When Wealth Fences in the Sacred

On 5 March, the International Association for Religious Freedom (IARF) addressed the UN Human Rights Council to highlight a structural failure in many jurisdictions where private property and quiet enjoyment rights are not balanced against the rights of indigenous communities to practice their faith and honor their deceased.

The situation is starkly illustrated by the Kāneʻākī Heiau in Hawaiʻi—a 600-year-old Native Hawaiian temple currently enclosed within a private residential development. Among those affected is Prof. George Williams, a past President of the IARF who was adopted into the Kanenuiakea faith. We share his complete submission below.

When Wealth Fences in the Sacred

By George Williams, Ph.D.
Past President, International Association for Religious Freedom

On a steep hillside on Oʻahu, overlooking the Waianae coast, a small but growing controversy is drawing international attention from advocates of religious freedom.

Within a gated luxury development lies an ancient Native Hawaiian healing Heiau—a temple site traditionally associated with medicine and spiritual restoration—along with ancestral burial grounds protected under state preservation laws.

Kaneʻaki Heiau

Kaneʻaki Heiau, an ancient healing shrine

A giant healing shrine that is part of Kaneʻaki Heiau

Sign at the HOA Entrance Gate.

A mountain trail that once allowed access now fenced.

Community members and religious freedom advocates say access to the sacred site has been effectively restricted by the homeowners’ association (HOA) that now controls the surrounding land.

The dispute began years ago when the rocky hillside was developed into a high-end residential enclave. Legal agreements transferring community land to HOA control included provisions requiring maintenance of the Heiau and continued public access.

But as property values rose, the HOA tightened security. While Wai’anae is cited as having one of the lowest median household incomes in all of Hawai’i — and the highest Native Hawaiian population in the world, the gated neighborhood of 46 households enclosing Kaneʻaki Heiau, has the highest income in Hawai’i according to census data.

And after its gate was installed, visitors could be turned away. Some Native “practitioners” (a term used to avoid ridicule) say they were warned they could face arrest for trespassing if they attempted to reach the Heiau for prayer or ceremony.

For many Indigenous Hawaiians, sacred space is inseparable from the land itself. Unlike traditions centered inside religious buildings, Native Hawaiian spirituality takes place in natural settings—mountains, shorelines, burial grounds, and temple platforms built of stone.

“When access is blocked, worship is blocked,” said one advocate involved in the dispute. And at Kaneʻaki Heiau, even if access were to be allowed, it had to be supervised by the HOA!

The conflict has now drawn the attention of the International Association for Religious Freedom (IARF), one of the world’s oldest interfaith organizations. Leaders within the association have approved filing an Amicus Curiae brief stressing U.S. Constitutional and International guarantees of freedom to worship.

IARF has historically defended minority faith communities around the world. Supporters say this case reflects a pattern in American history in which Indigenous religions have been marginalized or dismissed.

Native spiritual practices were criminalized in parts of the United States until the late 19th and early 20th centuries. Although federal laws now recognize Indigenous religious rights, enforcement often depends on local conditions and legal interpretation.

“This isn’t only about one Hawaiian hillside,” said an interfaith leader familiar with the matter. “It’s about whether religious freedom includes traditions rooted in land and nature rather than inside of churches, mosques, or synagogues.”

Interestingly, the legal challenge has been propelled in part by a successful couple who purchased a home with the right of access through the HOA’s gate. But soon they faced harassment on what seems racial and social grounds. They refused to leave. Instead, they pressed for enforcement of the original access obligations. They were joined by Indigenous Hawaiians and those who were denied access to worship or visit their healing shrine or ancestors’ graves.

Observers say the case could set an important precedent for how homeowners’ associations interact with sacred and archaeological sites nationwide. At its heart, the dispute raises profound legal questions: Does ownership of surrounding land allow a private association or corporation to restrict access to a sacred site protected by law? Can communal burial grounds be effectively privatized by encirclement? Do property rights supersede the cultural and religious rights of Indigenous peoples whose sacred spaces do not resemble conventional religious buildings?

For interfaith groups, the answer carries broader implications. Religious freedom, they argue, must apply not only to majority traditions with visible institutions, but also to Indigenous communities whose sanctuaries are woven from the earth itself.

In Hawaiʻi, where land is more than property and history more than a footnote, this small hillside may become a symbol of something much larger—the effort to reconcile property and religious rights, ownership with reverence.

Please consider signing a petition in support of religious freedom.

