Journal articles: 'Engagements religieux'

1

Le Pape, Loïc. "Engagement religieux, engagements politiques." Archives de sciences sociales des religions, no. 140 (December 1, 2007): 9–27. http://dx.doi.org/10.4000/assr.11463.

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Rochefort, Florence. "Chapitre II. Féminisme, laïcité et engagements religieux." Débats Jeunesses 17, no. 1 (2006): 35–52. http://dx.doi.org/10.3406/debaj.2006.936.

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Aracil, Adrien. "Un « nouveau dictionnaire » ?" Revue d'histoire du protestantisme 6, no. 2 (August 1, 2021): 205–24. http://dx.doi.org/10.47421/rhp6_2_205-224.

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L’un des motifs récurrents de la pensée d’Agrippa d’Aubigné est de voir dans la transformation du langage politique huguenot, qui se purgerait de ses éléments les plus radicaux et caractéristiques, la cause de l’affaiblissement de leur engagement politique au début du règne de Louis XIII. Cette étude voudrait interroger l’intuition albinéenne, en montrant qu’un nouveau langage politique a bien été adopté par les huguenots, mais qu’il n’a pas signifié une compromission de leurs engagements sur le plan politique. La critique albinéenne est toutefois révélatrice d’un débat au sein du parti sur le langage et ses référents. En renvoyant le langage partisan à un zèle et à une violence religieuse que les édits de pacifications se sont donné pour mission d’éradiquer, la reprise des affrontements politico-religieux dans les années 1620 en fait l’apanage d’une action politique radicale qui accélère sa substitution par un langage de l’obéissance.

4

Gal, Stéphane. "Peurs urbaines et engagements politico-religieux au XVIe siècle : l'exemple de la Ligue grenobloise." Histoire, économie et société 20, no. 1 (2001): 3–21. http://dx.doi.org/10.3406/hes.2001.2250.

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Boss, Marc. "L’Évangile de l’autoabolition du christianisme et sa réception critique chez Paul Tillich et Paul Ricœur." Études théologiques et religieuses Tome 98, no. 1 (March 16, 2023): 89–105. http://dx.doi.org/10.3917/etr.981.0089.

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Bien qu’ils appartiennent à deux générations différentes du mouvement socialiste-religieux, Paul Tillich (1886-1965) et Paul Ricœur (1913-2005) ont conçu leurs engagements politiques en termes théologiques largement similaires. Leurs affinités électives sont particulièrement notables dans leurs efforts respectifs pour évaluer la portée théologique du thème d’une autoabolition du christianisme dans la société séculière. Marc Boss rappelle les formulations programmatiques de ce thème chez Richard Rothe (1799-1867) avant d’en examiner les déclinaisons critiques chez Tillich et Ricœur.

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Dibi, Aude, and Louise Langevin. "La non-reconnaissance des unions coutumières et religieuses dans le nouveau droit de la famille ivoirien : un non-respect du droit à l’égalité des femmes." Canadian Journal of Women and the Law 34, no. 2 (December 1, 2022): 187–213. http://dx.doi.org/10.3138/cjwl.34.2.01.

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En Côte d’Ivoire, la loi ne reconnait pas les mariages coutumiers et religieux, malgré une récente réforme de son droit de la famille. Ces unions sont alors régies par des règles informelles et plurielles, réputées discriminatoires à l’égard des femmes. La non-reconnaissance juridique n’a en rien freiné ces mariages qui, au contraire, prospèrent et résistent avec succès au modèle étatique en étant affranchis de toutes balises. À partir d’un cadre appliquant à la fois une approche respectueuse du pluralisme juridique et basée sur une réflexion féministe, le présent article propose une analyse qui met en lumière les interactions entre, d’une part, le rejet juridique des mariages coutumiers et religieux disqualifiés en unions de fait et, d’autre part, la condition juridique et socioéconomique précaire des femmes. C’est au nom de la prétention de l’État au monopole de la production du droit que les normes coutumières sont éjectées, et c’est au nom du pluralisme culturel des communautés ayant des engagements normatifs différents que les droits des femmes sont sacrifiés.

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Wolfe, Michael. ":Je les espreuve tous: Itinéaires politiques et engagements religieux des Coligny-Châtillon (mi Xve–mi XVIIe siècle)." Sixteenth Century Journal 53, no. 4 (December 1, 2022): 1108–10. http://dx.doi.org/10.1086/scj5304118.

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Zederman, Mathilde. "Mettre en mots et en cartons le passé militant. La fabrique des archives des mobilisations tunisiennes en exil comme champ de luttes." Critique internationale N° 102, no. 1 (January 25, 2024): 49–68. http://dx.doi.org/10.3917/crii.102.0049.

