Thematische Bibliographien / Religious leader

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Auswahl der wissenschaftlichen Literatur zum Thema „Religious leader“

Autor: Grafiati

Veröffentlicht am 24. Juni 2021

Zuletzt aktualisiert am 10. Februar 2022

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Zeitschriftenartikel zum Thema "Religious leader"

Toney, Frank, und Merrill Oster. „The Leader and Religious Faith“. Journal of Leadership Studies 5, Nr. 1 (Januar 1998): 135–47. http://dx.doi.org/10.1177/107179199800500112.

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Hexham, Irving. „Isaiah Shembe, Zulu Religious Leader“. Religion 27, Nr. 4 (Oktober 1997): 361–73. http://dx.doi.org/10.1006/reli.1997.0094.

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Tirmidi, Tirmidi, Sanggar Kanto, Kliwon Hidayat und Thohir Luth. „The Dynamic Role of Religious Figures in The Diffusion of Community Forest Development: A Study of Phenomenology on Madurese Community in Probolinggo Regecny“. AT-TURAS: Jurnal Studi Keislaman 8, Nr. 1 (30.06.2021): 101–16. http://dx.doi.org/10.33650/at-turas.v8i1.2287.

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One of the causes of the successful development of community forests in Probolinggo Regency was the participation of religious leaders. This study explored the dynamics of the role of religious leaders in the development of community forests. Through a qualitative research design with a phenomenological approach and a Naturalistic paradigm, it was found that religious leaders carried out dynamic roles from the pioneering period to the period of obtaining international ecolabel certificates. From this discovery, three propositions were drawn to which after inter-relation between the concepts, two substantive theories were drawn, namely (1) Followers’ Need-Based Visionary Leader Theory, dan (2) Theory of Change-and-Innovation Enabling Leader Quality (Attributes of Change-and-innovation Enabling Leader).

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Miller, Timothy. „The Evolution of American Spiritual Communities, 1965––2009“. Nova Religio 13, Nr. 3 (01.02.2010): 14–33. http://dx.doi.org/10.1525/nr.2010.13.3.14.

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The great outpouring of new religious and spiritual movements in the United States after 1965 led to the formation of thousands of spiritual intentional communities. Those communities were based in all the world's major religions, as well as in new expressions of religion articulated by a rising generation of independent spiritual teachers. Many communities gathered around charismatic leaders, and quite a few of them continued after the leader died or stepped down. Over time those communities that survived evolved in form and outlook; in some cases once-authoritative leaders were deposed, and in others the death or departure of a leader led to changes in the group. External social pressure in several cases influenced various groups' developmental trajectories. This paper examines the histories of several religious communal groups, focusing on ones that have survived and exploring the modifications they have undertaken as their members have matured.

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Wood, Gabrielle M. „Parallel Lives of Spiritual Leaders“. Tattva Journal of Philosophy 4, Nr. 2 (01.07.2012): 69–85. http://dx.doi.org/10.12726/tjp.8.5.

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Leadership studies refer to the discipline which seeks to understand how leaders emerge; traits, behaviors, and processes of effective leaders; and the interactions among leaders, followers, and their contexts. Leadership scholars have studied a wide variety of religious leaders through research on well-known figures (e.g. Jesus Christ). For example, The Journal of Religious Leadership publishes scholarly articles on leadership practices of specific religions such as the Quakers, Lutherans, Roman Catholics, and many others. Gurus, monks, priests, rabbis, and ulema are all recognized as religious leaders. While religious leaders have received a lot of attention in leadership studies, the role of spiritual leader in mystical traditions in largely ignored. Perhaps the emphasis on spiritual aspirants' direct experience of the divine shadows the role of leaders in these traditions. In this paper, I suggest that spiritual leaders serve as role models and symbols; they provide practical approaches and guidance that empower aspirants in their quests.

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Griffin, LaMar. „STRATEGIC RELIGIOUS DIALOGUE: A CHAPLAIN'S PERSPECTIVE ON RELIGIOUS LEADER LIAISON“. Review of Faith & International Affairs 7, Nr. 4 (Dezember 2009): 71–76. http://dx.doi.org/10.1080/15570274.2009.9523417.

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Kelman, Rabbi Stuart. „THE RABBINIC LEADER AND THE VOLUNTEER LEADER“. Religious Education 97, Nr. 4 (September 2002): 322–34. http://dx.doi.org/10.1080/00344080214722.

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Klass, Dennis, und Richard A. Hutch. „Elisabeth Kubler-Ross as a Religious Leader“. OMEGA - Journal of Death and Dying 16, Nr. 2 (März 1986): 89–109. http://dx.doi.org/10.2190/bvdj-68wq-d2xk-51dw.

