Thematische Bibliographien / Monasticism and religious life

Auswahl der wissenschaftlichen Literatur zum Thema „Monasticism and religious life“

Autor: Grafiati
Veröffentlicht am 27. Juli 2024
Zuletzt aktualisiert am 29. Juli 2024

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Zeitschriftenartikel zum Thema "Monasticism and religious life"

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Binns, John. „Monasticism—Then and Now“. Religions 12, Nr. 7 (08.07.2021): 510. http://dx.doi.org/10.3390/rel12070510.

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The monastic tradition has its roots in the New Testament practices of withdrawing into the desert, following a celibate lifestyle and disciplines of fasting. After the empire became Christian in the 4th century these ascetic disciplines evolved into monastic communities. While these took various forms, they developed a shared literature, gained a recognised place in the church, while taking different ways of life in the various settings in the life of the church. Western and Eastern traditions of monastic life developed their own styles of life. However, these should be recognised as being formed by and belonging to the same tradition, and showing how it can adapt to specific social and ecclesiastical conditions. In the modern world, this monastic way of life continues to bring renewal to the church in the ‘new monasticism’ which adapts traditional monastic practices to contemporary life. New monastic communities engage in evangelism, serve and identify with the marginalised, offer hospitality, and commit themselves to follow rules of life and prayer. Their radical forms of discipleship and obedience to the gospel place them clearly within the continuing monastic tradition.
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Sitorus, Bernat. „MEMBIARA / BIARAWATI : DALAM PANDANGAN AGAMA KRISTEN“. Majalah Ilmiah METHODA 12, Nr. 3 (31.12.2022): 300–307. http://dx.doi.org/10.46880/methoda.vol12no3.pp300-307.

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In the Roman Catholic Church, the terms monastic and nun are familiar. Because indeed when talking about nuns Asti is related to the Catholic Church. But in the general public, many do not understand or even know about religious life. Monasticism is a long process that a person goes through to produce qualified monks and nuns. The number of community members who do not understand and understand about religious life encourages the author to write about religious life. This paper will explain the meaning of monasticism. It will also look at the stages that a person goes through to become a nun. The author will also explain the vows that nuns will go through and have. This paper will also present the view and basis of the Bible towards someone who becomes a monk and nun. It will also look at the stages that a person goes through to become a nun. The author will also explain the vows that nuns will go through and have. This paper will also present the view and basis of the Bible towards someone who becomes a monk and nun. It will also present the history of the emergence and establishment of monasteries and the pioneers of monasticism. The author will also present the Church's view on religious life.
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Bayer O. Cist., John. „Living toto corde: Monastic Vows and the Knowledge of God“. Religions 10, Nr. 7 (11.07.2019): 424. http://dx.doi.org/10.3390/rel10070424.

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Monastic vows have been a source of religious controversy at least since the Reformation. Today, new monastic movements recover many elements of the tradition (e.g., community life and prayer, material solidarity and poverty), but vows—understood as a lifelong or binding commitment to obedience, stability and conversion to the monastic way of life—do not appear to capture much enthusiasm. Even the Benedictine tradition in the Catholic Church appears, at least in certain regions, to struggle to attract young men and women to give themselves away through vows. In this context, I ask whether vows should belong to the “future of Christian monasticisms”. I will look at Anselm of Canterbury for inspiration regarding their meaning. For him, monastic vows enact the “total” gift of self or the “total” belonging to God. I will suggest, following Anselm, that such vows enable an existential commitment that is in a unique way morally and intellectually enlivening, and that such vows should remain an element in any future monasticism wanting to stand in continuity with the “Christian monasticism” of the past. During my conclusion, I acknowledge that our imagination regarding the concrete forms the total gift could take may develop.
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Palmisano, Stefania, und Marcin Jewdokimow. „New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?“ Religions 10, Nr. 7 (28.06.2019): 411. http://dx.doi.org/10.3390/rel10070411.

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New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New Monastic Communities developed and multiplied in the decades during which, in Western European countries and North America, there was a significant drop in the number of priests, brothers and sisters. Based on our empirical research in a new monastic community—the Fraternity of Jerusalem (a foundation in Poland)—we addressed the following: Why are New Monastic Communities thriving? Are they really counteracting the decline of monasticism? What characteristics distinguish them from traditional communities? We will show how they renew monastic life by emphasising and radicalising the most innovative and disruptive theological aspects identified in Vatican Council II.
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Gould, Graham. „Pachomios of Tabennesi and the Foundation of an Independent Monastic Community“. Studies in Church History 23 (1986): 15–24. http://dx.doi.org/10.1017/s0424208400010512.