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En comparant les modalités de constitution, de conservation et de valorisation des archives d’une association de la gauche tunisienne et d’un mouvement à référent religieux, tous deux exilés en France sous les régimes de Bourguiba et de Ben Ali, je cherche à saisir les logiques sociales et politiques de production des archives de l’activisme en exil, et propose pour cela de réfléchir au lien étroit entre activité militante et activité d’archivage. Retracer le lien entre la constitution d’archives, les sociabilités militantes et les trajectoires des producteurs et productrices de ces fonds permet notamment de montrer que les structures d’opportunités ne sont pas les mêmes pour ces groupes militants. Les pratiques archivistiques sont également conditionnées par des conceptions militantes différentes du rôle de l’archivage, les groupes concernés n’assignant pas tous la même place au travail d’archive dans leur militantisme. Dès lors, la mise en archive des engagements en exil, et ses silences, deviennent un lieu de production et d’expression des rapports de pouvoir.

9

Roulet, Aurélien. "Nicolas Breton, « Je les espreuve tous ». Itinéraires politiques et engagements religieux des Coligny-Châtillon (mi XVe – mi XVIIe siècle), Genève, Droz, 2020, 592 p." Revue historique 704, no. 4 (December 22, 2022): 982–83. http://dx.doi.org/10.3917/rhis.224.0982.

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Fontvieille, Damien. "Nicolas Breton, Je les espreuve tous : itinéraires politiques et engagements religieux des Coligny-Châtillon (mi xv e -mi xvii e siècle) , Genève, Droz, 2020, Travaux d’Humanisme et Renaissance, DCXII, 592 p., EAN 9782600060493." Réforme, Humanisme, Renaissance N° 93, no. 2 (November 25, 2021): III. http://dx.doi.org/10.3917/rhren.093.0177c.

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Aracil, Adrien. "Nicolas B reton , Je les espreuve tous. Itinéraires politiques et engagements religieux des Coligny-Châtillon (mi xv e -mi xvii e siècle) , Genève, Droz, « Travaux d’Humanisme et de Renaissance », 2020, 592 p., 17,5 × 24,8 cm." Dix-septième siècle 300, no. 3 (July 27, 2023): 543–45. http://dx.doi.org/10.3917/dss.233.0543.

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Descloux, Gilles. "Socialisation religieuse, engagement militant et carrières professionnelles." Emulations - Revue de sciences sociales, no. 25 (September 10, 2018): 81–96. http://dx.doi.org/10.14428/emulations.025.05.

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Cet article examine les incidences de l’engagement militant sur la carrière professionnelle. Il repose sur une analyse dispositionnelle de l’engagement de deux individus ayant fréquenté des organisations catholiques qui, dans les années 1968, ont été traversées par un mouvement de politisation de l’engagement religieux. La manière dont ils sont amenés à endosser, après leur engagement, leur profession, remettant partiellement en cause certaines pratiques professionnelles, est largement redevable de leur socialisation religieuse et militante antérieure. Cependant, les contextes professionnels façonnent également, en retour, leurs dispositions et sollicitent un travail de mise en cohérence de leurs parcours biographiques.

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Clooney, Francis X. "Passionate Comparison: The Intensification of Affect in Interreligious Reading of Hindu and Christian Texts." Harvard Theological Review 98, no. 4 (October 2005): 367–90. http://dx.doi.org/10.1017/s0017816005001021.

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How do we learn from religious traditions other than our own? How are we to assess what happens when that learning leads to affirmation and empathy, and thereafter affects how one lives one's life? We can wonder whether there is coherence in what we learn, what we think, how we feel, and how we choose to act. Optimism is not necessarily justified since it may be that due to the strictures of logic and religious commitment, religious reasoning and affective religious engagement diverge and even work at cross purposes. What is obviously and powerfully felt may not translate into explanations that observers, including theologians and scholars of religion, can understand or affirm. Conversely, the emotionally engaged practitioner who learns, feels, and acts in accord with what is learned across religious boundaries may not know what to say about this engagement, and often may not have mastered the appropriate technical language by which to explain and justify complex and extraordinary emotional engagements.

14

Fussinger, Catherine, Irene Becci, Amel Mahfoudh, and Helene Fueger. "Oser penser un engagement féministe et religieux." Nouvelles Questions Féministes 38, no. 1 (2019): 8. http://dx.doi.org/10.3917/nqf.381.0008.

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Forster, Dion A. "<i>Ukuthwasa </i>in the Methodist Church of Southern Africa." Interreligious Studies and Intercultural Theology 7, no. 1 (December 21, 2023): 234–52. http://dx.doi.org/10.1558/isit.26881.

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The postcolonial era has brought a renewed appreciation of African Indigenous Religion and culture among some Southern African Christians. However, because of Southern Africa’s colonial religious heritage, some African Christians are opposed to a constructive engagement with African religiosity and practice. Others seem to operate with a double consciousness—participating in African Indigenous religious ceremonies and holding African religious beliefs during the week while claiming to be Christians on Sunday. This article engages the Methodist Church of South Africa’s consideration of ukuthwasa and the practice of being a Traditional Healer in light of some instances of ‘double consciousness’. It argues that this engagement is a form of religious pluralism that requires intentional and critical consideration. After introducing the concept of ukuthwasa and recent discussions around being both a Christian minister and a Traditional Healer, some examples of African Christian double consciousness among some members of the Methodist Church of Southern Africa are examined. Based on this critical reflection, some possibilities that Christian engagements with African religion and culture might offer for the contextualisation and decolonisation of Southern African Christianity are presented.