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Previously it has been argued that Elisabeth Kubler-Ross' concept “acceptance” should be understood as a symbol of the private sphere which arose as a feminine cultural response to early capitalism. In this article, Kubler-Ross is considered as a charismatic religious leader. The feminine quality of her message and leadership style is examined. Kubler-Ross' career is examined in the light of recent studies of feminine versus masculine psychological development. It is concluded that Kubler-Ross' content and style conform to the femine developmental patterns, patterns that transform infantile narcissism into the creative source of her promise to true believers. The prospects for an enduring cultural jnnovation based on Kubler-Ross' work are then examined in the light of the process of institutionalizing charismatic vision as that process has historically occurred for some women charismatic leaders, but not for others. The form taken by such a process in the case of Kubler-Ross aligns her with ancient practitioners of Greco-Roman and Near Eastern mystery religions. It is concluded that Kubler-Ross' leadership, at this time, does not conform to the conditions necessary for institutionalization of her charismatic vision.

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Benny, Ridwan, Iswandi Syahputra, Azhari Akmal Tarigan und Fatahuddin Aziz Siregar. „Islam Nusantara, ulemas, and social media: understanding the pros and cons of Islam Nusantara among ulemas of West Sumatera“. Indonesian Journal of Islam and Muslim Societies 9, Nr. 2 (25.12.2019): 163–88. http://dx.doi.org/10.18326/ijims.v9i2.163-188.

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The concept of Islam Nusantara, which is defined as Islam that accommodates the customs and culture of the (Indonesian) Archipelago, has been rejected by the West Sumatera branch of Indonesian Ulema Council (MUI). Meanwhile, other groups in West Sumatera support the Islam Nusantara concept. This article explains the pros and cons of Islam Nusantara among religious leaders in West Sumatera in the context of social media activities. Ulemas rejected Islam Nusantara in West Sumatera based on the perspective that Islam as a religion has reached peak perfection, adding the word Nusantara is, thus, unnecessary. Other religious leaders in West Sumatera have embraced Islam Nusantara based on the view that in terms of customs in Minangkabau, the principle of Adaik Bersandi Syarak, Syarak Bersandi Kitabullah is followed. This is a field study employing the qualitative method of approach. Data were obtained via in-depth interviews with four West Sumatran religious figures (ulemas) and subsequently analyzed in an interpretative and descriptive manner. The findings in this study show that the ulemas’ rejection of Islam Nusantara via Facebook indicates a shift in the definition of ulemas as religious leaders to that of opinion makers. This is a new finding that has never been studied before as it places the pros and cons of Islam Nusantara within the context of virtual culture. Consequently, this study has implications on the definition of ulemas as religious leaders overlapping with their part as opinion makers and opinion leaders in the current era of new media.Gagasan Islam Nusantara sebagai Islam yang mengakomodir adat dan budaya Nusantara ditolak kehadirannya oleh Majelis Ulama Indonesia wilayah Sumatera Barat. Sementara itu terdapat kelompok lain yang mendukung gagasan Islam Nusantara di Sumatera Barat. Artikel ini menjelaskan pro dan kontra di antara pemuka agama tentang Islam Nusantara di Sumatera Barat dalam konteks aktivitas di media sosial. Islam Nusantara di tolak oleh Ulama di Sumatera Barat didasari oleh pandangan umum bahwa Islam sebagai agama telah mencapai sempurna, sehingga tidak diperlukan penambahan kata Nusantara. Sedangkan pemuka agama lainnya menerima Islam Nusantara di Sumatera Barat karena didasari oleh pandangan umum bahwa adat di Minangkabau Sumatera Barat berpegang pada prinsip Adaik Bersandi Syarak, Syarak Bersandi Kitabullah. Data penelitian dikumpulkan melalui wawancara mendalam terhadap empat pemuka agama (ulama) di Sumatera Barat. Temuan penelitian ini menunjukkan bahwa aktivitas ulama yang menolak Islam Nusantara melalui facebook menggambarkan pergeseran makna Ulama dari religius leader ke opinion maker. Namun pergeseran tersebut justru mengokohkan ulama sebagai pemilik otoritas keagamaan. Temuan ini dapat berimplikasi pada terminologi ulama sebagai religius leader pada era media baru akan berhimpitan dengan terminologi opinion maker dan opinion leader sebagai terminologi baru pada era media baru.

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Asnawi, Asnawi. „Respons Kultural Masyarakat Sasak Terhadap Islam“. Ulumuna 9, Nr. 1 (30.06.2005): 1–19. http://dx.doi.org/10.20414/ujis.v9i1.440.

