Journal articles: 'Male Religious'

1

Ladizinski, Barry, Erik Rukhman, and Kachiu C. Lee. "Male Circumcision as a Religious Ritual." JAMA Dermatology 150, no. 1 (January 1, 2014): 103. http://dx.doi.org/10.1001/jamadermatol.2013.8367.

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Lewis, I. M. "Exorcism and male control of religious experience." Ethnos 55, no. 1-2 (January 1990): 26–40. http://dx.doi.org/10.1080/00141844.1990.9981400.

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Porath, Or. "The Cosmology of Male-Male Love in Medieval Japan." Journal of Religion in Japan 4, no. 2-3 (2015): 241–71. http://dx.doi.org/10.1163/22118349-00402007.

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Scholars have investigated the Japanese tradition of male-male love that arose in the context of the secular and commercial culture of the early modern era. Less often noted is the role of male-male sexuality within a religious framework. This article sheds light on the unexplored religious dimension of medieval Japanese male-male sexuality through an analysis of Ijiri Matakurō Tadasuke’s Nyakudō no kanjinchō (1482) and its Muromachi variant. Both works glorify male-male sexual acts and endorse their proper practice. I suggest that Kanjinchō attempts to perpetuate power relations that maintain the superiority of adult monks over young acolytes. Kanjinchō achieves this through constructing its own cosmology, built on a Buddhist cosmogony, soteriology, a pantheon of divinities and ethical norms, which, in effect, endows homoeroticism with sacrality. My analysis of Kanjinchō provides a nuanced understanding of male-male sexuality in Japanese Buddhism and the ideological context in which the text is embedded.

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Zhang, Li. "Religious affiliation, religiosity, and male and female fertility." Demographic Research 18 (April 11, 2008): 233–62. http://dx.doi.org/10.4054/demres.2008.18.8.

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Moulds, John D., and Marita P. McCabe. "Self-Acceptance in a Catholic Male Religious Congregation." Australian Psychologist 26, no. 3 (November 1991): 197–202. http://dx.doi.org/10.1080/00050069108257250.

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Kramp, Joseph M. "Ambivalence and Male Religious Experience: An Autobiographical Study." Pastoral Psychology 58, no. 4 (January 14, 2009): 387–401. http://dx.doi.org/10.1007/s11089-008-0189-z.

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Vega Sánchez, Diego, Julio A. Guija, Pedro Pérez‐Moreno, Samuel A. Kelly, María Santos, María A. Oquendo, Philippe Courtet, José Giner, and Lucas Giner. "Association of Religious Activity with Male Suicide Deaths." Suicide and Life-Threatening Behavior 50, no. 2 (April 2020): 449–60. http://dx.doi.org/10.1111/sltb.12600.

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Jacobsen, Knut. "The Female Pole of the Godhead in Tantrism and the Prakrti of Sāmkhya." Numen 43, no. 1 (1996): 56–81. http://dx.doi.org/10.1163/1568527962598386.

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AbstractThe dualism of the consciousness principle (puruṣa) and the material principle (Prakrti) in the Sāmkhya and Pātañjala-Sāmkhya (Yoga) traditions of religious thought has often been thought of as a dualism of a male and a female principle. Contrary to what is often assumed however the material principle of Sāmkhya and Pātañjala-Sāmkhya does not possess a female identity. This paper argues that the identification of the Sāmkhya and Pātañjala-Sāmkhya Prakrti with a female principle among scholars is due to a very selective use of evidence and too much dependence on later sources, especially the Tantric religious systems in which the female-male polarity was utilized for the interpretation of the ultimate reality, the structure of the world and the means to attain liberation. The way the Tantric religions utilized the Sāmkhya dualism of Prakrti and puruṣa to illustrate the female-male polarity of ultimate reality illustrates the manner in which the Tantric religions reinterpreted elements of earlier systems of religious thought and transformed them according to their own purpose and the process of borrowing and synthesizing of what had come before them typical of the Hindu religious traditions.

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Friedrich, M. J. "Educating Religious Leaders Increases Male Circumcision Rates in Tanzania." JAMA 317, no. 15 (April 18, 2017): 1517. http://dx.doi.org/10.1001/jama.2017.3828.

