist-Christian

Studies, 27(1), 31-50.

Ebaugh, H., Chafetz, J., and Pipes, J. (2006). Where‟s the faith in faith-based coalitions?

Measures and correlates of religiosity in faith-based social service coalitions. Social

Forces, 84(4), 2259-2272.

Fry, L. W. (2003). Toward a theory of spiritual leadership. The Leadership Quarterly, 14(6), 693-727.

Hawking, C. J. (2010). Faith at Work in Miami. In Heine, J. and Brooke, C. (Eds.). A worker

justice reader: essential writings on religion and labor . Maryknoll, NY: Orbis Books.

Higgins, G. (2010). Religion and labor: Then and now. In Heine, J. and Brooke, C. (Eds.). A

worker justice reader: essential writings on religion and labor. Maryknoll, NY: Orbis

Books.

Horwitz, R. B. (2010). A new alliance between religion and labor? The 2002 Graphic

Communications International Union-San Diego Union-Tribune Newspaper contract




negotiation. In Heine, J. and Brooke, C. (Eds.). A worker justice reader: essential

writings on religion and labor. Maryknoll, NY: Orbis Books.

Hunt, M. (2000). Feminist theo-politics: Religions and power.Feminist Theology

, 9(1), 9-17.

Interfaith Worker Justice (2010). Historic highlights of the religion-labor movement. In Heine, J.

and Brooke, C. (Eds.). A worker justice reader: essential writings on religion and labor. Maryknoll, NY: Orbis Books.

Kegler, M., Hall, S., and Kiser, M. (2010). Facilitators, challenges, and collaborative activities in

faith and health partnerships to address health disparities. Health Education & Behavior ,

37(5), 665-679.

Kriger, M., & Seng, Y. (2005). Leadership with inner meaning: A contingency theory of

leadership based on the worldviews of five religions. The Leadership Quarterly, 16(5),

771-806.

Magnani, L. and Wray, H. (2006). Beyond prisons: A new interfaith paradigm for our failed

prison system. Minneapolis: Fortress Press.

McCarthy, J. and Walker, E. (2004). Alternative organizational repertoires of poor people‟s socialmovement organizations. Nonprofit and Voluntary Sector Quarterly, 33(3), 97S-119S.

McIsaac Bruce, E. (2005). Activists and the academy: Proposals for social ministry formation

learned from the lives of social activists. Studies in Religion, 34(2), 213-232.

Miller, D. (2007). G-d at work: The history and promise of the faith at work movement . New

York: Oxford University Press.

Morgan, J. (2008). Being a peacemaker: A qualitative study on the faith-based values of

exemplar Muslim and Christian interfaith peacemakers (Unpublished doctoral

dissertation). Azusa Pacific University, Azusa, CA.

Munjid, A. (2008). Building a shared home for everyone – interreligious dialogue at the grassroots in Indonesia. In Kratz Mays, R. (Ed.). Interfaith dialogue at the grass roots.

Philadelphia: Ecumenical Press.

Pandey, A., & Gupta, R. K. (2008). Spirituality in management: A review of contemporary and

traditional thoughts and agenda for research. Global Business Review, 9(1), 65-83.

Parameshwar, S. (2005). Spiritual leadership through ego-transcendence: Exceptional responses

to challenging circumstances. The Leadership Quarterly, 16(5), 689-722.

Patel, E., Kunze, A., and Silverman, N. (2007). Interfaith leadership: Bringing religious groups

together. In Pittinsky, T. (Ed.). Crossing the divide: Intergroup leadership in a world of

difference. Boston: Harvard Business Press.




Patel, E., Kunze, A., and Silverman, N. (2008) Storytelling as a key methodology for interfaith

youth work. In Kratz Mays, R. (Ed.). Interfaith dialogue at the grass roots. Philadelphia:Ecumenical Press.

Putnam, R. D. and Campbell, D. E. (2010). American grace: How religion divides and unites us. New York: Simon & Schuster.

Reave, L. (2005). Spiritual values and practices related to leadership effectiveness. The

Leadership Quarterly, 16(5), 655-687

Reynolds, D. (2001). Living wage campaigns as social movements: Experiences from nine cities. Labor Studies Journal, 26(1), 31-64.

Smock, D. (Ed.). (2002). Interfaith dialogue and peacebuilding. Washington, DC: United States

Institute of Peace.

Stout, L. (1996). Bridging the class divide and other lessons for grassroots organizing. Boston:

Beacon Press.

Swidler, L. (2008). Understanding Dialogue. In Kratz Mays, R. (Ed.). Interfaith dialogue at the

grass roots. Philadelphia: Ecumenical Press.

Tangenberg, K. (2003). Linking feminist social work and feminist ideologies in light of faith-based service initiatives. Affilia, 18(4), 379-394.

Weiman, R. (2008). The power of hope. In Kratz Mays, R. (Ed.). Interfaith dialogue at the grass

roots. Philadelphia: Ecumenical Press.

Wood, R. (2002). Faith in action: Religion, race, and democratic organizing in America.Chicago: University of Chicago Press.

Documents

Interfaith Social Justice Coalitions and the Faith at Work Movement