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Shadrach, Idegu Ojonugwa. "Religious Engagements and Balancing Africa Politics." Studies in Social Science & Humanities 2, no. 5 (May 2023): 61–63. http://dx.doi.org/10.56397/sssh.2023.05.06.

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Politics and religion—as love of humans; as politics take care of human actions and religion take care of human spirit—so the direct result of politics is found on human body whereas religion is on human spirit, is a necessitated thing to put much attention on in the society so we have needable humanity. Man, the custodian of religion and politics should only be an unfortunate to the society and not the agents of his structures. Activists, Journalists and Columnists are synonymous to religious leaders due to their nature of activism—this has equally disclosed their close ranks of political relevance to the religious leaders. Additionally, ways to evaluate, and possible suggestions into African political terrain to enable them enjoy political climate is given a touch.

17

Maitra, Nabanjan. "Liberated, But Not Free." Journal of South Asian Intellectual History 5, no. 1 (April 17, 2023): 66–93. http://dx.doi.org/10.1163/25425552-12340039.

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Abstract Polemic has a deeply polemical history. It has, on occasion, been dismissed as a philosophical dead-end, but its sociological salience has more often been missed. In this article, I take up the one-sided religious polemics undertaken in the fourteenth century by the Mādhva Vedāntins against the Advaita Vedāntins. I argue that religious polemics, besides being integral to the consolidation of group identity and fostering solidarity, shed light on the issues that are of acute import to the group advancing them. In these engagements, silence can convey as much as sustained engagement, revealing the asymmetries of power that obtain between presumed rival institutions.

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van der Meulen, Marten. "The Continuing Importance of the Local. African Churches and the Search for Worship Space in Amsterdam." African Diaspora 2, no. 2 (2009): 159–81. http://dx.doi.org/10.1163/187254509x12477244375094.

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Abstract This article focuses on the interaction of African churches with the local social, political and religious ecology of Amsterdam Southeast in their search for worship space. It shows the continuing importance of the local, even for such transnational religious movements as African churches. Constructing a worship location confronts the churches with the 'ingrained orders of social power in the host society' (Favell 2003). They encountered familiar black – white distinctions, a legion of 'white helpers' and a long process of building trust. I argue that African churches use transnational and local strategies. Becoming part of the local is inspired by missionary motives and is related to the character of religious congregations as relatively fixed organisations which nurture a practice of engagement with local society. Cet article se concentre sur l'interaction des églises africaines avec l'écologie locale au niveau sociale, politique et religieuse du Sud-est d'Amsterdam dans leur recherche de l'espace de culte. Cela démontre l'importance ininterrompue du local, même pour des mouvements religieux transnationaux comme les églises africaines. La construction d'un espace de culte confronte les églises avec « les ordres enracinés du pouvoir social dans la société hôte » (Favell 2003). Ils rencontrent la distinction habituelle entre noir et blanc, une légion d'« aide blanche » et un long processus de construire la confiance. Je soutiens que des églises africaines utilisent des stratégies transnationales et locales. Devenir une partie des locaux est inspiré par des motifs de missionnaire et est rapproché du caractère des congrégations religieuses comme les organisations relativement fixes qui élèvent une pratique d'engagement avec la société locale.

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Chao, Yemin. "Two Renaissance Lives: Benvenuto Cellini and Teresa of Jesus." Renaissance and Reformation 35, no. 2 (April 1, 1999): 29–44. http://dx.doi.org/10.33137/rr.v35i2.10722.

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Le présent article examine les autobiographies de deux personnages renaissants, le premier un artiste séculaire, le second une religieuse contemplative. À travers les images dont chacun se sert pour se façonner, on peut apercevoir un engagement commun avec certains thèmes humanistes et religieux qui définissent l'époque. Bien que la Renaissance soit généralement abordée comme l'âge d'un classicisme revivifié et des tendances humanistes suscitées par ce dernier, il faut peut-être également considérer la lutte avec son héritage chrétien comme l'élément qui prête à la Renaissance son caractère distinct et particulièrement profond.

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Cazarin, Rafael. "Tactical Activism." Journal of Religion in Africa 49, no. 3-4 (May 31, 2021): 337–70. http://dx.doi.org/10.1163/15700666-12340172.

