Thematische Bibliographien / Australia Religion

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte
  6. Berichte der Organisationen

Auswahl der wissenschaftlichen Literatur zum Thema „Australia Religion“

Autor: Grafiati
Veröffentlicht am 4. Juni 2021
Zuletzt aktualisiert am 30. Juli 2024

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Zeitschriftenartikel zum Thema "Australia Religion"

1

Barker, Renae. „Pluralism versus Separation: Tension in the Australian Church-State Relationship“. Religion & Human Rights 16, Nr. 1 (23.03.2021): 1–40. http://dx.doi.org/10.1163/18710328-bja10015.

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Abstract The relationship between the state and religion in Australia exists in a state of tension. On the one hand the “non-establishment” clause in section 116 of the Australian Constitution points to the separation of religion and state. On the other hand there is a high level of cooperation between the state and religion in the public sphere, most visible in the funding of religious schools by the federal government. These two visions of the Australian state-religion relationship are in tension. One requiring the removal of religion from the public sphere while the other calls for a plurality of religions to be accommodated in public spaces. This article seeks to resolve this tension by proposing a new way to understand the Australian state-religion relationship as non-establishment pluralism. Non-establishment in the sense that the Australian Constitution prohibits the establishment of any religion—be that a single state church, multiple state religions, or religion generally. Pluralism in that the state via ordinary legislation, public policy, and government action cooperates with religion in numerous areas of state and religious interest in the public sphere.
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Weng, Enqi, und Anna Halafoff. „Media Representations of Religion, Spirituality and Non-Religion in Australia“. Religions 11, Nr. 7 (03.07.2020): 332. http://dx.doi.org/10.3390/rel11070332.

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Despite predictions of decline, religion has featured prominently in the public sphere and the media since the events of 11 September 2001. Previous research on media and religion in Australia post-September 11 has focused largely on its negative impacts, particularly on Muslim communities. This article, in contrast, examines media representations of religion, spirituality and non-religion on an ‘ordinary day’, of 17 September, over a three-year period in the city of Melbourne. Its findings reveal that religion, in its myriad forms, permeates many aspects of Australian public life, but in ways which do not always reflect the actual religious composition and lived experiences of worldview diversity in Australia.
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Stanley, Timothy. „Religious Print in Settler Australia and Oceania“. Religions 12, Nr. 12 (25.11.2021): 1048. http://dx.doi.org/10.3390/rel12121048.

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A distinctive feature of the study of religion in Australia and Oceania concerns the influence of European culture. While often associated with private interiority, the European concept of religion was deeply reliant upon the materiality of printed publication practices. Prominent historians of religion have called for a more detailed evaluation of the impact of religious book forms, but little research has explored this aspect of the Australian case. Settler publications include their early Bible importation, pocket English language hymns and psalters, and Indigenous language Bible translations. As elsewhere in Europe, Australian settlers relied on print to publicize their understanding of religion in their new context. Recovering this legacy not only enriches the cultural history of Australian settler religion, it can also foster new avenues through which to appreciate Australia’s multireligious and Indigenous heritage.
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Bean, Clive. „The Forgotten Cleavage? Religion and Politics in Australia“. Canadian Journal of Political Science 32, Nr. 3 (September 1999): 551–68. http://dx.doi.org/10.1017/s0008423900013962.

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AbstractIn Australia, religion historically has been seen as a secondary but nonetheless significant sociopolitical cleavage, in part cutting across the class divide. In recent times, Australian scholars, like those elsewhere, have been inclined to argue that the political significance of religion is a legacy of the past and that religion no longer plays an important role in shaping mass political behaviour. Although class is also said to have declined in political significance, it is still treated as being of some importance as a cornerstone of the party system. However, many scholars seem more willing to dismiss the relevance of religion altogether. Using sample survey data collected over more than 25 years, this article examines the role of religion in modern Australian electoral politics and assesses the adequacy of such arguments.
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Beck, Luke. „Local Government Prayers in Australia“. Journal for the Academic Study of Religion 36, Nr. 1 (03.03.2023): 28–57. http://dx.doi.org/10.1558/jasr.21309.

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Many local governments in Australia open their council meetings with prayer and have done so for some time. Yet this phenomenon has been largely ignored by the literature examining religion-government interactions in Australia. After outlining the origins of local government prayers, this article goes on to show that approximately one-third of Australian local governments have a prayer practice (rising to more than half of local governments in New South Wales and Victoria), that almost all of those prayer practices are exclusively Christian, and that in some states communities with the smallest Christian populations are more likely to have a council with a prayer practice than communities with the largest Christian populations. This phenomenon does not sit neatly with existing accounts of post-secularism in Australia. The article suggests that local government prayers in Australia also pose a challenge to existing post-secular explanatory accounts of the nature of religion-government interactions in Australia and speak to the need to develop more nuanced accounts that distinguish between the policy realm and institutional issues in developing accounts of the relationship between religion and government in Australia.
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Aechtner, Thomas, und Jeremy Farr. „Religion, Trust, and Vaccine Hesitancy in Australia“. Journal for the Academic Study of Religion 35, Nr. 2 (22.07.2022): 218–44. http://dx.doi.org/10.1558/jasr.22476.

