User:ProfGray/sandbox

Wiki and a/s comment

Notability issues for merge. For a standalone article, the pivotal policy here is WP:GNG. There is significant coverage of antisemitism concerns on Wikipedia, both in academic and media reliable sources. Many concerns are uncontested. Some concerns are controversial, yet merit inclusion due to significant coverage. Significant coverage includes in chronological order:

• 2005 case of "Nazis and Norms" in Reagle's 2010 book on Wikipedia. Book also covers at least one individual sanction case.
• Oboler (2010), academic study covering sanctions for antisemitic editing ("criticism elimination")
• Callahan (2011), academic study on bias in Polish vs English Wikipedias, including (real vs imagined) Jewish cases
• Pfanzelter (2015), qualitative analysis of 60 discussion threads, finding Holocaust denial and other antisemitic editor conduct
• Mohamed (2016) academic analysis on positive vs negative treatment of Judaism, Christianity, and Islam
• Makhortykh (2017), academic case study of 3 lang Wikipedias, AOT on marginalization of Jewish suffering, disparaging memory of the Holocaust, and Holocaust denialism among editors
• Wolniewicz-Slomka, D. (2016) case study of 3 Polish, Hebrew, EN Wikipedias, looking at AOT omission of Jewish heroics, coverage of antisemitic attitudes, and whether Wikipedias were biased by Poland vs. Israel IRL dispute
• Commentary (2020) article on case of "Jew-tagging" that was mistaken as antisemitism
• The Forward (2021) article on Wikipedia's ability to overcome antisemitic vandalism
• Grabowski and Klein (2023), controversial journal article that has had media coverage, an academic rebuttal, and media-reported WMF response.
• Substantial media coverage of Wikipedia's decision on reliability of Anti-Defamation League, a major Jewish authority on antisemitism, including CNN and USA Today, as well as Jewish media. (2024)
• There are also reliable sources with moderate coverage that may not be significant, such as Rosenzweig (2006) with analysis illustrated by handling of antisemitism in Father Coughlin article. There are also concerns raised in the media about antisemitism in Wikipedia's coverage of the I-P topic. I started a Talk thread about how that coverage should be handled here.

Despite its problematic start, this article topic is coherent and notable. The topic is not SYNTH for reasons articulated by others on this page. Afaik, this article was not created as a POVFORK from any existing article. I did add a brief summary of this topic in the Criticism of Wikipedia article, thus creating a proper connection to this as the main article.

Article improvements are still underway. I especially appreciate editors (e.g., ) who tagged specific sentences and I've tried to address these WP:OR, citation, etc. concerns. Further improvement is needed but per GNG: Article content does not determine notability.

Fwiw, an early version of the article has been translated in Hebrew Wikipedia. I can comment there once the Merge / Move /AfD issues are sorted out here.

Trans visibility

Effort to increase trans visibility have been criticized by Black abolitionists, who believe facile inclusion of trans persons in popular culture "leads to flattened understandings of Black trans life" and may endanger Black trans people. As abolitionist Miss Major Griffin-Gracy stated in 2019, "I don't really understand why we need a day of visibility, when for most of us, especially us Black girls, we are as visible as we need to be. Our visibility is getting us killed." Likewise, a trans South Asian collaborative, known as Darkmatter, expressed concern in 2015 that Black, indigenous, and other people of color lack the resources to safely be visible, so "instead of valorizing one type of trans visibility, let's challenge the standards of visibility themselves..."

Similarly, some scholars argue that over-exposure of trans people can result in erasure, by virtue of perpetuating stereotypes or reducing people to statistical measures. Besides the paradox of visibility as a physical risk, others question whether TDOV is offering a "sanitized image of transgender people" that reinstantiates socioeconomic and racial exclusions.

Interreligious studies

Interreligious studies or interfaith studies is an interdisciplinary academic field devoted to examining interfaith dialogue and other interreligious encounters, while often involving scholars in interfaith activism. The field originated in the 19xxs, emerging partly from efforts by theologians and interfaith practitioners and partly from scholars, during a period of interfaith activism, especially in the North America. The field emerged with institutions, including academic journals, scholarly associations, and programs within colleges and universities.

The academic field of interreligious studies emerged from pioneering scholarship on religious diversity, such as by Diana L. Eck, who started student-engaged research in 1991 that became The Pluralism Project at Harvard University. Other religious studies scholars of diversity included Robert Wuthnow and Robert D. Putnam. McCarthy, Kate. "(Inter)Religious studies: Making a Home in the Secular Academy" (3) In addition, there was influence from scholars working on the interreligious aspects of various social sciences. In 2013, several steps moved the field forward, including the founding of the Interfaith and Interreligious Studies Group at the American Academy of Religion, the establishment of an Office of Religion and Global Affairs at the United States Department of State, and a call for an interfaith studies field was published by Eboo Patel, who founded Interfaith Youth Core, which subsequently helped the funding of academic programs at U.S. universities. (McCarthy 3-4. "Introduction" by the editors footnote 4 on funding) Academic journals were started, including the Journal of Interreligious Studies and Interreligious Studies and Intercultural Theology.

Academic institutions

According to Patel et al., the field of interreligious studies covers (as of 2018):

• Twenty undergraduate programs have majors, minors, or certificates;
• Four universities or seminaries have tenure track faculty positions;
• Twenty-two centers with an interfaith focus have been set up.

.Definitions

In Patel et al., Kate McCarthy composes a definition that has become well-recognized:

Interreligious studies is a subdiscipline of religious studies that engages in the scholarly and religiously neutral description, multidisciplinary analysis, and theoretical framing of the interactions of religiously different people and groups, including the intersection of religion and secularity. It examines these interactions in historical and contemporary contexts, and in relation to other social systems and forces. Like other disciplines with applied dimensions, it serves the public good by bringing its analysis to bear on practical approaches to issues in religioiusly diverse societies.

