Research and personal experience affirm that watching a movie can change the way someone lives their life. Documentary storytelling is a multidimensional change agent, a digital media artifact that is rooted in real communities, real lives, and real stories. Because documentary is rooted in the human social world, watching it is a cognitively, psychologically, emotionally, socially, and politically complicated act. Thus, it is a potent medium for stimulating discourse, reflection, and behavioral change. This article explores the power of visual storytelling and positive media representation as a Parasocial-Relational form of interreligious dialogue and delves into practical application as it contemplates best practices for how filmmakers might harness that power, reviewing literature on the possible social, cognitive, and neurobiological impact of documentary. This interdisciplinary cognitive-sociological theory of change posits documentary film as a lever for increased interreligious competence because of its unique ability to disarm with visual storytelling and engaging characters, leading to a potentially reflexive experience of humanization and perceptual shift.

Building on various models for intercultural and interreligious competence (IC/IR competence), this essay argues that classroom learning about religious and cultural diversity will engage students' “sociological imaginations” and lead to increased IC/IR competence. The current strategy for increasing intercultural competence (attitude, skills and knowledge, to be developed in that order) does not reflect best practices for educating about social difference. Instead, knowledge acquisition about other cultures and religions is the “front line” task for increasing alterity competence, and the liberal arts classroom can represent a “safe space” for learning about cultural and religious differences in a depersonalized, sociological manner. Supporting this argument are self‐assessments of IC/IR competence collected from primarily European and white American students enrolled in “Religions of the World” or “Intercultural Communications,” allowing an analysis of IC/IR competence in light of the two distinct disciplines and contributing valuable data toward a broader theory of IC/IR pedagogy.

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Humanization is a frequently invoked goal of interfaith dialogue—but what does it mean to dialoguers to be “human,” let alone to make each person more human? This article takes a close look at the common discourses of interfaith dialoguers, and how those discourses are translated into action. Drawing on observed vignettes and reflections from ethnographic interviews across geopolitical contexts, the article conceptualizes humanization as a discursive object of the interfaith society that dialoguers invoke to enhance group solidarity and express collective identity in the form of their sacred values. By frequently invoking the concept of humanization, interfaith dialogues signal to each other that they are uniting around a common goal. Specifically, the article investigates normative discourses regarding “humanization” of the religious other and how the practice of exchanging narratives facilitates humanization and the cultivation of empathy. Through this data we can see that “humanization” is a common discursive goal of dialoguers. In Italy, humanization is a matter of disconfirming stereotypes and alleviating ignorance across social divides, whereas in the Middle East humanization intensifies into a commitment to not physically harm the other, who is recognized through the course of intergroup engagement as sharing a common ground of experience and complexity with the other. Dialoguers say humanization can be achieved through non-discursive relational practices such as artistic collaboration, shared silence, humor or cognitive re-framing, but most often through narrative storytelling.

Creative dialogue is a distinct emergent form of interfaith engagement that should be accounted for in any typology of interfaith dialogue methodologies. Creative dialogue features artistic collaboration and the engagement of interpersonal, artistic, and literary methods toward increasing civic interaction, civic discourse, and awareness of diversity. In this article, the analysis of creative dialogue is grounded in data derived from ethnographic study of an interfaith magazine and programme office located in Rome, Italy, and then parsed with scholarly literature about the benefits of engaging in non-discursive modalities. Creative dialogue is shown to allow for the analytical inclusion of dialogue that is neither discursive, nor overtly religious; one that is chiefly experiential, yet often yields a concrete product. This study of creative dialogue – which extends the boundaries of the standard construct of ‘interfaith dialogue’ far beyond institutional contexts with high-ranking clergy and religious elites – is grounded in a post-secular analysis of religious diversity and pluralism that shows that interfaith dialogue, like religious practice, is fluid, relational, embodied, creative, and socially embedded.