Relevant bibliographies by topics / Christians Bangladesh

Academic literature on the topic 'Christians Bangladesh'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Christians Bangladesh"

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SIRAJ, Md Sanwar. "Beyond Western Conservatives and Progressive Liberals: A Moderate Islamic View." International Journal of Chinese & Comparative Philosophy of Medicine 12, no. 2 (January 1, 2014): 135–39. http://dx.doi.org/10.24112/ijccpm.121577.

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LANGUAGE NOTE | Document text in EnglishProfessor David Solomon examines the cultural conflicts and conflicts in bioethics in the United States. Conservative Christians wish to establish a Western account of bioethics based on their religious view of dignity. In contrast, progressive liberals argue that bioethics should be based on pure reason or rational arguments, regardless of the features of any particular religion or culture. The aim of this commentary is to show that the cultural conflicts and divisions that afflict bioethical debate in Bangladesh are very similar to those in the United States. Moderate Muslims wish to maintain the core values of their Muslim culture and at the same time benefit from the modern development of science and technology. In contrast, progressive liberals, influenced by modern Western traditions, have sought to establish a moral philosophy based on secular reason in the Muslim country of Bangladesh. However, this individualist Western approach is at odds with the Muslim culture of Bangladesh, where non-individualist values are prevalent. In this commentary, it is also contended that the progressive liberals are unreasonably ambitious in attempting to establish universal bioethical norms for Muslim culture regardless of cultural differences.DOWNLOAD HISTORY | This article has been downloaded 46 times in Digital Commons before migrating into this platform.
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Sarker, Shahnaz, Bokul Hossain, and Rayhena Sarker. "Straddling the Boundary: The Case of Mahali Christians in Terms of their Socio-Cultural Adjustment, in Two Mahali Villages in Bangladesh." International Journal of Asian Social Science 8, no. 5 (April 16, 2018): 227–40. http://dx.doi.org/10.18488/journal.1.2018.85.227.240.

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In this study we selected a small ethnic group named Mahali living in the villages Pachandar and Mondumala of Barind track at Rajshahi in the north-western part of Bangladesh along with the mainstream individuals. Those two villages are entirely occupied by homogenous people of Mahali who practice their traditional lifestyle accompanied by Christianity. In this context, we have tried to explore the religious syncretism of the Mahali Christians regarding their ethnic background, socio-economic status, power structure and their belief systems. We also identify the process of acculturation that took place among the Mahalis after Christianization and that resulted in a number of social changes through decades, thus turning the Mahali culture into a state of transition. In addition, we have also made some recommendations on this issue based on the findings having from the study
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Narayan, Swati. "Religion and Female–Male Ratios in India." Indian Journal of Human Development 12, no. 3 (December 2018): 441–52. http://dx.doi.org/10.1177/0973703018813799.

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The 2011 Indian census affirms that child sex ratios of Muslims and Christians (as Abrahamic religions) are “normal”, but those of Hindus, Sikhs, Jains and Buddhists (as Dharmic religions of Indian origin) are below par, due to increasing sex-selective abortion. One probable explanation could be that the scriptures of Abrahamic religions—especially the Quran—explicitly forbid female infanticide, a practice common in Pagan Arabia in the Middle Ages. Therefore, most of India’s neighbours, including Muslim-dominated Pakistan and Bangladesh, have normal child sex ratios and the epicentre of the problem of low child sex ratios in South Asia is now largely concentrated in India. Historical census data also suggests that this acute gender bias is perhaps a recent phenomenon as before the widespread usage of ultrasound technology for sex determination; sex ratios of Hindus were in fact better than Muslims in India.
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Sharmin, Saida, Kazi Shafiqul Halim, Zobayed Sultan, and Kazi Mahbubul Haque. "Screening for Autistic Spectrum Disorders by Using ESAT Questionnaire: A Study Done in the Urban Settings of Bangladesh." Community Based Medical Journal 10, no. 1 (January 10, 2022): 37–42. http://dx.doi.org/10.3329/cbmj.v10i1.58643.

