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1
McPhillips, Kathleen, Tracy McEwan, Jodi Death, and Kelly Richards. "Does Gender Matter?" Religion and Gender 12, no. 1 (April 14, 2022): 52–77. http://dx.doi.org/10.1163/18785417-01201008.
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Abstract Sociological and historical research into sexual violence against children has reported consistently that it is girls who have most often been the subject of sexual, psychological and physical violence in both familial and institutional settings in modernity. However, more recently, public inquiries have provided evidence that during the 20th century, boys were much more likely to be abused in particular kinds of religious settings. This has been substantiated in findings from inquiries in Australia, Ireland, the UK and the USA. This reverses the trend of child sexual abuse (CSA) demonstrated in family and community environments, where girls are more likely to be abused, although perpetrators are much more likely to be men across all settings (Dowling, Boxall, et al. 2021). The question of gender in relation to the experience and management of CSA therefore requires further examination. In this article we investigate whether gender is a specific dimension of CSA in religious institutions, and specifically the Roman Catholic Church, by two methods. We begin by firstly examining the literature that addresses gender representation, religion and CSA in relation to three central evidence-based indicators: prevalence, disclosure and trauma impacts. Secondly, we link this discussion to a case study of the Catholic Church in Australia, where we identify specific patterns of gendered child violence and we ask the question: are such gendered forms of violence related to Catholic socialisation processes and if so by which specific mechanisms does Catholic culture produce the conditions that facilitate the sexual abuse of children? This article will explore these questions by looking at the ways CSA in Catholic institutions are gendered and how this produced particular forms of knowledge and truth. We argue that gender is a central organising principle in Catholic bureaucracy, culture and theology. The analysis identifies five central factors underpinning the reproduction of a discourse of power and knowledge normalizing gendered patterns of CSA and addresses a gap in current research by addressing gender representation as the central factor in the prevalence, disclosure and trauma of religiously based CSA.
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McPhillips, Kathleen, Tracy McEwan, Jodi Death, and Kelly Richards. "Does Gender Matter?" Religion and Gender 12, no. 1 (April 14, 2022): 52–77. http://dx.doi.org/10.30965/18785417-01201008.
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Abstract Sociological and historical research into sexual violence against children has reported consistently that it is girls who have most often been the subject of sexual, psychological and physical violence in both familial and institutional settings in modernity. However, more recently, public inquiries have provided evidence that during the 20th century, boys were much more likely to be abused in particular kinds of religious settings. This has been substantiated in findings from inquiries in Australia, Ireland, the UK and the USA. This reverses the trend of child sexual abuse (CSA) demonstrated in family and community environments, where girls are more likely to be abused, although perpetrators are much more likely to be men across all settings (Dowling, Boxall, et al. 2021). The question of gender in relation to the experience and management of CSA therefore requires further examination. In this article we investigate whether gender is a specific dimension of CSA in religious institutions, and specifically the Roman Catholic Church, by two methods. We begin by firstly examining the literature that addresses gender representation, religion and CSA in relation to three central evidence-based indicators: prevalence, disclosure and trauma impacts. Secondly, we link this discussion to a case study of the Catholic Church in Australia, where we identify specific patterns of gendered child violence and we ask the question: are such gendered forms of violence related to Catholic socialisation processes and if so by which specific mechanisms does Catholic culture produce the conditions that facilitate the sexual abuse of children? This article will explore these questions by looking at the ways CSA in Catholic institutions are gendered and how this produced particular forms of knowledge and truth. We argue that gender is a central organising principle in Catholic bureaucracy, culture and theology. The analysis identifies five central factors underpinning the reproduction of a discourse of power and knowledge normalizing gendered patterns of CSA and addresses a gap in current research by addressing gender representation as the central factor in the prevalence, disclosure and trauma of religiously based CSA.
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Kanevskaya, Galina I. "Russian Libraries in Australia in the 20th Century." Bibliotekovedenie [Russian Journal of Library Science], no. 3 (May 25, 2009): 80–85. http://dx.doi.org/10.25281/0869-608x-2009-0-3-80-85.
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The article deals with review of the history of Russian librarianship in Australia. The role of libraries in preservation of Russian language in the Russian diaspora and national identity in the being in the strange cultural space is defined.
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Seitschek, Hans Otto. "Totalitarianisms as political religions in the 20th century." Pro Publico Bono - Magyar Közigazgatás 9, no. 2 (November 24, 2021): 44–67. http://dx.doi.org/10.32575/ppb.2021.2.3.
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Despite all contents of secularisation, a certain kind of religious element is important in every modern totalitarian system, like Communism or National Socialism. Therefore, totalitarian systems can be regarded as political religions. The following historical and philosophical reflections on the history of ideas of political religions will contain three major parts: First, early uses of the concept ‘political religion’ by Campanella and Clasen in the 16th and 17th centuries will be considered, then the interpretation of totalitarianism as political religion will be analysed, with regards to Eric Voegelin, Raymond Aron and several ramifications, and finally, the perspective of political messianism in Jacob Leib Talmon’s work will be discussed.
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Kokosalakis, Nikos. "Terrorist Violence Religion and Power Since Late 20th Century." Journal of Humanities, Arts and Social Science 5, no. 2 (August 30, 2021): 216–24. http://dx.doi.org/10.26855/jhass.2021.07.005.
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Chireau, Yvonne. "Looking for Black Religions in 20th Century Comics, 1931–1993." Religions 10, no. 6 (June 25, 2019): 400. http://dx.doi.org/10.3390/rel10060400.
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Relationships between religion and comics are generally unexplored in the academic literature. This article provides a brief history of Black religions in comic books, cartoons, animation, and newspaper strips, looking at African American Christianity, Islam, Africana (African diaspora) religions, and folk traditions such as Hoodoo and Conjure in the 20th century. Even though the treatment of Black religions in the comics was informed by stereotypical depictions of race and religion in United States (US) popular culture, African American comics creators contested these by offering alternatives in their treatment of Black religion themes.
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Thorne, Ross. "MODERNIST FORM IN EARLY 20th CENTURY THEATRES IN AUSTRALIA." Fabrications 5, no. 1 (September 1994): 87–113. http://dx.doi.org/10.1080/10331867.1994.10525075.
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Spurgeon, Christina. "Review & Booknote: Communication Traditions in 20th-Century Australia." Media International Australia 82, no. 1 (November 1996): 136–37. http://dx.doi.org/10.1177/1329878x9608200131.