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Religion has been identified as a potential driver of vaccine hesitancy. Nevertheless, the connections between religion and immunisation refusal can be complex, while there is a deficit of research exploring religion and vaccination doubts in Australia. With that in mind, this study considers Australian vaccine hesitancy with respect to religion and trust by analysing the 2018 Australian Survey of Social Attitudes and the Australian dataset of the 2018 Wellcome Global Monitor. Statistical analyses reveal no significant correlations between religion and vaccine hesitancy, while participants with negative vaccine attitudes identify that they do not have religious reasons for being vaccine hesitant. Nonetheless, a higher proportion of respondents with negative vaccine attitudes self-identify as religious or spiritual and maintain pro-religious views. It was also found that negative vaccine attitudes are correlated with unfavourable perceptions of both Jews and Muslims. Notably, religious self-identification divides two main groups of vaccine hesitant participants, described as Religious Conservatives and Nonreligious Progressives. These groups diverge on sexual ethics and social concerns, as well as around whether they trust in science as opposed to religion, while differing in their perceptions of Jews. What unites these vaccine hesitant participants, however, is a mutual lack of trust in government and scientists.
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Lilienthal, Gary, und Nehaluddin Ahmad. „AUSTRALIAN ABORIGINAL HUMAN RIGHTS AND APPREHENDED BIAS: SKIRTING MAGNA CARTA PROTECTIONS?“ Denning Law Journal 27 (16.11.2015): 146–77. http://dx.doi.org/10.5750/dlj.v27i0.1104.

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The significance of this paper is in discussion of the wholesale obliteration of religious and other rights among Australian Aboriginal people, constituting a subspecies of continuing genocide. The Constitution of the Commonwealth of Australia states its directive on religion as follows.‘The Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth.’This constitutional section prohibits the making of laws, as stated, but does not prohibit administrative action imposing religious procedures. Neither does it prohibit official administrative action to restrain the free exercise of religion in Australia.
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Bosman, Ellen. „A Study of Church Libraries in Australia“. Journal for the Academic Study of Religion 17, Nr. 1 (04.10.2007): 20–38. http://dx.doi.org/10.1558/jasr.v17i1.4034.

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Australia and the United States share many similarities, including British heritage, language, constitutional protection against state sponsored religion, and a predominantly Christian population. This paper explores one outgrowth of our shared British heritage and religion, church libraries. The development of these unique libraries in each country is explored through a combination of approaches, including quantitative information and interviews. What are some of the characteristics of an Australian church library, and how are they similar or different from those in the U.S? Library characteristics, such as collections, organisation, and services provided are compared and contrasted to yield a picture of the current state of Australian church libraries
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Ely, Richard, und Roger C. Thompson. „Religion in Australia: A History.“ American Historical Review 101, Nr. 4 (Oktober 1996): 1264. http://dx.doi.org/10.2307/2169773.

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Jensz, Felicity. „Missions and religion in Australia“. History Australia 18, Nr. 3 (03.07.2021): 618–21. http://dx.doi.org/10.1080/14490854.2021.1956350.

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Dissertationen zum Thema "Australia Religion"

1

Armstrong, John Malcolm. „Religious attendance and affiliation patterns in Australia 1966 to 1996 : the dichotomy of religious identity and practice“. View thesis entry in Australian Digital Theses Program, 2001. http://thesis.anu.edu.au/public/adt-ANU20020729.140410/index.html.

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Skye, L. M. „Yiminga (spirit) calling : a study of Australian Aboriginal Christian women's creation theology“. Thesis, The University of Sydney, 2004. http://hdl.handle.net/2123/5129.

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Thesis (Ph. D.)--University of Sydney, 2005.
Degree awarded 2005, thesis submitted 2004. Title from title screen (viewed July 3, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bliographical references. Also available in print form.
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Douglas, Steven Murray, und u4093670@alumni anu edu au. „Is 'green' religion the solution to the ecological crisis? A case study of mainstream religion in Australia“. The Australian National University. Fenner School of Environment and Society, 2008. http://thesis.anu.edu.au./public/adt-ANU20091111.144835.