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Islam reached Lombok island at sixteenth century, approximately at 1545. Its well-known spreader was an expedition from Java led by Sunan Prapen son of Sunan Giri, one of the famous wali songo (nine religious leaders, the Islam spreader in Java). Before Islam reached this island, according to some historian, the indigenous Sasak—appellation to indigenous of Lombok people—had had their own traditional religion, Boda. Sometimes Boda was also called Majapahit Religion. Method of spreading Islam at early time of Islam in this island was called three-linked system. A religious leader coming from Java had to teach three indigenous people and then made them be religious leaders. After mastering what was taught they were considered religious leaders and, in turn, respectively have to teach another three candidates. This method of spreading gained effective outputs on one hand, but on other hand it also shaped a kind of viewpoint among indigenous people that the religious obligatories such as daily praying and fasting are only the duty of religious leaders not of common people. Such unexpected point of view in turn has polarized the people into two groups, religious leaders and their common disciples. The later have point of view that they only do what their religious leader and king ask them to do, and this was the embryo of a local Islamic syncretism known as Wetu Telu. After time of Sunan Prapen, the Tuan Guru—a special call to Lombokness religious leaders—take responsiblity on islamization in this island, especially to the Wetu Telu disciples.

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Dissertationen zum Thema "Religious leader"

Fleer, David. „Public restoration of the fallen religious leader : a rhetorical perspective“. PDXScholar, 1991. https://pdxscholar.library.pdx.edu/open_access_etds/4276.

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This thesis will consider two men who, when caught in moral dilemmas, cited a particular Biblical narrative in their attempt to receive forgiveness and acceptance from their audiences. Both men were significant religious figures within their respective denominations and both men received public scrutiny following their sinful actions.

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Bortner, Douglas S. „Evaluating the Effectiveness of Leader Life (SDI) Training as a Tool to Develop Christian Leaders in the Metropolitan District and the Christian and Missionary Alliance“. Thesis, Nyack College, Alliance Theological Seminary, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10822822.

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The author presents the problem of a lack of emotional and spiritual well-being in pastors and Christian leaders who minister in the Metropolitan District and The Christian and Missionary Alliance. In this study, he evaluated the intervention: Leader Life (SDI) Training, first recruiting 100 participants who completed the training, then using the Leader Life Evaluation Survey to measure whether Leader Life increased the self-understanding, strengthened the soul identity, and improved the relational management of participants. He interviewed nine participants and searched for indicators of emotional and spiritual development. The author discovered Leader Life (SDI) Training is an effective tool to develop Christian leaders, and offered ministry recommendations.

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Moss, Phyllis Anita. „The role of the praise and worship leader: a model for preparing the singer for leadership in contemporary worship“. DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2001. http://digitalcommons.auctr.edu/dissertations/AAIDP14652.

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This dissertation proposes an educational model for use by praise and worship leaders and those who endeavor to guide them in becoming skillful musicians and spiritually mature leaders of contemporary praise and worship. Primarily aimed toward the singer as praise and worship leader, the model centers on dimensions of instruction that help singers to know the meaning and purposes of worship and principles of leading worship, the nature of spirituality and vocal leadership in worship, and context-specific applications of vocal leadership in worship. The model is interdisciplinary in orientation and builds on foundational biblical, theological, historical, and ethical ideas and principles contained in normative literature; socio-psychological material found in empirical literature, and practice of ministry guides appearing in operational literature. The final diagram of a holistic instructional model results from the development, implementation and evaluation of a course at Beulah Heights Bible College, from interviews with selected Atlanta area praise and worship leaders representing six denominations, and from reflections on the roles of the praise and worship leader as observed in the praise and worship ministry of Babbie Mason. The diagrammatic representation of the educational model identifies the important relational worship environment about which the praise and worship leader must be aware. The model is inclusive of prophetic, priestly, and revivalist roles of praise and worship leaders and specific activities of guiding and mediating a congregation's experience of and closer relationship with God. It also includes the ethicist role with the specific activity of perpetuating biblical principles, values, and images of justice, inclusivity, and non-violence; the role of the change agent with the specific activity of drawing attention to a vision and activity toward societal transformation; the role of pastoral agent who brings the healing qualities of music to bear on a congregation; the role of the clear communicator of the messages of God; the role of administrator; the role of the worshipper who is familiar with the nature of worship; and the cultural leader who is familiar with the culture of the setting and ensures that the music and style of worship is relevant to the worshippers. And finally, the diagrammatic representation highlights important qualities which the praise and worship leader must develop and exhibit in the conduct of worship including pastoral sensitivities to the congregation's cognitive, affective, psychomotor, and kinesthetic needs, involvement in the spiritual disciplines, and cultural understanding and receptivity.