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Robinson, Richard, Erica Makin, and Robert Wheeler. "Consent for Non-Therapeutic Male Circumcision on Religious Grounds." Annals of The Royal College of Surgeons of England 91, no. 2 (March 2009): 152–54. http://dx.doi.org/10.1308/003588409x359394.

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INTRODUCTION The aim of this study was to assess whether surgeons are conforming to guidance laid down by professional organisations and the courts in obtaining dual parental consent for non-therapeutic circumcision. PATIENTS AND METHODS A retrospective case-note review over a 12-month period (April 2005 to April 2006) of circumcisions in boys under the age of 16 years in a tertiary paediatric surgical unit was undertaken. RESULTS A total of 62 boys aged 1–14 years (median age, 4 years) underwent non-therapeutic circumcision. Written consent from both parents was obtained in only 4 cases (6.4%). In no case was written consent obtained from the patient or their views documented. In 58 cases, the written consent was provided by only one parent; the mother in 34 (55%), the father in 24 (45%). Of these 58 cases, in 25 (43%) both parents attended with the child on the day of surgery. CONCLUSIONS The data reveal a consistent non-conformity with recommended practice and the common law. It seems unlikely that the doctors involved are deliberate and inveterate law-breakers. The reason for this non-compliance may be ignorance of the rules, or due to the impracticality of their implementation. There is evidence that doctors are ignorant of the legal rules pertaining to their patients, and the results may reflect this ignorance. However, there are also practical difficulties in obtaining dual consent that may be partially responsible for the variance. Inevitably, investment will be required to overcome these difficulties. Cost may tempt service providers to abandon the provision, leaving parents to their own devices.

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Young, Michael. "Religious Correlates of Male Sexual Behavior and Contraceptive Use." Health Education 16, no. 4 (September 1985): 20–25. http://dx.doi.org/10.1080/00970050.1985.10610065.

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Sheldon, Mark. "Male Circumcision, Religious Preferences, and the Question of Harm." American Journal of Bioethics 3, no. 2 (May 2003): 61–62. http://dx.doi.org/10.1162/152651603766436298.

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Thorson, James A., and F. C. Powell. "Death Anxiety and Religion in an Older Male Sample." Psychological Reports 64, no. 3 (June 1989): 985–86. http://dx.doi.org/10.2466/pr0.1989.64.3.985.

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A death anxiety scale and a measure of intrinsic religious motivation were completed by 103 older white men. The correlation of scale scores was nonsignificant. Afterlife items on the death anxiety scale did correlate significantly with the intrinsic religious motivation score. Other elements of religiosity, such as religious behaviors, may be related to elements of death anxiety.

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Lenta, Patrick, and Jacqui Poltera. "The legal status of infant male circumcision." Journal of Legal Philosophy 45, no. 1 (November 18, 2020): 27–48. http://dx.doi.org/10.4337/jlp.2020.01.02.

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We present an argument in support of the legal prohibition of infant male circumcision (IMC) in developed Western countries. We submit that all IMC, irrespective of whether the motivation behind it be secular or religious, violates children’s rights to self-determination (autonomy) and bodily integrity and is therefore morally illegitimate. And while IMC’s being morally wrong does not entail that it ought to be criminalised, we contend that it should be legally proscribed so as to protect children against harm and to uphold their rights. We consider and reject an argument that an exemption from the legal ban should be granted to religious parents who perceive themselves to be under a moral obligation to subject their male infants to IMC. We argue that since IMC sets back children’s basic interests and violates their rights, there is no room, and no case, for the conferring of a religious exemption.

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Rainbow, Jesse. "Male μαστoι in Revelation 1.13." Journal for the Study of the New Testament 30, no. 2 (December 2007): 249–53. http://dx.doi.org/10.1177/0142064x07084777.

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Slusser, Michael. "The Ordination of Male Infants." Theological Studies 57, no. 2 (May 1996): 313–21. http://dx.doi.org/10.1177/004056399605700207.

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17

Davies, Margaret. "Book Reviews : Male Superiority Challenged." Expository Times 100, no. 1 (July 1988): 32. http://dx.doi.org/10.1177/001452468810000119.