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Abstract This article examines religious leaders’ engagements with gender transformative activism during prevention training workshops for sexual and gender-based violence. I draw on ethnographic fieldwork carried out in 2017 and 2018 in a South African NGO that promotes gender equality and human rights across Africa. My aim is twofold: to explore the tensions between the private and public dimensions of religious leaders’ engagement with gender transformative activism; and to demonstrate how they navigate those tensions by co-creating an ‘interstitial’ language and social space that allows them to conform new emotional repertoires, meanings and practices that ought to transform their gendered relations. I argue that doing so enables leaders to become tactical when engaging with gender activism in adverse religious contexts. By acting in the form of tactical activism, they establish interstices where religious and secular stances on gender can intersect whilst at the same time coping with the difficulties of inducing change in the given patriarchal structures.

21

Bouzar, Dounia. "Chapitre IX. Associations musulmanes : engagement religieux et construction identitaire." Débats Jeunesses 17, no. 1 (2006): 161–76. http://dx.doi.org/10.3406/debaj.2006.944.

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Zwaan, Barbara. "Als 't danst ..." Handelingen: Tijdschrift voor Praktische Theologie en Religiewetenschap 49, no. 4 (November 22, 2022): 2–6. http://dx.doi.org/10.54195/h.13348.

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Als ’t danst, wat danst er dan? In welke zin kan, vanuit kernthema’s uit het eigen onderzoek gereflecteerd worden op de dans als metafoor voor lichamelijkheid in religie, of in religies? Schrijven over de dans lijkt een engagement te vragen van de hele mens – lichaam en geest. Dat laat niemand onbewogen.

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Bowman, Nicholas A., Alyssa N. Rockenbach, and Matthew J. Mayhew. "Campus Religious/Worldview Climate, Institutional Religious Affiliation, and Student Engagement." Journal of Student Affairs Research and Practice 52, no. 1 (January 2, 2015): 24–37. http://dx.doi.org/10.1080/19496591.2015.996045.

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Niang, Abdoulaye. "Hip-hop, musique et Islam : le rap prédicateur au Sénégal." Cahiers de recherche sociologique, no. 49 (March 28, 2011): 63–94. http://dx.doi.org/10.7202/1001412ar.

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L’intrication du discours religieux et de la musique rap à travers la figure du « MC prêcheur » est historiquement liée au processus de formation du mouvement hip-hop, ancré dans une dynamique interculturelle fortement teintée de religiosité. Le discours du rap prédicateur au Sénégal, dans le champ de la communication religieuse, peut être analysé comme une : Mais, ce discours, cette tendance du rap marque aussi le caractère hybride d’un mouvement engagé socialement, politiquement, culturellement ; et placé à la croisée de dynamiques multiples, souvent diffluentes (engagement et business, localité et globalité) dont la mise en convergence constitue un de ses défis quotidiens.

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Haeringer, Anne-Sophie. "Eglises et engagement. Quand le religieux et le social s'entretiennent." Autres Temps. Les cahiers du christianisme social 78, no. 1 (2003): 36–45. http://dx.doi.org/10.3406/chris.2003.2433.

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Chia, Edmund Kee-Fook. "World Christianity in Dialogue with World Religions." Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 125–31. http://dx.doi.org/10.1558/isit.33162.

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Even if the study of Christianity’s interreligious and intercultural dialogues is associated with concerns found primarily in the non-Western worlds, the two forms of dialogues actually have their origins in the Western academy. For Christianity, interreligious dialogue is a response to the plurality of religions while intercultural dialogue responds to the cultural plurality within the Christian tradition itself. They are, respectively, Christianity’s engagement with what has come to be known as World Religions and Western Christianity’s engagement with what has come to be known as World Christianity. The present article looks at the genealogy of both these engagements and explores their implications for Christian theology, offering a glimpse into the different methods theologians employ today in apprehending the new situation.

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Kim, Young-Il, and Isaak Swan. "Religious Heterogamy, Marital Quality, and Paternal Engagement." Religions 10, no. 2 (February 10, 2019): 102. http://dx.doi.org/10.3390/rel10020102.

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Using data from a nationally representative sample of married fathers of school-aged children, we examined the association between religious heterogamy of parents and fathers’ involvement in children’s lives. We further examined whether that association is mediated by marital quality and father–child religious discord. Results showed that greater religious heterogamy is associated with less interaction and more relational distance between fathers and children. Results also suggested that fathers’ reports of marital happiness play an important role in mediating the association between religious heterogamy and paternal engagement. We concluded that religious fathers are more involved in their children’s lives insofar as their wives are equally religious and they are in happy marriages.

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Gemar, Adam. "Parental Influence and Intergenerational Transmission of Religious Belief, Attitudes, and Practices: Recent Evidence from the United States." Religions 14, no. 11 (October 31, 2023): 1373. http://dx.doi.org/10.3390/rel14111373.