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Protecting Ancestral Heritage: IARF Addresses the UN on Indigenous Burial Rights on Private Land

March 5, 2026 — During the ongoing session of the UN Human Rights Council, the International Association for Religious Freedom (IARF) took the floor to address a critical but often overlooked intersection of human rights: the right of Indigenous Peoples to access and care for their ancestral burial sites when those sites are located on privately owned land.

The statement was delivered during the Interactive Dialogue with Dr. Nazila Ghanea, the UN Special Rapporteur on Freedom of Religion or Belief, responding to her latest report on how freedom of religion or belief relates to death and honouring the deceased.

Watch the Oral Statement

The Regulatory Gap: Private Property vs. Sacred Duties

While many States have established protections for sacred and burial sites, these frameworks frequently suffer from a significant blind spot. Protections are often conditioned on government action or apply strictly to publicly managed lands.

When ancestral lands and burial sites fall into private hands or under private residential governance, Indigenous communities are frequently severed from their heritage. Without national frameworks extending to private property, communities are left without legal recourse to fulfill their religious and cultural duties to their ancestors.

Grounding the Issue: Kāneʻākī Heiau in Hawaiʻi

To illustrate the profound impact of this regulatory gap, IARF highlighted the situation at the Kāneʻākī Heiau site in Mākaha, Hawaiʻi. Here, Native Hawaiian practitioners face immense barriers—enforced by private residential governance—when seeking to access and care for their iwi kūpuna (ancestral remains).

This is not an isolated incident. The full scale of this problem remains largely undocumented globally, leaving many Indigenous communities silently cut off from their most sacred sites.

IARF’s Call to Action

In our statement to the Human Rights Council, the IARF urged States to take the following crucial steps:

• Conduct Systematic Assessments: States must actively document sacred and burial sites affected by private land governance.
• Develop Effective Frameworks: We need concrete legislative and policy solutions that balance private property rights with the fundamental human right to manifest religion and care for the deceased.

We look forward to continuing this vital conversation with the Special Rapporteur and UN Member States to ensure that honoring the deceased is a right guaranteed to all, regardless of modern property lines.

Full Transcript of the Oral Statement

Interactive Dialogue with the Special Rapporteur on Freedom of Religion or Belief 3 March 2026

“Mr. President,

The International Association for Religious Freedom welcomes Special Rapporteur Ghanea’s report on freedom of religion and honouring the deceased. We particularly appreciate paragraph four, which highlights the barriers Indigenous Peoples face in accessing burial lands to honour their ancestors.

In many States, protections for burial sites are conditioned on government action or apply only to publicly managed lands. This leaves a significant regulatory gap when such sites fall within privately owned or governed land. Without national frameworks extending to these contexts, private property mechanisms can effectively sever Indigenous communities from their ancestral heritage.

As an illustrative example, at the Kāneʻākī Heiau site in Hawaiʻi, Native Hawaiian practitioners face profound barriers—enforced by private residential governance—when seeking to access and care for their iwi kūpuna, their ancestral remains.

We note that the full scale of this problem remains largely undocumented, and we encourage States to undertake systematic assessments of sacred and burial sites affected by private land governance, as a necessary first step toward effective frameworks that balance property rights with the fundamental right to manifest religion and care for the deceased.

Special Rapporteur, what concrete legislative or policy best practices have proven effective in enabling States to reconcile private land governance with the protection of Indigenous Peoples’ rights to access and care for sacred and burial sites?

Thank you.”

Further Reading:

• Read the Special Rapporteur’s full report (A/HRC/61/50)

Update from the US Chapter: Concerns Raised Over New “Religious Liberty Commission”

Our colleagues in the United States have shared a significant update regarding the current climate of religious freedom in their region. In a recent communication to members, the US Chapter raised serious concerns regarding the Administration’s establishment of a “Religious Liberty Commission” within the Department of Justice.

US Chapter President George Garland has alerted members to what the Board views as a troubling development, noting that the new commission appears to prioritize specific conservative religious interests in a way that conflicts with federal law. The Chapter stresses the importance of maintaining a clear separation of church and state to protect the rights of all faith communities.

In response, the IARF-US President and Board have formally endorsed a lawsuit filed by the Interfaith Alliance and a diverse coalition of partners, including Muslims For Progressive Values and Hindus For Human Rights. The legal challenge asserts that the commission was unlawfully constituted and seeks to ensure transparency regarding its recommendations.

The US Chapter is currently encouraging its members to contact their representatives in Congress to address the matter.