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The earliest Christian monasticism falls within the definition of voluntary religious societies since it was not the product of institutional reform in the Church directed by bishops or councils. The founders of fourth-century Egyptian monasticism undertook their task voluntarily and without episcopal constraint. As the founders of voluntary and at first unofficial associations, they deserve our attention. I shall examine some aspects of the sources for the life of one, Pachomios of Tabennesi (c.292–346).
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Schedneck, Brooke. „Western Buddhist Perceptions of Monasticism“. Buddhist Studies Review 26, Nr. 2 (05.10.2009): 229–46. http://dx.doi.org/10.1558/bsrv.v26i2.229.

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This paper explores the contemporary encounter between Western cultures and the Buddhist tradition of monasticism. I have investigated attitudes towards this institution in the forms of contemporary Buddhist memoirs, blog websites, interviews, and dharma talks. This article argues that the institution in general is not ideal for some Western Buddhists— it is seen by some as too restricting or anti-modern. Others find value in monasticism; they are aware of those who critique the institution, and offer instead a model that removes anti-modern elements that they see as problematic. As an extension of these attitudes, this article also draws on the issue of female monasticism. Western Buddhists argue that all women should have the choice to be ordained because this shows that Buddhism is modern. I conclude that Western Buddhists are interested in creating a modern, universal tradition, and this can be seen by analyzing conceptions about monastic life.
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Howard, Evan B. „The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism“. Religions 10, Nr. 9 (21.08.2019): 491. http://dx.doi.org/10.3390/rel10090491.

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Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions through Christian history. Having presented something of the persistent past of the Beguine Option, I will then present an introduction to forms of life exhibited in many of the expressions of what some have called “new monasticism” today, highlighting the similarities between movements in the past and new monastic movements in the present. Finally, I will suggest that the Christian Church would do well to foster the development of such communities in the future as I believe these forms of life hold much promise for manifesting and advancing the kingdom of God in our midst in a postmodern world.
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Keenan, William J. F. „Twenty-First-Century Monasticism and Religious Life: Just Another New Millennium“. Religion 32, Nr. 1 (Januar 2002): 13–26. http://dx.doi.org/10.1006/reli.2002.0395.

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Jonveaux, Isabelle. „Ascetism: an endangered value? Mutations of ascetism in contemporary monasticism“. Scripta Instituti Donneriani Aboensis 23 (01.01.2011): 186–96. http://dx.doi.org/10.30674/scripta.67386.

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This article seeks to understand the shifts which are affecting monastic asceticism in modern society. Is monastic asceticism really changing and in which terms? Why has the place of the body in religious virtuosity changed? As religious virtuosity is based on ascetic practices, we cannot consider that monastic life nowadays has totally eschewed asceticism. So we have to understand the new sense given to this traditional religious practice. It seems that both asceticism and the place of the body in monastic life are changing. Rather than a decline of asceticism, it is more accurate to say that its meaning is being redefined and it becomes more intellectual than physical. At the same time, the body acquires a new position: from mortification to self-fulfilment, it becomes a new ally—and no longer an enemy—of monastic life. So, is asceticism an endangered value? Yes, in the sense that it is no longer a religious value, as was proved by monks who said they are not ascetics, or the nun who said that her community lives a ‘non-ascetic asceticism’. However this does not mean that it has disappeared. The practice of asceticism is necessary to religious virtuosity, but the way to practise it and to define it has been changing, and this is contingent on other evolutions of the religious system and of society. The new kind of asceticism which monks are living nowadays is mainly intellectual asceticism.
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Palmisano, Stefania. „Asceticism in Modern Times“. Fieldwork in Religion 9, Nr. 2 (03.08.2015): 202–23. http://dx.doi.org/10.1558/firn.v4.i1.16445.

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In this paper I examine how ascetic practices – consubstantial with monastic life of every kind and in every age – have been reinterpreted in the context of New Monasticism, a phenomenon which emerged at the end of the 1970s at the heart of contemporary Catholic monasticism. Starting from empirical research carried out in the most important Italian neo-monastic community, I aim to show how, in its efforts to respond to accusations of “being out of date” and “trivial” which have been levelled at contemporary monasticism, this community has become the interpreter of a process of “invention of monastic tradition” which restores a particular reinterpretation of the grammar of monastic asceticism. An analysis of these changes allows us to throw light on a transformed religious universe in which if, on one hand, traditional concepts of Catholic doctrine have been emptied of their original meanings, on the other they are taking on new ones, sometimes far from, or out of tune with, orthodox guidelines.
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Dissertationen zum Thema "Monasticism and religious life"

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Bistis, Nathan Allen. „A shared life exploring a new monasticism /“. Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p062-0311.