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Sewankambo, Nelson K., and David K. Mafigiri. "Educating religious leaders to create demand for medical male circumcision." Lancet 389, no. 10074 (March 2017): 1080–82. http://dx.doi.org/10.1016/s0140-6736(17)30318-5.

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Mavundla, Thandisizwe Redford, Fulufelo Godfrey Netswera, Brian Bottoman, and Ferenc Toth. "Rationalization of Indigenous Male Circumcision as a Sacred Religious Custom." Journal of Transcultural Nursing 20, no. 4 (July 8, 2009): 395–404. http://dx.doi.org/10.1177/1043659609340801.

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Meyer, Marvin W. "Making Mary Male: the Categories ‘Male’ and ‘Female’ in the Gospel of Thomas." New Testament Studies 31, no. 4 (October 1985): 554–70. http://dx.doi.org/10.1017/s002868850001208x.

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The CopticGospel of Thomasis one of the most spectacular of the fifty-two tractates filling the thirteen codices of the Nag Hammadi library. Discovered in December 1945 by several Egyptianfellahin, the Nag Hammadi tractates were subjected to a variety of political and scholarly ploys, and were not made available in their entirety until the very end of 1977, when the last of the volumes of manuscript pages in theFacsimile Editionand the one-volume edition ofThe Nag Hammadi Library in Englishfinally appeared.1One of the very first of the documents to be published was theGospel of Thomas, and its appearance has already stimulated the production of numerous articles and monographs by the scholars who have recognized its significance for our knowledge of Christian origins and early church history. Since the time of its initial publication scholars have suggested a variety of interpretations of theGospel, and to date no consensus has been reached. Yet, in my estimation, a reasonably strong case can be made that theGospel of Thomas, in its present form, belongs at least on the periphery of Christian Gnosticism, and to that extent the Coptic text may be termed a gnosticizing gospel.2

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You, Sukkyung, and Sun Ah Lim. "Religious Orientation and Subjective Well-being: The Mediating Role of Meaning in Life." Journal of Psychology and Theology 47, no. 1 (September 11, 2018): 34–47. http://dx.doi.org/10.1177/0091647118795180.

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The present study concerns the relationship between religious orientation, meaning in life, and subjective well-being, as well as the mediating influence of meaning in life on the relationship between religious orientation and subjective well-being. Gender differences in this relationship are also examined. The subjects of the study were 579 university students (33.5% male; Mage = 21.98, SDage = 4.33). Intrinsic religious orientation was found to be a significant predictor of subjective well-being via meaning in life in both the male and female groups. Furthermore, extrinsic religious orientation was found to be a significant predictor of subjective well-being via meaning in life in the female group only.

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22

HARRISON, VERNA E. F. "MALE AND FEMALE IN CAPPADOCIAN THEOLOGY." Journal of Theological Studies 41, no. 2 (1990): 441–71. http://dx.doi.org/10.1093/jts/41.2.441.

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23

White, Leland J. "Outer and Inner, Male and Female." Biblical Theology Bulletin: Journal of Bible and Culture 18, no. 1 (February 1988): 2. http://dx.doi.org/10.1177/014610798801800101.

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Brown, David. "Book Reviews : No Male Dominated Trinity." Expository Times 112, no. 10 (July 2001): 353. http://dx.doi.org/10.1177/001452460111201017.

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Bergant, Dianne. "Toward a Male Spirituality. John Carmody." Journal of Religion 70, no. 4 (October 1990): 653–54. http://dx.doi.org/10.1086/488505.

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McCant, Jerry W. "Male Nurturance and Christian Education." Journal of Christian Education os-31, no. 1 (April 1988): 27–34. http://dx.doi.org/10.1177/002196578803100106.

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Janson, Marloes. "Male Wives and Female Husbands." Journal of Religion in Africa 46, no. 2-3 (February 27, 2016): 187–218. http://dx.doi.org/10.1163/15700666-12340084.