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Graf, Friedrich Wilhelm. "Euro-Gott im starken Plural? Einige Fragestellungen für eine europäische Religionsgeschichte des 20. Jahrhunderts." Journal of Modern European History 3, no. 2 (September 2005): 231–57. http://dx.doi.org/10.17104/1611-8944_2005_2_231.
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Euro-God as a Beneficent Plurality? Some approaches for a history of European religion in the 20th century Since the 1980s, general historians in the German-speaking parts of Europe have begun intensively to research the history of religion in the contemporary era. Earlier concepts such as «dechristianisation» and «secularisation» have been replaced by a new receptiveness for the formative influence of the manifold interpretations of the world and the search for life's meaning in this modern world. Astonishingly enough, this new approach to the history of religion has not led to debates about methodology. Approaches have been developed leading to a better understanding of the transformation in religion as it is affected by the specific modernity of 20th century Europe. How can historians describe the great flexibility of the symbolic languages of religion and the interplay of adaptability and formative power of religious institutions? Is there a specific pan-European development of deinstitutionalisation of religion? What role do the history of theological ideas and the theological disciplines in the history of 20th century religion play? How may the role of the Churches as the traditionally most important religious megainstitutions in European society be described? Which analytical means promise especially enlightening insights?
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Pailin, David A. "Looking Back on the 20th Century 5. Philosophy of Religion." Expository Times 111, no. 2 (November 1999): 41–45. http://dx.doi.org/10.1177/001452469911100202.
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von Klimó, Árpád. "ST STEPHEN'S DAY: POLITICS AND RELIGION IN 20TH-CENTURY HUNGARY." East Central Europe 26, no. 2 (1999): 15–29. http://dx.doi.org/10.1163/187633099x00185.
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Segady, Thomas W. "Traditional religion, fundamentalism, and institutional transition in the 20th century." Social Science Journal 43, no. 2 (June 1, 2006): 197–209. http://dx.doi.org/10.1016/j.soscij.2006.02.001.
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Graf, Friedrich Wilhelm, and Lutz Raphael. "Einleitung Christliche Glaubenswelten im 20. Jahrhundert." Journal of Modern European History 3, no. 2 (September 2005): 140–46. http://dx.doi.org/10.17104/1611-8944_2005_2_140.
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Spheres of Christian Belief in the 20th Century From the current perspective, religion, Christianity and the Church have been gaining greater importance for 20th century European history than had been accorded them for a long time by contemporary historians. The articles in this periodical take up some key themes of the history of religion: A primary dimension addresses interrelations of religion and politics, the state and Christian Churches, political and religious movements; the presence of religion and the Church in the new media of the century, that is, radio, film and television, opens up a second dimension. A third key topic of a history of European religion of the last four decades addresses the interaction of social change with the genesis of new forms of belief and religiosity. Investigating all these subjects as well as numerous other themes requires opening up the methodology of the study of the history of religion to approaches of «religious economics», the precise knowledge of theological approaches to and interpretations of problems and the intensive intellectual exchange with the other disciplines of religious scholarship.
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Freak-Poli, Rosanne, Peng Bi, and Janet E. Hiller. "Trends in cancer mortality during the 20th century in Australia." Australian Health Review 31, no. 4 (2007): 557. http://dx.doi.org/10.1071/ah070557.
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An epidemiological study was conducted, using annual cancer mortality data over the period 1907 to 1998, to explore change in Australian cancer mortality. A 3-year moving average mortality was calculated to minimise the annual fluctuations over the study period. The results suggested that overall cancer mortality rose slightly over the past century, with a small decrease in more recent years. The male and female cancer mortality rates diverged over time. Younger age groups had low and stable death rates, 35?59 years age groups demonstrated decreased rates, and older age groups had increased rates over the study period. Modifiable lifestyle factors and other possible reasons for the changes were explored.
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Frederiksen, Jorgen S., and Stacey L. Osbrough. "Tipping Points and Changes in Australian Climate and Extremes." Climate 10, no. 5 (May 19, 2022): 73. http://dx.doi.org/10.3390/cli10050073.
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Systematic changes, since the beginning of the 20th century, in average and extreme Australian rainfall and temperatures indicate that Southern Australian climate has undergone regime transitions into a drier and warmer state. South-west Western Australia (SWWA) experienced the most dramatic drying trend with average streamflow into Perth dams, in the last decade, just 20% of that before the 1960s and extreme, decile 10, rainfall reduced to near zero. In south-eastern Australia (SEA) systematic decreases in average and extreme cool season rainfall became evident in the late 1990s with a halving of the area experiencing average decile 10 rainfall in the early 21st century compared with that for the 20th century. The shift in annual surface temperatures over SWWA and SEA, and indeed for Australia as a whole, has occurred primarily over the last 20 years with the percentage area experiencing extreme maximum temperatures in decile 10 increasing to an average of more than 45% since the start of the 21st century compared with less than 3% for the 20th century mean. Average maximum temperatures have also increased by circa 1 °C for SWWA and SEA over the last 20 years. The climate changes in rainfall an d temperatures are associated with atmospheric circulation shifts.
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Subotic, Milovan. "Religion and war - the return of the written-off." Medjunarodni problemi 71, no. 4 (2019): 476–97. http://dx.doi.org/10.2298/medjp1904476s.
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Famous German sociologist and philosopher, Jurgen Habermas, often points out that we not only live in postmodern but in ?post-secular society? as well. This post-secular society appears as a significant opposite to the society which we heard about several decades ago, and which was mostly secular or striving towards secularity. Almost all of the 20th century, and especially decades after World War II, was marked with stands that religion and the Holy are losing its significance in contemporary society. However, at the end of the 20th and especially at the beginning of the turbulent 21st century, we are witnessing the fact that religion is not defeated. More precisely, it did not lose its place both in private and public life. It is obvious that religion was ?under the radar? for different anticipators from the 20th century, which proved that it is still a complex social phenomenon that cannot be easily explained nor predicted. How did religion come back from ?nonsense? to the main stage of important contemporary social phenomena? What are the potentials of religion in causing, and what in the pacification of conflicts? What are the characteristics of religion-inspired conflicts, then and now? How contemporary monotheisms see the (just) war? These are some of the questions we tried to answer in this paper through the review of contemporary literature and content analysis. The author simultaneously analysed if numbers about the increase of believers in the world (absolute) and numbers in the percentage of faithful ones (relative) are valid indicators that religion returned in the context of former importance. Based on trends existing in this field during the last forty years, as well as on historical heritage left behind by contemporary monotheisms, the paper also presents a framework for a prognosis about the future of religion in the context of the upcoming conflicts.
