Journal articles on the topic 'Prisoners – Religious life – Italy'
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1
Takács, Bálint. "Prigionieri di guerra ungheresi all’Aquila (1915-1919)." Italianistica Debreceniensis 24 (December 1, 2018): 183–97. http://dx.doi.org/10.34102/italdeb/2018/4669.
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The aim of this paper is to present the life of Hungarian prisoners of war in the internment camps of L’Aquila, a city situated in the central part of Italy, during and after the Great War. The POWs were first detained in the caserma Castello (Castle barracks), which is a 16th-century fortress where units of the Italian Army were stationing as well at that time. This made it possible for the POWs to lead a relatively idyllic life, whose various aspects are examined in the paper, such as nutrition, accommodation, clothing, correspondence, religious life, daily routine and employment. The sources used include archival documents, two memoirs of ex-POWs and newspaper articles. The comfortable life of the POWs was dimmed by the lack of their families and the Homeland, the idleness and certain infectious diseases. From the summer of 1916, the prisoners were employed in agricultural and industrial works outside the prison camp and were hence transferred from the fortress to barracks and unused churches. It is unknown when the last Hungarian POW left L’Aquila, and yet one of them is proven to have been there still in July 1919.
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Bezhuk, O. M. "Religious relics of Italy." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 20, no. 91 (November 16, 2018): 111–15. http://dx.doi.org/10.32718/nvlvet9123.
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Religions have always played a significant role in the formation of the statehood and development of such powerful states as the Byzantine Empire, the Holy Roman Empire, the Kievan Rus, or the Empire of Charlemagne. Peculiarities of the national culture are dictated by its faith. This is due to the fact that folk traditions, mentality, political structure, peculiarities of the historical trajectory of each nation including the religious development, have a tremendous influence on the religious aspects of nations and states. Religious attitudes, religious morality, practice of ceremonies, and church institutions deeply penetrate into everyday lives of people and countries in particular, largely determine their local originality as well as national and cultural identity. In general, the influence of religious-confessional factors is felt at all levels of organization of society’s life. The diversity of its manifestations is unlimited, and basically, it is not the impact on the life, but the life itself. This thesis should always be remembered either when illuminating the tourist resources of the country or the conditions of organization of the tourism business. The article is referred to the religious tourism in Italy – the country on the territory of which Christianity (Holy Roman Empire) arose. The article concideres such religious objects of Rome as Vatican, the Basilica of St. Peter, the area around the Capitol, religious practices of the city of Loreto called the Holy House, as well as the worship of sacred Turin Shroud.
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Abdurrauf, Ahmad Nawawi, Iim Wasliman, M. Andriana Gaffar, and Mustatul Anwar. "Religious Development Management in Forming the Character of Criminers." International Journal of Nusantara Islam 7, no. 2 (December 15, 2019): 346–52. http://dx.doi.org/10.15575/ijni.v7i2.12585.
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Management of religious guidance in shaping the character of prisoners is a renewal, refinement or effort of action or activity carried out in an integrated, efficient and effective manner to obtain better results. If this guidance activity is carried out on prisoners, then religious guidance will give meaning to the prisoner to be faithful, knowledgeable and have a noble character in life and life. The process of forming good characters must be in accordance with the basis for the formation of good characters itself, namely the Al-Qur'an and the life and life examples of the Prophet Muhammad SAW. Al-Qur'an is the Word of Allah SWT in which it provides guidance for humans in various aspects, one of which is about guidelines for behavior so that humans can distinguish between good and bad.
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Sarzała, Dariusz. "Resocialization dimension of prisoners' religiosity." Kwartalnik Naukowy Fides et Ratio 48, no. 4 (December 30, 2021): 524–34. http://dx.doi.org/10.34766/fetr.v48i4.1011.