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The Early Screening of Autistic Trait Questionnaire (ESAT) is a tool for detecting the early signs of ASD – as developed by Dietz and colleagues in 2006 as a primary ASD screening checklist (of 14 questions checklist). This is a tested and reliable tool to diagnose early signs of autism in children. The aim of the present study is to determine the prevalence of autistic spectrum disorder by early detection method using the ESAT tool and see its correlation with age difference. This cross-sectional study was conducted between January and December of 2016, in 47 schools of Uttara, Ashulia, Nikujo Area of Dhaka City Corporation and Tongi Area of Gazipur City Corporation under Dhaka Division. A total of 1000 children aged 3-5 years were recruited in the study. The research instrument was a semi-structured questionnaire based on ESAT tool. The mean age of the participants was 4.22±0.709 years or (50.4±8.504) months. The age group 3, 4 and 5 years had 167(16.7%), 451(45.1%) and 382(38.2%) respondents respectively. Of them, a total of 517 were males (51.7%) and 483 were females (48.3%). Most of the respondents were Muslims 966(96.6%), rest are Hindus 32(3.2%) and Christians 2(0.2%). Our study revealed a prevalence of early signs of autism in 2.6% cases (26 in 1000). Among children with ASD, absence of some of those signs (like interest in different sorts of objects; expressed feeling, crying/calling when left alone, liked to be cuddled, spoke a few words or utter various words, and pretending to make a cup of tea using a toy cup and teapot) were related to age difference; the results were statistically significant (P<0.05). CBMJ 2021 January: vol. 10 no. 01 P: 37-42
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Khan, MHA, MAA Polan, A. Nahar, and MM Raihan. "Factors Related To Dental Caries Among The Patients Attending At The Outpatient Department (OPD) Of Dhaka Dental College And Hospital." Bangladesh Journal of Dental Research & Education 3, no. 1 (October 14, 2013): 16–20. http://dx.doi.org/10.3329/bjdre.v3i1.16590.

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Dental caries is one of the most common health problem in the dental practices in both developed and developing countries including Bangladesh. The overall influence of dental caries on the general health of the community is harmful. The main objective of the study was to assess the factors related to dental caries among the patients attending at the Outpatient Department (OPD) of Dhaka Dental College and Hospital. The study was carried out during the month of January to June, 2002. Data were collected by the researcher himself with a pretested structured interview schedule from 167 patients selected by systematic random sampling procedure. The study showed that (29.3%) patients were in the age group of 21-30 years. Their mean age was 30.04 years, SD was ±14.60 and age range was 12-72 years. Among the patients, 55.1% were males and 44.9% were females. 76.6% patients were Muslims, 15.6% were Hindus, and only 7.8% were Christians. Regarding the educational level, the maximum (63%) were below HSC education level, only 37% were HSC and above. The patients having more than four affected teeth, maximum (34.3%) were from illiterate mothers. Patients having mother's education HSC and above were nil in this group. The rates of dental caries were high among those who consumed excess sweets and who did not maintain oral hygiene adequately. Majority of the patients knew how dental caries occur and maximum of them thought that dental caries is a preventable disease. The above study showed that no age and sex is without problem. The ignorance, illiteracy, low family income, inadequate practice of oral hygiene, consumption of excess sweets etc. are the major contributory factors for the occurrence of dental caries. As dental caries is a multifactorial preventable disease, proper preventative measures including health education programme should be intensified to minimize the disease. Further study is also needed to assess the status of the problem and to find out the factors related to the disease. DOI: http://dx.doi.org/10.3329/bjdre.v3i1.16590 Bangladesh Journal of Dental Research & Education Vol.3(1) 2013: 16-20 Dental caries is one of the most common health problem in the dental practices in both developed and developing countries including Bangladesh. The overall influence of dental caries on the general health of the community is harmful. The main objective of the study was to assess the factors related to dental caries among the patients attending at the Outpatient Department (OPD) of Dhaka Dental College and Hospital. The study was carried out during the month of January to June, 2002. Data were collected by the researcher himself with a pretested structured interview schedule from 167 patients selected by systematic random sampling procedure. The study showed that (29.3%) patients were in the age group of 21-30 years. Their mean age was 30.04 years, SD was ±14.60 and age range was 12-72 years. Among the patients, 55.1% were males and 44.9% were females. 76.6% patients were Muslims, 15.6% were Hindus, and only 7.8% were Christians. Regarding the educational level, the maximum (63%) were below HSC education level, only 37% were HSC and above. The patients having more than four affected teeth, maximum (34.3%) were from illiterate mothers. Patients having mother's education HSC and above were nil in this group. The rates of dental caries were high among those who consumed excess sweets and who did not maintain oral hygiene adequately. Majority of the patients knew how dental caries occur and maximum of them thought that dental caries is a preventable disease. The above study showed that no age and sex is without problem. The ignorance, illiteracy, low family income, inadequate practice of oral hygiene, consumption of excess sweets etc. are the major contributory factors for the occurrence of dental caries. As dental caries is a multifactorial preventable disease, proper preventative measures including health education programme should be intensified to minimize the disease. Further study is also needed to assess the status of the problem and to find out the factors related to the disease.
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Ramesh Kumar. "Myanmar's Geopolitical Location and India's Role: In the Changing Global Scenario." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 8 (August 31, 2022): 48–51. http://dx.doi.org/10.53573/rhimrj.2022.v09i08.009.