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Fitch, Kate. "Rethinking Australian public relations history in the mid-20th century." Media International Australia 160, no. 1 (August 2016): 9–19. http://dx.doi.org/10.1177/1329878x16651135.
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This article investigates the development of public relations in Australia and addresses calls to reconceptualise Australian public relations history. It presents the findings from an analysis of newspaper articles and industry newsletters in the 1940s and 1950s. These findings confirm the term public relations was in common use in Australia earlier than is widely accepted and not confined to either military information campaigns during the war or the corporate sector in the post-war period, but was used by government and public institutions and had increasing prominence through industry associations in the manufacturing sector and in social justice and advocacy campaigns. The study highlights four themes – war and post-war work, non-profit public relations, gender, and media and related industries – that enable new perspectives on Australian public relations history and historiography to be developed.
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Spennemann, DirkH R. "Suicides of Punjabi hawkers in 19th- and early 20th-century Australia." Indian Journal of Psychiatry 61, no. 4 (2019): 347. http://dx.doi.org/10.4103/psychiatry.indianjpsychiatry_379_17.
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Gonzalez, Lisa. "Ministers on the Lecture Circuit: Education, Entertainment and Religion in Early 20th Century America." Theological Librarianship 7, no. 1 (December 10, 2013): 21–27. http://dx.doi.org/10.31046/tl.v7i1.314.
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In the early 20th century, some American ministers were eager participants in the Chautauqua and Lyceum lecture circuits that flourished across the Midwest and beyond. Ministers expressed their vocation in the public arena, and the Redpath Chautauqua collection shows how part of this public life was conducted. In their role as lecturers in multiple educational and civic venues, ministers functioned as experts on the Bible, as well as supporting American ideals that were loosely connected to Protestant Christianity. The essay explores how a substantial archival collection reveals a particular public role ministers played in a popular culture venue in early 20th century America.
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Li, Yan. "The Influence of Changes of Islam and Politics Relations in 20th Century on the Strategy of Belt and Road." International Journal of Social Science Studies 6, no. 2 (January 23, 2018): 123. http://dx.doi.org/10.11114/ijsss.v6i2.2945.
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In the early twentieth century, with the independence of the Islamic nations, the religion of Islam withdrew from the traditional unification of religion and state (caesaropapism) to private life. The secularization of Islam has taken its course and its political characteristics have weakened. In the process of globalization of economy, politics and culture, the development of all countries became uneven and imbalanced. In the mid-to-late 20th century, it turned out that the secularization and modernization advocated by the nationalist had failed to effectively solve the development problems which the Muslim countries faced. This made Islam continue to strengthen its position in both domestic and international political life of Muslim countries. The traditional religious identity has become a powerful tool for the domestic cohesion and international fight against power. The analysis of the changes of Islamic religion and politics relations in 20th century can help to understand and reflect on the frequent ethnic and international conflicts in the world at present. Such changes will also affect the development strategy of China’s Belt and Road initiative.
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Beilharz, Peter. "Rewriting Australia." Journal of Sociology 40, no. 4 (December 2004): 432–45. http://dx.doi.org/10.1177/1440783304048385.
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Sociologists in Australia often talk about a politics of fear, or of moral panic, in order to explain the apparent awkwardness of a situation where leftwing intellectuals cannot come to grips with a rightwing political moment. This article addresses the question of dominant images of Australia through the 20th century as a part of the dominant leftwing historiography, which has now been replaced by a rightwing political narrative. The central theoretical and historical issue here is the problem of populism, and its shift from left to right. This leads to a discussion of the politics of fear and uncertainty, and how to begin to think about them, and to questions of the role of sociologists in all this.
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Stalmaszczyk, Piotr. "Celtic Studies in Poland in the 20th century: a bibliography." ZCPH 54, no. 1 (April 30, 2004): 170–84. http://dx.doi.org/10.1515/zcph.2005.170.
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Introduction Celtic Studies are concerned with the languages, literature, culture, mythology, religion, art, history, and archaeology of historical and contemporary Celtic countries and traces of Celtic influences elsewhere. The historical Celtic countries include ancient Gaul, Galatia, Celtiberia, Italy, Britain and Ireland, whereas the modern Celtic territories are limited to Ireland, Scotland, Wales, Isle of Man, Cornwall and Brittany. It has to be stressed that Celtic Studies are not identical with Irish (or Scottish, Welsh, or Breton) Studies, though they are, for obvious reasons, closely connected.
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Walzer, Michael. "After the Arab Spring." Philosophy & Social Criticism 40, no. 4-5 (March 7, 2014): 421–29. http://dx.doi.org/10.1177/0191453714525498.
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In order to answer the question, Can there be a democratic revolution and a religious revival in the same place, at the same time?, I look at a number of 20th-century cases (and several 18th-century cases) where religion and radical politics interacted – with very different results.
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Markkola, Pirjo. "The Long History of Lutheranism in Scandinavia. From State Religion to the People’s Church." Perichoresis 13, no. 2 (October 1, 2015): 3–15. http://dx.doi.org/10.1515/perc-2015-0007.
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Abstract As the main religion of Finland, but also of entire Scandinavia, Lutheranism has a centuries-long history. Until 1809 Finland formed the eastern part of the Swedish Kingdom, from 1809 to 1917 it was a Grand Duchy within the Russian Empire, and in 1917 Finland gained independence. In the 1520s the Lutheran Reformation reached the Swedish realm and gradually Lutheranism was made the state religion in Sweden. In the 19th century the Emperor in Russia recognized the official Lutheran confession and the status of the Lutheran Church as a state church in Finland. In the 20th century Lutheran church leaders preferred to use the concept people’s church. The Lutheran Church is still the majority church. In the beginning of 2015, some 74 percent of all Finns were members of the Evangelical Lutheran Church of Finland. In this issue of Perichoresis, Finnish historians interested in the role of church and Christian faith in society look at the religious history of Finland and Scandinavia. The articles are mainly organized in chronological order, starting from the early modern period and covering several centuries until the late 20th century and the building of the welfare state in Finland. This introductory article gives a brief overview of state-church relations in Finland and presents the overall theme of this issue focusing on Finnish Lutheranism. Our studies suggest that 16th and early 17th century Finland may not have been quite so devoutly Lutheran as is commonly claimed, and that late 20th century Finland may have been more Lutheran than is commonly realized.