For the full statement from President Garland and further details on the coalition’s legal action, please visit the US Chapter website.

Read the full update at iarfus.org

Unitarian Beginnings and Heritage in Poland: A Historical Pilgrimage

Dates: May 20–26, 2026  |  Location: Poland  |  Organizer: Polish Unitarian Society & Partners

We are pleased to share a unique opportunity for IARF members—particularly those in Europe—to explore the deep roots of liberal religion. This historical study tour is hosted by leaders from the Polish Unitarian Society, a member group of the IARF, in collaboration with Unitarian Universalist ministers from the United States.

Discover the “Heartland” of Religious Dissent

Join a journey back to the 16th century, visiting the Unitarian “heartland” where the Polish Brethren (also known as Socinians) established congregations that openly challenged dogma, rejected infant baptism, and championed pacifism. These events occurred eight years before similar movements in Transylvania, making this a crucial site for the history of religious freedom.

The influence of the Polish Brethren was monumental for the development of liberal religious and political thought in Holland, England, and America. The tour will focus on Raków, the intellectual center where the famous Racovian Catechism was printed in 1605.

Itinerary Overview

This pilgrimage moves from the modern capital to the historic countryside, ending in the royal city of Kraków.

Warsaw Day 1: May 20

Afternoon arrival in the capital. Orientation and welcome dinner with the group.

Warsaw → The Countryside Days 2-3: May 21-22

Meeting with local Unitarians and historian Prof. Stanisław Obirek. Departure by chartered bus to the historic heartland.

Raków & Surroundings Days 4-5: May 23-24

Based near Raków, we visit worship sites of the Polish Brethren—some restored, others in evocative ruins.

Kraków Days 6-7: May 25-26

Tour concludes in the royal city. Visit Wawel Castle, the Old Town, and WWII history sites. Closing dinner.

Departure is scheduled for the morning of May 27.

Cost & Logistics

The tour is led by Rev. Jay Atkinson, Rev. Roger Jones, and Rev. Kevin Tarsa, alongside local Polish lay leaders Justyna Borusińska and Jarosław Wajchert.

• Cost: Approx. $1000 USD (double occupancy) / $1200 USD (single). Includes lodging, local transport, breakfasts, and some meals. (Airfare not included).
• Financial Aid: Scholarship aid is being explored for seminarians and early-career ministers.

Registration & Contact

For questions, specific payment details, or to register for the tour, please contact the lead organizer, Jay Atkinson.

Email: [email protected]

View Jay Atkinson’s Profile on the IARF Network → Download Publicity Leaflet (PDF)

In Memoriam: The Rev. John Clifford

The International Association for Religious Freedom (IARF) is deeply saddened to share the news of the death of the Rev. John Clifford.

John was a dedicated internationalist, a passionate advocate for peace, and a universally respected leader within the Unitarian movement. His commitment to interfaith understanding and his service to our organization spanned decades, leaving a lasting mark on colleagues across Europe and the United Kingdom.

A Devoted IARF Activist

John’s connection to the IARF was profound and hands-on. Born in the USA, he eventually settled in the UK, but his vision was always global. From 1983 to 1986, John served directly on the IARF staff at our former headquarters in Frankfurt, Germany.

Long-time IARF colleagues Lucie Meijer (Dutch Chapter) and Dorothee Gehrmann (German Chapter) shared this reflection on his time with the secretariat:

John Clifford, a Unitarian minister from the UK, joined the IARF Staff at headquarters in Frankfurt, Germany, from 1983–1986. He moved with his family to live in Offenbach and cycled each day to the IARF office in Frankfurt, where he took care of publicity.

He was involved in organizing the IARF Peace Vigil in Utrecht, Netherlands, in 1985, during the IARF Peace Conference Europe. He edited the Conference Declaration on ‘Peace – our commitment to the future’. It could be said that he was a faithful and devoted IARF activist and competent helper at IARF conferences and congresses, before as well as after his years on the staff of the IARF international secretariat.

A Life of Ministry and Service

Born in the United States, John discovered Universalism while in secondary school. After training for the ministry, he moved to Britain, where he was naturalised in Scotland in 1975. He served as the minister of Glasgow Unitarian Church from 1975 to 1983, immediately prior to his service with the IARF in Frankfurt.

Upon returning to the UK, his dedication to the movement continued to grow. He served the British General Assembly (GA) of Unitarian and Free Christian Churches with distinction, holding the roles of Deputy General Secretary, Executive Committee member, President of the Ministerial Fellowship, and President of the General Assembly.