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A significant and growing number of authors and commentators have proposed that ecologically enlightened (‘greened’) religion is the solution or at least a major part of the solution to the global ecological crisis. These include Birch, 1965 p90; Brindle, 2000; Callicott, 1994; Gardner, 2002, 2003, 2006; Gore Jr., 1992; Gottlieb, 2006, 2007; Hallman, 2000; Hamilton, 2006b, a, 2007b; Hessel & Ruether, 2000b; Hitchcock, 1999; King, 2002; Lerner, 2006a; McDonagh, 1987; McFague, 2001; McKenzie, 2005; Nasr, 1996; Oelschlaeger, 1994; Palmer, 1992; Randers, 1972; Tucker & Grim, 2000; and White Jr., 1967. Proponents offer a variety of reasons for this view, including that the majority of the world’s and many nations’ people identify themselves as religious, and that there is a large amount of land and infrastructure controlled by religious organisations worldwide. However, the most important reason is that ‘religion’ is said to have one or more exceptional qualities that can drive and sustain dramatic personal and societal change. The underlying or sometimes overt suggestion is that as the ecological crisis is ultimately a moral crisis, religion is best placed to address the problem at its root. ¶ Proponents of the above views are often religious, though there are many who are not. Many proponents are from the USA and write in the context of the powerful role of religion in that country. Others write in a global context. Very few write from or about the Australian context where the role of religion in society is variously argued to be virtually non-existent, soon to be non-existent, or conversely, profound but covert. ¶ This thesis tests the proposition that religion is the solution to the ecological crisis. It does this using a case study of mainstream religion in Australia, represented by the Catholic, Anglican, and Uniting Churches. The Churches’ ecological policies and practices are analysed to determine the extent to which these denominations are fulfilling, or might be able to fulfil, the proposition. The primary research method is an Internet-based search for policy and praxis material. The methodology is Critical Human Ecology. ¶ The research finds that: the ‘greening’ of these denominations is evident; it is a recent phenomenon in the older Churches; there is a growing wealth of environmentalist sentiment and ecological policy being produced; but little institutional praxis has occurred. Despite the often-strong rhetoric, there is no evidence to suggest that ecological concerns, even linked to broader social concerns (termed ‘ecojustice’) are ‘core business’ for the Churches as institutions. Conventional institutional and anthropocentric welfare concerns remain dominant. ¶ Overall, the three Churches struggle with organisational, demographic, and cultural problems that impede their ability to convert their official ecological concerns into institutional praxis. Despite these problems, there are some outstanding examples of ecological policy and praxis in institutional and non-institutional forms that at least match those seen in mainstream secular society. ¶ I conclude that in Australia, mainstream religion is a limited part of the solution to the ecological crisis. It is not the solution to the crisis, at least not in its present institutional form. Institutional Christianity is in decline in Australia and is being replaced by non-institutional Christianity, other religions and non-religious spiritualities (Tacey, 2000, 2003; Bouma, 2006; Tacey, 2007). The ecological crisis is a moral crisis, but in Australia, morality is increasingly outside the domain of institutional religion. The growth of the non-institutional religious and the ‘spiritual but not religious’ demographic may, if ecologically informed, offer more of a contribution to addressing the ecological crisis in future. This may occur in combination with some of the more progressive movements seen at the periphery of institutional Christianity such as the ‘eco-ministry’ of Rev. Dr. Jason John in Adelaide, and the ‘Creation Spirituality’ taught, advocated and practiced by the Mercy Sisters’ Earth Link project in Queensland.
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Cox, Philip F. „Student beliefs about learning in religion and science in Catholic schools“. Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2004. https://ro.ecu.edu.au/theses/799.

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The focus of this study is the impact of student perception of the validity of content on student learning. It is proposed that, if the content of a subject is perceived by students as being different to the content of another subject, a result of this perceived difference is that students will treat their learning in these subjects differently. To test this proposal, student beliefs about items from the content of the religious education course are compared with student responses to items of content of their science course. A sample of 1418, year 11 students from nine co-educational Catholic secondary schools were asked to respond to a series of outcome statements from the year 10 religious education and science courses. The questionnaire asks two questions; one, can• the student recall being taught each item; and two, does the student believe that the item is true. If the students believe that the item is true, they are asked to indicate one of three possible reasons for their belief. One, they believe the item because the teacher had provided them with evidence that convinced them that the item is true; two, they believe the item because they trust the teacher to teach them what is true, or three they believe the item for some other reason such as faith. This study does not deal with the issue of faith formation, catechesis, new evangelisation or evangelisation which are significant raison•d'etre of Catholic schools and are closely linked to the study of religious education in Catholic schools. Student and staff responses to a number of open-ended questions, and extensive discussions with students in a Reference Group, provide additional insights into the student beliefs regarding the nature of knowledge particularly for the content of their religious education and science courses.
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Khokhar, Nadeem. „Belief, Belonging and Social Identity: Religious Ideals and Young Adults in Australia“. Thesis, Griffith University, 2015. http://hdl.handle.net/10072/367246.

