Academic literature on the topic 'Conflitto religioso'
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Journal articles on the topic "Conflitto religioso"
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Bettini, Romano. "Ulema e Costituzione in Egitto. La "Carta dei Valori" 2011 della moschea-universitŕ di al-Azhar." RIVISTA TRIMESTRALE DI SCIENZA DELL'AMMINISTRAZIONE, no. 2 (July 2012): 31–61. http://dx.doi.org/10.3280/sa2012-002003.
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Il saggio analizza, nella prima parte, la originaria struttura diarchica del sistema islamico, nel suo ruolo negativo rispetto alla relativa economia; e, nella seconda parte, il conflitto tra diritto sacro e diritto costituzionale di uno Stato tendenzialmente liberal-democratico come quello egiziano. Le conclusioni vertono sul confronto del magistero religioso islamico-egiziano con il magistero religioso degli altri monoteismi.
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Bondi, Damiano. "Francesca Tramontano, Il conflitto pubblico fra religioso e profano." Archives de sciences sociales des religions, no. 180 (December 1, 2017): 450–52. http://dx.doi.org/10.4000/assr.34309.
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Dammacco, Gaetano. "Riflessioni sul diritto di satira e i suoi limiti." Studia z Prawa Wyznaniowego 23 (December 30, 2020): 101–21. http://dx.doi.org/10.31743/spw.10355.
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La satira è un paradigma estremo della libertà di espressione, ma esistono incertezze sulla sua definizione concettuale e sulla relativa disciplina giuridica. Lo sviluppo della comunicazione ha prodotto numerose figure letterarie simili tra loro come la cronaca (una registrazione impersonale e non interpretativa di fatti accaduti), la critica (analisi soggettiva e giudizio relativi a fatti accaduti) e la satira (critica sarcastica di personaggi, comportamenti, modi di fare individuali con scopo di denuncia sociale). Gli elementi che caratterizzano la satira, sviluppatisi nel corso dei secoli, sono sostanzialmente due: attenzione alle contraddizioni (della politica, della società, della religione, della cultura) e intento moralistico per promuovere un cambiamento sociale. La satira religiosa colpisce il potere ecclesiastico e le sue contraddizioni, ma colpisce anche i simboli religiosi e i contenuti delle religioni. Ne conseguono differenti conseguenze giuridiche. Quando colpisce il patrimonio di fede dei credenti essa non è accettabile. La satira religiosa genera una specie di conflitto tra differenti valori costituzionali, e cioè tra il diritto alla libera espressione del pensiero e il diritto alla reputazione e alla tutela del sentimento religioso. Il diritto di satira in generale è riconosciuto dagli ordinamenti giuridici (sia internazionali, sia nazionali) come diritto soggettivo di rilevanza costituzionale, che deriva dalla libertà di espressione e di pensiero. Pensiero, coscienza e religione – per esempio nella Carta dei diritti fondamentali dell’Unione europea – sono omologhi (come beni giuridici o valori etici). Pertanto pensiero, coscienza e religione non possono essere in contrapposizione tra loro. Notevoli incertezze esistono sulla disciplina giuridica del diritto di satira, che non può mai offendere i diritti fondamentali della persona, la sua dignità, la sua reputazione. La Carta di Nizza ha favorito un orientamento, che considera il diritto di libera espressione nella sua forma più ampia ed espansiva. È tuttavia sempre stato affermato il valore prevalente dei diritti umani fondamentali, che non possono essere offesi dall’esercizio del diritto di satira. Negli ordinamenti giuridici nazionali, la forza del diritto di satira consiste nel riconoscimento del suo rango costituzionale, ma anche nei limiti che deve avere. La giurisprudenza ha elaborato i vincoli “formali”, tra i quali i più importanti sono il limite della continenza e della funzionalità.
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Von Preuschen, Henriette. "Ideologia e conservazione dei beni culturali: le chiese distrutte dalla guerra nella Repubblica democratica tedesca." STORIA URBANA, no. 129 (April 2011): 121–54. http://dx.doi.org/10.3280/su2010-129005.
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Dopo il secondo conflitto bellico e fino al crollo del muro di Berlino, nella repubblica democratica tedesca la ricostruzione delle chiese distrutte durante la guerra, luoghi carichi di memorie storiche e religiose, ben lungi dal porsi come un problema culturale si rivelň sostanzialmente come fatto politico. La scelta se ricostruire o meno gli edifici bombardati era infatti legata alla potenzialitŕ che quel determinato edificio potesse o no rinvigorire l'ideologia socialista e giovare all'immagine che il regime voleva dare di sé. In linea generale, il governo tendeva a far saltare i resti delle chiese con esplosivo, minando metaforicamente le fondamenta del messaggio religioso, ma anche simbolico e artistico, che esse custodivano. La ricostruzione era ammessa solo in quei casi in cui l'edificio potesse in qualche modo partecipare all'immagine urbana che del socialismo si voleva divulgare anche al di fuori dei confini statali. In questi casi, tuttavia, il processo di riedificazione era sottratto agli organismi religiosi e gestito interamente dallo stato, che in qualche modo si impegnava a trasmettere un messaggio antireligioso. Altre volte, come nel caso delladi Dresda, furono proprio le rovine a veicolare un messaggio politico ben preciso, in questo caso una condanna dell'imperialismo americano.
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Ivarra Ortiz, Rosalvo, and Noêmia Dos Santos Pereira Moura. "História, memória e cosmopolítica Terena no sul do antigo Mato Grosso (1860-1960)." Diversidade Religiosa 8, no. 1 (June 30, 2018): 111–39. http://dx.doi.org/10.22478/ufpb.2317-0476.2018v8n1.38021.
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Neste artigo temos a ambiciosa pretensão de recobrir um século de historicidade religiosa referente aos povos indígenas Terena de Mato Grosso do Sul. Por assim corroborar, centraremos nosso olhar principalmente sobre os conflitos gerados nas relações entre as agências cristãs e dessas com os agentes religiosos Terena – os xamãs e os rituais atualizadores das crenças- seu ethos. Portanto, faremos uma breve apresentação do campo religioso da região na qual estão assentadas as aldeias Bananal e Ipegue, bem como a apresentação das agências religiosas e suas estratégias para conformarem-se naquelas áreas.
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Redaelli, Riccardo. "Presentazione." STORIA URBANA, no. 128 (February 2011): 5–10. http://dx.doi.org/10.3280/su2010-128001.