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Myanmar (formerly known as Burma) is a small and important country in South East Asia. Whose borders are with India, Bangladesh, China, Thailand and Laos. Its area is 6.76 sq km and the population is 5.4 crores as per 2019 figures. In which Buddhist followers (90 percent), Christians (04 percent), Muslims (04 percent), Hindus (01 percent) and others (01 percent). The main rivers here are Irrawaddy, Sanween and Mekong. Whose delta is famous for agricultural crops especially rice. Shan Plateau is an important source of minerals here. Myanmar is also very rich in natural gas, but due to political upheaval and internal unrest, military intervention, this area has been adversely affected. Due to which Myanmar has not been able to progress as expected. Abstract in Hindi Language: म्यांमार (पूर्व नाम वर्मा) जोकि दक्षिण पूर्व एशिया का एक छोटा एवं महत्वपूर्ण देश है। जिसकी सीमाएँ भारत, बांगलादेश, चीन थाईलैण्ड तथा लाओस से लगती हंै। इसका क्षेत्रफल 6.76 वर्ग किमी हंै तथा जनसंख्या 2019 के आंकड़ों के अनुसार 5.4 करोड़ हैं। जिसमें बौद्ध अनुयायी (90 प्रतिशत), ईसाई (4 प्रतिशत), मुस्लिम (04 प्रतिशत), हिन्दू (01 प्रतिशत) तथा अन्य (01 प्रतिशत) हैं। यहाँ की मुख्य नदियां इरावदी, सानवीन तथा मेकांग हैं। जिनके डेल्टा कृषि फसलों विशेषकर चावल हेतु प्रसिद्ध है। शान का पठार यहाँ के खनिजों का महत्वपूर्ण स्त्रोत हंै। प्राकृतिक गैस की दृष्टि से भी म्यामांर काफी समृद्ध है लेकिन राजनीतिक उठा पटक व आन्तरिक अशान्ति, सैन्य हस्तक्षेप के करण यह क्षेत्र विपरीत रूप से काफी प्रभावित रहा है। जिसके कारण म्यांमार आशानुरूप प्रगति नहीं कर पाया है। Keywords: म्यामांर, भू-राजनीतिक, वैश्विक, भारत ।
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Farzana Islam, Nashid Tabassum Khan, Sohel Mahmud, Farhana Shahid, Mahbub Alam Mondal, and Shanjida Munmun. "Road traffic accidents, the leading cause of death: A retrospective study." Z H Sikder Women’s Medical College Journal 3, Number 2 (June 1, 2021): 26–29. http://dx.doi.org/10.47648/zhswmcj.2021.v0302.06.