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This thesis examines how young Australians engage with questions about their existence and place in the world in both religious and in non-religious terms. Using data from in-depth interviews, it seeks to understand how young people’s beliefs interact with their ethical thinking (to create their “inner worlds”) and impact on their social relationships. Its twin arguments are, firstly, that young people are actively thinking about their existential and moral beliefs: the existential imaginary mechanism described in this thesis is a viable mechanism for uncovering them. Secondly, most young people are increasingly seeking to determine for themselves what to believe and with whom to associate. This investigation has implications for research on individual, and social, identity formation; the formation or avoidance of prejudicial attitudes and behaviours among young people; and threats to and support for social cohesion in Australian society. My research, using the existential imaginary tool as a foundation, indicates three salient findings: firstly, that non-religious youth have the potential to develop a conception of their existence as rich and as complex as their religious peers; secondly, that higher belief intensity is associated with decreases in belief diversity and, for theists, an increase in moral conservatism; and finally, that strength of belief has an inverse relationship to social group heterogeneity.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities
Arts, Education and Law
Full Text
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Jang, Ki-soo. „The place of human services in the Uniting Church in Western Australia : perceptions of the ministers and some consideration of issues for service delivery“. Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1993. https://ro.ecu.edu.au/theses/1147.

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This thesis explores the relationship between the provision of human services and the role of the church with special reference to the Uniting Church's role in Western Australia. The church's involvement in human service is examined as an expression of the church's responsibility to practise the religious teachings of compassion and charity. However, such claims as to the church's responsibility were received with degrees of acceptance and resentment by different church denominations. Despite the definite teachings of the Bible about the importance of the church to the world of which it is a part, as this study has explored, they remain as mere speculations. This study is an attempt to examine the extent to which biblical teachings about the church's involvement in human service receive support from the parish ministers. It was assumed that the degree of acceptance will also determine the scope of the church's role in the area of human services. The majority of parish ministers included in the study supported the role and involvement of the church in human service areas. The church's role in human service is universally accepted. The critical issue appears to be whether or not the parish ministers should be expected to assume the major responsibility of the caring role for the church. Ministers did acknowledge the growing demand for their involvement in "human", as against "religious" affairs due to widespread social problems across the parishes. Yet, they see that their theological training is inappropriate to deal with such problems. In contrast to the ministers' positive perception of the church's role in human services, the study shows the limited or declining funding contributions to human services as evidenced by the budget of the Synod of W.A. Along with the trend of declining church funding, all the study subjects (ministers, co-ordinator and agency directors) expressed concern about the decreased church identity in the provision of human services, The parish ministers' view is that it is important for the church to maintain its identity in the area of human services and this cannot occur without improved funding commitment. As the first attempt at a systematic study of the church's role in human service, this study has come up with a number of observations which will contribute to the future planning and implementation of human services by the Uniting Church in Western Australia.
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McEvoy, Francis Joseph, und res cand@acu edu au. „How is Religious Leadership Understood and Practised by Principals in Catholic Secondary Schools in South Australia?“ Australian Catholic University. School of Educational Leadership, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp125.25102006.

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This thesis explores the religious dimension of the role of the principal in the Catholic Secondary Schools of South Australia. The study is set in the context of a complex and changing environment. Society is becoming increasingly secular, and religious values are on the wane. The role of the principal has become progressively more encumbered by government regulation and policy and an increased level of accountability for a wide range of school outcomes, many of these outside the core purposes of the school (Fullan, 2003). In Catholic schools, the numbers of the professed religious men and women, traditionally the backbone of those schools, has declined dramatically in the last two decades and lay persons have taken over from members of religious congregations as principals in most Catholic Secondary Schools in South Australia This represents a paradigm shift in leadership in the Catholic schools. It has resulted in an increased focus from within both the Church and the Catholic Education System on the essential Catholic nature of those schools, and the role of the Principal in nurturing and managing this. The study found that principals had a deep sense of the importance of this dimension of their role, but that they felt a real need for more support and formation, especially in the scriptural and theological aspects of leadership. Most felt pressured by the ‘normal’ routine of principalship, and were looking for ways to ‘make time’ for reflection in order to better ground their actions and decisions in the core values of the schools, the System and the Church. As a result of this research, a series of recommendations are offered to Church and System authorities, to principals and to those aspiring to be principals in the Catholic Secondary Schools in South Australia. These relate to professional practice in such areas as defining the nature of the Catholic schools, and recognizing their particular charisms; developing leadership succession strategies and preparation courses for aspiring leaders; exploring alternative approaches to the principal selection process, and developing a mentoring program and professional support networks.
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Delaney, Helen Mary. „The evolution of governance structures of the Sisters of Mercy of Australia, 1846-1990“. Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7643.