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The Tablighi Jamaʻat—a transnational Islamic missionary movement that propagates greater religious devotion and observance in The Gambia—opens the door to a new experience of gendered Muslim piety.Tablighor Islamic missionary work results in novel roles for women, who are now actively involved in the public sphere—a domain usually defined as male. To provide their wives with more time to engage intabligh, Tablighi men share the domestic workload, although this is generally considered ‘women’s work’ in Gambian society. Contrary to the conventional approach in scholarship on gender and Islam to study such inversion of gender roles in terms of Muslim women’s ‘empowerment’ and Muslim men’s ‘emancipation’, in the Gambian branch of the Jamaʻat the reconfiguration of gender norms seems to be motivated by Tablighis’ wish to return to the purported origins of Islam. Following the example of the Prophet’s wives, Tablighi women actively engage intablighand, taking Muhammad as their example, Tablighi men have taken over part of their wives’ household chores. Paradoxically, by reconfiguring gender norms Gambian Tablighis eventually reinstate the patriarchal gender order.

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Goldenberg, Naomi. "“Religion” and Its Limits." Journal of the British Association for the Study of Religion (JBASR) 21 (December 18, 2019): 1. http://dx.doi.org/10.18792/jbasr.v21i0.37.

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The keynote contributes to critical analysis of religion and attendant categories by proposing that religions be understood as vestigial states. According to this hypothesis, religion is a modern discursive product that is not present in the Bible. The category evolves as a management strategy, a technology of statecraft to contain and control conquered, colonized and/or marginalized populations as an alternative to genocide. Examples are drawn from Greek mythology, Jewish and Druid history and recent Buddhist politics. The author uses texts pertaining to international law and political philosophy to argue that viewing religion as synonymous with displaced, uneasy, former government opposes male hegemony by revealing the political structure of mystified nostalgia for male leadership. She also maintains that understanding religions as restive governments promotes clarity in regard to contemporary conflicts between religious freedom and equality rights. Psychoanalytic theories of Sigmund Freud, Melanie Klein and Wilfrid Bion are cited to support the disassembling of foundational terms of Religious Studies.

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Fernander, Anita, John F. Wilson, Michele Staton, and Carl Leukefeld. "Exploring the Type-of-Crime Hypothesis, Religiosity, and Spirituality in an Adult Male Prison Population." International Journal of Offender Therapy and Comparative Criminology 49, no. 6 (December 2005): 682–95. http://dx.doi.org/10.1177/0306624x05274897.

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This study examined the association between measures of spirituality and religiosity and characteristics of current criminal conviction in a male prison population. Spirituality was operationalized as spiritual well-being and existential well-being. Religiosity was operationalized as frequency of religious service attendance, whether an individual considered himself to be religious, and how strongly an individual believed his religious beliefs influenced his behavior. Inmates whose convictions were property related reported greater spiritual wellbeing, were more likely to consider themselves religious, and to say that religious beliefs influenced their behavior than inmates whose crimes were not property related. Inmates whose convictions were drug related were less likely to consider themselves religious, and inmates whose conviction involved violence were more likely to consider themselves religious but less likely to endorse statements that religious beliefs influenced their behavior. The distinction between religiosity and spirituality is discussed in terms of the type-of-crime hypothesis.

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Yeganeh Soleimani, Mehdi Pashaei, Babak Beighzadeh, and Hossein piri. "The relation of religious orientation and happiness in Karate male athletes." International Journal of Physical Education, Fitness and Sports 6, no. 2 (July 19, 2017): 14–18. http://dx.doi.org/10.26524/2017.06.02.3.

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Vaillant, George, Janice Templeton, Monika Ardelt, and Stephanie E. Meyer. "The natural history of male mental health: Health and religious involvement." Social Science & Medicine 66, no. 2 (January 2008): 221–31. http://dx.doi.org/10.1016/j.socscimed.2007.09.011.

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Barbour, John D. "Male Confessions: Intimate Revelations and the Religious Imagination (review)." Biography 33, no. 4 (2010): 860–63. http://dx.doi.org/10.1353/bio.2010.1011.

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Fisherman, Shraga. "SPIRITUAL IDENTITY IN ISRAELI RELIGIOUS MALE ADOLESCENTS: OBSERVATIONS AND EDUCATIONAL IMPLICATIONS." Religious Education 97, no. 1 (January 2002): 61–79. http://dx.doi.org/10.1080/003440802753595267.

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Fisherman, Shraga. "SPIRITUAL IDENTITY IN ISRAELI RELIGIOUS MALE ADOLESCENTS: Observations and Educational Implications." Journal of Jewish Education 66, no. 3 (October 2000): 6–18. http://dx.doi.org/10.1080/0021624000660303.