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Road traffic accidents (RTAs) has spiked over the past few years and has become a major public health concern in Bangladesh. Globally, RTA causes 1.35 million deaths annually. The consequences of road traffic accident not only affect the victim’s physical, psychological and financial hardship, but also has fatal impact on the functioning of the whole family. The objective of this study was to evaluate the present situation of RTA in Dhaka city, to find out the pattern of injuries, to identify the causes, frequency, socio- demographic characteristics of the victims and to identify the measures to minimize the incidence of RTAs. This retrospective study was conducted in the department of Forensic Medicine & Toxicology of Dhaka Medical College during January 2019 to December 2019. A total of 154 medico-legal cases of road traffic accidents were brought to the mortuary of Dhaka Medical College from 23 police stations and 1 railway Thana. Data was collected from inquest report, Challan and postmortem reports from the department of Forensic Medicine and Toxicology, Dhaka Medical College. This study shows that a total of 154 post mortems of RTA cases were conducted at DMC morgue during January 2019 to December 2019. Greater number of the accidents occurred during June 28 (18.18%) and August 25 (16.23%). Among the victims, 114 (74.03%) were male and 40 (25.97%)were female. Most of fatality was among the age group 22 to 27 years (48, 31.17%) followed by 28 to 33 years age group (32, 20.78%). By relidion, Muslims were 130 (84.41%), followed by Hindus (19, 12.34 %), and Christians (05, 3.25 %). Considering the injury patterns, all victims had multiple abrasion and bruise 154 (100%), fracture ribs 28 (18.18%), fracture hipbones 26(16.88 %), fracture skull bones 17 (11.04%), head injury 24 (15.58%) and intracranial haemorrhages 24 (15.58%). Road traffic accidents can be minimized by creating public awareness among all road users about traffic signals and traffic safety rules as far as private users of vehicles are concerned.
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Span, John. "Shared Presuppositions? The CAMEL Method and the Insider Movement." Unio Cum Christo 6, no. 1 (April 1, 2020): 29. http://dx.doi.org/10.35285/ucc6.1.2020.art2.

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This Article Explores Whether The CAMEL Method And The Insider Movement (IM) Paradigm Share Similar Philosophies, Approaches, And Underlying Presuppositions. After A Brief Overview Of The CAMEL Method And Its Contexts (twentieth-century Missions, The International Mission Board, And The Bangladeshi Context), I Will Discuss Four Themes Common To CAMEL And IM. We Will See That CAMEL And IM Share Similar Assumptions Yet With Different Outworkings. Both Seem To Share The Sentiment Of The Catholic Louis Massignon, Chief Architect Of Vatican II’s Approach To Non-Christian Religions: “Rather Than Destroy Islam, Might It Then Not Be Better To Expand It? … If A Moslem Followed His Soul’s Promptings To The End, He Would Come To Christ.” KEYWORDS: Camel Method, Insider Movement, mission, Islam, Bangladesh
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Siddika, Ayesha. "Religion and Development: Assessing the Contribution of the Faith Based Organizations in Bangladesh." International Journal of Management and Humanities 5, no. 5 (January 15, 2021): 21–25. http://dx.doi.org/10.35940/ijmh.e1221.015521.

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Religion has been playing a significant role in the socio-economic development of the society, more specifically of the under privileged people. Religion or Faith based NGOs are one of the pioneering agents of this kind of development. Though the contributions of such organizations; World Vision or Christian Aid for instances, have been evaluated in the Western academia, in Bangladesh the contributions of these Faith Based Organizations have been overlooked for a long time. FBOs have been working in Bangladesh on diverse issues from poverty reduction to health issues. This article in particular will critically assess the role of the Faith Based Organizations in Bangladesh. Apart from their positive contributions, an attempt has been shown to address few criticisms against them such as conversion and terrorist financing.
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Islam, Mir Md Nazrul, Dejun Wu, Muhammad Usman, and Muhammad Imran Nazir. "The impact of ceo's personal characteristics on corporate social responsibility: evidence from Bangladesh." Independent Journal of Management & Production 12, no. 1 (February 1, 2021): 032–53. http://dx.doi.org/10.14807/ijmp.v12i1.1237.

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Purpose: Advanced CSR research is still in the context of developed countries. Very limited research is available in the CSR system of developing countries such as Bangladesh. Specifically, this paper examines the impact of CEOs personal characteristics on CSR among the public listed company in Bangladesh.Theoretical Framework: This study also focuses on six firm characteristics firm size, profitability board size, firm leverage, sales and cash.Design/Methodology/Approach: Using ordinary least square (OLS) regression analysis on 100 public listed firms at Dhaka stock exchange (DSE) and Chittagong stock exchange (CSE) in Bangladesh.Originality/Value: this study provides new evidence on the relationship between CEO Characteristics and corporate social responsibility in Bangladesh.Findings: The results show that CEO's impressive positive and rationally significant, which means male is better than women, corporate strategy is better than women in their strategy. One of the most important reasons for education because education also results CEO business education positive and significant, which ultimately affects the organization. The Chief Executive Officer of the organization is an important part of religion and its religion, so that the religion of CEO is Islam and Christian, then he will have more impact on the social welfare organization. The variability of CEO's religion (Islam and Christian) is positive, which affects the company's social welfare, which ultimately increases the company's value.
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Dissertations / Theses on the topic "Christians Bangladesh"