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La politicizzazione dell'identitŕ etnica e culturale, la creazione di unper la definizione di un gruppo sociale basato su di un atteggiamento dicotomico verso l'Altro, la competizione per il controllo di un medesimo territorio hanno sempre rappresentato delle potenti forze che muovono la storia, in particolare dopo la nascita in Europa del modello di "stato nazionale". Da qui, l'idea di una serie di fascicoli che, in linea con la tradizione di «Storia urbana», cerchino di favorire una riflessione multidisciplinare - quasi a camminare fra gli interstizi e i confini metodologici di diverse discipline - per analizzare il complesso rapporto fra territorio, autoritŕ centrali, autoritŕ tradizionali e meccanismi identitari all'interno di odierne sintesi statuali particolarmente significative. Muovendo da una prospettiva storico-politica, e con un approccio comparativo, ci si propone di analizzare, in diversi fascicoli, alcuni casi particolarmente significativi della contemporaneitŕ storica (come il conflitto etno-religioso urbano, in Iraq, Iran e cosě via), partendo da questo numero sulle, pur non volendo ridurre la pluralitŕ etnoidentitaria su di un territorio alla sola dimensione del conflitto e della contrapposizione.
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Rocha, Pedro Diniz, Filipe De Figueiredo, and Bruno Paiva Miranda. "A retórica religiosa na guerra civil da República Centro-Africana." Monções: Revista de Relações Internacionais da UFGD 7, no. 14 (December 10, 2018): 352–74. http://dx.doi.org/10.30612/rmufgd.v7i14.9130.
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As Relações Internacionais historicamente deixaram de lado o fenômeno religioso para a compreensão da política internacional. A partir dos anos 1990, entretanto, com o surgimento das novas guerras o tema tem cada vez mais sido incorporado às s análises. Neste contexto, o artigo tem como objetivo central discutir a influência do fenômeno religioso nas dinâmicas de paz e conflito, tendo como estudo de caso a guerra civil na República Centro Africana (RCA). Parte-se do pressuposto teórico de que a religião quando central em um conflito tende a influenciar a intensidade da contenda e a escalada no nível de violência. Em termos empíricos, a análise do caso será realizada em dois termos. Em primeiro lugar, em termos qualitativos, buscar-se-á os fundamentos religiosos do conflito na RCA. Em segundo lugar, em termos quantitativos, utilizando-se de dados do Uppsala Conflict Data Program (UCDP), do Armed Conflict Location & Data Project (ACLED) e do Conflict Barometer será verificada a correlação entre a adoção da retórica religiosa e a intensificação da violência no país.
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Daou, Saada Zouhair. "Os tolerantes e os tolerados: as limitações do conceito de tolerância religiosa." Revista Eletrônica Direito e Sociedade - REDES 7, no. 2 (August 7, 2019): 151. http://dx.doi.org/10.18316/redes.v7i2.3818.
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Atualmente, a tolerância religiosa é frequentemente apontada como panaceia dos conflitos religiosos. Tão logo se noticia um ato violento envolvendo esse tipo de conflito – ou até mesmo um ato taxado como terrorista – aponta-se a tolerância religiosa como solução. Ela costuma ser vista como a saída mais adequada não só em meios acadêmicos, mas também pela grande e pequena mídia, bem como por boa parte da população. Mas será a tolerância religiosa uma solução eficaz para tais problemas? Que sentido possui essa expressão? Quais foram as causas e qual o momento histórico de seu surgimento? O presente artigo se propõe a estudar o contexto de surgimento da tolerância religiosa, seu sentido e o que tem representado essa tolerância concretamente. A finalidade é analisar como essa tolerância tem se manifestado, a partir de pesquisa qualitativa bibliográfica e documental, no intuito de averiguar se ela é apta a garantir iguais condições para o livre exercício religioso – ou para não se exercer religião alguma – a todos. Essa pesquisa chega à conclusão que a tolerância não pressupõe igual respeito por todas as concepções religiosas (ou pela ausência de religião), permitindo, muitas vezes, até a concessão de tratamento desigual e inferior a religiões minoritárias. Exemplifica-se essa afirmação analisando o significado do julgamento da ADI 4439, que permitiu o ensino confessional nas escolas públicas brasileiras.
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Marinho, Paula Márcia de Castro. "Intolerância religiosa, racismo epistêmico e as marcas da opressão cultural, intelectual e social." Sociedade e Estado 37, no. 2 (May 2022): 489–510. http://dx.doi.org/10.1590/s0102-6992-202237020005.
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Resumo Este artigo objetiva delinear os contornos peculiares dos conflitos religiosos no Brasil contemporâneo, a partir de uma reflexão teórica com base na literatura sociológica referente à intolerância religiosa nacional. As reflexões apontam para um entendimento de que este fenômeno encerra genealogia ancorada nas formulações ideológicas de origem colonial construídas para subordinar ou extinguir as experiências, histórias, recursos e produtos culturais de povos colonizados/escravizados marcados pela inferioridade mental e cultural baseada em diferenças raciais artificialmente criadas. Seus desenhos atuais respondem ao legado colonial do racismo epistêmico, entrecruzado com a disputa pelo mercado religioso e as características peculiares da religiosidade nacional crédula de soluções mágico-religiosas para seus problemas cotidianos, sobrepostos à tendência da sociedade brasileira em usar da violência para a solução de conflitos. A tese deste artigo teórico sustenta que a intolerância religiosa brasileira contemporânea se articula por estas quatro vertentes de sinergia e performance que se retroalimentam.
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Da Silva, Anaxsuell Fernando, and Carlos Eduardo Pinto Procópio. "Cristianismos em Região de Fronteira: Trânsitos, Tensões e Reconfigurações Religiosas." Revista TOMO, no. 34 (January 3, 2019): 159–88. http://dx.doi.org/10.21669/tomo.v0i34.10236.
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A região conhecida como Tríplice Fronteira, na América do Sul, chama atenção pela sua qualitativa diversidade religiosa. Ao lado das expressões do crer e do sentir relacionadas aos católicos e evangélicos, ainda majoritários, se perfilam diversificadas práticas religiosas. De maneira que os bairros e ruas das cidades fronteiriças, Ciudad del Este (PY), Puerto Iguaçu (AR) e Foz do Iguaçu (BRA), fazem desta região um espaço de conflito e de trânsito religioso privilegiado para pensar as reconfigurações religiosas na América Latina, de modo particular no Sul do continente americano. As fortes inter-relações socioculturais se retroalimentam do fluxo intenso de pessoas e bens materiais/simbólicos, complexificando as matrizes religiosas cristãs na região. Neste sentido, este artigo busca discutir o modo como o cristianismo – notadamente os católicos e evangélicos – tem se organizado e se mantido nesse cenário religioso dinâmico e multiforme. Ao longo desse percurso pretende caracterizar as especificidades das distintas manifestações de crença/devoção/práticas da/na região, ao mesmo tempo em que buscará configurar o contexto sócio-histórico de surgimento dos referidos grupos religiosos. Ao fim, espera-se que esteja disponível um quadro tanto etnográfico quanto analítico do cristianismo na região da tríplice fronteira.Palavras-chave: Fronteira. Religião. Dinâmica Social.