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A traditionally salient topic of empirical investigation in the sociology of religion, this paper seeks to offer a recent investigation into the intergenerational transmission of religion and the parental forms of religious engagement that predict adult engagement with religion. The study of this paper explores the intergenerational transmission of religion, focusing on the parental forms of religious identity and engagement that influence religious identity, beliefs, and practices in adulthood. By analyzing the 2018 GSS dataset in the United States with multiple regression analyses, I found strong parental and childhood influences on adult religiosity, religious service attendance, and belief in God. Indeed, this engagement often mirrors parental engagement for these variables. However, while paternal religious identity often predicts these religious variables, I found that the religious identity and engagement of parents generally do not predict religious identity in adulthood. Ultimately, while these results generally show strong predictive mechanisms of intergenerational transmission, they also illustrate that these relationships are variably dependent on the form of parental and adult religious engagement, and which parent participates or is associated with that engagement.

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Marshall, Katherine, Sudipta Roy, Chris Seiple, and Hugo Slim. "Implementing Strategic Religious Engagement in International Development." Review of Faith & International Affairs 19, sup1 (November 1, 2021): 63–77. http://dx.doi.org/10.1080/15570274.2021.1983350.

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Wilkinson, Olivia. "Putting the “Strategic” into Strategic Religious Engagement." Review of Faith & International Affairs 19, sup1 (November 1, 2021): 78–84. http://dx.doi.org/10.1080/15570274.2021.1983361.

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Scanlan, Martin. "Caregiver Engagement in Religious Urban Elementary Schools." Marriage & Family Review 43, no. 3-4 (June 12, 2008): 308–37. http://dx.doi.org/10.1080/01494920802072520.

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Clague, Julie. "Religious Convictions: Mutual Learning and Critical Engagement." Political Theology 16, no. 6 (November 2, 2015): 491–92. http://dx.doi.org/10.1179/1462317x15z.000000000157.

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Sands, Danielle. "Thinking throughdifférance: Derrida, Žižek and religious engagement." Textual Practice 22, no. 3 (September 2008): 529–46. http://dx.doi.org/10.1080/09502360802263774.

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Rahman, Mohammad Taufiq, and Mulyana Mulyana. "Madrasah Teachers' Engagement in Promoting Religious Moderation." Hanifiya: Jurnal Studi Agama-Agama 7, no. 1 (April 24, 2024): 15–26. http://dx.doi.org/10.15575/hanifiya.v7i1.32737.

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This article examines the patterns of teacher participation in supporting religious moderation programs at the madrasah level. The participation process itself is inseparable from the position of teachers as the center of students' activities in imparting and receiving knowledge and information about religious moderation. The study, conducted in two madrasahs with different religious orientations in Bandung and Garut regencies, employs a qualitative method with data collection techniques including observation, interviews, documentation study, and case study. The research findings indicate the existence of a participation activity model characterized by organizers, participants, and supporters of religious moderation activities based on Islamic teachings principles. Other madrasahs should exemplify this to strengthen the character, attitudes, and openness of students in facing the pluralistic religious developments in society.

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Afsahi, Afsoun. "Deliberating across Difference." Journal of Law, Religion and State 8, no. 1 (August 21, 2020): 34–61. http://dx.doi.org/10.1163/22124810-00801003.

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This paper examines two cases of deliberation on the issue of religious arbitration in Canada: first, the Sharia law debate in Ontario (deliberation in the larger public sphere); and second, a deliberation on religious arbitration in British Columbia (deliberation in a small-scale structured setting). Relying on both secondary and original data, this article demonstrates that while the Sharia law debate failed to fulfill the key functions of a deliberative engagement, the small-scale deliberation was able to achieve all three functions: participants had the chance to express their opinions; there was ample dialogue and communication evident by increased empathy, perspective-taking ability, and knowledge gains; and finally, participants were able to come to a decision, however broad, together. Through this comparison, the article highlights key barriers to deliberation across differences and concludes with some suggestions for carrying out such engagements in the future.

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Ar-Ridho, Abdi, Rubino Rubino, and Efi Brata Madya. "Navigating Digital Frontiers: Analyzing the Strategies and Impact of Islamic Da'wah on Instagram." CHANNEL: Jurnal Komunikasi 11, no. 2 (October 9, 2023): 121–28. http://dx.doi.org/10.12928/channel.v11i2.474.

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In the wake of the digital revolution, online platforms have become pivotal arenas for religious discourse, reshaping traditional preaching methodologies. This study delves into the dynamic landscape of Islamic da'wah on Instagram, focusing on two prominent accounts, @abuazzamtv and @salaf.alummah. Leveraging a qualitative research approach, this research integrates SWOT analysis and Business Model Canvas (BMC) examination to unravel the intricacies of these accounts. The analysis unveils the strengths, weaknesses, opportunities, and threats faced by these platforms, shedding light on their unique strategies and challenges. @abuazzamtv, renowned for its extensive outreach, faces challenges in reciprocal engagement, while @salaf.alummah grapples with content format limitations. Despite these challenges, both accounts exhibit innovative approaches, including diverse content creation and active collaborations. Through strategic recommendations emphasizing interactive engagements and diverse content formats, this study offers valuable insights for enhancing the impact of online religious discourse on Instagram, fostering enduring connections in the digital age.