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Spratt, Jason Thomas. „The Leader Factor: Patterns of Alcohol Use, Negative Consequences, and Alcohol-Related Beliefs for Leaders and Non-leaders of Student Organizations“. Thesis, Virginia Tech, 2000. http://hdl.handle.net/10919/32557.

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The purpose of this study was to explore the relationship between student leadership and alcohol use. Previous literature had examined alcohol use of leaders and non-leaders in high-use organizations â Greeks and athletes. This study extends that literature by focusing on leaders and non-leaders in low-use organizations, and by examining students with multiple leadership roles. The research used existing data from the Core Alcohol and Drug Survey. A random sample of 2,000 respondents was obtained from the Core Institute at Southern Illinois University â Carbondale. Respondents were leaders and non-leader members of minority and ethnic organizations and religious and interfaith groups. From this total sample, 624 students were active in minority organizations only, 865 were involved in religious groups only, and 511 were active in both. Dependent variables were drawn from four questions on the Core Survey concerning average number of drinks per week, consumption of five or more drinks at one sitting, negative consequences of alcohol use, and alcohol-related beliefs. No statistically significant differences were found in the alcohol use of leader and non-leaders who were active only in minority groups. Significant differences were found however, between leaders and non-leaders who were active only in religious groups. For these groups, leaders consumed alcohol, engaged in high-risk drinking, experienced negative consequences, and ascribed to alcohol-related myths at a lower rate than those not in leadership positions. Student in dual leadership positions across the whole sample reported significantly higher alcohol use than student involved in one leadership position. Students with leadership roles in both minority and religious organizations drank approximately three times as much (9.75 per week) as those who are leaders in only one type of organization (2.75 per week). The results of this study, understood in the context of the existing literature on alcohol and leadership in high-use organizations, suggest that a Leader Factor may exist: Leaders of student organizations tend to drink at least as much as non-leaders, and those with multiple leadership roles have the highest rate of involvement with alcohol. The single exception to this rule is leaders who are active in religious groups only.
Master of Arts

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Wilson, Kent R. „Steward leadership : characteristics of the steward leader in Christian nonprofit organizations“. Thesis, University of Aberdeen, 2010. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=158471.

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A recent and minimally researched model of leadership centred in the role of the steward offers potential for a focused and expedient model for leadership of Christian nonprofit organizations. The purpose of this research is to add knowledge to nonprofit leadership by defining the primary characteristics of leadership that is focused around the role of the steward. It will secondarily describe the extent of awareness and implementation of steward leader characteristics among leaders of Christian nonprofit organizations. This study researches the characteristics of the steward leader through two major phases. The first phase of research involves the exegetical study of the history and characteristics of the historical steward as revealed in the ancient documents of the classical Greco-Roman and biblical steward. This study results in the development of a preliminary typology of historic steward leader characteristics. Phase two refines the characteristics of the steward leader by conducting field research using survey and in-depth interviews with contemporary leaders of Christian nonprofit organizations. The preliminary characteristics of the steward leader derived in phase one were presented to contemporary Christian nonprofit leaders through a quantitative survey to confirm a typology of contemporary steward leader characteristics and to pre-qualify participants for in-depth interviews. The survey also functioned to assess the extent to which leaders formulated their leadership role through such characteristics. Ten participants were chosen for in-depth qualitative interviews from the survey participants who self-identified their personal leadership style as steward leadership. The interviews engaged the leaders more deeply in the subject, sought to elicit their understanding, perceptions, and attitudes about steward leadership, and further refined a typology of steward leader characteristics. The research confirms that a primary typology of distinctive leadership characteristics exists among senior leaders of Christian nonprofit organizations who visualize and demonstrate their role as stewards.

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Galván, María Olivia. „Before and While you are a Leader...You are a Disciple! A Retreat for Pastoral Ministers in the Diocese of San Diego“. Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/35.

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King, Chyrise S. „School Leader Emotional Intelligence and the Impact on School Climate in K-12 Catholic Schools“. Thesis, Indiana Wesleyan University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10745330.

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This study examined the relationship between school leaders’ self-reported levels of emotional intelligence and teacher perceptions of school climate in K–12 Catholic schools in Indiana. This study built upon the findings of a mixed-method study by Juma (2013) that was limited in scope and generalizability, and examined the relationship between a principal’s perceived emotional intelligence and teacher perceptions of school climate. The current study used a quantitative methodological approach and a larger sample size to enhance understanding of the relationship between school leaders’ perceptions of emotional intelligence and teacher perceptions of school climate. The Emotional Intelligence Quotient 2.0 (EQ-i 2.0) and the Organizational Climate Questionnaire (OCQ) were completed by 200 teachers and 30 school leaders in 30 K–12 Catholic schools in Indiana. This study did not find a significant relationship between a school leader’s perceived level of emotional intelligence and teacher’s perceived school climate. Prior research on these variables has been inconclusive. This study adds to the body of research examining the possible connection between a school leader’s emotional intelligence and school climate.