Dissertations / Theses on the topic "Conflitto religioso"
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Filho, Antonio Gracias Vieira. "Domingo na igreja, sexta-feira no terreiro: as disputas simbólicas entre Igreja Universal do Reino de Deus e Umbanda." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-03092007-133410/.
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Este trabalho pretende investigar algumas das relações que se estabelecem, no campo religioso brasileiro, entre umbanda e Igreja Universal do Reino de Deus (IURD). Para além do discurso demonizador neopentecostal, que classifica as religiões afrobrasileiras como \"coisa do diabo\", acredito haver diversas trocas simbólicas entre essas denominações que, a princípio, parecem tão distantes. A etnografia estará estruturada de forma a mostrar, inicialmente, o funcionamento interno desses dois sistemas religiosos - atentando para suas cosmologias e estruturas rituais. Em seguida, será abordado o intenso intercâmbio simbólico que se estabelece entre eles. Será dedicada especial atenção a determinados símbolos que são fundamentais para compreender o relacionamento dessas religiões: os exus e as pombagiras são os melhores exemplos. Finalmente, serão discutidas questões que poderiam ser consideradas mais \"espinhosas\" no que diz respeito ao relacionamento entre umbanda e IURD: notadamente, as polêmicas sobre a intolerância e o preconceito no campo religioso brasileiro.This work intends to investigate some of the relations that have been established, in the Brazilian religious field, between Umbanda and the Universal Church of The Kingdoom of God. Beyond the neopentecostal accusations of devilishness, that set Afro-Brazilian religions as \"devil-like\", I believe there are some symbolic exchange between these two religions that, at first, seem so far apart. The ethnography is set in a way to display, initially, the internal working of these two religious systems - looking into their cosmologies and ritual structures. Then, the intense exchanges set between them will be approached. Specific attention will be given to particular symbols that are crucial to understand the relationship of these religions: the exus and the pombagiras are the best examples. Finally, some questions concerning the relationship between Umbanda and the Universal Church that could be considered more \"delicate\" will be discussed: the polemics about intolerance and prejudice in the field of religion in Brazil.
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Gentile, Valentina. "From identity-conflict to civil society: civil society role in building peace, through the protection of human dignity and pluralism." Doctoral thesis, Luiss Guido Carli, 2008. http://hdl.handle.net/11385/200750.
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Oliveira, Wellington Cardoso de. "Juventude, religião e conflitos geracionais: entre o discurso institucional e a prática religiosa de jovens pentecostais da assembleia de Deus em Goiânia." Universidade Federal de Goiás, 2017. http://repositorio.bc.ufg.br/tede/handle/tede/7653.
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Every year, the significant presence of evangelicals in Brazil has been the subject of registration not only of IBGE, but also of the most varied researches on religion in the country. The Pentecostal movement, as one of these movements, presents a considerable representativeness, not only for its quantity, but also for its area of action and influence. Unsurprisingly the study of Pentecostalism accomplished by different Brazilian researchers is highlighting the changes in which the movement has passed for the last two decades. Those stereotypes built over the years that Pentecostals were ascetic and separated from the world; they were losing power in the last decades of this century. With a considerable number of followers, about four million faithful, Assembly of God in Brazil, as the maximum representative of Pentecostalism, is the church that seemed to pass for more latent transformations in its way of acting and living in the world. This creates among its followers generational conflicts between those who desire and want changes and those who fight for the maintenance of tradition. It is not new in these religious movements, as in Assembly of God, the presence of young people in their ranks of members as something recurrent. The present research aims to understand the role of youth in this process of change that Assembly of God has been passing in the last years. The proposition is to analyze how the young people receive the institutional religious discourse and how they resignify them daily. For this, different authors of religion in Brazil and the sociology of youth will be used.
A cada ano, a presença significativa de evangélicos no Brasil tem sido objeto de registro não apenas do IBGE, como das mais variadas pesquisas sobre religião no país. O movimento pentecostal, como um desses movimentos, apresenta uma representatividade considerável, não apenas pela sua quantidade, como também pela sua área de atuação e influência. Não é novidade que os estudos sobre o pentecostalismo realizados por diferentes pesquisadores brasileiros vêm destacando as transformações pelas quais o movimento passou nas últimas duas décadas. Aqueles estereótipos construídos ao longo dos anos de que os pentecostais eram ascéticos e separados do mundo foram perdendo espaços nas últimas décadas deste século. Com número considerável de adeptos, que beiram os quatro milhões de fiéis, a Assembleia de Deus no Brasil, como representante máxima do pentecostalismo, é a igreja que aparenta ter passado por transformações mais latentes em sua forma de ver mundo. O que gera entre seus adeptos conflitos geracional entre aqueles que desejam e querem mudanças e aqueles que lutam pela manutenção da tradição. Não é novidade nestes movimentos religiosos, como na Assembleia de Deus, a presença de jovens em suas fileiras de membros como algo recorrente. A presente pesquisa procura compreender o papel da juventude neste processo de mudanças pelo qual a Assembleia de Deus tem passado nos últimos anos. A proposta é analisar de que forma os jovens recebem o discurso religioso institucional e como eles o ressignificam no dia a dia. Para isso, serão utilizados diferentes autores da religião no Brasil e da sociologia da juventude.
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Zequim, Eliana Cristina. "Ideias sobre o começo: Igreja Católica e a cosmologia contemporânea (1936-2014)." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-23102018-141555/.