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The article presents issues related to penitentiary social resocialization, taking into account the social rehabilitation dimension of prisoners' religiosity. Based on the results of previous research on this subject area and the literature on the subject, a thorough analysis of religiosity as a factor determining the effectiveness of social resocialization of offenders was carried out. Analyzing social resocialization as a process of internal transformation of a socially maladjusted person in the context of religious commitment, it was indicated that the process of penitentiary social rehabilitation taking into account the religious dimension of offenders may have a significant impact on changing the current anti-social behavior. Based on the analysis, it was also shown that focusing on religious life helps prisoners to change their current lives and makes it easier for them to start a new life path and protects them from returning to crime. The subject matter is an important topic from the point of view of social resocialization and moral renewal of a socially maladjusted man, which has not yet been subjected to a broader scientific analysis in the field of social sciences.
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Rahimipour Anaraki, Nahid. "Islam in Iranian Prisons: Practicing Religious Rituals behind Bars." Religions 13, no. 10 (September 28, 2022): 905. http://dx.doi.org/10.3390/rel13100905.
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The focus of research, pertaining to the practice of Islam in prisons, has been primarily on Western countries (the US, the UK, and France) where Muslim inmates struggle with discrimination and stigmatization as “religious radicals” or “terrorists”. Far less is known about the relationship Muslim prisoners have with their faith in countries where Islam is the official religion and imposed by the State, such as the Islamic Republic of Iran. Understanding the influence of political, legal, and religious institutions is crucial to exploring Islam in Iranian prisons, as well as the role of other less prominent determining factors. This qualitative study examines the practice and perception of Islam in Iranian prisons. Data were collected through 90 in-depth, semi-structured interviews with prisoners and former prisoners, and analyzed using grounded theory. Results show that practicing Islam rituals and converting from a “sinner” to a “believer” was pervasive among inmates on death row and incarcerated mothers who left their children for a life of confinement. Practicing Islamic rituals, which entail the achievement of privileges, especially memorizing the holy Quran or attending congregational prayers, question the authenticity of faith and religious beliefs in prison; prisoners disparage those who practice rituals as “fake believers” who are merely seeking preferential treatment. While practicing Islam rituals provoked hatred and humor among prisoners, attending the Ashura mourning ceremony and performing self-flagellation are respected and admired practices. Iranian prisoners create a subculture where Islam is not pivotal to constructing or reconstructing their identities, yet religious-based rehabilitation still exists.
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Skowroński, Bartłomiej, and Elżbieta Talik. "Metaphysical quality of life and its correlates in prisoners." Journal of Religion & Spirituality in Social Work: Social Thought 39, no. 4 (August 28, 2020): 372–90. http://dx.doi.org/10.1080/15426432.2020.1804514.
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Mazzotta, Giuseppe, Robert Bonfil, and Anthony Oldcorn. "Bonfil, "Jewish Life in Renaissance Italy"." Jewish Quarterly Review 85, no. 3/4 (January 1995): 437. http://dx.doi.org/10.2307/1454735.
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Grigolin, Valentina, Massimo De Mari, Elena Dinelli, Laura Marcolongo, Salvatore Montalto, Giordano Bruno Padovan, Gjergji Pojani, Fabiola Zorzi, Patrizia Orcamo, and Felice Alfonso Nava. "Prison health is a public health: Management of Sars-CoV-2 outbreak in an Italian prison." MISSION, no. 55 (July 2021): 32–35. http://dx.doi.org/10.3280/mis55-2020oa12160.
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The Covid-19 emergency in prisons is a public health warming due to overcrowding, poor structural conditions,and life promiscuities.Worldwide a lot of prisoners were Sars-CoV-2 positive and in Italy several outbreaks occurred in many prisons.This paper examines, using a clinical audit, a Covid-19 outbreak occurred in an Italian prison during the spring2021.The study showed that the best measures to mitigate the outbreak negative consequences both in prisoners andin the staff are the preventive actions, the hygiene and disinfection of the common detention areas; the reductionof overcrowding; the stop of the working activities during the quarantine period.Only an improvement of living conditions inside the prisons may reduce the risk of infection among inmates.