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McNally, Jeanne Margaret. „Advice and consent in the governance of institutes of consecrated life“. Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Barnett, Jan. „Between towns: Religious life and leadership during a time of critical change“. Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/c21eafb9959be0f4fa67fd250dba5a355bbfb56e5f8ddc7fef1aae7c2e94a242/1233042/64789_downloaded_stream_14.pdf.

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The purpose of this study was to explore and delineate leadership practices, which could facilitate the transition of Catholic religious institutes into the world of the third millennium, within groups facing the diminishment, and even death, of current forms of religious life. Hermeneutical phenomenology, particularly as developed by Ricoeur, provided the philosophical base for an analysis of the multiple hermeneutical dimensions of culture, human sciences, spirituality and religion. Elements of postmodernism and feminism were also found to be useful starting points. Qualitative research provided the mechanisms out of which meaningful data was elicited and text and context explored. An extensive literature review and individual interviews with thirty women and men in leadership positions in religious institutes formed the basis of the research. Initial findings were tested against the insights of a focus group of religious involved and interested in the future of religious life and its leadership. Additionally, the responses of the leaders of religious congregations in NSW at their annual conference provided a valuable sounding board for the research findings. Core to the study, respondents believed, was a changing concept of God, described in the interviews as 'the larger God', and named as the foundation of contemporary religious commitment. A second fundamental call was pinpointed as that of radical commitment to 'the other'. 'Commitment to, and relationship with, the other' was seen as a critical focus for religious organisations in an increasingly divided and polarised world. For women and men currently in the midst of religious life transition, identity, mission and community were identified as specific orientations from which unfamiliar and emerging forms of 'the larger God' and 'relationship with the other' were examined.;Authenticating leadership was used to describe the form of leadership believed to be necessary during this time of transition to endorse and authenticate the tentative sparks of new life. This leadership was depicted as stimulated by a sense of spiritual dynamism and an outward focus, activating the motivation of the congregation towards 'the larger God' and 'the other'. Energising, empowering and challenging the group were described as intrinsic to these orientations. Demonstrating authenticity, embracing diversity, accepting suffering as the inevitable price of effective contemporary leadership, and 'holding leadership lightly', were also highlighted as essential elements for a leadership aimed at authenticating diverse expressions of new forms of religious life. Two clear leadership practices were named as essential for effective transition during this period of decisive transformation. Consciously managing the disintegration and death of current expressions of religious life, while simultaneously mobilising the energies of small emergent groups to explore and attempt new and diverse forms, were seen as the most difficult, but probably the most critical, challenges for leadership at this time.
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Buglione, Stanley L. „The importance of spiritual apprenticeship in early Christian monasticism living relationship versus written rule /“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Hoornstra, Mike. „They were not silent the history of how monastic leaders spread Christ from the Middle Ages through the Counter-reformation /“. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Johnston, James Vann. „Fostering and preserving the common life of diocesan priests canon 280 /“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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McInerny, Paul B. „The canonical requirement of common life for religious in the 1983 Code of canon law“. Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Ball, Gail Anne. „The best kept secret in the Church the religious life for women in Australian Anglicanism, 1892-1995 /“. Connect to full text, 2000. http://hdl.handle.net/2123/800.

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Thesis (Ph. D.)--University of Sydney, 2001.
Title from title screen (viewed Apr. 22, 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Degree awarded 2001; thesis submitted 2000. Includes bibliography. Also available in print form.
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Bridges, Alex Wallace. „Two Monasteries in Ladakh: Religiosity and the Social Environment in Tibetan Buddhism“. Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1491502573183253.

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Michie, Ian Christopher. „Purity of heart is to will one thing Søren Kierkegaard and the Desert Fathers /“. Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p015-0458.

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Bücher zum Thema "Monasticism and religious life"

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Singh, Rana Purusottam Kumar. Encyclopaedia of Monasticism. New Delhi: MD Publications Pvt Ltd, 2009.

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Canadian Broadcasting Corporation. Monasticism as rebellion. Toronto: CBC Transcripts, 1986.

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1936-, Johnston William M., Hrsg. Encyclopedia of monasticism. Chicago: Fitzroy Dearborn, 2000.