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Thomas, Paul R. "Training materials for Muslim-background believers in Bangladesh." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Barton, Mukti. "Scripture as empowerment for liberation and justice : the experience of Christian and Muslim women in Bangladesh." Thesis, University of Bristol, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.389125.

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Sheheli, Shonia [Verfasser], Uwe Jens [Akademischer Betreuer] Nagel, Christine [Akademischer Betreuer] Bauhardt, and Jutta [Akademischer Betreuer] Werner. "Improving livelihood of rural women through income generating activities in Bangladesh / Shonia Sheheli. Gutachter: Uwe Jens Nagel ; Christine Bauhardt ; Jutta Werner." Berlin : Humboldt Universität zu Berlin, Landwirtschaftlich-Gärtnerische Fakultät, 2012. http://d-nb.info/102672466X/34.

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Huda, Fakir Azmal [Verfasser], Dieter [Akademischer Betreuer] Kirschke, Christian [Akademischer Betreuer] Franke, and Silke [Akademischer Betreuer] Hüttel. "Economic assessment of farm level climate change adaptation options : analytical approach and empirical study for the coastal area of Bangladesh / Fakir Azmal Huda. Gutachter: Dieter Kirschke ; Christian Franke ; Silke Hüttel." Berlin : Lebenswissenschaftliche Fakultät, 2015. http://d-nb.info/107554128X/34.

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Das, Joyce Mormita. "Intimate Subversions: Minority women encountering laws and patriarchy." Phd thesis, 2017. http://hdl.handle.net/1885/117525.

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This thesis asks: How do multiple laws collude with patriarchy to define minority women’s positions in the state, society, and the community? And How do religious minority women in a postcolonial context selectively seek, apply, and subvert these multiple laws to achieve their own objectives? Broadly speaking, this thesis examines the complex relationship between multiple laws and gender in religious minority groups in South Asia. In particular, it examines the roles, both constraining and liberating, played by laws, rules, and normative orders that together comprise a situation of legal pluralism to show how they affect women in the Christian community in Bangladesh. In this thesis, I use a feminist standpoint to interrogate the theories of legal pluralism; hence, I argue for a feminist theory of legal pluralism. By engaging critically with feminist theories, I show that women’s full experience of law cannot be captured if the state is considered as the sole source of laws. Instead, other social sources of laws should also be considered to understand and capture the complexities of legal and social realities that women experience. Therefore, I argue for a shift from the legal centralist to a legal pluralist paradigm in order to capture how women experience the plurality of laws. The second shift that is required for the same purpose is of the centre of analysis of legal pluralism from ‘law’ to ‘women’, by considering women’s intersectional subjectivities where women’s identities intersect with their sex, class, religion, sexuality, and physical location. To illuminate the research questions, I used ethnographic methods in various sites in Bangladesh. The methods include in-depth interviews, archival research, participant observation, and content analysis that were applied at multiple scales. First, I examine how law and gender interact with each other at the state level. I analyse the situation of legal pluralism of religious minority groups in terms of their respective state and non-state laws. I also seek a historical route to understanding how religious minority communities were created in South Asia; in particular, how the identities of Christians were shaped through colonisation, Christianisation, and the law-creation processes, and their gendered experiences of these processes. At the next scale of analysis, I focus on the Christian community in Bangladesh as they construct their group identities, autonomy, and authority to see closely how gender intersects with community power, politics, and dynamics. At this scale, I examine the effects of the interaction of law with patriarchy by focusing on women’s everyday lives in their homes, workplaces, community, churches, and elsewhere. At the micro-scale of analysis, I examine, compare, and contrast the gendered treatment of multiple laws and normative orders. I do this by investigating three areas that are crucial to gender identities: marriage, divorce, and inheritance. Again, a feminist theory of legal pluralism helps me to reveal how individual women interpret, apply, choose alternative paths, and subvert both state and non-state laws. The investigation underlines that complex socio-political context and the historical legacy of intimate colonisation by the British have combined to create an impasse, where achieving gender equality remains a distant dream for religious minority women. Consequently, the research not only converses with the feminist theory of legal pluralism but also contributes a legal pluralism angle to the rich and vibrant debates on gender and development.
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Books on the topic "Christians Bangladesh"

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Bāṛai, Isahāka. Are the Christians in Bangladesh oppressed: Press matter. Dhaka: Rosaline Costa, 1997.