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Knox, Oliver. "THE RELIGION OF NO RELIGION: JUNG’S PSYCHOLOGY IN THE HISTORY OF ZEN BUDDHISM IN THE 20TH CENTURY." Phanês Journal For Jung History, no. 4 (December 4, 2021): 51–81. http://dx.doi.org/10.32724/phanes.2021.knox.
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In the 1930s, Zen Buddhism was hardly known outside Japan. By the 1960s, it had become by far the most popular form of Buddhism in Europe and the United States. Its popularity was born from the general belief that Zen responded to the psychological and religious needs of the individual without incurring the criticisms customarily levelled against religion. Zen was imagined as a practical spirituality that accepted all religions and religious symbols as expressions of a universal psychological truth. Zen was not itself a religion, but a ‘super-religion’ that had understood the inner mechanics of the psyche’s natural religion-making function. Three authors in particular, namely D. T. Suzuki, Friedrich Spiegelberg and Alan Watts, were pivotal in the formation of this narrative. Using Jung’s psychological model as their conceptual basis, they promoted a vision of Zen Buddhism that laid the foundations for the ‘Zen Boom’ of the 1950s and 60s. This article will examine the pivotal role played by Jung’s psychology in the formation of this narrative. KEYWORDS Zen Buddhism, D. T. Suzuki, Alan Watts, Friedrich Spiegelberg, The Religion of no Religion.
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Breyley, Gay. "Diasporic Transpositions: Indigenous and Jewish Performances of Mourning in 20th-Century Australia." Ethnomusicology Forum 16, no. 1 (June 2007): 95–126. http://dx.doi.org/10.1080/17411910701276567.
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Holgate, Alan, and Geoff Taplin. "The Contribution of Sir John Monash to 20th Century Engineering in Australia." Australian Journal of Multi-Disciplinary Engineering 2, no. 1 (January 2004): 99–107. http://dx.doi.org/10.1080/14488388.2004.11464726.
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Donaldson, Sarah, Peng Bi, and Janet B Hiller. "Secular Change in Mortality from Suicide in Australia during the 20th Century." Australian Journal of Primary Health 13, no. 1 (2007): 45. http://dx.doi.org/10.1071/py07006.
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To identify secular change in Australian suicide mortality over the period 1907-1998 and to seek possible explanations, a descriptive epidemiological study was conducted. Deaths due to suicide from 1907 to 1998 were identified according to the ICD-9. Trends in overall annual suicide mortality rates for all causes and individual causes were examined using the three-year moving average method, standardised by age and sex. Secular trends for mortality over the study period were examined in various age groups, using linear regression to test the slope. The results indicated that there has been a decline in overall age and sex standardised mortality from suicide over the study period. The death rate dropped from 15.2 per 100,000 in the early century to 13.9 per 100,000 in late century. Despite the overall decline, the female suicide mortality rates increased over the study period. Male suicide mortality rates were significantly higher than female rates over the study period (P<0.0001). Increased suicide rates were observed in the 15-24 and 25-44 year old age groups for both males and females. The group of 65+ year old females also had increased rates. Decreased rates were observed in both the male and female 45-64 year old age group and in the 65+ year old male age group. The three most common suicide methods used by males in 1907 were guns, poisoning and hanging, while for females they were drowning, hanging and poisoning. In 1998 they were changed to hanging, gas and guns for males and hanging, gas and drowning and poisoning (equally third) for females. These trends can be attributed to numerous factors such as economic crisis, world wars, the availability of suicide methods, a person's gender.
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Steinberg, Swen. "Werte in Betrieb?" Jahrbuch für Wirtschaftsgeschichte / Economic History Yearbook 61, no. 1 (June 25, 2020): 89–110. http://dx.doi.org/10.1515/jbwg-2020-0005.
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AbstractThe article focuses on the connection between individual Christian religiosity, the patriarchal derivations for ideas of corporate order and the reaction to the labour or sales market using the example of the Saxon-Protestant pulp and paper enterprise Kübler & Niethammer. It shows that in late 19th and early 20th century, religion could be understood in a functional way in entrepreneurial contexts and therefore used flexibly: religious practices formulated as expectations by Christian entrepreneurs could develop into negotiating spaces between the workforce and the market. The latter is analysed in more detail using the example of work on Sundays. At the same time, this article points to the potential of studying industrialised rural regions, in which the connection between religion, business and the market still played a role in the first half of the 20th century – and probably beyond.
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Ubaidillah. "Kolaborasi Agama dan Adat: Studi Sesi Belarak pada Pernikahan di Mersam, Batang Hari, Jambi." Tsaqofah 20, no. 2 (December 31, 2022): 19–34. http://dx.doi.org/10.32678/tsaqofah.v20i2.6723.
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The relationship between Islam and local customs take place dynamically along with the increasing public understanding of Islam and culture. This paper explores the development of Islam in the second half of the 20th century in Mersam which left some animistic customs behind. However, there are also traditions that are maintained, one of which is the tradition of belarak at the wedding session. This article describes the collaboration of religion and customs at a belarak session containing Hindu, animist and Islamic culture at a wedding ceremony in Mersam, Batang Hari, Jambi. Especially after the massive Islamization process in the second half of the 20th century. This article uses Peter Burger's social construction to answer why during the berak session, cultures other than Islam can survive. The people of Mersam figure out the way to keep the custom without contradicted to seloka Adat Bersendi Syarak, Syarak Bersendi Kitabullah, which is with collaborate between adat and religion. The collaboration between custom and religion keeps the belarak tradition alive by eliminating the mushrik elements from the tradition.
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CIOCANU, Sergius. "Lipovan wooden church in Chisinau (17th-20th centuries)." Arta 31, no. 1 (September 2022): 120–23. http://dx.doi.org/10.52603/arta.2022.31-1.17.