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Bellamy, John. „Why people don't go to church : a study of factors associated with non-participation and participation in church in Australia“. Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2001. https://ro.ecu.edu.au/theses/1071.

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Church-based religion in the western world is considered by many sociologists to be in decline. The causes of this decline have been linked to secularising processes such as institutional differentiation, urbanisation, industrialisation, and the rise of scientific rationalism. The primary research aim of this study is to identify what contribution the religious beliefs of individuals, their demographic characteristics, their work and leisure patterns, their attitudes and experiences of churches and their experience of the urban environment, make towards understanding patterns of non-participation and participation in local churches. A secondary research aim is to identify to what extent theories of secularisation and other theories of religious change receive support from these empirical findings, as well as from other social surveys and historical sources examined in the study. In order to address the primary research aim, a random sample, community survey was carried out. This survey included a wide range of questions covering the issues designated for research~ as well as eliciting stated reasons for non-participation. This survey differs from many others in that it was limited to selected local areas, enabling some assessment to be made of the impact of the physical characteristics of these local areas on church attendance patterns. Initially the data analysis focuses on bivariate relationships between particular characteristics of respondents and their extent of church participation. Thereafter, the data are subjected to multi-variate analysis, in order to identify the contribution of each variable while controlling for the effects of other variables. Path analysis and partial correlations are used to begin to identity the likely causal links between variables in the study. The study concludes that the certainty and salience of traditional religious beliefs and practices make the greatest contribution towards explaining patterns of church participation and non-participation. While the relationship between beliefs and nonparticipation can be shown to conform with secularisation theory, there are doubts about the direction of causality. There is evidence of the significant impact of religious socialisation during childhood on later patterns of participation and nonparticipation, and the likelihood of further declines in church attendance levels due to cohort differences. Many of the variables traditionally associated with conventional secularisation theory such as education, workforce involvement and aspects of urbanisation offer only a partial explanation of non-participation in church. By comparison, variables associated with leisure, material goals and the pursuit of happiness are more strongly related to church participation at the individual level. These provide evidence of other ways in which modernity interacts with religion to produce secularisation, apart from the rising tide of rationality associated with modernity.
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Ellis-Jones, Ian. „Beyond the Scientology case : towards a better definition of what constitutes a religion for legal purposes in Australia having regard to salient judicial authorities from the United States of America as well as important non-judicial authorities /“. University of Technology, Sydney. Faculty of Law, 2007. http://hdl.handle.net/2100/404.

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The aim of this thesis is to formulate a better definition of religion for legal purposes than the formulation arrived at by the High Court of Australia in the 1983 decision of Church of the New Faith v Commissioner of Pay-roll Tax (Vic). In that case, known in Australia as the Scientology (or Church of the New Faith) case, two of five justices of the High Court of Australia considered belief in a supernatural Being, Thing or Principle to be an essential prerequisite for a belief system being a religion. Two other justices stated that if such belief were absent it was unlikely that one had a religion. There are major problems with the High Court’s formulation in the Scientology case. First, it does not accommodate a number of important belief systems that are generally regarded as being religious belief systems, even though they do not involve any notion of the supernatural in the sense in which that word is ordinarily understood. Secondly, the Court provided little or no guidance as to how one determines whether a particular belief system involves a supernatural view of reality. The guidance that was given is ill-conceived in any event. Thirdly, it is philosophically impossible to postulate a meaningful distinction between the “natural” and the supposedly “supernatural” in a way that would enable the courts and other decision makers to meaningfully apply the “test” enunciated by the Court. The thesis combines a phenomenological approach and the philosophical realism of the late Professor John Anderson with a view to eliciting those things that permit appreciation or recognition of a thing being “religious”. Ultimately, religion is seen to comprise an amalgam of faith-based ideas, beliefs, practices and activities (which include doctrine, dogma, teachings or principles to be accepted on faith and on authority, a set of sanctioned ideals and values in terms of expected ethical standards and behavior and moral obligations, and various experientially based forms, ceremonies, usages and techniques perceived to be of spiritual or transformative power) based upon faith in a Power, Presence, Being or Principle and which are directed towards a celebration of that which is perceived to be not only ultimate but also divine, holy or sacred, manifest in and supported by a body of persons (consisting of one or more faithxvii based communities) established to give practical expression to those ideas, beliefs, practices and activities. The new definition is tested against 3 very different belief systems, Taoism (Daoism), Marxism and Freemasonry.
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Bücher zum Thema "Australia Religion"

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W, Black Alan, Hrsg. Religion in Australia: Sociological perspectives. Sydney: Allen & Unwin, 1991.