His commitment to internationalism remained a core part of his work; from 2005 to 2009, he served as the Executive Secretary of the International Council of Unitarians and Universalists (ICUU).

In his later years, he remained a beloved figure in Scotland as an associated minister at St Mark’s Unitarian Church in Edinburgh. Friends there remember him for his “thoughtful presence, gentle friendship, and deep care for the life of the congregation.”

Philosophy, Personality, and “The Web of Life”

John was a man of deep intellect and broad interests. He described his personal philosophy as centered in “empirical process philosophy,” blending liberal Christianity, Buddhism, and a deep appreciation for “the web of life.” He viewed religion not just as philosophy, but as a community base where spiritual development finds expression in practical ethical actions.

He embraced life fully. Beyond theology, he was known for his love of stamp collecting, astronomy, and linguistics. Having fully adopted his Scottish home—often evidenced by his wearing of the kilt—he was also an enthusiast of piping and Scottish Country Dancing.

Remembering a Friend

His presence was a staple at gatherings, blending serious commitment with warmth. Derek McAuley, Chair of the IARF British Chapter, reflected:

John was committed to IARF and always attended our workshop at the British Unitarian Annual Meetings. We will miss his wry humour and his American-Scottish twang!

A Lasting Legacy

John passed away shortly after attending the induction of the new minister at St Mark’s, remaining active and supportive of his community to the very end.

We give thanks for John’s life, his ministry, and his tireless work for peace in Europe and beyond. The IARF sends its heartfelt condolences to his wife, Barbara, their five children and eight grandchildren, and his many friends in Glasgow, Edinburgh, and the international community.

He will be greatly missed.

Sit-in Demonstration by Yezidis in The Hague Because of Recent Dutch Policy Change

Young Yezidis are holding a sit-in demonstration this month in front of The Hague Central train station to express their concerns about a recent change in Dutch policy. Under this new policy, the government now considers it generally safe for Yezidis and other religious minority groups to return to Iraq—either to the city of Sinjar and its surroundings, or to camps in the Kurdish Autonomous Region. As a result of this change, many requests for asylum by Yezidis have been rejected in the past 1.5 years.

Yezidis believe that since the genocide of 2014, they cannot safely live in Iraq due to continuing discrimination, hate speech from other groups, a lack of law and order, and widespread impunity. Recent developments in Iraq and Syria have only increased these concerns.

In Germany, Yezidis face similar problems. Please support the Yezidis by writing to your Member of Parliament, donating to Yezidi organizations, or encouraging them by passing by their sit-in demonstration in The Hague. IARF supports the Yezidis in the Netherlands.

Joint Anniversary Celebration in Bengaluru

On December 13, 2025, a gathering titled Sammilana was held in Bengaluru to mark the 125th Anniversary of the International Association for Religious Freedom (IARF) and the 25th Anniversary of the United Religions Initiative (URI).

The event was organized by Dr. C.N.N. Raju in collaboration with Seshadripuram College and the Karnataka State Gandhi Smarak Nidhi. To commemorate the occasion, a special booklet was released featuring messages from various contributors, including a reflection by IARF Past President Wytske Dijkstra on the challenges and value of the organization’s 125-year journey.

The Sammilana Commemorative Booklet is available for download in the IARF Library.

How Liberal Religion Spearheaded Protection of Belief: Anniversary of the 1981 UN Declaration

“Considering that religion or belief, for anyone who professes either, is one of the fundamental elements in his conception of life…”

— Preamble, 1981 UN Declaration

November 25 marks a pivotal, yet often overlooked, milestone in the history of human rights. On this day in 1981, after nearly two decades of geopolitical gridlock, the United Nations General Assembly adopted Resolution 36/55: the Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief., the first international instru ment dedicated solely to freedom of religion.

While the 1948 Universal Declaration of Human Rights laid the foundation, it was this 1981 document that finally codified the specific rights of conscience—freedom to worship, to teach, to publish, and to organize—into international norms. But this victory was not inevitable. It was achieved through the tenacious intervention of civil society when governments had all but given up.

The story of the 1981 Declaration is, in large part, a story of liberal religion. Through the leadership of the IARF and our member groups—particularly the Unitarian Universalist Association (UUA)—our representatives spearheaded the consensus that protects the rights of believers and non-believers alike.