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The documents attest the presence in the city of Chisinau of the Lipovans (Russian Old Orthodox Believers) at the end of the 18th century. In the 18th century, the Chisinau’s Lipovans had their own wooden church, located at the south of the central market square of the city. It was seriously damaged by the fire which engulfed Chisinau during the military operations of 1788. Later, the wooden church was rebuilt in the same place. After the annexation of the eastern part of the Principality of Moldova by the Russian Empire, the Lipovan community was subjected to significant persecution by the tsarist authorities regarding to abridge freedom of their religion. This policy also had repercussion on the Lipovan church. During the 19th and 20th centuries, the church underwent several alterations and repairs that changed its appearance. In the middle of the 20th century, by the decision of the Soviet city authorities, this valuable object of the historical and cultural identity of the city of Chisinau was demolished.
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Kristensen, William Brede. "THE МEANING OF RELIGION." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2021): 94–116. http://dx.doi.org/10.28995/2658-4158-2021-4-94-116.
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W.B. Kristensen (1867–1953) is the prominent scholar of the 20th century famous for his works on history and phenomenology of religion, the representative of the Dutch phenomenological school. He saw the task of phenomenology of religion in the systematization of historical phenomena, as well as in the ordering and comprehension of the historical material, which by that time was abundantly collected by the empirical sciences of religion. The present publication offers translation of significant fragments from his book “The Meaning of Religion” posthumously published in 1960. Those are the second and third parts of “General Introduction” where Kristensen discusses important methodological foundations of his conception, as well as the first chapter of the Part I (“Introduction to Cosmology”) dedicated to religious conceptions of cosmic order in ancient religions.
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Clarke, Hamish G., Peter L. Smith, and Andrew J. Pitman. "Regional signatures of future fire weather over eastern Australia from global climate models." International Journal of Wildland Fire 20, no. 4 (2011): 550. http://dx.doi.org/10.1071/wf10070.
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Skill-selected global climate models were used to explore the effect of future climate change on regional bushfire weather in eastern Australia. Daily Forest Fire Danger Index (FFDI) was calculated in four regions of differing rainfall seasonality for the 20th century, 2050 and 2100 using the A2 scenario from the Special Report on Emissions Scenarios. Projected changes in FFDI vary along a latitudinal gradient. In summer rainfall-dominated tropical north-east Australia, mean and extreme FFDI are projected to decrease or remain close to 20th century levels. In the uniform and winter rainfall regions, which occupy south-east continental Australia, FFDI is projected to increase strongly by 2100. Projections fall between these two extremes for the summer rainfall region, which lies between the uniform and summer tropical rainfall zones. Based on these changes in fire weather, the fire season is projected to start earlier in the uniform and winter rainfall regions, potentially leading to a longer overall fire season.
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Aidaraliev, Amantur. "The Religion Faith of the Kyrgyzs." Technium Social Sciences Journal 16 (February 10, 2021): 631–41. http://dx.doi.org/10.47577/tssj.v16i1.2530.
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Kyrgyzstan is a multi-ethnic and multi-faith society. This study highlights the role of religion in the development of Kyrgyz society in the XXth Century and the revival of it in the XXIst Century. In former USSR (Soviet Union) countries, these periods called “pre-Soviet era”, “Soviet-era” and “post-Soviet era”. The whole period during which the Kyrgyzs was exposed to Islam and adopted the faith divided into the following stages: i) from 9th to 14th centuries, ii) from 15th century to the second half of the 18th century, iii) from the end of the 18th century to the beginning of the 20th century, iv) from 1918 to 1991 (Soviet-era, atheism period), v) from 31 August 1991 (the date of the Independence Day and the collapse of the Soviet Era) to 2000, vi) from 2000 to present (Revival of Islam and other sects). The study discusses the development of islam in Kyrgyzstan at the above periods. Also, the development of post-Soviet democratic reforms in the Kyrgyz Republic has enabled the provision of many Islamic literatures, basic human rights, including the right to religious freedom. A democratic and open atmosphere in post-Soviet time had increased faith of true believers, however, is also attracted all kinds of non-traditional religious sects and groups. Thus, religion policy is used for various strategic and ideological dimensions and the role of religion in politics and in the life of society must be considered as one of the most important topic.
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Mina, Hao. "Feminism Is Still Relevant in Australia." Studies in Social Science Research 2, no. 3 (July 15, 2021): p26. http://dx.doi.org/10.22158/sssr.v2n3p26.
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Feminist movements had been pervasive in the 20th century. It helped women to earn civil rights globally, welcomed by most civilized citizens. Then in the 21st century, it seems to have no reason to exist since there are no apparently observable and unpleasant unequal treatments towards women. Feminism, hence, is regarded as a word of the past by some people. Nevertheless, it is not the fact. By studying the situation in Australia, women in this nation have become the study object. Working opportunities in politics and business have been counted, combined with the study of relevant government policies towards different gender. The male’s changing attitude towards female in gender role has also exposed the socialization process in Australia. Through close scrutiny, it is found that feminism is still very much relevant in Australia.
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Lane, L. A., J. F. Ayres, and J. V. Lovett. "A review of the introduction and use of white clover (Trifolium repens L.) in Australia —significance for breeding objectives." Australian Journal of Experimental Agriculture 37, no. 7 (1997): 831. http://dx.doi.org/10.1071/ea97044.
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Summary. White clover was introduced to Australia with the early European settlers in the late 18th century and is now the most valuable pasture legume in high rainfall temperate regions of Australia. Through a process of ingress and naturalising in conjunction with pastoral expansion during the 19th century and widespread pasture improvement in the 20th century, white clover now occupies 6 million hectares in Australia and is of major significance for the sheep, beef cattle and dairy industries. This paper describes these historical influences on formation of the white clover zone in Australia and the continuing requirement for better adapted cultivars in key agro-geographic regions, with particular close reference to the northern tablelands of New South Wales—the most extensive dryland region. These considerations provide a basis for defining breeding objectives for white clover improvement in Australia.
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Jeffries, Bayyinah S. "Black Religion and Black Power: The Nation of Islam’s Internationalism." Genealogy 3, no. 3 (June 29, 2019): 34. http://dx.doi.org/10.3390/genealogy3030034.
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The Nation of Islam’s influence has extended beyond the United States. This Black American Muslim movement has used the intersection of race and religion to construct a blueprint of liberation that has bonded people of African descent throughout the Diaspora. Their transnational dimensions and ideas of freedom, justice and equality have worked to challenge global white imperialism and white supremacy throughout the 20th century and beyond.