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Babie, Paul Theodore. Religion and law in Australia. Alphen aan den Rijn, The Netherlands: Kluwer Law International, 2015.

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Stanley, Timothy, Hrsg. Religion after Secularization in Australia. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137551382.

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Thompson, Roger C. Religion in Australia: A history. Melbourne: New York, 1994.

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Robert, Humphreys. Religious bodies in Australia. 2. Aufl. Melbourne: R. Humphreys & R. Ward, 1988.

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James, Jupp, Hrsg. The encyclopedia of religion in Australia. Cambridge [England]: Cambridge University Press, 2009.

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James, Jupp, Hrsg. The encyclopedia of religion in Australia. Cambridge [England]: Cambridge University Press, 2009.

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J, Hughes Philip. Religion in Australia: Facts and figures. Kew, Victoria: Christian Research Association, 1997.

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James, Jupp, Hrsg. The encyclopedia of religion in Australia. Cambridge [England]: Cambridge University Press, 2009.

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10

Turner, David H. Return to Eden: A journey through the promised landscape of Amagalyuagba. New York: P. Lang, 1989.

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Buchteile zum Thema "Australia Religion"

1

O’Halloran, Kerry. „Australia“. In Human Rights, Religion and International Law, 215–49. Abingdon, Oxon; New York, NY: Routledge, 2019. | Series: Human rights and international law: Routledge, 2018. http://dx.doi.org/10.4324/9781351188357-7.

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Tonkinson, Robert. „Australia“. In The Wiley-Blackwell Companion to Religion and Social Justice, 361–72. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444355390.ch24.

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Chavura, Stephen A., John Gascoigne und Ian Tregenza. „Christian Australia“. In Reason, Religion and the Australian Polity, 207–29. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Routledge studies in modern history ; Volume 49: Routledge, 2019. http://dx.doi.org/10.4324/9780429467059-10.

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Possamai, Adam, und David Tittensor. „Politics and religion“. In Religion and Change in Australia, 173–94. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003255338-11.

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Weng, Enqi. „Problematising ‘religion’“. In Media Perceptions of Religious Changes in Australia, 1–9. Abingdon, Oxon; New York, NY: Routledge, 2020. |: Routledge, 2019. http://dx.doi.org/10.4324/9780429201387-1.

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Possamai, Adam, und David Tittensor. „Religion and new media“. In Religion and Change in Australia, 155–71. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003255338-10.

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Possamai, Adam, und David Tittensor. „Feminised religion and the patriarchy“. In Religion and Change in Australia, 139–53. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003255338-9.

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Possamai, Adam, und David Tittensor. „Post-WWII migration to Australia“. In Religion and Change in Australia, 49–71. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003255338-4.

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Possamai, Adam, und David Tittensor. „Australian Aboriginal peoples and contemporary religion“. In Religion and Change in Australia, 91–110. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003255338-6.

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Possamai, Adam, und David Tittensor. „Contemporary theories of religion in society“. In Religion and Change in Australia, 17–32. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003255338-2.

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Konferenzberichte zum Thema "Australia Religion"

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Thompson, A. Keith. „Freedom of Religion and Freedom of Speech – The United States, Australia and Singapore compared Freedom of Conscience and Freedom of Speech are Inseparably Connected“. In 6th Annual International Conference on Law, Regulations and Public Policy (LRPP 2017). Global Science & Technology Forum (GSTF), 2017. http://dx.doi.org/10.5176/2251-3809_lrpp17.7.

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Telford, Elsie, Akari Nakai Kidd und Ursula de Jong. „Andrew McCutcheon, Evan Walker and David Yencken: Tracing Cross-Disciplinary Understandings in Architecture in 1970s Melbourne“. In The 39th Annual Conference of the Society of Architectural Historians Australia and New Zealand. PLACE NAME: SAHANZ, 2023. http://dx.doi.org/10.55939/a5047pn4af.

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The 1970s in Melbourne was a period of political, social and cultural flux. In the midst of this period of change, three figures loom large: Andrew McCutcheon (1931-2017), Evan Walker (1935-2015) and David Yencken (1931-2019). Each had strong allegiances to architecture, as well as commitments to politics and diverse social causes, including heritage, planning and religion. This paper argues that these three are representative of how a cross-disciplinary understanding of architecture can nurture community values and embed these within the built fabric through heritage. The paper draws on McCutcheon’s, Walker’s and Yencken’s own recollections of this time and uses their memories and reflections to develop a narrative-based understanding of social concerns to broaden architectural conceptions. It examines overlaps between the figures themselves, their work and connection to design, politics and society, mapping the confluences of understandings and outcomes that emerged from the intersections of this knowledge. The research highlights the importance of reading architecture as a discipline connected to, and crossing, both time and place. The fundamental raison d’etre of architecture was explored and questioned by each of the three protagonists – architecture is not simply designing bespoke buildings, but rather contributing to society (through better housing, protecting heritage, urban design), responding to this place (country, landscape and climate), understanding who we are (identity) and thus influencing policy and legislation. The paper teases out how new understandings and narratives of community values emerged through their cross-disciplinary interests and works.
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Grigg, Kaine, und Lenore Manderson. „The Racism, Acceptance, and Cultural-Ethnocentrism Scale (RACES): Measuring Racism in Australia“. In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2016. http://dx.doi.org/10.4087/vzpl9248.

