Faith Must Be a Liberating Force: IARF Statement on the Berlin CSD Attack

Berliners gathered in mourning on Sunday, 26 July, following the previous evening’s attack near the city’s Christopher Street Day celebrations. One woman was killed and many others were injured. Germany’s federal prosecutor has taken over the investigation on suspicion of an Islamist motive; the full circumstances remain under investigation.

On Sunday, an interfaith memorial service was held at St Mary’s Church on Alexanderplatz, followed by a silent march to the Brandenburg Gate. Seyran Ateş and Tugay Saraç led the Islamic contribution on behalf of the Ibn Rushd-Goethe Mosque. In the mosque’s invitation, Ateş wrote:

As the Ibn Rushd-Goethe Mosque, we do not merely stand alongside the queer community — we are part of that community.

Seyran Ateş

Reflecting on Qur’an 5:32 — “Whoever kills a person, it is as though they had killed all humanity” — Ateş added:

God does not make a person’s worth dependent on their religion, origin, or sexual orientation. Every person is a creation of God. Every person possesses equal dignity. And every human life is sacred.

Seyran Ateş

IARF is deeply saddened by this tragedy, which took a human life, brought injury and suffering to many more, and deepened fear among people already vulnerable to hostility. We condemn this act of violence without reservation. We mourn the woman who was killed and stand with those who were injured, their loved ones, our members and friends in Berlin and across Germany, and all those who now feel threatened.

Difference should never be treated as a threat or become a cause of fear and hatred. Religious extremism must be named and confronted. But this attack must not be cynically used as a pretext to demonise an entire group, whether ethnic or religious. Collective guilt is both false and dangerous.

For more than 125 years, IARF has brought together people who affirm the intrinsic value of every human being and each person’s right to self-determination and unconstrained intellectual and spiritual growth, within a culture of mutual respect. Together with our members, partners and countless people of goodwill, we strive for a world in which individuals can live out their truth while according that same right to others.

Such a world can be achieved only through honest dialogue, real and effective measures to protect vulnerable groups, and actions that give expression to our experience of faith as a liberating and reconciling force — in our communities, across regions and countries, and globally, in every sphere of social life.

The mosque’s invitation concluded with words that also express the spirit in which IARF offers this statement:

Love is halal. Hatred is never permitted.

Ibn Rushd-Goethe Mosque

Please Sign the Petition for Yezidis in the Netherlands

In recent months, IARF has supported young Yezidis in the Netherlands in their efforts to oppose a recent change in Dutch asylum policy, under which it is now deemed safe for Yezidis and followers of some other minority religions to return to Iraq and resume their previous lives, whereas international organisations and experts say the opposite.

Spiritual and Religious Journey to Japan

This May, eleven IARF members from the US, UK, Netherlands, Switzerland and Germany undertook a spiritual and religious journey of two weeks to Japan. Kathy Matsui, member of IARF’s Japan Chapter and one of our UN representatives, accompanied us on the trip, supported for parts of it by Yayoi Kimura of Ittoen and Ritsuko Ushio of the Konko Church.

In Tokyo we were received on the first day by the Buddhist organisation Rissho Kosei-kai, in whose pilgrimage resort we stayed in Tokyo, the Japan Chapter and the Japanese section of the International Association of Liberal Religious Women (IALRW), with a tour of the premises, a tea ceremony, traditional garments, and several presentations.

In Hiroshima, local Chapter members had lunch with us following an impressive visit to the Peace memorial and memorial museum. We spent considerable time in Kyoto and Osaka, visiting amongst others our member organisations Ittoen and the Konko Church, the Aoi Matsuri procession, and having lunch with IARF’s Japan Liaison Committee, alongside visits to several Buddhist temples and shrines. Our thanks also go to our member organisations Mutsumi-kai and Shitenno-ji for their warm welcome and their kind hospitality.

The Ittoen community, due to its location in the hills and its philosophy of humility and servitude, made a lasting impression. Our day at Tsubaki Grand Shrine, in the mountains east of Osaka, taught us about the nature of Shintoism, explained to us in a prayer as adapting to the natural order of things and seeking harmony, and in a way complementary to Buddhism. Koyasan offered two days of meditation and contemplation, with many Buddhist temples, in a beautiful mountainous setting south of Kyoto, where women, until far in the twentieth century, were not supposed to disturb the monks. We stayed in a Buddhist monastery, with vegetarian meals, sober, but delicious.

All participants were united by their sincere interest in classic and modern Japan and their openness to its spiritual traditions, which showed not only during the various encounters with our hosts but also in the talks amongst ourselves. We extend our thanks to all in Japan who made this visit possible. It has shown that enabling personal growth through exchange and common celebration is one of the most valuable aspects of IARF, and that we should undertake more such exchanges.

Here you can read the article that the Rev. Dr. Esther Suter wrote for the World Council of Churches, in which she offers more details on our various visits.

Here you can read the June issue of the Japan Chapter newsletter, in English and Japanese, which includes a piece on the Chapter’s participation in the tour.

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.