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Foster, Adelaide. „Personal Pronouns, Mirrors of Beliefs? : The Usage of Personal Pronouns in the Speech of a Religious Leader“. Thesis, Högskolan Dalarna, Engelska, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:du-25442.

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This essay analyses the speech of the Dalai Lama and suggests possible effects that core aspects of Tibetan Buddhist philosophy, such as the theory of selflessness, might have when a believer uses the personal pronouns I, you, he, she, we and they. Collected utterances of the Dalai Lama during the Charlie Rose Show has been used in order to conduct a threefold investigation, using pragmatic, discourse analytical and sociolinguistic backgrounds, aiming to understand these effects more thoroughly. Qualitative and quantitative approaches were used for this report based on previous studies with a data-based method. These approaches enabled the researcher to find, for instance, a consistent use of the first-person personal pronoun by the Dalai Lama in the material. Other findings include an acknowledgment of philosophical influence concerning the field of intentionality, when related to religious discourse, as Buddhism establishes religious discourse as being based on the speaker’s motivation alone. The status of the Dalai Lama notwithstanding, his use of personal pronouns was also not found to match the findings of previous research on status and the use of self-mention.

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Nordquist, Angelica. „Sexual Violence in South Africa : Religious leaders as local norm entrepreneurs“. Thesis, Linnéuniversitetet, Institutionen för samhällsstudier (SS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-105249.

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Sexual violence against women is a broad and serious problem all over the world, but South Africa is one of the countries that stand out with their high statistics, where women are mostly targeted and exposed to this violation. At the same time, there are many women’s and human right’s organisations in South Africa working to address sexual violence and support survivors and fighting for equality between men and women. In this study, five organisations have been interviewed, whereof four of them are working with religious leaders as an approach to fights sexual violence. The result and analysis suggest the importance of both women’s and human rights organisations as norm entrepreneurs, as well as the importance of religious leaders as local actors to facilitate the work of internalizing gender equality and fight sexual violence. The mentoring and support from organisations and the work with religious leaders have shown positive progress in several areas of their work to localize and internalize gender equality. However, the organisations are facing limitations in their work with religious leaders which might limit the progress of localization and internalization.

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Kwok, Wai Paik. „Subordinate—leader trust in mergers and acquisitions in multicultural emerging economies“. Thesis, Aix-Marseille, 2018. http://www.theses.fr/2018AIXM0229.

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Cette thèse met en lumière la confiance dans les nouvelles relations entre un subordonné et sa hiérarchie qui s’établissent après une fusion-acquisition (fusac) dans un pays émergent multiculturel. Un grand nombre de chercheurs s’est intéressé à la question du taux d’échec de plus de 50% des fusac. De nombreuses difficultés caractérisent le processus d’intégration d’une entreprise après son acquisition, y compris pour les employés. L’établissement de la confiance est un facteur clé du succès. S’appuyant sur des travaux effectués sous l’angle culturel des fusacs, ces trois essais traitent d’une lacune dans la connaissance de la dynamique de confiance et de la dynamique culturelle lors de l’intégration d’entreprises dont le personnel est multiculturel. L'essai 1 développe un cadre théorique pour l’étude de la confiance d’un subordonné issu d’une entreprise multiculturelle acquise envers la direction des acquéreurs étrangers, sur la base de la similitude ethnique ou religieuse. L’essai 2 teste plusieurs hypothèses sur la (dis)similitude religieuse et la confiance à partir du cadre théorique élaboré, modérées par trois facteurs spécifiques à l’acquisition. L’essai 3 examine la dynamique culturelle et la dynamique de confiance au travers de deux études de cas : une acquisition malaisienne locale comparée à l’acquisition d’une entreprise malaisienne par une entreprise sud-africaine. L’analyse par abduction de 35 interviews d’employés des entreprises acquéreuses et acquises met en évidence que la perméabilisation des frontières managériales a facilité le développement de la confiance entre les subordonnés et leur direction
This dissertation illuminates trust in new subordinate—leader relationships arising from mergers and acquisitions (M&As) in multicultural emerging economies. A large body of researchers has probed the notorious M&A failure rate of over 50%. Complexity and uncertainty characterize post-acquisition integration including for the personnel. Trust is a key success factor. Building on research into the cultural perspective of M&As, three related essays address a knowledge gap in trust and cultural dynamics when integrating firms with multicultural personnel. Essay 1 develops a theoretical framework of multicultural acquired-firm subordinate trust in foreign acquirer leaders, based on ethnic or religious similarity. The M&A concept of multiculturalism is combined with self-categorization and similarity-attraction theories to explicate how subordinates alleviate integration uncertainty to develop trust. Essay 2 tests religious (dis)similarity—trust hypotheses from this framework, moderated by three acquisition-specific factors. Policy-capturing data from 411 multifaith Malaysian personnel demonstrates the nuanced role of religion as a catalyst (constraint) of trust in cross-border M&As. Essay 3 examines the cultural and trust dynamics in two case studies, comparing a domestic Malaysian acquisition and a South African—Malaysian acquisition. Abductive analysis of 35 interviews of acquirer and acquired-firm personnel reveals that managerial boundary spanning facilitated subordinate—leader trust development. Paradoxically, integrating the domestic rather than cross-border acquisition was more complex when within-country religious diversity and linguistic diversity are considered