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Isra Sarwar, Muhammad Shamshad, and Farooq Arshad. "Crisis of Identity in 20th Century: The Case of the Sikhs in India." PERENNIAL JOURNAL OF HISTORY 3, no. 2 (December 20, 2022): 280–97. http://dx.doi.org/10.52700/pjh.v3i2.123.
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Punjab has been in turmoil since the partition of British India and now its predicament is the outcome of blend of factors. These factors may include mixing of religion with politics, central machination, vote-bank polities and obvious economic grievances. In the post-partition period, the Sikhs demanded affirmative discrimination largely based on colonial heritage job and regional autonomy. They started using ethnic symbols like history, geography, culture and land to gain sympathies of the masses and to attain greater political autonomy and economic benefits. Unfortunately, the Congress considered their struggle for identity disturbing for the secular outlook of India and put this social issue into the conceptual framework of communal politics and aligned it with Sikh tradition. The situation was politically engineered by Congress through mixing religion with politics and it took decisive actions following the divide and rule policy and extracted electoral benefits out of it. The militant operations against fellow the Sikh citizens and manipulated actions radicalized the society which created social unrest and urged the Sikhs to demand a separate state. This article has highlighted the Sikh political struggle for the
recognition of their separate identity and demand for Khalistan. The critically analyzed historical study is based on qualitative methods by using secondary sources.
Punjab has been in turmoil since the partition of British India and now its predicament is the outcome of blend of factors. These factors may include mixing of religion with politics, central machination, vote-bank polities and obvious economic grievances. In the post-partition period, the Sikhs demanded affirmative discrimination largely based on colonial heritage job and regional autonomy. They started using ethnic symbols like history, geography, culture and land to gain sympathies of the masses and to attain greater political autonomy and economic benefits. Unfortunately, the Congress considered their struggle for identity disturbing for the secular outlook of India and put this social issue into the conceptual framework of communal politics and aligned it with Sikh tradition. The situation was politically engineered by Congress through mixing religion with politics and it took decisive actions following the divide and rule policy and extracted electoral benefits out of it. The militant operations against fellow the Sikh citizens and manipulated actions radicalized the society which created social unrest and urged the Sikhs to demand a separate state. This article has highlighted the Sikh political struggle for the recognition of their separate identity and demand for Khalistan. The critically analyzed historical study is based on qualitative methods by using secondary sources.
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Rakow, Katja. "Of Bogeymen and The Promises of The Past or How to Construct a Uniform Identity : A Response to Markus Davidsen." NTT Journal for Theology and the Study of Religion 74, no. 3 (July 1, 2020): 253–62. http://dx.doi.org/10.5117/ntt2020.3.004.rako.
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Abstract The response to Markus Altena Davidsen’s article ‘Theo van Baaren’s Systematic Science of Religion Revisited: The Current Crisis in Dutch Study of Religion and a Way Out’ analyses the image of anthropology depicted in the article. It delineates the role anthropology plays in formulating Davidsen’s vision for a new disciplinary identity and research agenda of a ‘science of religion’. The response further questions if reanimating a research program from the mid-20th century is indeed the way forward for the discipline. The last part will discuss different views of comparison and its role in research on religion at large.
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Drewes, G. W. J., Taufik Abdullah, Th End, T. Valentino Sitoy, R. Hagesteijn, David G. Marr, R. Hagesteijn, et al. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 143, no. 4 (1987): 555–613. http://dx.doi.org/10.1163/22134379-90003324.
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- G.W.J. Drewes, Taufik Abdullah, Islam and society in Southeast Asia, Institute of Southeast Asian studies, Singapore, 1986, XII and 348 pp., Sharon Siddique (eds.) - Th. van den End, T.Valentino Sitoy, A history of Christianity in the Philippines. The initial encounter , Vol. I, Quezon City (Philippines): New day publishers, 1985. - R. Hagesteijn, David G. Marr, Southeast Asia in the 9th to 14th centuries, Singapore: Institute of Southeast Asian studies and the research school of Pacific studies of the Australian National University, 1986, 416 pp., A.C. Milner (eds.) - R. Hagesteijn, Constance M. Wilson, The Burma-Thai frontier over sixteen decades - Three descriptive documents, Ohio University monographs in international studies, Southeast Asia series No. 70, 1985,120 pp., Lucien M. Hanks (eds.) - Barbara Harrisson, John S. Guy, Oriental trade ceramics in South-east Asia, ninth to sixteenth century, Oxford University Press, Singapore, 1986. [Revised, updated version of an exhibition catalogue issued in Australia in 1980, in the enlarged format of the Oxford in Asia studies of ceramic series.] 