October issue, 2026

When posing religious questions to AI, where does human judgment remain? What is necessary for people with different faiths to live together in the same place? And who can pass on knowledge about land and ancestors to the next generation, and in what language?

In October, there were questions that could not be understood simply by placing faith only within the individual's heart. At the interfaith meeting in Kazakhstan, AI ethics and climate change were discussed as topics. In Kenya, issues related to education and daily life were discussed concerning freedom of religion. A gathering regarding community-based education was reported from Colombia.

This issue traces a path from initiatives aimed at society, to knowledge of agriculture, spaces for learning with family, and time for quietly reflecting on one's own life. It introduces the institutional developments in the first half of this year, as well as guidance for future learning opportunities, using meetings and presentations held in October as a basis.

1. How to use AI in religious settings.

On October 7, 2026, a meeting of the Secretariat of the World and Traditional Religious Leaders Summit was held at the Palace of Peace and Harmony in Astana, Kazakhstan. According to the report from the meeting, more than 30 participants including religious leaders from 20 countries, as well as officials from international organizations and government agencies, attended.

The agreements included three declarations: one on the ethics of AI use in religious fields, another on the role of religion in addressing climate change, and a third on the rights of children with incurable diseases. The report stated that these would be added to the Astana Peace Declaration, which was compiled at the 2025 conference.

Human dignity is valued above efficiency.

The declaration on AI ethics stated that the priorities are: prioritizing human dignity, freedom of conscience, holding humans accountable, and protecting spiritual autonomy. The question is not just whether or not we can use AI, but what we should refrain from entrusting to it when we do use it.

For example, there is a difference in responsibility between generating an explanation about religion and accepting someone's faith-based decision. When tools that assist with searching and writing creation seem to have the authority to make life decisions instead of individuals, the boundary cannot be determined solely by the convenience of the screen.

When the stated principles are applied to daily usage, it leads to questions such as who is responsible for answering and whether the choices of people with different beliefs are respected. For AI that deals with religion, there is a challenge beyond simply using correct terminology: how to support human judgment.

Why AI, climate change, and childcare are discussed at the same meeting.

The climate declaration of the same meeting highlighted environmental responsibility, consideration for nature, and responsibility to future generations as common values. The charter on children's rights focuses on dignity, humane treatment, necessary medical and psychological support, and also addresses the spiritual needs of families and children.

The three themes each require specialized knowledge. On the other hand, questions such as "What purpose do we serve?" and "Do voices of those in vulnerable positions reach us?" are also related to the design of technology and systems. The significance of this meeting lies in the fact that interfaith dialogue not only discusses differences in teachings but also addresses concrete issues regarding responsibilities in a world where people live together.

However, the agreement on the declaration does not mean that the same rules were implemented in each country and religious organization. What is important is what kind of education, operation, and accountability it will lead to in the future. The value created by the document must actually support everyday decisions.

2. Considering freedom of religion from the perspective of living conditions.

In Nairobi, Kenya, from October 5th to 8th, the All Africa Conference of Churches (AACC) held a symposium on freedom of religion and persecution. According to a report dated October 15th from the World Council of Churches (WCC), more than 100 church leaders, theologians, researchers, and people who have experienced persecution participated. This was the seventh installment in a series that began in 2019.

What is noteworthy in the discussion is that it does not attempt to explain conflicts related to religion solely by mentioning the names of religions. The Secretary-General of AACC, Fidon Mwombeki, pointed out that even conflicts referred to as religious persecution are rooted in economic factors, ethnicity, and competition over resources.

Education and living infrastructure that support freedom.

The proposal conveyed in the report includes education and legal training to support local rights advocacy, as well as economic assistance. It also mentions resource management and agricultural support in conflict areas, as well as small-scale loans for reconstruction. It is evident that the work of protecting freedom of religion intersects with the work of rebuilding lives.

When people lose their land or jobs, and are in a situation where they cannot live with peace of mind, simply being able to express what one believes is not enough to restore daily life. It also means knowing one's rights, having someone to consult with, and having a vision for the future. When we look at these supports, religious freedom becomes an issue that extends beyond places of worship.

This is not an explanation that reduces the cause of conflict solely to economic factors. At the meeting, discussions focused on considering rights that should be protected and necessary actions based on specific regional circumstances. In order for people of different religions to live together, it seems that conditions such as tolerance towards each other, along with supporting lifestyles and systems, are necessary.

Local gatherings for prayer and discussions about development.

In Busoga, Uganda, the Busoga Consortium for Development reported on October 1st about a week of prayer held from September 21st to 27th. The organization collaborated with the Busoga branch of the Inter-Religious Council of Uganda and stated that representatives from Anglican, Catholic, Orthodox, Pentecostal, Seventh-day Adventist, and Islamic communities participated.

