Relevant bibliographies by topics / Art and religion

Academic literature on the topic 'Art and religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Art and religion"

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Smith, Katherine. "African Religions and Art in the Americas." Nova Religio 16, no. 1 (August 1, 2012): 5–12. http://dx.doi.org/10.1525/nr.2012.16.1.5.

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This print symposium of Nova Religio is devoted to African religions and arts in the Americas, focusing specifically on devotional arts inspired by the Yoruba people of West Africa. The authors presented here privilege an emic approach to the study of art and religion, basing their work on extensive interviews with artists, religious practitioners, and consumers. These articles contribute an understanding of devotional arts that shows Africa, or the idea of Africa, remains a powerful political and aesthetic force in the religious imagination of the Americas.
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Vaught, Carl G. "Religion as Art." International Studies in Philosophy 19, no. 1 (1987): 92–93. http://dx.doi.org/10.5840/intstudphil198719133.

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Shusterman, Richard. "Art and Religion." Journal of Aesthetic Education 42, no. 3 (2008): 1–18. http://dx.doi.org/10.1353/jae.0.0013.

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Hausman, Carl R. "Religion as Art." Idealistic Studies 15, no. 2 (1985): 170–71. http://dx.doi.org/10.5840/idstudies198515225.

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Andrejev, Vladislav. "Art and Religion." Theology Today 61, no. 1 (April 2004): 53–66. http://dx.doi.org/10.1177/004057360406100107.

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Andreson, Krista. "Art and Religion." Baltic Journal of Art History 6 (December 16, 2013): 195. http://dx.doi.org/10.12697/bjah.2013.6.09.

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Shusterman, Richard. "Art and Religion." Journal of Aesthetic Education 42, no. 3 (October 1, 2008): 1–18. http://dx.doi.org/10.2307/25160287.

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Harrison, Ted. "Religion and art." Theology 126, no. 2 (March 2023): 121–25. http://dx.doi.org/10.1177/0040571x231161733.

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Sanicharan, Rachelle. "Afro-Caribbean and Indigenous Religions as subject in Caribbean Art." Caribbean Quilt 6, no. 1 (February 4, 2022): 115–21. http://dx.doi.org/10.33137/cq.v6i1.36906.

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Historically, the presence of religion in art is one that is very common and well documented. Like all art, the images and various projects produced, they all are up to the viewers interpretation, with underlining messages throughout. Religion being such a major influence in many different cultures, it isn’t surprising that there is such a connection to art and religion. This is true when looking at the art produced in the Caribbean or about the Caribbean, and also by the art produced by Caribbean artists. This research seeks to demon- strate some of the various Caribbean visual arts that have been produced and the portrayal or influence of religion presented, ranging from pre-colonization to post-colonization visual art projects. In turn, this will present the influence that religion has had in the Caribbean and how this has affected Caribbean communities, whilst also highlighting the lack of representation of some common religions that are present in the Caribbean today.
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Wolf-Knuts, Ulrika. "Art, science, and religion." Approaching Religion 6, no. 2 (December 14, 2016): 4–5. http://dx.doi.org/10.30664/ar.67585.

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Dissertations / Theses on the topic "Art and religion"

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Sahoo, Ananda Chandra. "Jaina religion and art /." Delhi : Agam Kala Prakashan, 1994. http://catalogue.bnf.fr/ark:/12148/cb37493680r.

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Ferris, Iain M. "Studies in Roman archaeology, art and religion." Thesis, University of Birmingham, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.573912.

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Levisse, Caroline. "Art et religion en Scandinavie depuis 1990." Paris 8, 2013. http://www.theses.fr/2013PA084243.