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Em 2014, uma carta dirigida pelo papa Francisco à Pontifícia Academia de Ciências em que ele declarava que as teorias do Big Bang e da evolução não contradiziam o Gênesis foi noticiada em tom de surpresa por diferentes veículos de comunicação, refletindo a ideia solidificada no senso comum de que há um conflito necessário entre Igreja e ciência. Com o objetivo de contribuirmos para a desmistificação desta ideia, ao menos no que tange à cosmologia, analisamos o histórico da relação entre a Igreja Católica, a astronomia e a cosmologia desde a antiguidade até o século XXI, além do histórico de como ciência e religião se constituíram em campos diversos do saber humano. Indo de encontro à posição defendida nas últimas décadas pela historiografia das ciências, de que não há um conflito necessário entre ciência e religião, notamos que a tendência da Igreja Católica é a de posicionar-se favoravelmente aos paradigmas dominantes em cada época. Percebendo-se que a Igreja se posicionou favoravelmente à teoria do Big Bang enquanto esta ainda não tinha se consolidado como paradigma e concorria com teorias rivais, como a do Estado Estacionário, traçamos um panorama do desenvolvimento da cosmologia europeia, dos antigos gregos ao século XXI, na tentativa de compreender não só o desenvolvimento desta ciência, mas de que maneira o Big Bang acabou por se tornar o paradigma do campo e por que se mostrou uma teoria interessante para a Igreja Católica. Analisamos então o histórico, os regimentos, as publicações e as biografias dos membros da Pontifícia Academia de Ciências e do Observatório do Vaticano, além dos pronunciamentos papais feitos a esta Academia, na tentativa de entender de que maneira os cientistas destas instituições influenciam os posicionamentos dos papas sobre cosmologia entre 1936 (ano de fundação da Academia) e 2014, percebendo que as discussões promovidas nos encontros destes estudiosos contribuem para oferecer legitimidade às falas papais sobre ciência, bem como aos posicionamentos da Igreja sobre o assunto. Percebemos também que, no último século, a Igreja Católica se esforçou por reforçar, por meio de seus canais oficiais, a ideia de que mantém relação harmônica com a ciência e contribui para seu desenvolvimento, e investe na Academia e no Observatório como meio de reforçar tais posições, num contexto de laicização do mundo político e acadêmico ocidental, em que sua posição de autoridade moral e política é constantemente questionada e precisa ser defendida.In 2014, a letter written by Pope Frank to the Pontifical Academy of Sciences, where he stated that the evolution and Big Bang theories do not contradict the book of Genesis, was taken by surprise by different means of communication, thus reflecting the common-sense idea that there is a necessary conflict between Church and science. With the purpose of contributing to demystify this idea, at least regarding cosmology, we have analyzed the relationship history among the Catholic Church, astronomy and cosmology up to the 21st century, besides the history as to how science and religion constituted themselves in various fields of human knowledge. By going against the position defended in the last decades by the historiography of sciences that there is a necessary conflict between science and religion, we noted that the trend of the Catholic Church is to position itself favorably to the dominant paradigms in each age. By confirming that the Church has positioned itself favorably to the Big Bang theory while it was still not consolidated as a paradigm, and competed with other theories such as Steady State, we traced an overview of the European cosmology development from ancient Greeks to the 21st century, in an attempt to understand not only the development of this science, but also how the Big Bang became the field paradigm, and why it became an interesting theory to the Catholic Church. Then we analyzed the history, the regiments, publications and biographies of members of the Pontifical Academy of Sciences and the Vatican Observatory, besides the papal pronouncements made to this Academy, in an attempt to understand how the scientists of these institutions influenced the Popes\' positions on cosmology between 1936 (year the Academy was founded) and 2014, where we noticed that the discussions promoted when these scholars met contribute to the legitimacy of the Popes\' speeches on science, as well as the Church\'s positions regarding this matter. We also noticed that, via its official channels throughout the last century, the Catholic Church sought to entrench the idea of keeping a harmonic relationship with science, contributing to its development, and investing in the Academy and the Observatory as a means to reinforce such positions, in a context of secularization of the Western political and academic world, where its position of political and moral authority is constantly questioned and needs to be defended.
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Swamy, Muthuraj. "Religion, religious conflicts and interreligious dialogue in India : an interrogation." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/8145.
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This thesis is an assessment of interreligious dialogue in India developed as an approach to other religions in the context of exclusivist attitudes. While dialogue is important in such a context, nevertheless, in terms of its wider objectives of creating better relationships in society, it has some limitations which need to be addressed for it to be more effective in society. Studying the past 60 years of dialogue in India and undertaking field-research in south India, this thesis discusses three such limitations. Firstly, critiquing the notion of world-religion categories which is fundamental to dialogue, it argues that such categories are products of the western Enlightenment and colonialism leading to framing colonised people’s identities largely in terms of religion. Dialogue, emphasising the plurality of religions, has appropriated these notions although people live with multiple identities. Secondly the idea of religious conflicts serves as the basic context for dialogue in which dialogue should take necessary actions to contain them. While the concern to do away with conflicts through dialogue needs to be furthered, this thesis considers the multiple factors involved in such conflicts and works for solutions accordingly. Analysing through a case study a clash in 1982 in Kanyakumari district which continues to be termed as Hindu-Christian conflict, this thesis shows that there are multiple factors associated with each communal conflict, and dialogue needs to understand them if it is to work effectively. Thirdly it critiques the elite nature and methods in dialogue which ignore grass root realities and call for ‘taking dialogue to grassroots.’ The argument is that grassroot experiences of relating with each other in everyday living should be incorporated in dialogue for better results. What is proposed at the end is a necessity of re-visioning dialogue which can lead to fostering ‘inter-community relations based on multiple identities and everyday living experiences of ordinary people’ that invites one to enlarge the horizons to comprehend the plurality of relations and identities, not just plurality of religions, understand and address real-life conflicts and question naming conflicts as religious, and incorporate grassroot experiences of everyday living in continuing to work for a more peaceful society.
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Bortoleto, Milton. "\"Não viemos para fazer aliança\": faces do conflito entre adeptos das religiões pentecostais e afro-brasileiras." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-31032015-101339/.
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A exacerbação da beligerância contra as religiões afro-brasileiras, seus adeptos e símbolos, é uma das faces do pentecostalismo que nas últimas duas décadas e meia tem ganho amplo destaque no debate público brasileiro. Blogueiros e jornalistas, militantes do movimento negro e de outros movimentos sociais, assim como delegados, advogados, juízes, sociólogos e antropólogos têm participado ativamente desse fenômeno que já possui agenda própria de investigação nas ciências sociais desde a década de 1990. Observar como os cientistas sociais abordaram este tema até o final da década de 2000 e analisar um estudo de caso, também ocorrido no final desta década, são os principais empreendimentos que esta investigação visa realizar. Para tanto, construo no corpo deste trabalho duas partes inter-relacionadas que analisam algumas faces deste tema de pesquisa que ficou conhecido como \"o conflito entre adeptos das religiões pentecostais e afro-brasileiras\" na esfera pública brasileira. Na primeira parte desta investigação, constituída na forma de um balanço teórico, procuro apresentar como os termos \"guerra santa\" e \"intolerância religiosa\" são centrais nos principais trabalhos que versaram sobre o tema ou o tangenciaram de tal forma que contribuíram para a constituição desse fenômeno com uma agenda própria. Na segunda parte desta investigação tomo como objeto privilegiado de pesquisa um estudo de caso exemplar do conflito entre pentecostais e religiões afro-brasileiras, ocorrido em junho de 2008 na cidade do Rio de Janeiro, quando quatro jovens \"invadem\" um centro espírita no bairro do Catete, suscitando amplo debate sobre o tema, que tem na prática discursiva dos mais diversos atores sociais a presença constante dos termos \"intolerância religiosa\", \"liberdade religiosa\" e \"liberdade de expressão religiosa\"The exacerbation of belligerence against afro-brazilian religions, their churchgoers and symbols, is one of the faces of pentecostalism in the past two and half decades has ample prominence in brazilian public debate. Bloggers and journalists, militant black movement and other social movements, as well as delegates, lawyers, judges, sociologists and anthropologists have actively participated in this phenomenon that already gets its own research agenda in the social sciences since the 1990s. Investigate how social scientists have addressed this phenomenon until the late 2000s and analyze a case study are the main projects that this research aims to accomplish. To do so, this work get two interdependent parties who seek to analyze some faces of this theme of research that became known as \"the conflict between adherents of pentecostal and afro-brazilian religions\" in the brazilian public sphere. In the first part of this investigation, constituted as a state-of-the-art, I try to make it clear that the terms \"guerra santa\" and \"religious intolerance\" are central to the principal investigations of around the theme, which contributed to the establishment of this phenomenon with its own research agenda in the social sciences . In the second part of this research, I take as a privileged object of research a case study example of the conflict between pentecostals and afro-brazilian religions occurred in June 2008 in the city of Rio de Janeiro, when four young \"invade\" a spiritualist center in Catete, generating widespread debate on the issue, which has in the discursive practice of many social actors the centrality of the terms \"religious intolerance\", \"religious liberty\" and \"freedom of religious expression\"
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Dybkjaer-Andersson, Andreas. "RELIGION, CONFLICT AND CONFLICTING VIEWS ON THE RELIGIOUS "OTHER" IN MYANMAR." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-386465.