161 pp. with figs. and maps, 197 catalogue ills., numerous thereof in colour, extensive bibliography, chronol. tables, glossary, index. - V.J.H. Houben, G.D. Larson, Prelude to revolution. Palaces and politics in Surakarta, 1912-1942. VKI 124, Dordrecht/Providence: Foris publications 1987. - Marijke J. Klokke, Stephanie Morgan, Aesthetic tradition and cultural transition in Java and Bali. University of Wisconsin, Center for Southeast Asian studies, Monograph 2, 1984., Laurie Jo Sears (eds.) - Liaw Yock Fang, Mohamad Jajuli, The undang-undang; A mid-eighteenth century law text, Center for South-East Asian studies, University of Kent at Canterbury, Occasional paper No. 6, 1986, VIII + 104 + 16 pp. - S.D.G. de Lima, A.B. Adam, The vernacular press and the emergence of modern Indonesian consciousness (1855-1913), unpublished Ph. D. thesis, School of Oriental and African studies, University of London, 1984, 366 pp. - J. Thomas Lindblad, K.M. Robinson, Stepchildren of progress; The political economy of development in an Indonesian mining town, Albany: State University of New York Press, 1986, xv + 315 pp. - Pauline Lunsingh Scheurleer, J.E. van Lohuizen-de Leeuw, Indo-Javanese Metalwork, Linden-Museum, Stuttgart, Staatliches Museum für Völkerkunde, 1984, 218 pp. - H.M.J. Maier, V. Matheson, Perceptions of the Haj; Five Malay texts, Singapore: Institute of Southeast Asian studies (Research notes and discussions paper no. 46), 1984; 63 pp., A.C. Milner (eds.) - Wolfgang Marschall, Sandra A. Niessen, Motifs of life in Toba Batak texts and textiles, Verhandelingen KITLV 110. Dordrecht/Cinnaminson: Foris publications, 1985. VIII + 249 pp., 60 ills. - Peter Meel, Ben Scholtens, Opkomende arbeidersbeweging in Suriname. Doedel, Liesdek, De Sanders, De kom en de werklozenonrust 1931-1933, Nijmegen: Transculturele Uitgeverij Masusa, 1986, 224 pp. - Anke Niehof, Patrick Guinness, Harmony and hierarchy in a Javanese kampung, Asian Studies Association of Australia, Singapore: Oxford University Press, 1986, 191 pp. - C.H.M. Nooy-Palm, Toby Alice Volkman, Feasts of honor; Ritual and change in the Toraja Highlands, Urbana and Chicago: University of Illinois Press, Illinois Studies in Anthropology no. 16, 1985, IX + 217 pp., 2 maps, black and white photographs. - Gert J. Oostindie, Jean Louis Poulalion, Le Surinam; Des origines à l’indépendance. La Chapelle Monligeon, s.n., 1986, 93 pp. - Harry A. Poeze, Bob Hering, The PKI’s aborted revolt: Some selected documents, Townsville: James Cook University of North Queensland. (Occasional Paper 17.) IV + 100 pp. - Harry A. Poeze, Biografisch woordenboek van het socialisme en de arbeidersbeweging in Nederland; Deel I, Amsterdam: Stichting tot Beheer van Materialen op het Gebied van de Sociale Geschiedenis IISG, 1986. XXIV + 184 pp. - S. Pompe, Philipus M. Hadjon, Perlindungan hukum bagi rakyat di Indonesia, Ph.D thesis Airlangga University, Surabaya: Airlangga University Press, 1985, xviii + 308 pp. - J.M.C. Pragt, Volker Moeller, Javanische bronzen, Staatliche Museen Preussischer Kulturbesitz, Museum für Indische Kunst, Berlin, 1985. Bilderheft 51. 62 pp., ill. - J.J. Ras, Friedrich Seltmann, Die Kalang. Eine Volksgruppe auf Java und ihre Stamm-Myth. Ein beitrag zur kulturgeschichte Javas, Stuttgart: Franz Steiner Verlag Wiesbaden GmbH, 1987, 430 pp. - R. Roolvink, Russell Jones, Hikayat Sultan Ibrahim ibn Adham, Berkeley: Center for South and Southeast Asia Studies, University of California, Monograph Series no. 57, 1985. ix, 332 pp. - R. Roolvink, Russell Jones, Hikayat Sultan Ibrahim, Dordrecht/Cinnaminson: Foris, KITLV, Bibliotheca Indonesica vol. 24, 1983. 75 pp. - Wim Rutgers, Harry Theirlynck, Van Maria tot Rosy: Over Antilliaanse literatuur, Antillen Working Papers 11, Caraïbische Afdeling, Koninklijk Instituut voor Taal-, Land- en Volkenkunde, Leiden, 1986, 107 pp. - C. Salmon, John R. Clammer, ‘Studies in Chinese folk religion in Singapore and Malaysia’, Contributions to Southeast Asian Ethnography no. 2, Singapore, August 1983, 178 pp. - C. Salmon, Ingo Wandelt, Wihara Kencana - Zur chinesischen Heilkunde in Jakarta, unter Mitarbeit bei der Feldforschung und Texttranskription von Hwie-Ing Harsono [The Wihara Kencana and Chinese Therapeutics in Jakarta, with the cooperation of Hwie-Ing Harsono for the fieldwork and text transcriptions], Kölner ethopgraphische Studien Bd. 10, Berlin: Dietrich Reimer Verlag, 1985, 155 pp., 1 plate. - Mathieu Schoffeleers, 100 jaar fraters op de Nederlandse Antillen, Zutphen: De Walburg Pers, 1986, 191 pp. - Mathieu Schoffeleers, Jules de Palm, Kinderen van de fraters, Amsterdam: De Bezige Bij, 1986, 199 pp. - Henk Schulte Nordholt, H. von Saher, Emanuel Rodenburg, of wat er op het eiland Bali geschiedde toen de eerste Nederlanders daar in 1597 voet aan wal zetten. De Walburg Pers, Zutphen, 1986, 104 pp., 13 ills. and map. - G.J. Schutte, W.Ph. Coolhaas, Generale missiven van Gouverneurs-Generaal en Raden aan Heren XVII der Verenigde Oostindische Compagnie, VIII: 1725-1729, Rijks Geschiedkundige Publicatiën, Grote Serie 193, ‘s-Gravenhage, 1985, 275 pp. - H. Steinhauer, Jeff Siegel, Language contact in a plantation environment. A sociolinguistic history of Fiji, Cambridge: Cambridge University Press, 1987, xiv + 305 pp. [Studies in the social and cultural foundations of language 5.] - H. Steinhauer, L.E. Visser, Sahu-Indonesian-English Dictionary and Sahu grammar sketch, Verhandelingen van het KITLV 126, Dordrecht: Foris Publications, 1987, xiv + 258 pp., C.L. Voorhoeve (eds.) - Taufik Abdullah, H.A.J. Klooster, Indonesiërs schrijven hun geschiedenis: De ontwikkeling van de Indonesische geschiedbeoefening in theorie en praktijk, 1900-1980, Verhandelingen KITLV 113, Dordrecht/Cinnaminson: Foris Publications, 1985, Bibl., Index, 264 pp. - Maarten van der Wee, Jan Breman, Control of land and labour in colonial Java: A case study of agrarian crisis and reform in the region of Ceribon during the first decades of the 20th century, Verhandelingen of the Royal Institute of Linguistics and Anthropology, Leiden, No. 101, Dordrecht: Foris Publications, 1983. xi + 159 pp.
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Garton, Stephen, and Margaret E. McCallum. "Workers' Welfare: Labour and the Welfare State in 20th-Century Australia and Canada." Labour / Le Travail 38 (1996): 116. http://dx.doi.org/10.2307/25144094.
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Harris, Patricia. "From relief to mutual obligation: welfare rationalities and unemployment in 20th-century Australia." Journal of Sociology 37, no. 1 (March 2001): 5–26. http://dx.doi.org/10.1177/144078301128756175.
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Garton, Stephen, and Margaret E. McCallum. "Workers' Welfare: Labour and the Welfare State in 20th-Century Australia and Canada." Labour History, no. 71 (1996): 116. http://dx.doi.org/10.2307/27516451.