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Les interactions entre l’art et la religion se multiplient aujourd’hui et sont souvent interprétées comme des manifestations d’un mouvement plus profond : la résurgence de la religion dans l’art. Le phénomène artistique est alors rapproché du « retour de la religion » observé dans le monde depuis une vingtaine d’années. À partir du cas scandinave, ce travail se propose d’analyser la pertinence de cette interprétation. Les relations entre l’art et la religion sont en réalité diverses tant elles entretiennent des rapports différents avec la tradition artistique et s’appuient sur des conceptions divergentes de la religion. Nous considérons l’art d’église et les installations temporaires d’art dans les églises, mais aussi l’art critiquant la religion ou détournant des motifs religieux, ainsi que l’art inspiré par le bouddhisme ou les sciences occultes. L’étude des attitudes qu’adoptent les artistes envers la religion est structurée autour de trois parties. Elles sont fondées sur trois conceptions de la religion, soit comme système autoritaire structurant la société, comme rapport de l’homme au divin, ou comme foi post-religieuse. Chacune implique une articulation spécifique avec l’art : l’incompatibilité, l’affinité élective, le dialogue. Ainsi, selon les œuvres étudiées, la relation de l’art actuel envers la religion sera comprise en termes de restauration, de continuation ou d’innovation. Cependant, au-delà de cette diversité, des éléments récurrents sont identifiables, tels que la recherche de sens et le désir de cohésion. Ils semblent indiquer que la religion est aujourd’hui largement considérée par les artistes comme une « alternative »
The interactions between art and religion have recently multiplied. They are often interpreted as manifestations of a deeper movement: religion’s resurgence in the arts. As such, the artistic phenomenon is linked to the so-called “return of religion”, which has been observed throughout the world for more than twenty years. This research aims at analysing the relevance of such an interpretation, in the Scandinavian context. The relations between art and religion are, in fact, diverse because they hold different relations to artistic tradition and they lean on divergent conceptions of religion. Church art and temporary installations in churches are studied, but also art which is critical of religion or uses religious motifs for non-religious purposes, as well as art inspired by Buddhism or attracted to the occult. The study is structured around three parts, which are based on different conceptions of religion – religion as an authoritarian system structuring society, as a relation that man holds to the divine, or as a post-religious faith. They each imply a specific articulation with art: incompatibility, elective affinity, and dialogue. Thus, depending on which works of art are studied, the current relations of art towards religion will be understood in terms of restoration, continuation, or novelty. However, beyond this diversity, recurring elements are noticeable, such as a quest for meaning and a desire for cohesion. They seem to indicate that nowadays religion is largely considered by artists as an “alternative”
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Nafziger-Leis, Cheryl. "Art, even after Auschwitz, Adorno's critical theory of art, religion and ideology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ28025.pdf.

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Lewy, Mordechay. "Corporeality in Jewish Thought and Art." Universität Potsdam, 2011. http://opus.kobv.de/ubp/volltexte/2011/5331/.

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The essay compares the dichotomous concepts of corporeality and spirituality in Judaism and Christianity. Through the ages, deviations from normative principles of beliefs could be discerned in both religions. These can be attributed either to the somewhat confrontational interaction between Jews and Christians in the Medieval urban environment or to the impact of Hellenic civilization on both monotheistic religions. Out of this dynamic impact emerged Christian art with a predilection to expressed corporeality, whereas Jewish religiosity found its artistic expression in a spiritual noniconographical mode. A genuine Jewish art and iconography could develop only after a certain degree of assimilation and secularization. Marc Chagall was the first protagonist of a mature expression of Jewish iconography.
Im Essay werden Körperlichkeit und Spiritualität als dichotomes Begriffspaar im Judentum (und Islam) gegenüber dem Christentum verglichen. Im Geschichtsverlauf wurden bei beiden Religionen Abweichungen von den sogenannten normativen Glaubenssätzen festgestellt. Diese können sowohl auf gegenseitige Beeinflussung (Anpassung durch Konfrontation im Mittelalter zwischen Judentum und Christentum) wie auch auf externe Akkulturationsprozesse (Hellenisierungsprozess im antiken Judentum) zurückgeführt werden. Es entsteht ein dynamisches Wechselspiel, wobei in der christlichen Kunst eine allmähliche Verkörperlichung stattfindet, während sich die jüdische Religiosität und der Kunstausdruck auf eine Vergeistigung festlegen. Eine eigenständige jüdische Kunstsprache und Ikonographie konnte allerdings erst nach einem gewissen Assimilationsgrad und Säkularisierungsprozess entstehen. Bei Marc Chagall hatte sie ihre erste Reife erreicht.
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Driskel, Michael Paul. "Representing belief : religion, art, and society in nineteenth-century France /." University Park (Pa.) : Pennsylvania State university press, 1992. http://catalogue.bnf.fr/ark:/12148/cb35716402q.