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In Myanmar "othering" has severe consequences for religious groups, including contributing to escalate and sustain violent conflicts. Religious doctrine is among several other factors that inform the views on the "religious other". This paper analyzes "theology of religions" and representation of the "religious other" in one religious group in Myanmar: The majority Christian denomination, the Baptists, with a scope related to Northern Myanmar, particularly Kachin State. The findings are that there is no uniform way in which Christian Baptists in Myanmar, and related to Kachin State, deal with the "religious other". The findings suggest, however, that related to their "theologies of religions" Christian minority voices are mainly concerned with the Buddhist majority. This in a way in which the "religious other" from other religious groups are not of great concern. Conflicts and conflictual relations in which also religious identities across religious groups are present served but more as an implicit backdrop. Instead, positive social representation and explicitly encouraging peace-seeking engagement and relationships with the "religious other" were highlighted by some. Calls for cooperation among Christian groups were also highlighted. In addition, however, an important finding in the analyzed material was that there to a great extent was a Christian inter-group positioning with “in-grouping” and “out-grouping” - including affirmation or rejection of the "theology of religions" - of other Christian sub-groups or individuals. As such, the negative "othering" by some Christians were interestingly not mainly concerned with the "religious other", but with the "denominational other".
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Can, Levent. "Ethnic conflicts and governmental conflict management." Thesis, Monterey, Calif. : Naval Postgraduate School, 2006. http://bosun.nps.edu/uhtbin/hyperion.exe/06Dec%5FCan%5FDA.pdf.
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Thesis (M.S. in Defense Analysis)--Naval Postgraduate School, December 2006.Thesis Advisor(s): Peter Gustaitis. "December 2006." Includes bibliographical references (p. 81-83). Also available in print.
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Nunes, Renata Rennó. "Terreiro de umbanda em Aracaju : análise das relações interpessoais conflitivas." Universidade Federal de Sergipe, 2016. https://ri.ufs.br/handle/riufs/3197.
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Fundação de Apoio a Pesquisa e à Inovação Tecnológica do Estado de Sergipe - FAPITEC/SEThe work aims to analyze the life story of the leader of a ¨terreiro de Umbanda¨, keeping in my that interpersonal relationships are what keep the group together. His story is intertwined with the history of the ¨terreiro¨, and after his experiences with other religions, I seek to understand how he organizes the ¨terreiro¨ and its influences, and from recorded interviews, understand how (and if) conflicts happen and how they interfere with rituals . In the field work, I made use of filming, recording and informal conversations, beside my observation in the ¨terreiro¨. With the collected data, I analyze through the concepts of conflict, power and liminality how the relations happens in the ¨terreiro¨, and especially how the leader sees the conflicts and how he interact with different groups. This work had two stages: my first insertion in the terreiro, from April to September 2014 and from March to October 2015. This gap of time was important for the literature to relate with my experiences. Although I could not always interview all the participants I wanted, the interviews gave me subsidy for me to realize that the group remains tight, despite the conflicts, and that Fabio does not clearly define the groups, which seems to trigger more conflicts. The study of Fabio's life story showed how his life and the formation of the terreiro are mixed, and bring new elements to the Umbanda, as Jurema and the Daime. Umbanda, as a religion based on orality, makes that every yard has its particular rules, but Fabio brings new elements to the religion in a particular way, adding a bit of each religions through which he passed in Umbanda.
O trabalho visa analisar a história de vida do dirigente de um terreiro de umbanda. Sua história se confunde com a história do terreiro, e após suas vivências em outras religiões, busco entender como ele organiza o terreiro e suas influências, e a partir de entrevistas gravadas, entender como (e se) acontecem conflitos e como eles interferem nos rituais. No trabalho de campo, contei com filmagens, gravações e conversas informais, além da minha observação no terreiro. Com os dados coletados, pude analisar através dos conceitos de conflito, poder e liminaridade como se dão as relações no terreiro, e principalmente, como o dirigente vê os conflitos e como se movimenta entre os grupos. Este trabalho teve duas etapas: minha primeira inserção no terreiro, de abril até setembro de 2014 e de março até outubro de 2015. Esse hiato de tempo foi importante para que o levantamento bibliográfico estivesse conversando com minhas vivências, o que fez muita diferença. Apesar de nem sempre conseguir entrevistar todos os participantes que eu queria, as entrevistas me deram subsídio para que eu percebesse que o grupo se mantém, apesar dos conflitos, e que Fábio não define claramente os grupos, o que parece ativar mais os conflitos. O estudo da história de vida de Fábio mostrou como sua vida e a formação do terreiro se confundem, e apresenta novas inserções do dirigente na umbanda, como a Jurema e o Daime. A umbanda, pelo fato de ser uma religião que se baseia na oralidade, faz com que cada terreiro tenha suas regras, mas Fábio traz a religião de uma forma particular, acrescentando um pouco das religiões pelas quais passou para a umbanda.
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Shaw, Noskin Moira Pacifica Parvanih. "Religion, morality, mandates, and conflict exploring the moral mandate effect as a predictor of religious conflict /." To access this resource online via ProQuest Dissertations and Theses @ UTEP, 2007. http://0-proquest.umi.com.lib.utep.edu/login?COPT=REJTPTU0YmImSU5UPTAmVkVSPTI=&clientId=2515.
Full textBooks on the topic "Conflitto religioso"
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Cresti, Federico. Iniziativa coloniale e conflitto religioso in Algeria 1830-1839. Milano, Italy: F. Angeli, 1991.
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Scalisi, Lina. Ai piedi dell'altare: Politica e conflitto religioso nella Sicilia d'età moderna. Catanzaro: Meridiana libri, 2001.
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Ai piedi dell'altare: Politica e conflitto religioso nella Sicilia d'età moderna. Catanzaro: Meridiana libri, 2001.