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Bücher zum Thema "Religious leader"

Clark, Beth. Anne Hutchinson: Religious leader. Philadelphia, Pa: Chelsea House Publishers, 2000.

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Halasa, Malu. Elijah Muhammad: Religious leader. New York: Chelsea House, 1990.

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The influential leader. Eugene, Or: Harvest House Publishers, 2009.

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1956-, Winner David, Hrsg. Desmond Tutu: Religious leader devoted to freedom. Milwaukee: G. Stevens Children's Books, 1991.

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Joan of Arc: Religious and military leader. New York: Chelsea House, 2010.

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Deir, Costa S. The exemplary leader. Lima, N.Y: International Leadership Seminars, 1996.

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Munroe, Myles. Becoming a leader workbook. Whitaker House: New Kensington, PA, 2009.

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A religious leader in the Tang: Chengguan's biography. Tokyo: International Institute for Buddhist Studies, 2002.

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Deir, Costa S. The accountable leader. Lima, N.Y: International Leadership Seminars, 1999.

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Munroe, Myles. Becoming a leader. Lanham, MD: Pneuma Life, 1993.

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Buchteile zum Thema "Religious leader"

Barentsen, Jack. „The Religious Leader as Social Entrepreneur“. In Servant Leadership, Social Entrepreneurship and the Will to Serve, 235–53. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-29936-1_12.

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Buchanan, Michael T. „The Transmission of Religion: Reconceptualising the Religious Education Leader“. In Global Perspectives on Catholic Religious Education in Schools, 139–50. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-6127-2_12.

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Walbridge, John, und Linda Walbridge. „Son of an Ayatollah: Majid al-Khu’i (Iraqi Religious Leader in Great Britain)“. In Muslim Voices and Lives in the Contemporary World, 101–11. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230611924_8.

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Leichtman, Mara A. „The Intricacies of Being Senegal’s Lebanese Shi‘ite Sheikh (Lebanese Religious Leader in West Africa)“. In Muslim Voices and Lives in the Contemporary World, 85–100. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230611924_7.

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Kaoma, Kapya. „Contesting Religion: African Religious Leaders in Sexual Politics“. In Christianity, Globalization, and Protective Homophobia, 47–72. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-66341-8_3.

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Prummer, Anja. „Religious and Cultural Leaders“. In Advances in the Economics of Religion, 103–17. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-98848-1_7.

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„Religious Leader“. In Encyclopedia of Scientific Dating Methods, 375. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0846-1_100191.

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Christmann, Andreas. „Islamic Scholar and Religious Leader“. In Islam and Modernity. I.B.Tauris, 1998. http://dx.doi.org/10.5040/9780755612048.ch-003.

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„David Koresh Religious Cult Leader“. In Snapshots of Great Leadership, 260–67. Routledge, 2012. http://dx.doi.org/10.4324/9780203103210-42.

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Dumitrașcu, Nicu. „Christ, religious leader and communities“. In Basil the Great: Faith, Mission and Diplomacy in the Shaping of Christian Doctrine, 131–41. Routledge, 2018. http://dx.doi.org/10.4324/9781315568775-8.

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Konferenzberichte zum Thema "Religious leader"

Santoro, Roberta. „NEW ROLE OF RELIGIONS IN THE PANDEMIC CONTEXT“. In 6th International Scientific Conference ERAZ - Knowledge Based Sustainable Development. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2020. http://dx.doi.org/10.31410/eraz.2020.43.

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The global pandemic produces rules that impose suffering on religions, which must reconsider their social role now. This entails the need to examine the rules of coexistence within societies, where Coronavirus phenomenon raises existential and religious questions. We need to look at the condition of the state of religious freedom – in the European context – referring to globalization in a climate of restriction of personal, social, and religious freedom. Complexity has undermined the role of states, the delimitation of competences regarding relations with religions. For them, building community and associations relations where religious freedom is expressed is fundamental. Believers are therefore bearers of specific interests. This particular situation calls for a new function for religions, focused on the value of the person who can lead to the common identity and guarantee «those values of social and community integration that seem particularly discovered today».