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Van Yperen, Nathaniel. "Male Confessions: Intimate Revelations and the Religious Imagination - By Björn Krondorfer." Reviews in Religion & Theology 19, no. 1 (January 2012): 113–15. http://dx.doi.org/10.1111/j.1467-9418.2011.00981.x.

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Kaur, Surinder. "EQUALITY OF WOMEN IN SIKH IDEOLOGY." JOURNAL OF SOCIAL SCIENCE RESEARCH 6, no. 2 (December 27, 2014): 1000–1003. http://dx.doi.org/10.24297/jssr.v6i2.3468.

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The status of a woman in a society shows the social, cultural, religious and political scenario of that society. The position of the woman has passed many phases. It becomes evident after studying the fundamental teachings of different spiritual traditions that different religions accorded high status to the woman. Through this research paper, an effort has been made to know the status of the woman in Sikhism. For this purpose, Semitic and Aryan religious traditions have been made the foundation to understand the status of the woman prior to the emergence of Sikhism. Misogynistic interpretation of the myth of Adam and Eve in Judeo-Christian and Islamic traditions and Pursha-Prakriti duality in Hindu Sankh philosophy made it clear that it is male chauvinism and misogynistic bent of mind which undermined the role of the woman in those societies. In the fifteenth century, Guru Nanak, the founder of Sikhism and his successor Sikh Gurus accorded very high status to the woman. Guru Ram Das, fourth Nanak, composed Lavan- the recitation of which became an essential part of the Sikh marriage ceremony. Lawans helped the women to get worthy status with men not only in this world but in spiritual realm also. Women in Sikhism through the institution of marriage regained their lost status. In this research paper, it has been concluded that Eve and Prakriti i.e. women are enabled to play equal and more vibrant role in the socio-religious, political and economic spheres due to the egalitarian and humanistic message of the Sikh Gurus. Sikhism has made it possible to wipe out the gender bias and narrow-mindedness associated with a male dominated society.

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do Vale, Fellipe. "Can a Male Savior Save Women?" Philosophia Christi 21, no. 2 (2019): 309–24. http://dx.doi.org/10.5840/pc201921230.

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This paper attempts to answer, as well as give metaphysical specificity to, a question within the philosophy and theology of gender which strikes the heart of the Christian confession of the gospel. Against critics who say that the masculinity of Christ’s human nature renders him unable to save women as well as men, it draws on the recent literature on feminist metaphysics and analytic Christology (two very resurgent bodies of literature) to develop a model of the Incarnation able to avoid such criticisms.

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Sierra, Juan Carlos, Ricardo Gutiérrez-Quintanilla, María Paz Bermúdez, and Gualberto Buela-Casal. "Male Sexual Coercion: Analysis of a Few Associated Factors." Psychological Reports 105, no. 1 (August 2009): 69–79. http://dx.doi.org/10.2466/pr0.105.1.69-79.

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The purpose of this study was to assess, in a sample of 700 university students ages 18 to 40 years in El Salvador, the importance of sociodemographic variables (age, having a partner, and frequency of religious practice), personality traits (anger, hostility, and aggressiveness), sexual attitudes, and male chauvinist attitudes (erotophilia, double standard, and rape supportive attitudes) in explaining male sexual coercion. All these variables were assessed. Once the effect of social desirability had been controlled, the analysis showed the importance of trait anger along with a favorable attitude toward the use of violence against women, double standard, and negative attitudes toward sexuality in explaining male sexual coercion. Religious involvement, however, may act as a protective factor against such violence. Multidimensional models are needed to explain sexual violence against women by men in heterosexual relationships.

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Pavlyshyn, Andriy. "MALE MONASTERIES OF THE EPARCHY OF LVIV IN EARLY MODERN SOCIETY: RELIGIOUS ASPECT." Problems of humanities. History, no. 5/47 (March 27, 2021): 67–84. http://dx.doi.org/10.24919/2312-2595.5/47.217792.