Education, children and young people, land, household finances, and regional development were also topics of discussion. On the final day, the gathering in Mayuge was estimated to have over 2,000 participants by the organization. This number does not include the total number of participants for all seven days, excluding overlaps. It is an example of bringing local issues to a place of prayer, but how much life and policy has changed as a result needs to be examined separately.

The Nairobi symposium and the Busoga prayer week have different organizers and purposes. However, in gatherings related to faith, discussions about education, land, and rebuilding lives resonate with each other. It is a question of not only knowing each other's religions but also what we can do together to live in the same place.

Source: Report from the WCC Nairobi meeting, Busoga Consortium for Development's prayer week report.

3. What the Pacific Churches Requested Regarding Climate Issues

The entities that religious organizations engage with to influence society are not limited to local schools and government. The Pacific Conference of Churches (PCC) issued a statement on February 27, expressing its support for Vanuatu and other countries' efforts in the United Nations General Assembly resolution draft based on the advisory opinion of the International Court of Justice regarding climate change.

The statement addresses climate issues as a responsibility related to people's lives, dignity, and future generations. It also calls for the full participation of women, indigenous peoples, young people, and the protection of regions facing sea-level rise. The Church's call is directed towards international decision-making.

From Statements of Support to UN General Assembly Adoption

On May 20th, the United Nations General Assembly adopted a resolution based on the advisory opinion of the ICJ with 141 member states in favor. The process from the statement to its adoption is an event that occurred during the first half of this year.

The number 141 represents the number of countries that voted in favor. It does not measure the support from PCC member churches or their followers, nor does it indicate a causal relationship between church statements and the achievement of adoption. Nevertheless, by juxtaposing calls for support with subsequent decisions made by international organizations, it becomes more concrete how religious groups' pronouncements were directed towards specific institutional issues.

When regional prayers and respect for nature are connected to international discussions, it is not only a matter of mindset. The question becomes: who participates in the decision-making process, and whose lives are protected? The interest shown by churches in the Pacific region lies in its specificity.

From the adoption of declarations and resolutions to measures taken in each country and improvements in life on the islands, there are still processes that need to be carried out. When viewed together with the expression of common values in Astana, it becomes clear that the ways in which religion is involved in climate issues include different forms such as agreements reached at meetings, efforts made towards systems, and regional activities.

Source: PCC's statement of support, United Nations General Assembly voting record

4. Who will pass on the wisdom of the land to the next generation?

While there are spaces for discussing common values, there are also communities that work on how to pass down their language and knowledge to the next generation. In such places, it is important not only what is taught but also who participates in education and from which land's experiences one learns.

Community-based education in Colombia.

The Indigenous Council in Cauca, Colombia, reported that on October 7th and 8th, they held a gathering about education at a regional training center. The focus was on bilingual and intercultural education programs.

The subject of the report was the educational system established by indigenous peoples themselves. It states that people involved in education shared progress and future prospects for transmitting knowledge and wisdom, with support and guidance from relevant authorities. The report also reviewed the educational processes of five indigenous groups and their respective regions, providing a forum for exchanging opinions.

The description of the program states that, as a foundation for education, it aims to cultivate individuals who can teach in their own language, taking into account the history, languages, and customs of indigenous peoples, as well as the needs and expectations of the community. Knowledge about land and culture is not only content to be included in teaching materials but also an issue that determines what should be learned.

There is a difference in how knowledge is transmitted when someone comes from the outside to provide instruction, and when the community itself considers education and verifies progress. From the dialogues and reflections held at the October gathering, it became clear that inheritance is not something that ends with simply telling a story or providing information once. It is also necessary to support those who are teaching, reflect on practice, and reconsider ways of learning for the future.

It is not possible to equate the entire education of indigenous peoples with a single religious education. This report deals with education that connects language, knowledge, and culture with the worldview of indigenous peoples. It is an explanation from the operating side, and it does not independently verify the results of the education.

Protecting seeds and rituals in Kalimantan.

The regional media of the indigenous peoples' alliance AMAN in Central Kalimantan, in an article dated August 22nd, reported on the Dayak Ma’anyan community harvest that took place on May 6th in Ampari Bura. This is not a new report for October, but rather provides context for considering the relationship between land and knowledge.

The article depicts the work of women who select, cultivate, and preserve traditional rice varieties, as well as their involvement in ritual preparations. Mardiana emphasizes that some traditional varieties have been lost compared to the past, and it is necessary to continue preserving the remaining local varieties. The fields are not just places for obtaining food; they are also places where knowledge passed down through generations can be used and verified.

When clearing land, it is explained that one should discuss with elders and landowners in the surrounding area to confirm boundaries, establish firebreaks, and perform a ritual to seek permission from ancestors and the forest. The specific procedures for handling fire, as well as responsibility towards ancestors and the land, are described within the same process.

If we limit the introduction of land use here to only cultural aspects that remain as rituals, it will obscure how species are selected and how adjustments are made with the surrounding environment. Conversely, if we extract only the procedures for agricultural work, the meaning of the community, such as who is seeking permission from whom and what values are being cherished, will be lost. The knowledge passed down includes both the working methods and the relationships involved.