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No existing scale has been designed for, and validated in, the Australian context which can objectively evaluate the levels of general racist attitudes in Australian individuals or groups. Existing Australian measures of racist attitudes focus on single groups or have not been validated across the lifespan. Without suitable instruments, racism reduction programs implemented in Australia cannot be appropriately evaluated and so cannot be judged to be making a meaningful difference to the attitudes of the participants. To address the need for a general measure of racial, ethnic, cultural, and religious acceptance, an Australian scale was developed and validated for use with children, adolescents, and adults. The Racism, Acceptance, and Cultural-Ethnocentrism Scale (RACES) is a 34-item self-report instrument measuring explicit racist attitudes, consisting of three interdependent subscales (Accepting Attitudes – 12 items; Racist Attitudes – 8 items; Ethnocentric Attitudes – 4 items) and a 10-item measure of social desirability. The current chapter summarises the mixed methods approach to the development and evaluation of the novel scale, and reports on the reliability and validity data for children, adolescents, and adults from diverse racial, ethnic, cultural, and religious backgrounds around Australia. The results of examinations of psychometric properties, including latent structure, internal consistency, test-retest reliability, convergent validity, discriminant validity, and predictive validity, are discussed. Utilised analytical techniques include qualitative thematic analysis of interviews and focus groups, unidimensional and multidimensional Rasch (Item Response Theory) analyses, and various Classical Test Theory analyses.
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Nurrahmi, Febri. „Ethnic and Religious Crime in Australian Media: Sensationalism versus Public Interest“. In Proceedings of the 1st Aceh Global Conference (AGC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/agc-18.2019.41.

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Finefter-Rosenbluh, Ilana. „Australian Students’ Ethical Views of Private Religious Schools in a Neoliberal Society“. In 2024 AERA Annual Meeting. Washington DC: AERA, 2024. http://dx.doi.org/10.3102/2106375.

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Wysokowski, A. „Rebuilding of the Historic St Mary’s Cathedral in the Capital of Western Australia“. In IABSE Symposium, Wroclaw 2020: Synergy of Culture and Civil Engineering – History and Challenges. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2020. http://dx.doi.org/10.2749/wroclaw.2020.0633.

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<p>St Mary's Cathedral in Perth, Western Australia, is the Archbishop church of the Archdiocese. This sacral building was built in neo-Gothic style during the years 1863-1865. The cathedral was officially dedicated and opened for service on 29th January, 1865. In 1973 it was proclaimed the Marian Sanctuary and now represents one of the largest religious facilities in Perth. In 2005, city authorities together with the Archdiocese, made a collective decision on the necessity of a comprehensive renovation. The renovation was critical due to the danger posed by the technical and physical condition of the structure. These pitfalls were assessed by the author of this paper in person from the years 1989 onwards. Renovation of certain architectural elements was therefore essential not only in a maintenance capacity but also for this site to function for the faithful and as a tourist attraction. Reconstruction of St Mary's Cathedral in Perth is a successful example of how to increase the wider functionality of a facility while saving the antique and historical qualities. In this paper the aforementioned issues will be more widely developed.</p>
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Uzra, Mehbuba Tune, und Peter Scrivener. „Designing Post-colonial Domesticity: Positions and Polarities in the Feminine Reception of New Residential Patterns in Modernising East Pakistan and Bangladesh“. In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4027pcwf6.