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Wyngaard, Amy S. "Legacies of Enlightenment: Diderot’s La Religieuse and Its Cinematic Adaptations." Lumen 40 (November 3, 2021): 147–63. http://dx.doi.org/10.7202/1083171ar.

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La Religieuse is a classic French Enlightenment work in its elucidation of forced religious vocation as well as the hypocrisy and abuses of the Catholic Church. In reviving and effectively re-envisioning the novel, filmmakers Jacques Rivette and Guillaume Nicloux succeed in bringing Diderot’s ideas to bear on contemporary issues such as the image and role of the Church post Vatican II, and the effects of patriarchal and religious oppression on the individual. This article examines the context and reception of all three works (the original text and two film adaptations) and their engagement with specific historical circumstances as well as more universal concerns; by extension, this project represents an effort to probe the perhaps unexpected, continued interest in Diderot’s writings in popular culture today. An analysis of the literary and cinematic posterity of La Religieuse underscores the ongoing pertinence of French Enlightenment thought while illuminating the linked political and aesthetic inheritance of Diderot’s novel.

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Graber, Jennifer. "“If a War It May Be Called”: The Peace Policy with American Indians." Religion and American Culture: A Journal of Interpretation 24, no. 1 (2014): 36–69. http://dx.doi.org/10.1525/rac.2014.24.1.36.

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AbstractIn 1869, President Ulysses S. Grant initiated the “Peace Policy” with American Indians, an approach that privileged humane interactions with native peoples and allowed religious groups to run reservations across the American West. The Society of Friends, or Quakers, administered the largest number of reservations and symbolized the policy's benevolent aims. This essay explores varying Quaker understandings of peaceful relations with Indians as well as the general public's perception of the Friends' nonviolence. The essay focuses on an 1871 Indian attack on an overland wagon train, including Quaker engagements with the army in the attack's aftermath. Despite the Society's part in an emerging culture of threat against Plains Indians, Americans continued to consider both the Society and the policy to be peaceful. As such, this episode proves useful for understanding the intersections of religion and violence in United States history. Close analysis of the internal Quaker debate about military engagement, as well as Americans' ongoing identification of the policy with nonviolence, shows how religious groups and religious language were employed to reclassify episodes of violence as peace.

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Waghid, Yusef. "On the (Im)Possibility of Religious (Dis)Engagement." Interreligious Studies and Intercultural Theology 7, no. 1 (December 21, 2023): 308–19. http://dx.doi.org/10.1558/isit.26882.

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This article begins with the premise that the word “religious” implies having a connection with the human being, rationally and spiritually. In other words, we cannot talk about an experience of a religious kind if people, and their sense of rationality and spirituality are absent. Humans internalise a religious experience if they happen to connect with one another in some way or the other, (re-)examine one another’s claims of reason, and disclose their spiritual connections in the presence of one another. If any of the above constitutive notions of what makes religious experiences religious is not present, one cannot talk about any kind of religious experience. This article examines these three constitutive notions of religious experiences as the author (with a Muslim identity) endeavours to argue in defence of religious engagement. The argument for religious engagement is premised on the notion that people are social beings by their very nature—that is, they live together and are transformed by their contexts, including religious affiliations. And when human conditions for religious engagement prevail, as is the case in South Africa, exclusion and alienation are subverted.

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Pollmann-Schult, Matthias. "Wenn Männer Väter werden – Über die Auswirkungen der Vaterschaft auf Freizeit, Lebenszufriedenheit und familiäre Beziehungen." Journal of Family Research 22, no. 3 (December 1, 2010): 350–69. http://dx.doi.org/10.20377/jfr-262.

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This study uses data from the German Socio- Economic Panel (SOEP) to analyze the effect of fatherhood on different aspects of the everyday life of men. The results indicate that fatherhood positively affects men’s life satisfaction, civic engagement, religious participation, and the closeness of the relationship between men and their families of origin. These findings extend past research, which primarily called attention to the negative effects of fatherhood, such as increased psychological strain, reduced marital satisfaction and limitations in leisure activities. Distinguishing between biological fathers and stepfathers shows that the effect of fatherhood differs between both types of fathers with respect to their civic and religious engagements as well as to their relation to their parents. Zusammenfassung Der vorliegende Beitrag analysiert die Auswirkungen der Vaterschaft auf verschiedene Aspekte des Alltagshandelns. Die empirischen Analysen auf Basis des Sozio-oekonomischen Panels (SOEP) zeigen positive Effekte der Vaterschaft hinsichtlich der Lebenszufriedenheit, des bürgerschaftlichen Engagements, der religiösen Partizipation sowie der Beziehung zur Herkunftsfamilie. Diese Befunde ergänzen und erweitern frühere Erkenntnisse, die vor allem auf nachteilige Auswirkungen der Elternschaft – wie die Zunahme psychischer Belastungen, den Rückgang der Beziehungsqualität und Partnerschaftszufriedenheit sowie Einschränkungen im Freizeitverhalten – aufmerksam machen. Eine Differenzierung zwischen biologischen und sozialen Vätern zeigt, dass sich beide Vätertypen in ihrer sozialen und religiösen Partizipation sowie der Beziehung zu den eigenen Eltern voneinander unterscheiden.