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Buscemi, John. "The visual arts and religion the changing relationship /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Scott, Nadine Althea Theda. "Fine art as an expression of religion in the Jamaican culture : implications for art education /." The Ohio State University, 1991. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392715688.

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Barker, Andrew David. "Creating art against the sky-gods: GoreVidal's manifesto and didacticism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B31242832.

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Platt, Verity J. "Epiphany and representation in Graeco-Roman culture : art, literature, religion." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.422525.

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Books on the topic "Art and religion"

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Dierkens, Alain. Art et religion. Bruxelles: Editions de l'Université de Bruxelles, 2011.

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Richard, Wagner. Religion and art. Lincoln: University of Nebraska Press, 1994.

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Taylor, Mark C. Disfiguring: Art, architecture, religion. Chicago: University of Chicago Press, 1992.

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Moorhouse, Anthony. Celtic art and religion. [Derby: Derbyshire College of Higher Education], 1987.

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Sangharakshita. The religion of art. Glasgow: Windhorse, 1988.

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Sahoo, Ananda Chandra. Jaina religion and art. Delhi: Agam Kala Prakashan, 1994.

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Bernier, Ronald R., and Rachel Hostetter Smith. Religion and Contemporary Art. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003326809.

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Mathews, Thomas F. Art and religion : faith, form and religion. Columbia, Mo: University of Missouri, 1986.

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Hackett, Rosalind I. J. Art and religion in Africa. London: Cassell, 1996.

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1946-, Deegan Mary Jo, and Wahl Ana-Maria, eds. On art, labor, and religion. New Brunswick, USA: Transaction Publishers, 2003.

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Book chapters on the topic "Art and religion"

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Shusterman, Richard. "Art as Religion." In Danto and his Critics, 249–66. Oxford, UK: Wiley-Blackwell, 2012. http://dx.doi.org/10.1002/9781118253045.ch15.

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Lewis, H. D. "Art and Religion." In Our Experience of God, 198–210. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003197140-13.

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Roberts, Allen F. "Religion and Art." In Encyclopedia of African Religions and Philosophy, 599–600. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_329.

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Wilson, Michael W. "Art." In Religion, Politics, and the Earth, 55–68. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137268938_4.

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Wijnia, Lieke. "Translating Religion." In Religion and Contemporary Art, 46–61. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003326809-5.

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Höink, Dominik. "»Declaration of Independence in Art«." In Grenzüberschreitende Religion, 286–308. Göttingen: Vandenhoeck & Ruprecht, 2013. http://dx.doi.org/10.13109/9783666310218.286.

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Carpenter, H. T. "Greek Religion and Art." In A Companion to Greek Religion, 398–420. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996911.ch27.

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Anati, Emmanuel. "Prehistoric Art and Religion." In Religion and Material Culture: Studying Religion and Religious Elements on the Basis of Objects, Architecture, and Space, 103–19. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.ash-eb.5.114429.

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Mulemi, Benson A. "Art Therapy." In Encyclopedia of Psychology and Religion, 141–45. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9124.

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Mulemi, Benson A. "Art Therapy." In Encyclopedia of Psychology and Religion, 1–5. Berlin, Heidelberg: Springer Berlin Heidelberg, 2016. http://dx.doi.org/10.1007/978-3-642-27771-9_9124-1.

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Conference papers on the topic "Art and religion"

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Dimitrakopoulou, Georgia. "WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.

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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.
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Petrova, Ekaterina, and Angelica Nikitina. "Culturological Aspects of Concepts: Experiment and Practice at Tertiary Level." In 2019 International Conference on Religion, Culture and Art. Clausius Scientific Press Inc., 2019. http://dx.doi.org/10.23977/icrca.2019.008.