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When Paul Rudolph was commissioned to design a new university campus for East Pakistan in the mid-1960s, the project was among the first to introduce the expressionist brutalist lexicon of late-modernism into the changing architectural language of postcolonial South and Southeast Asia. Beyond the formal and tectonic ruptures with established colonial-modern norms that these designs represented, they also introduced equally radical challenges to established patterns of domestic space-use. Principles of open-planning and functional zoning employed by Rudolf in the design of academic staff accommodation, for example, evidently reflected a socially progressive approach – in light of the contemporary civil rights movement back in America – to the accommodation of domestic servants within the household of the modern nuclear family. As subsequent residents would recount, however, these same planning principles could have very different and even opposite implications for the privacy and sense of security of Bangladeshi academics and their families. The paper explores and interprets the post-occupancy experience of living in such novel ‘ultra-modern’ patterns of a new domesticity in postcolonial Bangladesh, and their reception and adaptation into the evolving norms of everyday residential development over the decades since. Specifically, it examines the reception of and responses to these radically new residential patterns by female members of the evolving modern Bengali Muslim middle class who were becoming progressively more liberal in their outlook and lifestyles, whilst retaining consciousness and respect for the abiding significance in their personal and family lives of traditional cultural practices and religious affinities. Drawing from the case material and methods of an on-going PhD study, the paper will offer a contrapuntal analysis of architectural and ethnological evidence of how the modern Bengali woman negotiates, adapts to and calibrates these received architectural patterns of domesticity whilst simultaneously crafting a reembraced cultural concept of femininity, in a fluid dialogical process of refashioning both space and self.
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محمد عيدي, جاسم. „Psychlogical Counseling Styles and Their Techniques in Coping with Genocide Victims.“ In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/28.

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"Abstract Genocide has affected human societies since ancient times, and in the modern era the genocide is a global phenomenon: from the massacres in colonial America, Africa and Australia.. to the Holocaust of European Jews and mass death in Maoist China, Cambodia, Palestine and Burma, and in our Iraqi reality there are what is known as the Anfal, Halabja and the genocide of the people of Marshes, Speicher and Sinjar are examples for the genocide in our country, and in recent years the system of genocide studies has developed to provide analysis and understanding of the phenomenon and an understanding of the psychology of violence as well as the development of counseling and psychological assistance for survivors within the psychology of genocide survivors, and since psychological counseling as an applied branch of psychology it contributes to helping individuals survivors of the horror of the genocide.. to see and realize their psychological strength and resilience and to invest the best options, resources and opportunities available to them (Gladding, 1996). Therefore, the current research comes to review a number of counseling styles and their techniques with the victims of genocide, and their role in overcoming the painful experiences of extermination to which these individuals were exposed. The research concludes with a number of conclusions and suggestions in making the support and assistance necessity and higher value imposed by human, ethical and religious considerations. The research also recommends to adopt a national strategy that the state has to adopt in most of its institutions in establishing support and assistance centers for victims of genocide. "
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Berichte der Organisationen zum Thema "Australia Religion"

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Mcgregor-Lowndes, Myles, Marie Balczun und Alexandra Williamson. An Examination of Tax-Deductible Donations Made by Individual Australian Taxpayers in 2020-21: ACPNS Working Paper No. 76. Queensland University of Technology, 2023. http://dx.doi.org/10.5204/rep.eprints.242556.

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This study analyses published Australian Taxation Office (ATO) data and represents the extent and characterisitcs of tax-deductible donations made and claimed by Australian taxpayers to Deductible Gift Recipients (DGRs) at Item D9 Gifts or Donations in their individual income tax returns for the 2020–21 income year. Analysis of the ATO data showed that the total amount donated and claimed as tax-deductible donations in 2020–21 was $4.39 billion (compared to $3.85 billion for the previous income year). This constitutes a increase of 14.19 per cent or $545.72 million. The average tax-deductible donation made to DGRs and claimed by Australian taxpayers in 2020–21 was $1,047.27 (compared to $886.75 in the previous income year). This is an increase of 18.10 per cent. Not all charitable organisations qualify for DGR status e.g., many religious or educational institutions, and donations to these organisations are not deductible gifts. The data does not include corporate and trust taxpayers. Expenses such as raffles, sponsorships, fundraising purchases (e.g., sweets, tickets to special events) or volunteering are generally not deductible as ‘gifts’.
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Dabrowski, Anna, und Pru Mitchell. Effects of remote learning on mental health and socialisation. Literature Review. Australian Council for Educational Research, November 2022. http://dx.doi.org/10.37517/978-1-74286-682-6.

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This literature review focuses on the effects of remote learning on mental health, including acute mental health issues and possible ongoing implications for student wellbeing and socialisation. It provides an overview of some of the challenges that can impact on the mental health and relationships of young people, many of which have accelerated or become more complex during the COVID-19 pandemic. In the light of concern about rising antisocial behaviour and extremism there is a focus on socialisation and self-regulation on return to school post-pandemic. In the face of limited Australian research on these topics, the review takes a global focus and includes experiences from other countries as evidenced in the emerging research literature. Based on these findings the review offers advice to school leaders regarding the self-regulatory behaviours of students on return to school after periods of remote learning, and addresses social and emotional considerations as students transition back to school. It also considers ways in which schools can promote wellbeing and respond to mental health concerns as a way to address and prevent antisocial behaviours, recognise manifestations in extremism (including religious fundamentalism), and challenge a general rise in extremist views.
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