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Ramraj, Victor Vridar. "Global Challenges and Plurilateral engagement in the Indian Ocean world." Canadian Political Science Review 17, no. 1 (November 3, 2023): 10–24. http://dx.doi.org/10.24124/c677/20231867.

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Abstract The Indian Ocean is the historic cross-roads of the world. On most measures—linguistic, religious, political, legal, and economic, among others—its diversity is unparalleled. While the region is home to perhaps the most strategically important state actors in an age of intense superpower rivalry, it is equally home to an astonishing range of nonstate actors whose influence and significance should not be underestimated. Many religious, indigenous, and local nonstate actors and networks have a long pedigree, sometimes dating back centuries. Layered on these legacy organizations are a vast range of contemporary nonstate, transnational regulators active in the region. These actors play an increasingly important but overlooked role in global governance and can be effectively engaged in situations where states are unable or unwilling to act. This article explores how Canada and nonstate actors based in Canada and beyond might engage plurilaterally with nonstate actors in the Indian Ocean region.RésuméL'océan Indien est le carrefour historique du monde. Sur la plupart des mesures - linguistiques, religieuses, politiques, juridiques et économiques, entre autres - sa diversité est sans précédent. Et si la région abrite peut-être les acteurs étatiques les plus importants sur le plan stratégique à une époque d'intense rivalité entre superpuissances, elle abrite également une gamme étonnante d'acteurs non étatiques dont l'influence et l'importance ne doivent pas être sous-estimées. De nombreux acteurs et réseaux non étatiques religieux, autochtones et locaux ont un long pedigree, remontant parfois à des siècles. À ces organisations profondément enracinées s'ajoutent une vaste gamme de régulateurs transnationaux non étatiques contemporains actifs dans la région. Ces acteurs jouent un rôle de plus en plus important mais négligé dans la gouvernance mondiale et peuvent être efficacement engagés dans des situations où les États ne peuvent pas ou ne veulent pas agir. Cet article explore comment le Canada et les acteurs non étatiques basés au Canada et au-delà pourraient s'engager de manière multilatérale avec des acteurs non étatiques dans la région de l'océan Indien.Keywords: nonstate actors; Indian Ocean region/Indo-Pacific; global governance; sovereignty; pluralism; transnational regulation; plurilateral diplomacyMots-clés : acteurs non étatiques; région de l'océan Indien/indo-pacifique; gouvernance globale; souveraineté; pluralisme; régulation transnationales; diplomatie plurilatérale

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Jin, Bumsub. "Impact of Catholic Laypeople’s Participation in Religious Communities on Civic Engagement Intention for Environmental and Social Problems: Dual Mediating Effects of Religious Knowledge and Religiosity." Research Institute for Life and Culture Sogang University 68 (May 31, 2023): 65–88. http://dx.doi.org/10.17924/solc.2023.68.65.

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Efforts to resolve or mitigate environmental, human rights, and pro-life issues are required of members of religious communities. To address these issues, members of religious communities may seek civic engagement based on their social capital and social identity within their communities. This study aims to examine the processes through which members of the Catholic Church can demonstrate civic engagement for environmental, human rights, and pro-life issues by focusing on the inherent role of the church community in realizing the common good. The results of the dual mediating analysis of responses collected from a Catholic parish showed that religious community participation had a positive effect on religious knowledge and religiosity, and religious knowledge had a positive effect on religiosity and civic engagement intention. Religiosity also had a significant positive effect on civic engagement. In the relationship between religious community participation and civic engagement intention, the dual mediation effect of religious knowledge and religiosity was statistically significant. In particular, the magnitude of the indirect effect from religious community participation to civic engagement intention through religious knowledge was the largest. Based on its results, this study discusses the role and importance of religious factors in the civic engagement of Catholic Church laypeople. Specifically, it can be expected that bridging social capital can be created through the dual mediating role of religious knowledge and religiosity.회적정체성, 신앙지식, 종교성, 시민참여, 생명수호

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Kirdiş, Esen. "Revisiting Religious Economy Models: The Decline of Religious Engagement among Turkish Youth." Political Science Quarterly 137, no. 1 (January 24, 2022): 73–97. http://dx.doi.org/10.1002/polq.13280.

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Guénoun, Tamara. "Le psychothérapeute, l’adolescent et le fait religieux." Cliniques méditerranéennes 109, no. 1 (March 14, 2024): 91–103. http://dx.doi.org/10.3917/cm.109.0087.