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Zulkarnain, Zulkarnain, und Samsuri Samsuri. „Religious Leaders and Indonesian Religious Harmony“. In Proceedings of the Annual Civic Education Conference (ACEC 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/acec-18.2018.23.

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Pratiwi, Eko Kurniasih, Fahmi Medias und Nasitotul Janah. „Perception of Non-Muslim Religious Leaders to Islamic Financial Institutions“. In 1st Borobudur International Symposium on Humanities, Economics and Social Sciences (BIS-HESS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200529.188.

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Sudarman, Sudarman, Mohammad Hidayaturrahman und Ahmad Ubaid. „The Strategies of Religious Leaders to Become Regional Heads in Indonesia“. In Proceedings of the 2nd International Conference on Islamic Studies, ICIS 2020, 27-28 October 2020, Ponorogo, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.27-10-2020.2304180.

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Sharma, M. D. „Study attenuation coefficients of leaves (Ficus religiosa)“. In NATIONAL CONFERENCE ON PHYSICS AND CHEMISTRY OF MATERIALS: NCPCM2020. AIP Publishing, 2021. http://dx.doi.org/10.1063/5.0061018.

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Manurung, Imelda F. E., Helga J. Ndun, Luh Putu Ruliati, Aminah H. Baun, Yumiati Ke Lele und Chatarina Wahyuni. „Knowledge and Practice of Informal Religious Leaders in Referring Tuberculosis Suspects to Visit Public Health Center“. In 4th International Symposium on Health Research (ISHR 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/ahsr.k.200215.081.

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Machmud, Rizanda, Fatmasari Purba, Finny Masrul, Delyuzar Delyuzar, Mekkla Thompson und Artha Camellia. „Reaching Challenging Population in TB Program Through Religious, Informal Leaders and Traditional Music in West Sumatera Province, Indonesia“. In Proceedings of the 1st EAI International Conference on Medical And Health Research, ICoMHER November 13-14th 2018, Padang, West Sumatera, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.13-11-2018.2283665.

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Fatah, Yahya. „The role of social media in political change in the Kurdistan Region of Iraq“. In REFORM AND POLITICAL CHANGE. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdiconfrpc.pp97-114.

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This study deals with the relationship between the political field and the media field especially the role of the social media platforms on the political transformation recently in Kurdistan region of Iraq. This is done through a scientific and theoretical study about the controversial relationship between both politic and media and by directing a group of questions concerning this subject to the media experts and socialists in both of Sulaymaniyah and Polytechnic University of Sulaymaniyah. Finally the researcher reaches a group of results, of which: most of the sample members see that the social media platforms is a suitable environment to express and oppose the authority in the Kurdistan region but it is also see that the social media platforms causes stirring up strife and chaos in the region and they also see that it encourages violence which leads to burning party headquarters and governmental institutes in the Kurdistan region of Iraq. On the other hand, most of the sample people see that the role of the religious leaders is stronger than the role of the social media on the community in the Kurdistan region of Iraq.

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Kastrati, Ardian. „RELATIONSHIP BETWEEN ISLAM, CIVIL SOCIETY AND DEMOCRACY IN KOSOVO: THE ROLES AND CONTRIBUTIONS OF THE RELIGIOUS LEADERS IN THE DEMOCRATIZATION PROCES“. In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b21/s4.037.

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Reiners, Torsten, und Heinz Dreher. „Culturally-based Adaptive Learning and Concept Analytics to Guide Educational Website Content Integration“. In InSITE 2008: Informing Science + IT Education Conference. Informing Science Institute, 2008. http://dx.doi.org/10.28945/3211.

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In modem learning environments, the lecturer or educational designer is often confronted with multi-national student cohorts, requiring special consideration regarding language, cultural norms and taboos, religion, and ethics. Through a somewhat provocative example we demonstrate that taking such factors into account can be essential to avoid embarrassment and harm to individual learners’ cultural sensibilities and, thus, provide the motivation for finding a solution using a specially designed feature, known as adaptive learning paths, for implementation in Learning Management Systems (LMS). Managing cultural conflicts is achievable by a twofold process. First, a learner profile must be created, in which the specific cultural parameters can be recorded. According to the learner profile, a set of content filter tags can be assigned to the learning path for the relevant students. Example content filter tags may be “no sex” or “nudity ok, but not combined with religion”. Second, the LMS must have the functionality to select and present content based on the content filter tags. The design of learning material is presented via a meta-data based repository of learning objects that permits the adaptation of learning paths according to learner profiles, which include the cultural sensibilities in addition to prior knowledge and learning and categorized learning content - a detailed example is given.