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Pereira, Faustina. Civil laws governing Christians in Bangladesh: A proposal for reform. Dhaka: South Asian Institute of Advanced Legal and Human Rights Studies, 2011.

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Christian law of inheritance and succession: Applicable in Pakistan, India and Bangladesh. Lahore: Omer Law Book House, 2010.

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The Rishi of Bangladesh: A history of Christian dialogues. London: RoutledgeCurzon, 2002.

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Emmanuel Zafar Advocate Ex-Member National Assembly Of Pakistan. The law relating to Christian marriage and divorce in Pakistan, India & Bangladesh. Lahore: Irfan Law Book House, 1996.

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Barton, Mukti. Scripture as empowerment for liberation and justice: The experience of christian and muslim women in Bangladesh. Bristol: Centre for Comparative Studies in Religion and Gender, Dept. of Theology and Religious Studies, University of Bristol, 1999.

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Barton, Mukti. Scripture as empowerment for liberation and justice: The experience of christian and muslim women in Bangladesh. Bristol: Centre for Comparative Studies in Religion and Gender, Department of Theology and Religious Studies, University of Bristol, 1999.

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Jog, Akshay. Minority Massacre in Bangladesh, Ignored by the World: Gut-Wrenching Details of Merciless Massacre, Faith Related Persecution and Ethnic Cleansing of Hindus, Buddhist and Christians of Bangladesh. Independently Published, 2018.

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Zene, Cosimo. Rishi of Bangladesh: A History of Christian Dialogue. Taylor & Francis Group, 2014.

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Zene, Cosimo. Rishi of Bangladesh: A History of Christian Dialogue. Taylor & Francis Group, 2015.

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Book chapters on the topic "Christians Bangladesh"

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Perez sj, Pradeep. "Bangladesh." In Christianity in South and Central Asia, 184–96. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0017.

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Bangladesh is majority Muslim at 91%, mostly Sunni, with Islam as the state religion since 1988. The Hindus at 8.1% are the largest religious minority. Buddhists make up another 0.7%. Christians of diverse denominations constitute less than 1%. There are two archdioceses and seven dioceses in Bangladesh. While William Carey, who translated and printed the Bible in Bengali, came to Serampore in 1793, Protestant missionary efforts took root during the first half of the nineteenth century. The Christian contribution to Bangladesh’s freedom fight during the Liberation War in 1971 involved about 1,500 Christians with 4,000 more assisting the combatants. However, the slow growth of Christianity in the country is due to resistance to the gospel by Muslims and Hindus who identify Christianity with Western ideologies. Secondly, early missionaries focused their work on education at the expense of evangelism. A third reason is the devastating climate, which has disheartened many missionaries from new efforts at evangelization. Still, the distribution of Christian literature continues to play an important role in evangelistic efforts. Christian relief and development works have evangelized many. The contributions of missionaries and indigenous Christians have proved to be highly significant in different sectors of national life.
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"Civil Laws Governing Christians in Bangladesh." In Revisiting Personal Laws in Bangladesh, 6–57. Brill | Nijhoff, 2019. http://dx.doi.org/10.1163/9789004357273_003.

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Raja, Joshva. "United and Uniting Churches." In Christianity in South and Central Asia, edited by Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson, 236–47. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0022.