McCarthy refers to the beginning of the definition for its scholarly and intellectual character, while the ending refers to the applied, civic, activist mission (12-14).

Historical precursors

Interreligious studies was grounded on a century long shift in theology and religious activities. As a prelude to pluralism, for example, Christian missionaries formulated a belief that Christianity could help "fulfill" Islamic and this led, in turn, to a broader ecumenical approach. (Womack 21) Another step was the multifaith dialogues in such events as the Parliament of the World's Religions, first held in 1893. (Womack 21)

Clooney, Francis X. “Comparative Theology and Inter-Religious Dialogue.” In The Wiley Blackwell Companion to Inter-religious Dialogue, edited by Catherine Cornille. Malden: Wiley-Blackwell, 2013. 51-63.

Cornille, Catherine, “Conditions for Inter-Religious Dialogue,” In The Wiley Blackwell Companion to Inter-religious Dialogue, edited by Catherine Cornille. Malden: Wiley-Blackwell, 2013. 20-33.

Howard, Thomas Albert. The Faiths of Others. New Haven: Yale University Press, 2021. Intro, Chap. 1.

Leirvik, Oddbjørn. “Interreligious Studies: a Relational Approach to the Study of Religion.” The Journal of Interreligious Studies 13 (2014):15-19.

Melnik, Sergey. “Types of Interreligious Dialogue.” The Journal of Interreligious Studies 31 (2020): 1-26.

Mendes-Flohr, Paul. “Reflections on the Promise and Limitations of Interfaith Dialogue.” European Judaism 46, no. 1 (Spring 2013): 4-14.

Mikva, Rachel S. “Six Issues that Complicate Interreligious Studies and Engagement,” Interreligious/Interfaith Studies, 124-136.

Kevin Minister, “Transforming Introductory Courses in Religion: From World Religions to Interreligious Studies,” Interreligious/Interfaith Studies, 60-71.

Moyaert, Marianne. “Scriptural Reasoning as Inter-Religious Dialogue.” In The Wiley Blackwell Companion to Inter-religious Dialogue, edited by Catherine Cornille. Malden: Wiley-Blackwell, 2013. 64-86.

C. Phan, Peter. “The Mutual Shaping of Cultures and Religions through Interreligious Dialogue.” In Interreligious Dialogue and Cultural Change, edited by Catherine Cornille and Stephanie Corigliano. Eugene, Oregon: Cascade Books, 2012. 13-39.

Ochs, Peter, Essam Fahim, and Paola Pinzon. “Read the Signs: Detecting Early Warning Signals of Interreligious Conflict,” Religions 13 (2022): 2-20.

Swidler, Leonard. “The History of Inter-Religious Dialogue.” In The Wiley Blackwell Companion to Inter-religious Dialogue, edited by Catherine Cornille. Malden: Wiley-Blackwell, 2013. 3-19.

Fletcher, Jeannine Hill. “The Promising Practices of Antiracist Approaches to Interfaith Studies,” Interreligious/Interfaith Studies, 137-146.

Fletcher, Jeannine Hill. “Women in Inter-Religious Dialogue.” In The Wiley Blackwell Companion to Inter-religious Dialogue, edited by Catherine Cornille. Malden: Wiley-Blackwell, 2013. 168-183.

Radford, Ruether Rosemary. “Women and Interfaith Relations: Toward a Transnational Feminism.” In Women and Interreligious Dialogue, edited by Catherine Cornille and Jillian Maxey. Eugene, Oregon: Cascade Books, 2013. 11-26.

Knitter, Paul. “Inter-Religious Dialogue and Social Action.” In The Wiley Blackwell Companion to Inter-religious Dialogue, edited by Catherine Cornille. Malden: Wiley-Blackwell, 133-148.

Mitchell, Beverly Eileen. “The Persistent Challenge to Human Dignity,” The Journal of Interreligious Studies 14 (2014): 19-24.

Fletcher, Jeannine Hill. “Constructing Religious Identity in a Cosmopolitan World: The Theo-Politics of Interfaith Work.” The Journal of Interreligious Studies 15 (2014): 47-54.

Kim, Seung Chul. “How Could We Get Over the Monotheistic Paradigm for Interreligious Dialogue?” The Journal of Interreligious Studies 13 (2014): 20-32.

Hong, Christine. Decolonial Futures: Intercultural and Interreligious Intelligence for Theological Education. New York: Lexington Books, 2021. Chaps. 1-4.

Kadayific-Orellana, S. Ayse “Inter-Religious Dialogue and Peacebuilding.” In The Wiley Blackwell Companion to Inter-religious Dialogue, edited by Catherine Cornille. Malden: Wiley-Blackwell, 2013. 149-167.

Dzyubanskyy, Taras. “Interfaith Leadership and Typologies of Religious Plurality.” The Journal of Interreligious Studies 30 (2020): 1-10.

Rubens, Heather Miller, Homayra Ziad, and Benjamin E. Sax, “Toward an Interreligious City: A Case Study,” Interreligious/Interfaith Studies, 209-219.

	Assessment type	Grade %		Points
	Encyclopedic (WP) writing
	Training modules	3%			30
	Introductory editing	15%			150
	Write paragraphs	15%			150
	Paraphrase arguments	15%			150
	Peer review	9%			90
	Subtotal		57%
	Original argument
	Benchmark essay	3%			30
	Final essay	12%			120
	Subtotal		15%
	Tests
	Midterm exam	18%			180
	Final exam	10%			100
	Subtotal		28%
	Bonus points		2%		20
	Grand total		102%		1020