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Samuel. Monasticism and ascetic life in EOTC. Addis Ababa: [EOTC Sunday School Department], 2012.

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Flanagan, Bernadette. Embracing solitude: Women and new monasticism. Eugene, Oregon: Cascade Books, 2014.

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Flannery, Tony. The death of religious life? Blackrock, Co. Dublin: Columba Press, 1997.

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Njino, Joseph K. Institutes of consecrated life, religious and secular. Eldoret, Kenya: AMECEA Gaba Publications, 1988.

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Dreuille, Mayeul de. From East to West: A history of monasticism. Leominster: Gracewing, 1999.

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A, Fleming David, Hrsg. Religious life at the crossroads. New York: Paulist Press, 1985.

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J, Breen Michael, und Weafer John A, Hrsg. A fire in the forest: Religious life in Ireland. Dublin: Veritas, 2001.

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Buchteile zum Thema "Monasticism and religious life"

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Jullien, Florence. „Forms of the Religious Life and Syriac Monasticism“. In The Syriac World, 88–104. First [edition]. | New York: Routledge, 2018. | Series: Routledge worlds: Routledge, 2018. http://dx.doi.org/10.4324/9781315708195-6.

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D'Acunto, Nicolangelo. „Il monachesimo riformato nell’Italia centro-settentrionale dei secoli XI e XII“. In Atto abate vallombrosano e vescovo di Pistoia, 13–24. Florence: Firenze University Press, 2024. http://dx.doi.org/10.36253/979-12-215-0335-7.03.

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The perception of reformed monasticism has recently changed because, with the disappearance of the historiographical moralism that allowed the use of evaluative and apologetic logics, the vision of the so-called ecclesiastical reform or investiture contest has changed a lot. Today it is understood as a revolutionary process that involved European society as a whole. The overcoming of the contrast between new monasticism and traditional monasticism has led to a more fluid and dialectical vision of the transformations that affected the forms of regular religious life. The participation of Avellaniti, Camaldolesi and Vallombrosani to the initiatives of reform of the papacy was very intermittent and differentiated and their supra-regional expansion took place only when from the beginning of the twelfth century began the processes of institutional stabilization not necessarily led by the papacy, but which allowed the testing of instruments of supra-local coordination of religious communities. It is in this context that the experience of Atto di Pistoia is placed, which summarizes in itself the ability to stabilize the Vallombrosa charism and make it compatible with the ecclesiastical system at the local level.
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Hotchin, Julie. „Female Religious Life and the Cura Monialium in Hirsau Monasticism, 1080 to 1150“. In Listen, Daughter, 59–83. New York: Palgrave Macmillan US, 2001. http://dx.doi.org/10.1007/978-1-137-07943-5_4.

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Salvestrini, Francesco. „monaco e abate maggiore dell’Ordine benedettino vallombrosano. Le attuali prospettive della storiografia“. In Atto abate vallombrosano e vescovo di Pistoia, 47–76. Florence: Firenze University Press, 2024. http://dx.doi.org/10.36253/979-12-215-0335-7.05.

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Atto da Pistoia (last decades of the eleventh century-1153), abbot general of the Benedictine Vallombrosan monks and bishop of Pistoia, a local saint recognised as such from the seventeenth century onwards, was a churchman and hagiographer, a contemplative man, and an active pastor in the religious and political life of his time. He is undoubtedly one of the most interesting and perhaps least known figures of the twelfth century. The paper highlights his characteristics as a man of government, above all as the leader of the Vallombrosan Order, whose institutional structures, hagiographic memory and territorial diffusion in Central-Northern Italy and Sardinia he consolidated, taking into account the most recent historiographical investigations on the personage and the perspectives of interpretation opened up by research on Vallombrosan monasticism
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Constable, Giles. „Chapter 10 Religious Communities, 1024-1215“. In Medieval Monasticism, 83–122. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003416623-5.

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Constable, Giles. „Reform and diversity in medieval religious communities“. In Medieval Monasticism, 277–302. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003416623-14.

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Constable, Giles. „Individualism and Institutions in Medieval Religious Communities“. In Medieval Monasticism, 249–76. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003416623-13.

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Constable, Giles. „The Cross in Medieval Monastic Life“. In Medieval Monasticism, 29–44. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003416623-2.

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Constable, Giles. „Controversy and Compromise in Religious Communities in the eleventh and twelfth centuries“. In Medieval Monasticism, 303–14. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003416623-15.