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Summary. The purpose of the research is to find out aspects of the religious function of male monastic communities of the Eparchy of Lviv (Orthodox and Union) in the local environment at the end of the XVI ‒ first quarter of the XVIII century. The methodology of the research is based on the principles of historicism, interdisciplinarity. Methods inherent for the study history of local social groups are used. The scientific novelty is in an attempt to study the religious function of monasteries in the Eparchy of Lviv, with the involvement of little-known and unpublished sources. Conclusions: among the most important aspects of religious activity of the monasteries of the Eparchy of Lviv was pastoral work, which was uncommon during the period under study. The pastorate of monks in parishes was initiated by church hierarchs or the founders of the parish, less often by the parishioners themselves. An important religious function of monastic communities was funeral services, which were held in monasteries at the request of the faithful inscribed in commemoration books. On the example of Pidhorodyshche monastery commemoration book, it can be stated that small monasteries were popular mainly with peasants or clergy from nearby settlements, to a lesser extent with burghers or gentry. The important role of monasticism in the religious consciousness of various classes of early modern society is confirmed by testamentary gifts in wills for monasteries. The personal religiosity of specific individuals played a significant role in their making. The nobility and burghers often chose monasteries as the place of their burial. Both family ties to monasteries and personal religiosity were decisive in this choice. An important place in the religious consciousness of the society of that time played the celebration in the honour of the monastery patron with the representatives of all classes of the society of that time taking part in it.

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Zoske, Joseph. "Male Circumcision: A Gender Perspective." Journal of Men’s Studies 6, no. 2 (March 1998): 189–208. http://dx.doi.org/10.1177/106082659800600205.

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The practice of routine medical circumcision of newborn male infants remains the norm in the United States, occurring to more than one million baby boys annually. This article examines the history and continuing debate surrounding this surgery, and places it within the context of gender identity. The rise of the activist anti-circumcision movement is described, as medical, moral, psychological, and legal issues surrounding this controversy are identified. The continuing practice of male circumcision is framed as an abusive wounding of males, which holds lifelong implications. A differentiation is made between the conventional medical amputation of the foreskin, from that which is solely ritual, religious-based. Further, a societal double standard is noted between the moral outcry against female circumcision and the relative silence toward male circumcision.

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Krondorfer, B. "Textual Male Intimacy and the Religious Imagination: Men Giving Testimony to Themselves." Literature and Theology 22, no. 3 (July 22, 2008): 265–79. http://dx.doi.org/10.1093/litthe/frn025.

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Radford Ruether, Rosemary. "Why Do Men Need the Goddess? Male Creation of Female Religious Symbols." Dialog: A Journal of Theology 44, no. 3 (September 2005): 234–36. http://dx.doi.org/10.1111/j.0012-2033.2005.00262.x.

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Gul, Abdullah, Emrah Yuruk, and Ege Can Serefoglu. "Frequency of nocturnal emissions and masturbation habits among virgin male religious teenagers." Revista Internacional de Andrología 18, no. 1 (January 2020): 21–26. http://dx.doi.org/10.1016/j.androl.2018.08.002.

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Kim, Hee Sook, Young Sun Chae, and Young Joo Bae. "The Protective Factors of Suicide Probability in Religious Male High School Students." Journal of Korean Academy of Nursing 42, no. 1 (2012): 1. http://dx.doi.org/10.4040/jkan.2012.42.1.1.

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Macwilliam, Stuart. "Ideologies of Male Beauty and the Hebrew Bible." Biblical Interpretation 17, no. 3 (2009): 265–87. http://dx.doi.org/10.1163/156851508x329674.

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AbstractIt might be expected that expressions of male beauty in the Hebrew Bible symbolise power, prestige and divine favour, in contrast to those of female beauty, which operates as the object of male desire and often expresses vulnerability. In this queer theoretical study of the use of the word when applied to men, it is argued that, contrary to the assumptions of successive (male) readers and commentators, such a binary distinction is subverted within the text itself. Of the three main examples of applied to named men in the Hebrew Bible, Joseph's beauty denotes vulnerability as much as divine favour, David's undercuts a conventional notion that male beauty=muscle and Absalom's is used to underscore his rôle as a tragic figure, who pays the price of David's failings.

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Schurman, Paul G. "Male liberation." Pastoral Psychology 35, no. 3 (March 1987): 189–99. http://dx.doi.org/10.1007/bf01763829.