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La guerra santa di Putin e Kirill: Il fattore religioso nel conflitto russo-ucraino. Chieti Scalo: Edizioni GBU, 2022.
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Cannelli, Riccardo. Nazione cattolica e stato laico: Il conflitto politico-religioso in Messico dall'indipendenza alla rivoluzione : 1821- 1914. Milano: Guerini e associati, 2002.
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Cannelli, Riccardo. Nazione cattolica e stato laico: Il conflitto politico-religioso in Messico dall'indipendenza alla rivoluzione : 1821- 1914. Milano: Guerini e associati, 2002.
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Convegno, su Religione e. violenza (2006 Trieste Italy). Religione e violenza: Identità religiosa e conflitto nel mondo contemporaneo. Trieste: EUT, 2007.
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1961-, Parotto Giuliana, and Girard René 1923-, eds. Religione e violenza: Identità religiosa e conflitto nel mondo contemporaneo. Trieste: EUT, 2007.
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Velázquez, Evaristo Olmos. El conflicto religioso en México. México: Instituto Teológico Salesiano, 1991.
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Franco, Andrea, and Oleg Rumjancev. L’Ucraina alla ricerca di un equilibrio. Venice: Edizioni Ca' Foscari, 2019. http://dx.doi.org/10.30687/978-88-6969-382-3.
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Con la Rivoluzione della Dignità (2014) un’ampia rappresentanza della popolazione dell’Ucraina si è pronunciata a favore di una collocazione geopolitica nell’UE e nella NATO. In parallelo, la Russia è intervenuta in Crimea e nel Donbas. La società ucraina, oltre ad affrontare le conseguenze di un conflitto e di una situazione geopolitica delicata, sta cercando un proprio equilibrio socio-politico interno, come dimostra l’avvicendamento Poroshenko-Zelens’kyj. La presente raccolta di studi, che coinvolge studiosi italiani, si concentra sui risvolti di carattere storico, giuridico, linguistico, culturale e religioso che accompagnano questo assestamento.
Book chapters on the topic "Conflitto religioso"
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Ludovic, S. J., Lado Tonlieu. "Religion and Peacebuilding in Sub-Saharan Africa." In The State of Peacebuilding in Africa, 47–64. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46636-7_4.
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Abstract This chapter critically examines the contribution of religion to peacebuilding in Sub-Saharan Africa. An overview of the complex and evolving religious landscape of Africa today, where Christianity and Islam coexist alongside African traditional religions, is followed by an exploration of the intersection of secular and faith-based processes of peacebuilding in what remains a profoundly religious continent. Thirdly, this chapter probes the different ways religion has been appropriated or justified in the service of terror, notably in the case of the Central African Republic. Lastly, the chapter considers how religion-based efforts to mitigate conflict in Africa can be made more effective, especially Muslim-based initiatives, given the disproportionate impact on Africa’s Muslims.
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Tingle, Elizabeth. "Religion and Conflict, Conflict and Religion." In Religion and Conflict in Medieval and Early Modern Worlds, 17–33. Abingdon, Oxon ; New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429451201-3.
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Zambrana-Tévar, Nicolás. "Accountability of Religious Actors for Conflicts Motivated by Religion." In International Conflict and Security Law, 1421–42. The Hague: T.M.C. Asser Press, 2022. http://dx.doi.org/10.1007/978-94-6265-515-7_62.
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Reychler, Luc, and Arnim Langer. "Religion and Conflict." In Pioneers in Arts, Humanities, Science, Engineering, Practice, 175–95. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-40208-2_7.
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Haynes, Jeffrey. "Conflict, Conflict Resolution and Peace-building." In Religion and Development, 75–100. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230589568_4.
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Tayob, Shaheed. "Race, Animal Bodies and Religion: Sacrifice, Sensory Politics and Public Space in South Africa." In The Nation Form in the Global Age, 249–71. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-85580-2_10.
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AbstractIn South Africa, previous analyses of religious nationalism turn on the apartheid regime and its close ties to the Dutch Reformed Church. Since the fall of apartheid, democracy and pluralism have been emphasized as the discourse of the new South Africa, which aims to accommodate all of South Africa’s many religious traditions. Together with decades of neoliberal economic policy, the outcome is that in South Africa private individuals and organizations make claims on public spaces as rate-payers and property-owners, in the process revealing normative assumptions about proper and improper religions. Drawing attention to two instances of the manipulation of animal bodies in public spaces, the chapter reveals the close connections between religion, animal sacrifice, racial hierarchy and conflicts over the use of and access to public spaces. The public practice of animal sacrifice reveals the existence of a sensory politics enacted by marginalized groups through which entrenched normativities about proper and improper bodies, substances and religions are contested in the name of a future nation to come.
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Eraliev, Sherzod. "Religious Extremism." In International Conflict and Security Law, 1161–79. The Hague: T.M.C. Asser Press, 2022. http://dx.doi.org/10.1007/978-94-6265-515-7_52.
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Wolffe, John. "Introduction: Analysing Religious Conflict." In Irish Religious Conflict in Comparative Perspective, 1–19. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137351906_1.
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Bhardwaj, Ripudaman, and Oindrila Dey. "Can religious conflicts impact religious consumption choices?" In Religion and Consumer Behaviour, 124–45. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003288558-8.
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Madut Jok, Jok. "Sudan: Religion and Conflict." In The Blackwell Companion to Religion and Violence, 417–23. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444395747.ch33.
Full textConference papers on the topic "Conflitto religioso"
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fatah aruzary, nasih. ""Religious pluralism In Islamic Thought "." In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/44.
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"Summary Religious pluralism in its Western sense is an emergency solution by Western intellectuals to the lack of principles of religious and sectarian coexistence from the perspective of their religions. However, the term religious pluralism according to the Western perspective, which believes in the relativity of truth; He claims that all religions have some truth; Makes existing religions mere human opinions; It cuts off its connection from the absolute right, but removes the dress of divine revelation from it! Islam is a religion that believes in diversity and religious pluralism, by a special definition. so that religions are accepted as they are; And its texts show how to deal properly with all the people of religions Between both rights and duties, they provide both the rights and duties of the people of religions, so that the result is for the people of religions, so that the result Peaceful coexistence in reality, as well as convergence and harmony among all segments of society. This recognition of diversity through Islamic thought has made pluralism a real source of peaceful coexistence, rather than religious conflicts and sectarian intolerances. It has also made it a way of real creativity and production. "
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Dammacco, Gaetano. "LEGAL RESTRICTIONS DUE TO CORONAVIRUS AND RIGHT TO RELIGIOUS FREEDOM." In 6th International Scientific Conference ERAZ - Knowledge Based Sustainable Development. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2020. http://dx.doi.org/10.31410/eraz.2020.51.