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In 1947, the Church of South India brought together Anglicans, Methodists, Presbyterians, Lutherans and Congregationalists. Since then, other churches have come together to form united churches in South Asian countries. Today the CSI is 4 million strong, within 15,000 congregations in 24 dioceses. The Church of North India (CNI) is a union of six churches and is spread out over northern, eastern, western, and mid-India. They grew from a sense of freedom from European institutions, a post-colonial fervour, and a global ecumenical movement. The Church of Pakistan, is the second largest church in the country after the Roman Catholic Church, called to unity in correspondence with the nationalistic movement in India. The Church of Bangladesh took shape through the Liberation War in 1971 uniting Anglicans and Presbyterians under the Church of Bangladesh. However, Christians from united churches are the most persecuted minorities. Christian fundamentalist groups from the USA and South Korea run public programmes against local faiths as part of their proclamation of the gospel. United churches must still address wage disparities, dependence on foreign donations, and following-up on education and social development in mission fields.
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Prakash SJ, Cedric. "Social and Political Context." In Christianity in South and Central Asia, 339–50. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0030.

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Christianity in the region is under siege by fundamentalists from other religions who consider it a threat to their (often unjust and exploitative) way of life; by governments that are in nexus with these forces and by theocratic states in which the ‘other’ religion is seen as ‘alien’. While Christians have played prominent roles in India, anti-conversion laws in the country have been used by those who harbour ill-will towards the religious minorities, particularly Christians, to constantly discriminate against them and attack both their intentions and their actions. Attacks on Christians have been on the increase since 2014. In Bangladesh, Pakistan, Afghanistan, Iran and countries of Central Asia, Christians experience systematic persecution (and even martyrdom) and, with rare exceptions, it is not easy for Christians to freely profess, practise and propagate their faith. In Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan and Uzbekistan have a Muslim majority, but unlike in several other Muslim countries, freedom of religion is guaranteed in their constitutions, though the actual implementation leaves much to be desired. Christians in South and Central Asia are involved in inter-religious dialogue and doing their best to engage with majority communities in countries where Christianity does not have much of a bearing.
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Istratii, Romina. "Orthodox." In Christianity in South and Central Asia, edited by Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson, 223–35. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0021.

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The Orthodox and the Oriental Orthodox have developed distinct traditions. The majority of present-day Orthodox Christians in Central Asia are Slavs who inhabited the Central Asian geography during historical imperial Russian expansion. Central Asia is also home to an Armenian community, affiliated with the Armenian Apostolic Church. Eastern Orthodox and Oriental Orthodox churches operate on a small scale in Pakistan, India, Nepal, Bangladesh and Afghanistan. Post-Soviet Union, newly independent republics had become Muslim-majority states. The Armenian Oriental Orthodox community survives today primarily in Uzbekistan, Turkmenistan and Kazakhstan, with a few tens of thousands per republic. The Oriental Orthodox church in India has split over Syrian Patriarchy, forming the Malankara Jacobite Syrian Orthodox Church and the Malankara Orthodox Syrian Church. Historically, the Armenians in Iran preserved their religio-cultural identity and language, not least because of being allowed to operate their own schools under the jurisdiction of the Church. Despite representation in parliament, Armenians have faced more difficulty finding employment due to discrimination. The Eastern Orthodox and Oriental Orthodox Christians of South and Central Asia have generally managed to maintain their life and witness to present times amid considerable social, religious and political pressures that have made their environments more difficult.
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Waseem, Mohammad. "The Outsider." In Political Conflict in Pakistan, 391–448. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197631300.003.0008.

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This chapter focuses on the phenomenon of the outsider in Pakistan. The insider-outsider dichotomy is reflected through the low level of legitimacy of the latter in the eyes of the former. Ethnic outsiders such as Bengalis, Sindhis, Pakhtuns and the Baloch, among others, represented the periphery of the state as compared to the ultimate insiders such as Punjabis and Mohajirs. The clue to the state's agenda of securitization of the national vision, Islamization of law and the cult of unity lies in tackling the outsider. The chapter discusses the lack of political representation of religious and sectarian minorities including Hindus, Christians, and Ahmadis as well as Shias and Zikris respectively. The state opted to reverse its policies in the face of their adverse consequences in order to keep outsiders inside, such as in the cases of separation of Karachi from Sindh, status of a national language for Bengali, One-Unit, presidential form of government, quota system, Kalabagh Dam and repatriation of Biharis from Bangladesh. However, the state kept the Baloch and Ahmadi outsiders at bay.
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Nazir-Ali, Michael. "Religious Freedom." In Christianity in South and Central Asia, 373–83. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0033.