Deep Roots: A Legacy of Visionary Activism

Long before the Declaration was drafted, the IARF recognized that religious freedom required a global political framework. As detailed in the IARF’s Centennial Reflections, this engagement began with Elvira Fradkin, a visionary American Unitarian from Montclair, New Jersey.

Present at the founding of the United Nations in San Francisco in 1945, Fradkin understood early on that the new world order needed the voice of liberal religion. It was her persistence that convinced the IARF to register with the UN Economic and Social Council (ECOSOC) in the 1950s—one of fewer than 300 NGOs to do so at the time. Her work laid the logistical and moral groundwork for the battles that would come decades later.

The Cold War Deadlock: Diplomacy Over Dogma

By 1972, the UN’s effort to create a binding treaty on religious freedom had stalled completely. The drafting process was paralyzed by the rigidity of the Cold War. The Soviet bloc refused to sign any document that did not explicitly protect atheism and shield the state from “religious interference.” Meanwhile, various Western and Islamic nations clashed over the definition of religious rights, particularly regarding the right to change one’s religion.

In this vacuum of political will, religious freedom was becoming a casualty of superpower posturing. This is where the IARF and the UUA played their most decisive role. Because liberal religion honors the inherent dignity of all paths—theistic, non-theistic, and atheistic—our representatives were uniquely positioned to bridge the ideological divide.

Two leaders from our community were central to breaking the impasse:

• Prof. Auguste-Raynald Werner, the IARF Representative in Geneva. A distinguished Professor of International Law, Werner worked tirelessly within the UN Commission on Human Rights. He used his legal expertise to craft language capable of satisfying opposing political blocs, ensuring the text was robust enough to protect rights but flexible enough to pass.
• Dr. Homer A. Jack, a Unitarian Universalist minister serving as Secretary-General of the WCRP. He spearheaded the “Gang of Four” NGOs that refused to let the issue die. When member states moved to shelve the draft, Jack mobilized the NGO community to pressure the General Assembly to prioritize a non-binding Declaration over a doomed Treaty—a strategic pivot that saved the project.

The “Religion or Belief” Compromise

One of the most significant contributions of the liberal religious lobby was the insistence on the phrasing “Religion or Belief.” This distinction was not merely semantic; it was the key to consensus. It ensured that the Declaration covered theistic faiths, non-theistic traditions, and atheistic views equally.

This inclusivity satisfied the Eastern bloc’s demand for the protection of non-religious convictions while aligning perfectly with the IARF’s principle of universal tolerance. It established a precedent that remains vital today: that freedom of conscience belongs to everyone, not just the religious.

Connecting the Dots: A Legacy of Action

The adoption of the Declaration was a victory, but as Dr. Jack noted in his memoirs, Homer’s Odyssey, a declaration without enforcement is just paper. The IARF’s leadership was central to building the machinery that enforces these rights today.

1972: The Pivot A “Core Group” of NGOs, led largely by liberal religious actors including Homer Jack, petitions the UN General Assembly to abandon the stalled Treaty negotiations and prioritize a Declaration. This strategic shift breaks a decade-long deadlock.

1981: The Victory The Declaration is adopted by the General Assembly. It explicitly codifies rights that were previously vague, such as the freedom to write and disseminate publications, teach religion, and solicit financial contributions.

1986: The Mechanism Realizing the Declaration needed “teeth,” the IARF and its partners successfully lobby the UN to create the mandate for a Special Rapporteur (originally on “Religious Intolerance,” now “Freedom of Religion or Belief”). This created the “eyes and ears” of the UN to receive complaints from victims worldwide.

1991: The Watchdog To ensure the Declaration wouldn’t collect dust, the NGO Committee on Freedom of Religion or Belief is formally established in New York, with IARF leadership at the helm.

Institutionalizing Freedom: The Role of Sue Nichols

The creation of the NGO Committee in New York—the primary body that coordinates civil society advocacy on this issue today—was inextricably linked to the IARF and the UUA.

Sue Nichols, who co-directed the Unitarian Universalist UN Office with her husband Vernon, served as the IARF’s representative on the ground in New York during this critical period. Following the commissioning of the seminal “Salzberg Study” by Dr. Jack to explore implementation strategies, Nichols took the lead in formalizing the NGO coalition.

She became the founding President of the NGO Committee in New York. Under her leadership, the committee moved from an informal pressure group to a recognized powerhouse within the UN system. It established the tradition of the “Annual Day” to commemorate the 1981 Declaration and works directly with the Special Rapporteur to highlight violations globally.

