Introducing the Young Writer in Residence Project – ‘How Young People are Doing Interfaith Differently’
Introducing WIN’s Young Writer in Residence project!
This is a new recurring mini-series here on the blog, platforming young voices who are all too often under represented in the interfaith space. Starting this Summer 2026, our first Young Writer in Residence is 17 year-old Guildford High School student Zara Ahmad.
How Young People are Doing Interfaith Differently
Young people’s less conventional forms of interfaith can sometimes be interpreted as a lack of interest in interfaith itself. However, this interpretation fails to recognise that young people are meaningfully invested in interfaith but often express it through less traditional means.
For example, through social media, young people can build connections between different faiths. On TikTok, the hashtag ‘#interfaith’ has more than 20,000 posts, with some individual videos attracting around 1 million views. This highlights how young people extend interfaith engagement using contemporary platforms and demonstrates that they are invested in interfaith connection. Although these vessels for interfaith may feel unfamiliar to older generations, it is paramount not to undermine them, as this limits progress in the interfaith space.
Not only is there a difference in how young people engage in interfaith, but also in how they define it. Research by LSE about interfaith engagement after the pandemic identifies a clear generational difference in how interfaith is understood. Older generations were more likely to associate it with dialogue about religion and dogma in comparison to young people, who consider it to be a form of social or political action. As one young interviewee explained, ‘interfaith should not always be about religion’ (LSE, 2021).
Research into a youth led interfaith volunteering group in Malaysia recognised a distinct focus on ‘person, not religion’, emphasising friendship and community engagement (Törning, 2021). This demonstrates an approach that is heavily rooted in everyday life and personal connection, while being just as meaningful as traditional theological discussion. This reinforces that, even though young people’s interests extend beyond doctrine and into political and social fields, they are still driven towards the fundamental ideas of interfaith – solidarity and communication.
This parallels what matters most to young people – a desire for community. Many young people have grown up in a world fragmented by religious tensions and cultural conflicts. Because of this unfortunate reality, young people are often particularly drawn to the possibility of a world where faith and culture is not a barrier to connection.
The recently concluded World Cup, offered a powerful example of the kind of interfaith community young people want to see – with 87% of Gen-Z audiences in the UK intending to engage with World Cup content – as a space where players and supporters all from different faiths and cultures participate in the same shared experience, while retaining pride for their distinct identities. The enthusiasm surrounding the tournament indicates a desire for cohesion between different cultures and faiths, in keeping with young people’s broader definition of interfaith.
Ultimately, young people’s approach to interfaith may be less traditional, and focused on a wider range of areas. However, this simply reflects the values of the new generation driving interfaith engagement and does not make it any less valuable. It is essential to validate and celebrate the various ways young people practice interfaith today, even if these seem unfamiliar, to further break down boundaries, and allow young people to experience a future where difference is a point of connection.
Bibliography:
London School of Economics and Political Science, 2021. ‘Growing Divide Between Young and Old in Interfaith Sector’.
Lenita Törning, Building Bridges, Negotiating Boundaries: Young Christians’, Jews’ and Muslims’ Experiences of Interfaith Work in the UK (unpublished PhD thesis, Birkbeck, University of London, 2021), pp. 57-58.