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Despite international law regarding religious freedom, there has been widespread refusal to respect treaties by nations. Islamic and Marxist states have largely ignored these restrictions. The safeguarding of religious freedom is also at risk in the West, from groups that seek equality but refuse to recognise the conscience of religious believers. In Central Asia, Marxism-Leninism continue to be used by authoritarian regimes for their own ends. Both Central Asia and South Asia have to contend with resurgent Islam, and restrictions imposed by Hindu or Buddhist nations. In Afghanistan, courts defer to Sharia law on conversion from Islam to another religion. Bangladesh is experiencing the rise of vocal Islamism, which has targeted Shi’a Muslims, Hindus, Christians, Buddhists and secularists. In Indian politics, the position of non-Hindu religions has deteriorated following the election of a Hindu nationalist party. In Central Asia, countries experience some level of tolerance but with rising regulations against religion, while targeting Islamic radicalism. Pakistan has seen a relentless drift towards Islamisation in law. The primary nature of the rights needs to be upheld in relation to ideological concerns and even claims to other rights that might be seen as trumping religious freedom.
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Roy, Parimal, jahid siraz chowdhury, Haris Abd Wahab, Mohd Rashid Bin Saad, and Suma Parahakaran. "Christianity, COVID-19, and Marginal People of Bangladesh." In Advances in Religious and Cultural Studies, 65–82. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7480-5.ch005.

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This chapter aims to discuss the correlation between Indigeneity and Christianity in the context of Bangladesh's Santal community during this pandemic C-19. Methodologically, this study informs the Indigenous research paradigm. As instruments, this study adopted interviews, observational fieldwork, and sharing circle for primary data collection. Authors scrutinized census reports and other governmental and NGO reports for secondary information. Findings show that the Christian commonwealth faith has been very predominant during this pandemic among the Santals. Collaboration among the churches, NGOs, and government is recommended for the new normal and further crisis management.
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Shililu, Henry Milimu. "The Impact of Job Demands Variables in the Job Demands Resources Model." In Advances in Human Resources Management and Organizational Development, 33–63. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-7998-7396-9.ch002.

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The purpose of this chapter is to report on the findings of a study that was conducted by the author to investigate the impact of job demands variables on emotional exhaustion and emotional ill-health. A sample of 173 drawn from employees who worked for different organizations in the Pacific, mainly Australia, the African region, the Indian subcontinent of India, Nepal, Pakistan, Bangladesh, and Sri Lanka, and employees who professed Christian and Hindu religions. A broad range of ages, occupations, ethnicities, religions, and cultures was represented in the sample, that is, the targeted population were employees whose different contexts and characteristics (e.g., attitudes, occupations, ages, marital status, religion, opinions, behaviors, and other defined variables) could be measured and allowed to generalize the results. The study used a quantitative research design. A diversity of findings were established with some findings being consistent with the JD-R theory and previous studies across the cultures while other findings were not consistent with previous studies and the JDR theory.
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Fortunati, Vita. "Transnational Women Writers in Europe: the Italian case-study." In Europe: Literary Liminalities, 25–38. FLUP_ILC, 2021. http://dx.doi.org/10.21747/978-989-54784-8-4/lib28a3.

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My paper is divided in two parts: the first theoretical it is focused on the importance of Transnational Studies. Comparative Studies, Gender Studies and Translation Studies are in a transitory phase, a moment of great change implicit in a new perspective that wants to take into account a ‘global’ vision on the state of art in these three fields. The canonical division between literary/cultural studies and translation is not acceptable anymore, because translation is nowadays an hermeneutical category important to understand the complexity of the world. A research area that seems to unite this new notion of comparatism and translation is that of “Transnational literatures/cultures”, where the term ‘trans’ outlines, not only the passage among cultures, literatures and languages, but also the overcoming of barriers and national borders. In the second part I analyse some Transnational Women Writers, who have chosen to write their fiction in Italian: Ornella Vorpsi (Albania), Lilia Bicec (Moldova), Geneviève Makaping (Cameroon), Christina de Caldes Brito (Brazil), Jarmila Ockayová (Slovakia) and finally, Jhumpa Lahiri (Bangladesh/USA). I analyse the reasons of their choice and the specificity of their contribution to Transnational Literatures/Cultures.
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