INTRODUCTION

• Display the text of Commitment VI.
• Instruct participants to “translate” Commitment VI into simple terms suitable for a youth or lay person. Participants may also create a concise statement in their local dialect.
• Facilitator may demonstrate how to do this by using another commitment as an example.

ACTIVITY

• Allow time for participants to share their statements with the group. Participants may also explain why they chose to write their statements the way that they did and how their statements educate others on minority rights.

CONCLUSION

• Encourage participants to share their statements with their friends and family or through a social media network.

• What are the elements of Commitment VI? 
• How can these be simplified?
• What action points are necessary? 
• Who bears responsibility for action?
• How can I support and promote minority rights?
• How can I work to prevent discrimination against religious minorities?

Text of Commitment VI:

We pledge to stand up for the rights of all persons belonging to minorities within our respective areas of action and to defend their freedom of religion or belief as well as their right to participate equally and effectively in cultural, religious, social, economic and public life, as recognized by international human rights law, as a minimum standard of solidarity among all believers.

• The #Faith4Rights modules are flexible and require adaptation by the facilitators before their use. Case studies related to peer-to-peer exercises in the 18 modules need to be selected by the facilitators from within the environment where the learning takes place. The #Faith4Rights toolkit is a prototype methodology that requires contextualization, based on the text of the 18 commitments, context and additional supporting documents.
• Not all issues raised need to be resolved. This would be an impossible and even a counterproductive target. The aim is rather to enhance critical thinking and communication skills, admitting that some questions could receive many answers, depending on numerous factors.
• Tensions may occur during discussions related to “faith” and “rights”. Most of these tensions are due to human interpretations. Learning sessions are spaces for constructive dialogue in a dynamic process where tensions can be reduced with the help of clear methodologies, including pre-emptive situation analysis and evidence of positive results in areas of intersectionality between faith and rights.
• When preparing the sessions, facilitators need to factor in the profile, age and backgrounds of participants. Focused attention on the learning objectives can transform tensions into constructive exploration of new ideas.
• Meaningful engagement requires democratically pre-established rules. Facilitators should dedicate time with participants to elaborate these rules together at the outset and acting all along the training as their custodians.
• The time frames suggested in this #Faith4Rights toolkit are merely indicative. Facilitators may adapt them freely to suit the needs of their group of participants. The key balance is between respecting the overall timeframe while not cutting short a positive exchange momentum.
• To ensure optimal and sustainable benefit, facilitators may create a “training notebook” for participants during their peer-to-peer learning sessions. It would contain a compilation of templates to help participants keep track of what they have learned throughout the programme and eventually use this notebook as their personalised follow-up tool.
• When technically feasible, facilitators are also advised to project the module under discussion on screen in order to alternate between discussions thereon and showing the audio-visual materials listed in each module or any other items selected by the facilitator themselves.

• “Be a lamp, or a lifeboat, or a ladder. Help someone’s soul heal. Walk out of your house like a shepherd.” (Rumi)
• “Your true character ismost accurately measured by how you treat those who can do ‘Nothing’ for you.” (Mother Theresa)