For a number of reasons, in the broader Australian public sphere, “religion talk” is considered by many as a highly sensitive and controversial topic that should, as much as possible, be avoided in the context of day to day workplace dynamics.

Possible reasons for such views could range from the idea that in secular liberal democracies faith is viewed as a private issue, a matter of consciousness and personal belief that has no place in the public sphere. Or perhaps there is a fear of conflict and the risk of being seen as either a religious/atheist zealot or coming across as being politically incorrect. While I do sympathise with some of these concerns I would like to suggest that respectful “religion talk” should not be a taboo subject in the context of workplace environments and I will provide a few reasons why I think this is the case. By “religion talk” I mean recognising the potential centrality and importance of religious commitments /worldviews that are not just internal to the individual but also have broader socio-political implications including those pertaining to work environments.

Australian society is culturally and religiously diverse and this is reflected, more or less, in a variety of Australian workplaces. Our co-workers are likely to come from religious backgrounds that are different from ours (should we have any), and religious commitments can express themselves not only in a variety of abstract religious beliefs but also in concrete ways pertaining to an individual’s behaviour, dress, food, consumption choices, ethics and, yes, politics. Religious commitments, as such, can have a profound effect on a person’s overall worldview including that of our Prime Minister who does not shy away from acknowledging his Christian background, commitments and beliefs. Indeed, the links between Morrison’s beliefs and his politics (his job) has been much discussed.

But whether it’s the top job in the land, or someone who works alongside you, having some understanding of these commitments and their various day to day implications, becomes an important consideration. My extensive experience and engagement in interfaith work at grassroots level tells me there is no better way to facilitate a deeper understanding of the “religious other”  than in informal, individual (or small group face to face) based environments that provide a platform for sustained, trust generating relationships, that are required in many workplace contexts.

Furthermore, since 9-11 religion has been linked to many momentous geo-political events and has been on the minds of many people. One of the implications of this ‘rise of religion’ in the public sphere is that it has engendered or, in some cases, reaffirmed religion-based stereotypes that can be exceedingly harmful to the vibrancy and social cohesion of multicultural societies. Moreover, these stereotypes are often present and greatly amplified on social media platforms that are not conducive to a nuanced and appreciative deliberation and exchange of views.

Let me explain the merits of “religion talk” from an autobiographical angle too. In my professional life, I lecture in and do research on topics of religion and fundamentalism/ violence/ terrorism, religion and gender and religion and politics/ international relations with special emphasis on contemporary Islam. Moreover, as an activist-minded scholar who is passionate about grassroots engagement on issues of social justice, gender justice and interfaith harmony, I find myself comfortable in engaging in “religion talk”  outside of my professional context and have repeatedly witnessed the ‘benefits’ of engaging in such talk either with my students or my interfaith partners in various forms including appreciation of diversity and complexity of diverse manifestations of Islam and what it means to be a Muslim or indeed that of the “religious other”.

I am also a Muslim man of Bosnian ethnicity (who does not ‘invest in’ any external symbols associated with traditional Muslim religiosity out of faith-based convictions). Stereotypical views of Muslim men are usually linked to concepts such as religious fundamentalism/ conservatism, terrorism or that of a religious patriarch who has internalised toxic /traditional masculinity. They are often in circulation in mainstream media and, whether we like it or not, can be reflective of the realities of some Muslim men worldwide.  However, I (and many Muslim men I know), view myself as anything but the stereotypical image. As an activist-minded academic and committed progressive Muslim specialising in the theory of progressive Islam (whose pillars are social justice, gender justice and religious pluralism), I self-identify as a left-leaning, pro-feminist, cosmopolitan, progressive spiritual pluralist simultaneously rooted in my religious/spiritual tradition.  When I tell others (often the non-Muslim parents of my children’s friends or indeed colleagues from work) of my Muslim background and of my commitment to the values and the worldview of progressive Islam, I am convinced that I help break some of those stereotypes. This, I am sure, would not have been possible if I was not open to “religion talk” in public places including in my work environment.

So, perhaps we shouldn’t totally shy away from “religion talk’ in the workplace. Of course, we need to avoid the pitfalls of religious dogmatism, proselytism and highly politically charged views of religion. Instead, perhaps we should exercise a respectful curiosity, and attempt to learn a little bit about our work colleagues’ religious commitments (especially those that we might consider, at the surface level, foreign/exotic, if not threatening)  and how they shape their motivations, values, character and everyday interactions. By doing so we could potentially broaden our cultural and intellectual horizons, interrogate and, if need be, correct our assumptions, deepen trust and develop more meaningful relationships with colleagues even if we do not share their religious commitments and their concomitant values or ways of operating in the world.

Dr. Adis Duderija lectures and researches at Griffith University on issues pertaining to contemporary Islam with specific reference to scriptural hermeneutics, Islamic fundamentalism, gender and interfaith dialogue. He is also an activist-minded scholar and is one of the leading theoreticians of the academic theory of progressive Islam and Islam-West relations.

Visit Adis' Griffith Experts page

Advance your career with Griffith Professional

Griffith's new range of stackable professional courses designed to quickly upskill you for the future economy.

Find out more about Griffith Professional

The Professional Learning Hub

The above article is part of Griffith University’s Professional Learning Hub’s Thought Leadership series.

The Professional Learning Hub is Griffith University’s platform for professional learning and executive education. Our tailored professional learning focuses on the issues that are important to you and your team. Bringing together the expertise of Griffith University’s academics and research centres, our professional learning is designed to deliver creative solutions for the workplace of tomorrow. Whether you are looking for opportunities for yourself, or your team we have you covered.

Learn more