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The current pandemic has created new scenarios and problems regarding religious freedom. To combat the spread of the coronavirus, governments have ordered social distance and total closure of numerous activities including the celebration of sacred rites without consulting religious authorities. Religions have accepted the restrictions with a sense of responsibility, but the sacrifice of religious freedom for the faithful has been great. In addition, the effects of the pandemic together with the negative effects of globalization will continue over time, generating economic and social damage. In addition to prayer, religions have invited the faithful to a social commitment to reduce the critical issues of the crisis and specially to combat poverty. It is therefore necessary to analyze some topics: critical issues relating to the limitation of the right to religious freedom; what problems arise in the relations between powers (civil and religious); what problems arise in relations between state and religions; how the constitutional rights of the faithful and citizens are protected; what are the legal problems internal to the different religions, considering that the judgment on the validity of online rites is different; what is the role of religions in the face of the economic crisis. For the first time since the beginning of the human rights era, there has been a serious conflict between human rights, especially for the greater protection given to the right to health. The right to religious freedom also suffered, but it must be considered that the protection of the right to religious freedom also contributes to the recovery of a „good” economy, which can counteract the negative effects of the pandemic and globalization. We must build a personalist humanism, which the alliance between religions can promote. A humanism that respects the rights and dignity of man, against the logic of profit, and that rewrites the ethical rules of the economy. Looking at the post-pandemic, religions can be the soul of the ethical and moral rules that must guide the „good economy” in society to overcome social and economic differences.
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COSTA, PRISCILA DOS ANJOS, ALFREDO EURICO RODRIGUES DA MATTA, and IVANDSON MACEDO DOS SANTOS FILHO. "PLANEJAMENTO PEDAGÓGICO PARA A UTILIZAÇÃO DO JOGO ROLE PLAYING GAME (RPGAD) COMO MEDIADOR PARA O ENSINO/APRENDIZAGEM DA CONVIVÊNCIA ENTRE DIVERSIDADE RELIGIOSA." In 27º CIAED Congresso Internacional ABED de Educação a Distância. Associação Brasileira de Educação a Distância - ABED, 2022. http://dx.doi.org/10.17143/ciaed.xxviiciaed.2022.76793.
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NESTE ARTIGO TRABALHAMOS COM UMA PESQUISA APLICADA CUJO PROBLEMA BÁSICO DE INVESTIGAÇÃO FOI À CONSTATAÇÃO DA INEXISTÊNCIA DE UM PLANO DIDÁTICO PEDAGÓGICO, CAPAZ DE CONDUZIR DE FORMA EFETIVA UMA APLICAÇÃO DE JOGO DIGITAL EDUCACIONAL DO TIPO RPGAD, COMO MEDIADOR PARA QUE UM COLETIVO COMPOSTO POR ESTUDANTES DE ESCOLAS PÚBLICAS, COM DIVERSIDADE RELIGIOSA, POSSAM CONVIVER DE FORMA RESPEITOSA E CIDADÃ. SEGUNDO NOSSO MÉTODO DIALÉTICO, CONSTRUÍMOS INICIALMENTE UM ESTUDO DO CONTEXTO HISTÓRICO QUE ENVOLVE OS ESTUDANTES PARTICIPANTES DA APLICAÇÃO, PARA PODERMOS NOS ENGAJAR NAQUELE COLETIVO COMO INTERLOCUTORES RECONHECIDOS POR ELES. EM SEGUIDA DIALOGAMOS COM OS ESTUDANTES SOBRE O CONTEXTO ELABORADO DANDO A ELES A OPORTUNIDADE DE APROVAR OU NÃO O QUE LHES FOI APRESENTADO, COMO SENDO NOSSO PENSAMENTO SOBRE ELES, E A PARTIR DO DIÁLOGO COM ELES, PUDEMOS CONSTRUIR UMA CONCEPÇÃO CONJUNTA, E VALIDADA POR TODOS, SOBRE O QUE DE FATO ELES PENSAM EM RELAÇÃO A SI MESMOS. EM SEGUIDA, CRIAMOS UMA ABORDAGEM DIDÁTICA SOCIOCONSTRUTIVISTA PARA UTILIZAÇÃO DO JOGO RPGAD DIGITAL COMO MEDIADOR PARA A APRENDIZAGEM DE GESTÃO DOS CONFLITOS RELIGIOSOS POTENCIAIS DAQUELE COLETIVO, BUSCANDO FAZER O JOGO UM AUXILIADOR NO ENSINO-APRENDIZAGEM DE CONVIVÊNCIA HARMONIOSA COM A DIVERSIDADE RELIGIOSA
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Popescu, Nicolae. "Church, Society and Conflict." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.9.
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Martín, Sergio. "Imágenes en conflicto: el fenómeno iconoclasta como teoría del disenso." In IV Congreso Internacional Estética y Política: Poéticas del desacuerdo para una democracia plural. València: Editorial Universitat Politècnica de València, 2019. http://dx.doi.org/10.4995/cep4.2019.10514.
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Recientes estudios han tratado de profundizar en dos conceptos fundamentales en el estudio histórico de la cultura humana: la imagen y la iconoclasia. Apartados en un principio de los cánones académicos impartidos desde la Historia del Arte, han sido deconstruidos por nuevas corrientes teóricas como los estudios visuales o la ciencia de la imagen. Debido a esta apertura hacia nuevas perspectivas sobre los objetos y prácticas artísticas, se ha comenzado a revisar más de cerca el fenómeno bautizado como la destrucción del arte o, comúnmente conocido, como los fenómenos iconoclastas. Entendidos como actos relacionados sobre bases del fundamento religioso, se convirtieron en laboratorios de algunas de las crisis sobre la representación a través de la práctica artística y la reacción frente a esta. Así pues, actualmente, esta clase de sucesos están siendo revisitados para ampliar los límites en los que se les solía encasillar: que iban desde disputas religiosas hasta meros ataques emocionales y vandálicos. Por lo tanto, en el presente escrito se busca aproximarse a otra mirada sobre la iconoclasia que tiene presente las teorías sobre la plusvalía de las imágenes compartidos por autores como W.J.T Mitchell o David Freedberg. Con este propósito, se trata de encontrar otras definiciones al acto violento contra las imágenes, convirtiéndose este fenómeno en una posible teoría del disenso. Se defiende, de este modo, un campo de estudio que analiza los eventos destructivos como un escenario del agonismo que articula cambios en las comunidades sociales desde sus propias representaciones y el pensamiento tras estas.
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Stetckevich, Mikhail. "RELIGIOUS CONFLICTS AND THEIR OVERCOMING." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. Stef92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/hb11/s01.024.
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Gubanov, Nikolay N., Nikolay I. Gubanov, and Lyudmila Rokotyanskaya. "Conflicts Based on Humor and Religion." In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.459.