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Andenna, Cristina. „Female Religious Life in the Twelfth and Thirteenth Centuries“. In The Cambridge History of Medieval Monasticism in the Latin West, 1039–56. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781107323742.056.

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Konferenzberichte zum Thema "Monasticism and religious life"

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Krivenko, Aleksey, und Dari Tsyrendorzhieva. „ROLE OF THE RUSSIAN ORTHODOX MONASTICISM IN THE LIFE OF SOCIETY“. In ORTHODOXY AND DIPLOMACY IN THE ASIA-PACIFIC REGION. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0756-5-64-70.

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„Philosophical and Religious Implications of Extraterrestrial Life“. In 55th International Astronautical Congress of the International Astronautical Federation, the International Academy of Astronautics, and the International Institute of Space Law. Reston, Virigina: American Institute of Aeronautics and Astronautics, 2004. http://dx.doi.org/10.2514/6.iac-04-iaa.1.1.2.11.

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Manhalova, Jana. „FINALITY OF LIFE IN CONTEMPORARY RELIGIOUS TRADITIONS“. In 4th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/33/s12.038.

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Prasetiawati, Prasetiawati. „The Role of Religious Harmony Forum for Maintain Religious Life in Palangka Raya“. In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302093.

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Handicha, Deslaz Rannu. „Implementation of Religious and Belief Rights in Surabaya for Creating the Collectability in Religious Life“. In The 2nd International Conference of Law, Government and Social Justice (ICOLGAS 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201209.262.

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Burhani, Haris, Hendri Waseso, Siti Atieqoh und A. Hamidi. „Mainstreaming Religious Moderation on Millennial Generation through Religious Literacy on Social Media“. In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305069.

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Vasile, Adrian. „Secularization and its Impact on the Jews’ Religious Life“. In DIALOGO-CONF 2017. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2017. http://dx.doi.org/10.18638/dialogo.2017.4.1.7.

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Selanno, Semuel. „Prenatal Life Education Based on Family Christian Religious Education“. In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302145.

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Widodo, Bali, und Suwarma Al Muchtar. „The Optimization of Civic Education in Building the Harmony of Religious Life Through Religious Humanism Approach“. In 2nd Annual Civic Education Conference (ACEC 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200320.011.

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Rabitha, Daniel, Ismail Ismail und Novi Nugroho. „Religious Moderation in Pre-Marriage Courses“. In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305060.

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Berichte der Organisationen zum Thema "Monasticism and religious life"

1

Kapriev, Georgi. COVID-19: Crisis, Social Panic, Religious and Academic Life in Bulgaria. Analogia 17 (2023), März 2023. http://dx.doi.org/10.55405/17-5-kapriev.

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This paper reflects on the effects of the COVID-19 pandemic on religious life in Bulgaria, especially in the Orthodox Church, and on the sphere of academic teaching. The picture that emerges against the background of the moderate COVID-19 measures and the non-closure of churches is rather disturbing, given the aggressive attacks by non-believers against ecclesial practice. It testifies to widespread superstition and deep theological ignorance even among those who designate themselves as ‘Orthodox Christians’. The compromise of university education during the COVID-19 panic and the radical changes to the social way of thinking go—as a basis of the perplexity of the social mind—hand in hand with the destruction of the democratic world order by Russia’s war against Ukraine.
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Thompson, Stephen, Brigitte Rohwerder und Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), Juni 2021. http://dx.doi.org/10.19088/creid.2021.003.

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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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Research, Gratis. Bioethics: The Religion of Science. Gratis Research, November 2020. http://dx.doi.org/10.47496/gr.blog.02.

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Bioethics is a study of the typically controversial ethics which are brought about by the advances in life sciences and healthcare, ranging from the debates over boundaries of life to the right to reject medical care for religious or social reasons
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Al-Qaddo, Syria Mahmoud Ahmad. Shabak Women in the Nineveh Plain: The Impact of Intersectional Discrimination on their Daily Lives. Institute of Development Studies, Dezember 2022. http://dx.doi.org/10.19088/creid.2022.008.