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47

Banasik, K. "Male circumcision under Polish criminal law." Progress in Health Sciences 6, no. 1 (June 30, 2016): 0. http://dx.doi.org/10.5604/01.3001.0009.5257.

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Introduction: Male circumcision is not widely discussed in Poland. This article is the first paper on circumcision in the light of Polish criminal law and anticipates a problem that can happen in the practice of the Polish criminal justice system in the next years. The author has discussed selected issues concerning male circumcision. The subject of deliberations has been circumcision of Jewish infants, taking place on the Polish territory. Purpose: To examine whether circumcision of infants is prohibited in Polish criminal law and whether a person carrying out neonatal circumcision for religious reason is punishable for a criminal offence. Materials and methods: The English- and German-language literature and other online available data relating to male circumcision have been examined. The provisions of the Polish Penal Code and other legal acts have been analysed. Moreover, judgements of the Polish courts and the Polish criminal law literature have also been the subject of research. Results: In Poland, there is no special legislation on male circumcision, in particular, there is no special criminal offence of circumcision. However, a person performing infant circumcision completes the elements of criminal offence consisting of causing bodily injury. Conclusions: In Polish criminal law, the customary justification of circumcision excludes the unlawfulness of the conduct of the person (called mohel) carrying out Jewish infant circumcision for religious reason. In the case of Jewish neonatal circumcision, we deal with so-called secondary legality of the committed act. In the final assessment in the aspect of criminal law, the conduct of a mohel is not unlawful and thus is not punishable as a criminal offence.

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., Yufiarti, Sri Nuraini, Muhammad Solihin, and Reza Rachmadtullah. "Moral Disengagement in Middle School Students: Survey in Religious Education." International Journal of Engineering & Technology 7, no. 3.30 (August 24, 2018): 80. http://dx.doi.org/10.14419/ijet.v7i3.30.18160.

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Indonesian culture has many schools which based on religion. The main objective of the Islamic school is to make their students have moral or wonderful behavior. The purpose of this study was to investigate moral disengagement of students at religious education. This survey on 171 students included female and male. Data analysis used descriptive as graph and percentage. Children can enroll to the religious schools. Profile shows that many children varieties such as gender, age. Student’s at moral disengagement was multiple diverse.

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Dudley, R. Thomas. "Social Acceptability of Paranormal and Religious Beliefs." Psychological Reports 85, no. 1 (August 1999): 255–56. http://dx.doi.org/10.2466/pr0.1999.85.1.255.

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30 male and 30 female college students were asked to rate the social acceptability of paranormal and religious beliefs. A modified version of Tobacyk's 1988 revised Paranormal Belief Scale was used. Participants rated religious belief as more socially acceptable than paranormal belief.

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Aslam, Tehmina, Syed Mubashar Ali Shah Rizvi, and Muhammad Asad Aslam. "Counter-Terrorism: Push and Pull Factors Impacting Male Youth Involved in Violent Extremism in Punjab, Pakistan." Liberal Arts and Social Sciences International Journal (LASSIJ) 4, no. 1 (December 12, 2020): 303–16. http://dx.doi.org/10.47264/idea.lassij/4.1.26.

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The study examines contribution of societal dogmas and extremist religious ideologies pushing the youth to religious extremism. It asses contribution of people’s persuasion and the state’s coercive measures ranging from law enforcement to physical actions to pull the youth return to peace. The study is qualitative for which interviews are conducted with former militants, their relatives, and friends in Sargodha and Jhang, Pakistan. Four main findings are: First, societal dogmas to devote one’s life for a religious cause motivated the youth to resort to extremism. Second, extremist religious ideologies centred upon jihadism to sacrifice one’s life for a religious cause pushed the youth to terrorism. Third, people’s persuasion especially persuasion by families acted as a major pull factor to bringing the youth back to normal life. Fourth, the state’s coercive hand in enforcement of law and order, security operations, jails and other police actions dissuaded the youth to tread further the path of terrorism. Nonetheless, the pull factors such as societal dogmas and religious ideologies played their role in motivating the youth to terrorism. The pull factors such as people’s persuasion and the state’s coercion outclassed them to assert peace thus preventing them from falling into the abyss of terrorism.

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Journal articles on the topic 'Male Religious'

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