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Foster, G. David. "RELIGION - SCIENCE CONFLICT: THE UNBRIDLED TRUTH." In GSA Annual Meeting in Denver, Colorado, USA - 2016. Geological Society of America, 2016. http://dx.doi.org/10.1130/abs/2016am-277497.
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Malinowska-Petelenz, Beata. "Contemporary European spirituality: new forms of sacred spaces." In Virtual City and Territory. Barcelona: Centre de Política de Sòl i Valoracions, 2016. http://dx.doi.org/10.5821/ctv.8073.
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The 20th century witnessed changes which altered radically the world hitherto functioning in the same way for centuries. The pluralist global culture is characterized by rapid and unpredictable changeability involving continuous challenging of traditional values. Architecture is no exception to this rule, including religious architecture, which best reflects the spirituality of its time. Revaluation which took place in the last century resulted in the need of a new interpretation of the concepts of the sacred and the profane, as they have lost their clarity and significance. In consequence of the conflict between the dogmatic understanding of stability on the one hand and the modern culture, science, thought and world interpretation as well as the pace and style of living on the other, the need has emerged to build new places of cult that embrace the Zeitgeist of today – stripped of almost all ideology, visually modest, devoid in their décor of intense expression or a large number of stimuli. There are also temples which invite into the same space people of different religions as well as people who are seeking faith or are doubtful, places focused on catering for spiritual or contemplation needs, but also offering intellectual rest.
Reports on the topic "Conflitto religioso"
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Allouche, Jeremy, Harriet Hoffler, and Jeremy Lind. Humanitarianism and Religious Inequalities: Addressing a Blind Spot. Institute of Development Studies (IDS), October 2020. http://dx.doi.org/10.19088/creid.2020.002.
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Religious identity is critically important to consider in assessing patterns of displacement and the dynamics of conflict and peace-building, as well as programmatic and policy responses to humanitarian crises. Conflicts are frequently driven by discrimination and generate massive numbers of refugees and internally displaced persons (IDPs) as they flee from persecution and violence, whilst individuals or groups may be targeted for their identity or face insecurity during community activities. As a result, the relationship between diversity, inclusivity, and interdependence is key to developing approaches that address intersecting forms of insecurity experienced by religious minorities. This paper reviews current thinking and policy directions in understanding religious inequalities in humanitarian contexts and asks the following questions: 1) What are the implications of programming that is blind to religious inequalities? 2) How can humanitarian actors incorporate sensitivity to religious difference and persecution in their programming, and what are the challenges of doing so?
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Овчаров, Артем Валерьевич. Криминологические аспекты современных расовых конфликтов в США. DOI CODE, 2021. http://dx.doi.org/10.18411/2074-1944-2021-0367.
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The article is devoted to the criminological aspect of the problem of racial conflicts in the United States of America. The author examines the concept of racial conflict and characterizes the causes of these conflicts. The article provides a brief criminological description of crime motivated by racial, national or religious hatred and enmity and analyzes the statistical data of both racial crime in the United States and crimes committed by representatives of different races
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Mitchell, Stephanie. The Function of Religion in the Israeli-Palestinian Conflict. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.5823.
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Sarhan, Faiza Diab. Sabean-Mandaean Women and Religious and Ideological Conflict in Iraqi Society. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.019.
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Lapcha, Haidar, and Yusra Mahdi. Coalition Building for Better Religious Education Reform. Institute of Development Studies (IDS), January 2021. http://dx.doi.org/10.19088/creid.2021.002.
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Developing a good pro-pluralism religious education curriculum requires much planning and a deep understanding of the context. In a country like Iraq, where the education system is in decline due to years of conflict, weak governance and management, and a displacement crisis, this becomes a challenging task. This Learning Briefing, prepared during the implementation phase of the Coalition for Religious Equality and Inclusive Development (CREID) project to introduce reform to the religious education curriculum in Iraq, highlights the key areas of best practices and lessons learned from our stakeholder engagement. The aim is to share these learnings with programme managers, donors and partners to help inform future interventions and curricula development on effective approaches and models for improved quality education.
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Sarhan, Faiza Diab. Sabean-Mandaean Women’s Experiences: The Intersectional Impact of Religious and Ideological Conflict in Iraqi Society. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.007.
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This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by Sabean-Mandaean women in Iraq. Within the Sabean-Mandaean community, women are traditionally seen to have great value. Inheritance is split equally between women and men, and children have a religious name as well as a lay name that traces the lineage of their mother. However, Sabean-Mandaean women in Iraq today face a range of inequalities and discrimination based on the intersection of their religious identity and gender. The US occupation of Iraq in 2003, the following sectarian wars, and the 2014 ISIS invasion had a profound impact on the lives of all Sabean-Mandaean people in Iraq. As a religious minority, Sabean-Mandaeans continue to find themselves subject to oppression, discrimination and exile.
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Siebert, Rudolf J., and Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, December 2020. http://dx.doi.org/10.53099/ntkd4301.
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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.
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Bourhrous, Amal, Shivan Fazil, and Dylan O’Driscoll. Post-conflict Reconstruction in the Nineveh Plains of Iraq: Agriculture, Cultural Practices and Social Cohesion. Stockholm International Peace Research Institute, November 2022. http://dx.doi.org/10.55163/raep9560.
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The atrocities committed by the Islamic State (IS) between 2014 and 2017 left deep scars on the Nineveh Plains in northern Iraq. IS deliberately targeted ethnic and religious communities with the aim of erasing the traces of diversity, pluralism and coexistence that have long characterized the region. To prevent people from living as Assyrians, Chaldeans, Kaka’i, Shabaks, Syriacs, Turkmen and Yazidis, IS destroyed sites of cultural and religious significance to these communities and devastated their livelihoods, including their crop and livestock farming activities. Using a people-centered approach, this SIPRI Research Policy Paper stresses the need for a holistic approach to post-conflict reconstruction in the Nineveh Plains that not only focuses on rebuilding the physical environment and economic structures, but also pays adequate attention to restoring the ability of communities to engage in cultural and religious practices, and to mending social and intercommunity relations. The paper highlights the interconnectedness of physical environments, economic structures, cultural practices and social dynamics. It stresses the need to address the impacts of the IS occupation while taking into account other pressing challenges such as climate change and water scarcity.
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Barker, Jeremy. Engaging With Religious Inequality in Humanitarian Response: A Case Study from Iraq 2014–2019. Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/creid.2022.012.
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This paper explores how religious diversity dynamics shaped humanitarian assistance efforts in the context of large-scale displacement due to conflict in Iraq, and what actions were taken to engage with religious inequalities through programmatic responses. It is based on fieldwork in Iraq, interviews with local and international humanitarian practitioners, and document analysis.
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Thurston, Alexander. Campuses and Conflict in the Lake Chad Basin: Violent Extremism and the Politics of Religion in Higher Education. RESOLVE Network, May 2018. http://dx.doi.org/10.37805/lcb2018.1.
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