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Tomassoni, Rosella, Stefania Liburdi, and Annalisa Marsella. "THE ROLE OF WOMEN IN THE HISTORY OF ROMAN RELIGION: FROM VESTALE TO MADONNA." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs06.07.

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Introduction: Within the concept of women in the archaic Roman era, the present paper will attempt a believable reconstruction of the passage of the vestal woman figure, subjected to the male �potestas� of the �pontfex maximus� in which Eros was sacrificed to the Civitas due to the blackmail of equal rights, to the recovery of the woman as an object of Christian contemplation. Objective and Method: The aim of this article, through the analysis of recognized sources, is to study the axiom according to which the Roman woman was considered equal to the man in society (for roles, reputation, legal capacity, and public image), only playing the religious role of vestal, which denied her femininity.Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Topic: The figure and role of women in ancient Rome did not disregard religion. In that period, the various female personalities could be identified in the figures of: matrons, prostitutes, commoners, vestals, all of which were characterized by enslavement to the particular patriarchal figure (pater, husband or pontifex). Only the vestal priestesses would seem to be excluded from the list of figures subject to male protagonists. The woman, considered tender and soft (�mollis, �mulier�, the most fragile) was completely excluded from important roles in Roman society.The juridical position of the Roman woman is obtained in the law of the XII tables (451-450 BC): "Feminas, etsi perfectae aetatis sint, in tutela esse, exceptis virginibus Vestalibus" - "The women are all to be under protection, although they are adults, except the Vestal virgins". Vestal women could juridically act like a man only if subjected to the temple of the goddess Vesta; in a psychoanalytic analysis, therefore, the counterpart was the renunciation of femininity, which was imposed by the thirty-year chastity they had to abide by. Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Conclusion: In conclusion, with this article, we will analyse how the Roman religions (polytheistic and monotheistic) have contributed, throughout history, to subjecting women to male domination and to attributing a negative and sinful image to them, until the advent of Christianity. The psychologist feels the need to address a question: what of this primordial essence of the feminine scares the man of every age?
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Jun-yan, SONG. "The Reconstruction of Greek Religion in Late Antiquity." In 2020 International Conference on Language, Art and Cultural Exchange (ICLACE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200709.032.

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Zhu, Jing. "The Impact of Religion on Realistic Choices: A Separation." In 2020 International Conference on Language, Art and Cultural Exchange (ICLACE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200709.012.

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Agustina, Tri Wahyu, Nuryani Y. Rustaman, Riandi Riandi, and Widi Purwianingsih. "Plant Physiology with Mathematic and Art Religion Engineering Science and Technology Approach." In International Conference on Islamic Education (ICIE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icie-18.2018.8.

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Tjandradipura, Carina, Imam Santosa, and Gregorius Adhitama. "The Role of Light in The Worship Space In Culture and Religion Context." In International Conference on Aesthetics and the Sciences of Art. Bandung, Indonesia: Bandung Institute of Technology, 2020. http://dx.doi.org/10.51555/338649.

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Xie, Diyu, and Yimao Zhao. "Changes of the Tibet Ritual: A Case Study of Tibet Religion Ritual’s Changes." In 2021 International Conference on Public Art and Human Development ( ICPAHD 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220110.204.

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"AMBIVALENCE OF THE MYTHOLOGICAL CONSCIOUSNESS OF PRIMITIVE MAN: THE FORMATION OF ART, RELIGION, CREATIVITY." In CULTURE, CREATIVITY AND INNOVATION FOR SUSTAINABLE DEVELOPMENT. UFA UNIVERSITY OF SCIENCE AND TECHNOLOGY FACULTY OF PHILOSOPHY AND SOCIOLOGY, 2023. http://dx.doi.org/10.46320/2073-4506-2023-3/1-1-28-33.

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Chen, Yifan, and Yancheng Wang. "How Did Religion Consolidate the Rule of Ancient Kingship: Take the Roman Empire as an Example." In 2021 International Conference on Public Art and Human Development ( ICPAHD 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220110.045.