A Continuing Responsibility

The 1981 Declaration remains the most important international instrument for religious freedom since the Universal Declaration of Human Rights. It serves as the basis for the mandate of the Special Rapporteur and laid the groundwork for modern diplomatic breakthroughs, such as Human Rights Council Resolution 16/18, which shifted the focus from protecting abstract religions to protecting living human beings from discrimination.

Today, the IARF continues this work as an active member of the NGO Committees on Freedom of Religion or Belief in both New York and Geneva. We honor the legacy of Fradkin, Werner, Jack, and Nichols not by looking backward, but by continuing to press for the rights of all people—regardless of their creed—to believe, or not believe, in freedom.

We Are Still Active Today

The IARF continues to honor this legacy. We remain an active member of the NGO Committees on Freedom of Religion or Belief in both New York and Geneva, working with the Special Rapporteur to ensure rights are respected.

Get Involved: IARF members are warmly invited to join our International Engagement Working Group to support our continued advocacy at the United Nations.

Dive Deeper into this History:

• Read “Centennial Reflections”: The full chapter on the IARF at the United Nations by Ruth Neuendorffer and Sue Nichols is available in our library for detailed historical context.
• Memoirs: For a personal account of the diplomatic struggle, see “Homer’s Odyssey” by Dr. Homer Jack.
• Primary Source: Read the full text of the 1981 Declaration.

Interfaith Statement Supporting Trans, Intersex and Nonbinary People

On the International Transgender Day of Remembrance, the International Association for Religious Freedom welcomes the statement on the rights of Trans, Intersex and Nonbinary People issued by the Unitarian Universalist Association, our member group, in coalition with several faith groups, including the United Church of Christ, the Episcopal Church and other Christian denominations, Union for Reform Judaism and other Jewish organisations, and others.

As an organisation uniting free and liberal religious communities and individuals, we advocate religious freedom as first and foremost freedom within religion, a freedom to live one’s life creatively and without coercion in a shared experience of the divine and a shared pursuit of justice. We acknowledge the value of the prophetic voice of progressive religion and humanistic philosophy as many still suffer discrimination, alienation, vilification and ridicule, and, in many parts of the world, may lose their freedom or even their lives for failing to conform to social norms, even though they inflict no harm on others.

Regrettably, religion often plays a role in providing justification for condemning and persecuting them, and inflicts great spiritual suffering by proclaiming their identity, their experience and expression of humanity as sinful and abominable in the eyes of the divine. This makes voices like these, where people of faith come together to speak both to society at large and to those often excluded by religion, not mere statements, but acts that have the power to change lives. By offering a different perspective and testifying to the healing, transformative power of faith, we can make a difference, just as we strive to do so in the daily lives of our communities.

Interfaith Harmony Gathering

The Chhindwara Branch of the International Association for Religious Freedom (IARF) organized a दिवाली मिलन (Diwali Meetup) and Interfaith Harmony event at Pensioners Sadar, Chhindwara, bringing together senior community members, youth participants, and interfaith representatives in a shared celebration of peace, respect, and human dignity.

The program included prayer recitations by young students belonging to Christianity, Hindu, Jain, Muslim and Sikh traditions, demonstrating IARF’s long-standing commitment to interfaith understanding and freedom of belief. The active involvement of the youth highlighted the role of education and dialogue in strengthening a culture of mutual respect across generations.

Mr. Aayush Soni, Vice President of IARF & RFYN representative, addressed the gathering and extended warm Diwali greetings to all present. He briefly updated the attendees on recent IARF activities at the national and international level, including developments from the EME Conference and initiatives of the Free Religion Institute, reinforcing the shared vision of continued interfaith cooperation and educational outreach.

Dr. K. K. Shrivastava, Founder and senior member of the IARF Chhindwara Branch, who served as the chief guest, emphasized the importance of peaceful coexistence, human rights, and the protection of religious freedom for every individual, which remain central to IARF’s mission worldwide.

The program was coordinated by Dr. Brown, former India Chapter Representative of IARF, who guided the flow of the event and shared his insights on the value of interfaith cooperation in contemporary society. He also underscored the growing need to expand interfaith efforts in the region and expressed support for the establishment of a North India Chapter of IARF to further strengthen grassroots engagement.

The gathering was attended by members of the Pensioners’ Association, representatives from local organizations, and students from Sony College, reflecting a meaningful blend of experience and youthful energy. The program reaffirmed the Chhindwara Branch’s dedication to building harmony through dialogue, compassion, and education.