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Berichte der Organisationen zum Thema "Religious leader"

Fleer, David. Public restoration of the fallen religious leader : a rhetorical perspective. Portland State University Library, Januar 2000. http://dx.doi.org/10.15760/etd.6160.

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Lloyd, Scottie. Chaplain Contact with Local Religious Leaders: A Strategic Support. Fort Belvoir, VA: Defense Technical Information Center, März 2005. http://dx.doi.org/10.21236/ada432751.

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Ochab, Ewelina U. Addressing Religious Inequalities as a Means of Preventing Atrocity Crimes: The Case of the Uyghur Genocide. Institute of Development Studies (IDS), Juli 2021. http://dx.doi.org/10.19088/creid.2021.009.

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There is a big distance between religious inequalities and atrocity crimes. Indeed, religious inequalities do not necessarily lead to atrocity crimes; however, in certain cases they can. Examples of cases that portray this progression are those of Yazidis and Christian minorities in Iraq, and the Rohingya community in Myanmar. In certain situations, analysing religious inequalities can help to identify risk factors of genocidal atrocities, so a question that naturally arises is: can addressing religious inequalities help to mitigate and prevent atrocity crimes based on religion or belief? This paper focuses on the situation of the Uyghur population in China, where they are being persecuted for their religion or belief. It considers the law on freedom of religion or belief and other laws affecting the enjoyment of rights by Uyghurs in China as the foundation of religious inequalities. The paper further considers the deterioration of the Uyghurs’ circumstances by analysing some of the recent reported treatment of them against frameworks relevant to atrocity crimes, namely the UN Framework of Analysis for Atrocity Crimes and the Jacob Blaustein Institute for the Advancement of Human Rights Compilation of Risk Factors and Legal Norms for the Prevention of Genocide.

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Camp, Charles D. Religious/Cultural Issues in Warfare: What Military Leaders Need to Know. Fort Belvoir, VA: Defense Technical Information Center, März 1993. http://dx.doi.org/10.21236/ada263920.

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Patka, Mazna. Individuals with Intellectual Disabilities in Faith Communities: Perspectives of Catholic Religious Leaders. Portland State University Library, Januar 2000. http://dx.doi.org/10.15760/etd.1631.

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Yusupov, Dilmurad. Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan. Institute of Development Studies (IDS), Juni 2021. http://dx.doi.org/10.19088/creid.2021.008.

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This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argues that the insensitivity of the dominant Muslim communities to the freedom of religious belief of deaf Uzbek Christian converts excluded them from their project activities and allocation of resources provided by the newly established Islamic Endowment Public charity foundation ‘Vaqf’. Deaf people in Uzbekistan are often stigmatised and discriminated against based on their disability identity, and religious inequality may further exacerbate existing challenges, lead to unintended exclusionary tendencies within the local deaf communities, and ultimately inhibit the formation of collective deaf identity and agency to advocate for their legitimate rights and interests.

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Oyo-Ita, Angela, Xavier Bosch-Capblanch, Amanda Ross, Patrick Hanlon, Afiong Oku, Ekperonne Esu, Soter Ameh, Bisi Oduwole, Dachi Arikpo und Martin Meremikwu. Impacts of engaging communities through traditional and religious leaders on vaccination coverage in Cross River State, Nigeria. International Initiative for Impact Evaluation (3ie), September 2020. http://dx.doi.org/10.23846/tw10ie127.

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Tadros, Mariz. Violence and Discrimination against Women of Religious Minority Backgrounds in Pakistan. Institute of Development Studies (IDS), November 2020. http://dx.doi.org/10.19088/creid.2020.003.

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The theme of this special collection of papers, the lived experiences of women who belong to religious minorities, has been a blind spot both in international development policy engagement and in much of the international scholarship on women, security and peace. Women who belong to religious minorities, who are socioeconomically excluded and are vulnerable to multiple sources of gender-based violence in Pakistan seem to have fallen through the cracks of the ‘leave no one behind’ agenda. The aim of this volume is to shed light on the day-to-day experiences of women and their families who belong to the Ahmadiyya, Christian, Hindu and Hazara Shia religious minorities in Pakistan. Each of the papers in this collection exposes the complexity of the intersections of gender, class and religious marginality in shaping the realities for women from these religious minorities.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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Kenya and Ethiopia: Community and religious leaders are effective advocates for HIV testing for young couples. Population Council, 2008. http://dx.doi.org/10.31899/rh14.1014.

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