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Reports on the topic "Art and religion"

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Avis, William. Role of Faith and Belief in Environmental Engagement and Action in MENA Region. Institute of Development Studies (IDS), May 2021. http://dx.doi.org/10.19088/k4d.2021.086.

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This helpdesk report provides a critical review of the literature on the role of faith and religious values in environmental engagement and action. Contemporary studies have examined the relationship between religion and climate change including the ongoing “greening” process of religions. The review focuses on the responses of the Islamic faith in the MENA region to climate-related issues. MENA is considered one of the region’s most vulnerable to the impacts of climate change. The rapid review drawing from empirical findings notes that religious organizations have great potential in the protection of the environment. Religious organizations possess resources and infrastructure to positively impact the conversation on climate change. While the review acknowledges the important role that religion plays in environmental engagement, there is still no unified perception of climate change among members of the Islamic faith. There are those who believe that there are other more urgent issues such as radicalism, terrorism, democracy, and human rights. The review notes that the shared challenge of climate change can provide a mechanism to bring together faiths to discuss, share teachings, and agree on common action.
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Ruprah, Inder J., and Camilo Pecha. Religion as an Unemployment Insurance and the Basis of Support for Public Safety Nets: The Case of Latin America and the Caribbean. Inter-American Development Bank, June 2015. http://dx.doi.org/10.18235/0011699.

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This paper explores the role of religion in mitigating the degree to whichunemployment reduces subjective well-being and it examines its support of social programs. The paper goes beyond existing literature in three ways: It extends existing literature to Latin America and Caribbean countries; it explicitly includes analysis of two confounders (social capital and personal traits) ignored in existing literature; and it moves beyond correlation by using the propensity score method to tease out a causal relation between religion and well-being. We find that religion acts as a buffer: Unemployed religious people are relatively happier than are nonreligious unemployed people. However, in contrast with the existing literature, we find that religious people are relatively more supportive of public social policy.
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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), July 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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Editors, Intersections. Reporting Religion from Grenada, Spain. Intersections, Social Science Research Council, January 2024. http://dx.doi.org/10.35650/int.4021.d.2024.

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Editors, Intersections. Reporting Religion from Boston. Intersections, Social Science Research Council, January 2024. http://dx.doi.org/10.35650/int.4022.d.2024.

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Editors, Intersections. Reinventing How Journalists and Religious Scholars Communicate. Intersections, Social Science Research Council, January 2024. http://dx.doi.org/10.35650/int.4025.d.2024.

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This article summarizes a 2018 conference at Northeastern University dedicated to investigating the relationship between journalists and religious scholars as it relates to reporting on sensitive issues in religion, politics, and society.
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Thompson, Stephen, Brigitte Rohwerder, and 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), June 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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8

Abdulkhaliq, Zubeida S. Kakai Religion and the Place of Music and the Tanbur. Institute of Development Studies, January 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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Gajić, Nikola. The Position of the Serbian Orthodox Church and the Serbian State Regarding the Montenegrin Law on Religious Freedom. Külügyi és Külgazdasági Intézet, 2021. http://dx.doi.org/10.47683/kkielemzesek.ke-2021.73.

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This study analyzes the role of religion in Orthodox countries, where religion plays an important role when it comes to national identity, focusing on Serbia and Montenegro. Apart from analyzing this specific connection, the paper addresses the politicization of religion by both the state and religious institutions during the turbulent events in Montenegro between 2019 and 2020. Critical discourse analysis and the Discourse-Historical Approach is used to analyze the potential but significant shift in the ethnoreligious and nationalist discourse of Serbian Orthodox Church officials. These methodological tools are used to observe the phenomenon of politicization of religion and frame the discourse of the two actors of this process, the Serbian state and the Serbian Orthodox Church. The paper concludes that the Serbian state has to “defend” the influential position of the Serbian Church due to their historical connection. By protecting the Church, the state is showing its dedication to the preservation of the Serbian national identity.
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies, January 2022. http://dx.doi.org/10.55271/5jchdy.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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