The article also conveys anxieties surrounding land development and pressures related to daily life. These are reports that include the voices of those directly involved, and they do not represent independent research that verifies legal systems or environmental impacts. It is important to read this account of the Dayak Ma'anyan people's experience with this land without extending it to other Dayak communities or to Indonesia as a whole.

Source: AMAN Central Kalimantan's Ampari Bura Report

Learning passed down within Māori families.

In Aotearoa New Zealand, there are listings for learning opportunities related to Rongoā Māori and Romiromi, which are traditional Māori care and spiritual practices. The organizers state that they have received funding from 2023-25 and again from 2025-27, and include information about events such as a regional gathering held on October 2-4, 2026, at local community centers.

The target audience is families with lineage connected to the Takitimu waka. The program includes children, young people, parents, and grandparents, and also features an app for reviewing content learned in person. Use of the app is limited to participants only. It's a system designed to pass on knowledge within communities and families, rather than publicly releasing the same information to everyone.

The information about funding and schedule is provided by the organizers, and it does not represent the actual number of participants in October or demonstrate any learning outcomes. Nevertheless, there is a concrete aspect to this initiative: providing continuous funding for intergenerational learning and offering tools that can be used after the learning process. While different from educational gatherings in Colombia, we see an effort to establish conditions for passing on wisdom in each location.

5. Religious leaders' oaths reported in Haiti.

The Haitian newspaper Le Nouvelliste reported on October 1st that approximately 12 Vodou religious leaders took an oath at the Court of First Instance in Port-au-Prince on September 30th. The report stated that the Chief Justice administered the oath, and officials from the Ministry of Religion were also present.

The beginning of the article describes events related to qualifications for performing religious baptisms, weddings, and funerals. This report alone cannot determine the scope or operation of the qualification system throughout Haiti. It should first be understood as small news items that convey the people who perform religious rituals and their connection with public procedures.

Source: Le Nouvelliste "Vodou cult leaders swear an oath before the first instance court of Port-au-Prince."

6. A place to bring learning and tranquility back into life.

Let's also consider the transition from institutional and community issues to a space where an individual can dedicate time for practice. A retreat is a stay away from daily life for a certain period, dedicated to meditation, prayer, and learning. The descriptions of retreats in various locations reflect the intentions of those who create these spaces, outlining what they want participants to learn and take back with them.

In Spain, Buddhist fundamentals are taught through both in-person and online classes.

The Buddhist study group in Spain announced a gathering to learn the basics of Buddhism, held from October 8th to 12th in Pedreguer, Alicante. It offers both face-to-face and online participation, focusing on meditation and lectures, with an emphasis on the Four Noble Truths as a path towards Buddhism.

The information states that being a Buddhist or having prior experience are not required conditions for participation, and it encourages attending the entire program. It emphasizes both opening doors to new participants and maintaining continuity in practice throughout the duration. Since this is not a report after the event, what can be seen here is the structure of participation and the content of learning.

Facing one's own history in a German monastery.

A monastery in Germany is planning a program from November 24th to 29th that uses practices of mindfulness, music, poetry, and questions to help participants trace the history of their own lives. This event is intended for both people with long-standing faith and those interested in spiritual matters.

The same facility also offers individual stays where guests can assemble their own quiet time without a set program. There are spaces for learning and prayer, some of which have planned activities, while others allow individuals to choose how they want to spend their time. This is an announcement intended for November onwards, and does not reflect participation in October.

Time to spend while carrying sadness.

At another monastery, from November 13th to 15th, a gathering is planned with the theme of farewells, grief, and new beginnings. The announcement includes meditation, body-related practices, spending time in nature, dialogue, and individual conversations. On November 14th, there will also be a pilgrimage that involves walking approximately 10 kilometers.

The guidance provides content for experiences and questions that are difficult to address in a busy daily life. It deals with themes of sadness and personal stories, and it is not a report verifying the effects of such content.

7. The content to be believed and the work that supports it.

The agreement on AI ethics in Astana, the discussion on freedom of religion in Nairobi, and the efforts by churches in the Pacific to engage with international institutions. Alongside these initiatives addressing major social issues, there are people reflecting on community education, those preserving indigenous seeds, and individuals continuing family learning spaces.

Each person has different responsibilities. To translate agreement into action, it is important to determine who will be responsible. To pass on wisdom, we need teachers and learners, as well as our own language and land. Even for a quiet stay, there are people who organize the schedule and support dialogue and individual time.

If we only track the trends of faith and spirituality by an increase in numbers or prominent events, such work will fade into the background. However, what continues and what can be passed on to the next generation depends on the daily practices.

It is important to value what one believes, while also considering the conditions under which people who hold that belief can live. It involves not only acquiring knowledge but also tracing from whom, where, and in what kind of relationships it is received. From this perspective, both the regional differences we visited in this issue and the specific work being done to support people become visible.