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This CREID Policy Briefing provides recommendations to address the discrimination and marginalisation faced by the Shabak community in the Nineveh Plains in Iraq. Shabak women in Iraq live within a tribal, religious and patriarchal society. Priority is given to men in terms of education, employment, public life, personal freedom and inheritance. This means that, while all Shabak people have suffered from years of conflict and marginalisation as a religious minority group, women and girls face particular forms of intersectional discrimination. Today more Shabak women go to school and university, and participate in political processes, but these developments have not been consistent or comprehensive for all Shabak women.
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Yilmaz, Ihsan, und Kainat Shakil. Imran Khan: From Cricket Batsman to Populist Captain Tabdeli of Pakistan. European Center for Populism Studies (ECPS), Februar 2021. http://dx.doi.org/10.55271/lp0006.

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Imran Khan is not the first to use populism to wield power in Pakistan. Religious leaders, political figures, and military generals have used faith and the promise of a better life to gain support or legitimize their actions. The uniqueness of Khan’s populism lies in the fact that he has been able to condense a host of diverse ideologies into a coherent populist narrative that has endeared him to “the people.”
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Maheshwar, Seema. Experiences of Intersecting Inequalities for Poor Hindu Women in Pakistan. Institute of Development Studies (IDS), Dezember 2020. http://dx.doi.org/10.19088/creid.2020.012.

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Through first-hand accounts of marginalisation and discrimination, the research paper in question explores the reality of life in Pakistan for poor Hindu women and girls who face intersecting and overlapping inequalities due to their religious identity, their gender and their caste. They carry a heavy burden among the marginalised groups in Pakistan, facing violence, discrimination and exclusion, lack of access to education, transportation and health care, along with occupational discrimination and a high threat of abduction, forced conversion and forced marriage.
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Krishnaswamy, Sudhir, Aparna Ravi, Jayna Kothari und Varsha Iyengar. Rights in Review: The Supreme Court in 2014. Centre for Law and Policy Research, Dezember 2014. http://dx.doi.org/10.54999/gzzi5012.

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Rights in Review is a CLPR publication which analyses 15 key judgements ruled by the Supreme Court in 2014. This publication is aimed at acquainting the reader with various aspects of fundamental rights protection and the relevance and impact of the decisions in public life. The focus among the decisions in 2014 was the introduction of several procedural safeguards regarding death penalty review and mercy petitions by the Court. Apart from this, the Court also ruled on the issue of state regulation of religious and traditional practices and highlighted the secular freedom to adopt.
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Cârstocea, Andreea, und Craig Willis. Less equal than others: National minorities and the overlooked challenge of socio-economic inequalities. European Centre for Minority Issues, September 2021. http://dx.doi.org/10.53779/aacb5478.

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Socio-economic inequalities are part and parcel of people’s everyday life in any society; yet for people who belong to ethnic, linguistic, religious, or cultural communities, these inequalities tend to be markedly greater than for others. Quite often, national minority communities face higher hurdles in accessing employment and gaining incomes on a par with those of the majority, and have lower access to adequate healthcare services, housing, education, or public services in general. And yet, a conversation about the socio-economic inequalities facing minority communities, the specific challenges they face, or the ways in which their participation might be improved is largely absent.
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Abdulkhaliq, Zubeida S. Kakai Religion and the Place of Music and the Tanbur. Institute of Development Studies, Januar 2023. http://dx.doi.org/10.19088/creid.2023.001.

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This paper discusses the historical context and mythic framework of the Kakai religion. While some information regarding Kakai theological views and beliefs may be known to outsiders, many facets of their religious life, customs and traditions remain undisclosed. Much secrecy surrounds this religion, and non-believers are not encouraged to engage in or witness most Kakai rites. Geopolitical instability in the Kurdistan region also makes access difficult. Throughout this paper we will look at the relationship between Kakai beliefs and music (tanburo), and how the tanbur (a sacred lute) is not merely a musical instrument but is seen as a symbol of Kakai identity, with the music preserving language and legend.
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Baker, James, und Sofya Shahab. Preserving Communities' Heritage: A Workbook for Heritage Capturers. Institute of Development Studies (IDS), November 2021. http://dx.doi.org/10.19088/creid.2021.006.

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This is a practical workbook to guide local communities and heritage gatherers through the process of capturing and storing their heritage for future generations. Through initiatives with the British Academy and the Coalition for Religious Equality and Inclusive Development (CREID), the Institute of Development Studies (IDS) has been working with young people in Egypt, Iraq and Syria to capture their oral heritage, so that it may be preserved for future generations. Alongside life history interviews and topic interviews - which cover particular aspects of communities’ heritage - a key component of this heritage preservation is how these records will be stored. Thinking about the language and accessibility of digital archiving practices, this workbook is a practical guide to capturing and storing “heritage harvests”, including community interviews, photographs, and short films.
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