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L’adolescent est un croyant en puissance, pris dans un syndrome d’idéalité. Ces appuis théoriques sont discutés à la lumière de vignettes cliniques d’adolescents en consultations psychothérapiques pour mettre au jour les enjeux psychiques du rapport à la religion des adolescents d’aujourd’hui. Ces réflexions permettent de révéler les enjeux transférentiels et les modalités d’écoute spécifiques engagées avec des adolescents aux prises avec leur engagement religieux.

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Charles, Monique. "Grime and Spirit: On a Hype!" Open Cultural Studies 3, no. 1 (February 1, 2019): 107–25. http://dx.doi.org/10.1515/culture-2019-0010.

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Abstract Grime is a genre of Black British music originating from London at the turn of the twenty-first century. In this article, I explore responses to moments of Grime music making and engagement in live performance settings. I make connections between Grime, Black music streams (Lena), Black Atlantic (Gilroy) practices, the Black Public Sphere (Baker) AND how engagements at these intersections are connected to spiritual practice in the context of live performance. The power in Grime live performance settings; where the spiritual is found, connects to the sonic characteristics deployed, embodied and emotive responses and cultural practice. Spirituality, through cultural practice, is an Africanised religious/spiritual outlook that remains with the African diaspora over time and space (Mbiti). Smith’s work shows how African derived religious and spiritual practice continues in diasporic religious practice contemporarily. Through live performance (raving/club culture), I explore and theorise how power is a) generated, b) operates, and outline the roles people play in the cultural-spiritual practice. Building on the work of Smith, Kennett, Sylvan, Mbiti and Baker, I introduce theories: 1) Liminal Energy Power Spirals (LEPS) and 2) AmunRave Theory, to show how the spirit enters live performance space.

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Revell, Lynn. "Religious Education in England." Numen 55, no. 2-3 (2008): 218–40. http://dx.doi.org/10.1163/156852708x283050.

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AbstractThis article argues that RE in England is shaped by a number of factors that promote a rigid definition of religiosity and which discourage engagement with new, unconventional or non-mainstream forms of religion. The article identifies the close relationship between RE and the national church and other faith communities as well as a reliance on local agreed syllabi as key characteristics in the inability of RE in England to fully engage with contemporary forms of religion. It ends by calling for a revaluation of the basis for RE and a greater engagement with other disciplines involved in the study of religion.

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Plante, Thomas G. "Religious and Spiritual Communities Must Adapt or Die: Surviving and Thriving during Challenging Contemporary Times." Religions 15, no. 7 (June 28, 2024): 791. http://dx.doi.org/10.3390/rel15070791.

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Current trends within both religious and secular communities suggest that contemporary times mean that people spend more time alone than with others. Community engagement in general has been declining, while religious and spiritual community engagement in particular has dropped off significantly in recent decades, and most especially following the COVID-19 global pandemic. Although humans are social beings and benefit from community engagement, we tend to avoid or minimize our affiliations and associations, including our religious and spiritual ones today. Religious and spiritual communities must adapt to changing times or risk becoming irrelevant, diminishing further, and losing their sustainability to continue with their activities and services. Religious communities might wish to consider the best state-of-the-art evidence-based practices to engage their members, as well as appeal to those who might be interested in joining with them. There are many mental and physical health benefits to active engagement with spiritual religious practices and communities. The world could use more rather than less community engagement, including religious and spiritual engagement, during our challenging contemporary times.

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Florez, Joseph. "A Prohibited History of Pentecostal Social Engagement." PNEUMA 40, no. 3 (October 16, 2018): 287–305. http://dx.doi.org/10.1163/15700747-04003004.

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Abstract This article explores the dynamic intersection of community, conflict, and personal faith among a small group of Pentecostals during Chile’s military dictatorship (1973–1990). It argues that Pentecostal religious experience did not occur only within the framework of prescribed religious traditions and dogma. It seeped deep into the shadows of a powerful military state bent on a radical reordering of the economy and society; one that was willing to reach unthinkable levels of violence to do so. It concludes that we must examine less emblematic manifestations of pentecostal religiosity to fully understand the forms religion and religious practice took as they were folded into the limitations and complications of quotidian life, recognizing, moreover, that devotional and practical improvisations were not always understood as impious or immoral lapses. They were often necessary religious innovations used by believers to find meaning in the difficult circumstances of life under military rule.

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Yuchen, Li. "Women’s Religious Engagement at Daesoon Jinrihoe’s Yeoju Headquarters." Journal of Daesoon Academy of Sciences 34 (June 30, 2020): 75–105. http://dx.doi.org/10.25050/jdaos.2020.34.0.75.

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Marshall, Katherine. "Impressions & Indications of Religious Engagement in Development." Review of Faith & International Affairs 19, sup1 (November 1, 2021): 12–30. http://dx.doi.org/10.1080/15570274.2021.1983358.

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Journal articles on the topic 'Engagements religieux'

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