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MacWilliams, Mark. "Manufacturing Shintō as a “World Religion”." Journal of Religion in Japan 6, no. 3 (June 17, 2018): 171–207. http://dx.doi.org/10.1163/22118349-00603005.
Full textAbstract:
Abstract How is Shintō presented in Anglo-American world religions textbooks? While not included in the earliest of such survey courses, it regularly appears in such texts from the early 20th century to the present. Why is Shintō included as one of “great” or “world” religions given how greatly it differs from the likes of Christianity and Islam? Textbook authors include Shintō by constructing an image of it that reflects their own model of world religions, an image that is also based on the “Shintō” that Meiji Japanese officials and scholars invented for their own political-ideological purposes. The standard portrayal of Shintō in Western textbooks has remained more or less the same for a century: It is described as (1) an archaic religion; (2) centered on Japanese imperial mythology; (3) nature worship; (4) apolitical, emphasizing personal piety at shrines. While the most recent editions have tried to incorporate new scholarship in their portrayal, they still rely a world religions model of Shintō that is seriously misleading, failing to adequately present Shintō’s complexities as a tradition.
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Syahnan, Mhd, Asrul Asrul, and Ja'far Ja'far. "Intellectual Network of Mandailing and Haramayn Muslim Scholars in the Mid-19th and Early 20th Century." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 9, no. 2 (December 1, 2019): 257–81. http://dx.doi.org/10.15642/teosofi.2019.9.2.257-281.
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This paper is an attempt to study the scholars’ network of Mandailing Ulama with those of Haramayn in the mid-19th and early 20th century. Employing the content analysis method the research finds that the Mandailing scholars had made an intellectual encounter with the scholars in Haramayn, even some of the established networks with Egyptian and Indian scholars. The Mandailing scholars connote those who ethnically originated from Mandailing clan and data reveals that Mandailing scholars come from the residencies of Tapanuli and East Sumatera, both of which are parts of the modern era North Sumatera province. This not to deny that some of the Mandailing scholars were also born in Makkah. From the aspect of the duration of the study, some scholars studied religion intensively and settled in Makkah, while others only learned the Islamic religion by meeting the scholars of Makkah only during the Hajj period. The last group of scholars only studied religion intensely in Nusantara, but while performing hajj they met the scholars and learned religion in very limited time. Mandailing scholars studied Islamic sciences, especially Quranic exegeses, hadīth, and Sufism to a number of such scholars from Arab and Nusantara as Ahmad Khatib al-Minangkabawi, ‘Abd al-Qadir b. Shabir al-Mandili (Nasution) and Hasan Masysyath. Ideologically, they studied Islamic sciences in the context of the Sunnī school of thought, especially Ash‘arīyah and Shāfi‘īyah. This study then fills the gap of the study of other researchers about the Nusantara Ulama Network with Middle Eastern scholars.
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Jonathan, Andreas. "Religious Identity and National Conflict in the 20th Century Indonesia." DINIKA : Academic Journal of Islamic Studies 2, no. 3 (December 30, 2017): 303. http://dx.doi.org/10.22515/dinika.v2i3.155.
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This study attempts to discuss on how religious identities contribute to or was in conflict with the emerging national identities, with focusing issue on the struggle of Islam in its relation to Indonesian identity as a multi-religious nation and Pancasila state. Based on the critical analysis from the various literature, the result of the study showed that Islam did both contribute and was in conflict with the Indonesian national identity. The Islamist fights for the Islamic state, the nationalist defends Pancasila state. As long as Islam is the majority in Indonesia and as long as there is diversity in Islam, especially in the interpretation of Islam and the state, Indonesian national identity will always be in conflict between Pancasila state and Islamic state. Even though, the role of religion in society and nation change is very significant. The Islamist is always there, although it is not always permanent in certain organizations. In the past, NU and Muhammadiyah were considered as Islamist, but today they are nationalist. At the same time, new Islamist organizations and parties emerge to continue their Islamist spirit. Keywords: Islam, Religious identity, Pancasila,
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Lee, Chang Yick. "Genealogy of Superstition: Religion, Science, and Superstition in the Early 20th Century Korean Society." Critical Review of Religion and Culture 37 (March 31, 2020): 218–84. http://dx.doi.org/10.36429/crrc.37.7.
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Shirazi. "The Veiling Issue in 20th Century Iran in Fashion and Society, Religion, and Government." Religions 10, no. 8 (August 1, 2019): 461. http://dx.doi.org/10.3390/rel10080461.
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This essay focuses on the Iranian woman’s veil from various perspectives including cultural, social, religious, aesthetic, as well as political to better understand this object of clothing with multiple interpretive meanings. The veil and veiling are uniquely imbued with layers of meanings serving multiple agendas. Sometimes the function of veiling is contradictory in that it can serve equally opposing political agendas.
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Skinner, Jonathan. "Interning the Serpent: Witchcraft, Religion and the Law on Montserrat in the 20th Century." History and Anthropology 16, no. 2 (June 2005): 143–65. http://dx.doi.org/10.1080/02757200500116139.
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Weismann, Itzchak. "THE POLITICS OF POPULAR RELIGION: SUFIS, SALAFIS, AND MUSLIM BROTHERS IN 20TH-CENTURY HAMAH." International Journal of Middle East Studies 37, no. 1 (February 2005): 39–58. http://dx.doi.org/10.1017/s002074380505004x.
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With the advent of the 20th century, Sufism found itself under increasing attack in many parts of the Muslim world. In previous centuries, mystical movements had played a prominent role in the struggle for the revival of Islam and occasionally, where governments were weak or nonexistent, also in actual resistance to European encroachment. In the wake of the increasing consolidation of the state and the spread of Western rationalism, however, Sufis came to be regarded as a major cause of the so-called decline of Islam and an obstacle to its adaptation. In the Arab world, this anti–Sufi feeling was generally associated with the Salafiyya trend. The Salafi call for a return to the example of the forefathers (al-salaf al-**sdotu**āli**hdotu**) amounted to a discrediting of latter-day tradition, which was described as cherishing mystical superstition as well as scholarly stagnation and political quietism. Under the burden of this critique, and as a response to the general expansion of education and literacy, Sufism has been forced to assimilate new ideas and to make room for a new form of organization; the populist Islamic association. These developments culminated in the establishment of the Society of the Muslim Brothers.