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Sribnyak, Ihor. "Visualization of the Daily Life of Prisoner Ukrainian Officers in the Camp of Cassino (Italy) Through the Eyes of Illustrators of the Camp Editions, 1919 – first half of 1920." Text and Image: Essential Problems in Art History, no. 2 (2019): 116–39. http://dx.doi.org/10.17721/2519-4801.2019.2.07.
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The article examines the daily life of the Ukrainian officers (elders) imprisoned in the Camp of Cassino (Italy) in 1919 – the first half of 1920. It deals with illustrated materials published by the camp editions. The community of Prisoner Ukrainian officers has a special place in the history of Ukrainian captivity in Italy. It is determined by the level of national consciousness of its members, and those significant achievements in the field of culture and education that were made due to their morality and active citizenship. Living in the conditions of camp and being almost completely isolated from the national life of Ukraine, the Prisoner Ukrainian elders managed to organize the work of schools and educational courses. They organized a choir, orchestra and amateur theater. They celebrated national Ukrainian holidays as well. Most of the Prisoner Ukrainian elders were ready to give their assistance to the UNR in its fight against the Bolshevik Russia by joining the national army. The camp press vividly reflected the national self-consciousness of the Prisoner Ukrainian elders. It contributed to the unity of camp prisoners and helped them to overcome strength to overcome the difficulties of everyday life. The production of the camp editions, such as «The Prisoner» magazine and its satirical-humorous appendix «Lazaroni», faced a lot of problems. The editions were produced manually in the amount of one (or several) copies of each issue. Nevertheless the camp editions met the prisoners’ demand for information effectively. They also performed an extremely important functions of mobilizing and educating the prisoners.The author emphasizes that the camp press was highly important not just for the prisoners, but for the whole Ukrainian community in Cassino. It contributed significantly to preserving the Ukrainian national identity and supported the idea of Ukraine’s independence.
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Lyon, Eileen Groth. "“An Unbendable Strength in Our Rosary”." Church History and Religious Culture 101, no. 4 (October 26, 2021): 546–79. http://dx.doi.org/10.1163/18712428-bja10018.
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Abstract The struggle to resist dehumanization and maintain a sense of identity and dignity in the German concentration camps has been a key theme in survivor testimonies. Some prisoners assert the paramount importance of religious faith in mustering the inner strength needed to survive. However, the clandestine nature of religious practice in the camps has meant that memoirs provide only fragmentary glimpses of these practices and their significance in the camps. This article seeks to reconstruct a fuller picture of the religious life of Catholic Poles at the Gusen Concentration Camp in Upper Austria from 1940 to 1945. In particular, the article focuses on the activities of a living rosary group organized by Wacław Milke and Władysław Gębik. This group was unusual in the breadth of its activities and its extensive network of contacts. Not only did it organize religious devotions, but it also provided life-saving practical assistance to other prisoners.
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Costa, Paolo. "Prisoners of a Metaphor: Secularization as a Deicidal Epidemic." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 2 (December 17, 2021): 376–97. http://dx.doi.org/10.30965/23642807-bja10021.
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Abstract The article discusses the first reactions of many distinguished commentators to the impact that the CoViD-19 pandemic had on people’s religious life globally. Such across-the-board response is investigated against the background of Peter Sloterdijk’s exemplary reinterpretation of the religious vertical impulse in terms of anthropotechnics and is found defective. A more nuanced and ambivalent account of secularization is offered in the end as a viable alternative to the standard thesis of the disenchantment of the world.
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Bin Thohir, Moh Muafi, and Syamsul Hadi HM. "Implementasi Komunikasi Organisasi dalam Kegiatan Dakwah untuk Memperbaiki Diri Narapidana di Lembaga Pemasyarakatan Kelas IIB Lumajang." Dakwatuna: Jurnal Dakwah dan Komunikasi Islam 6, no. 2 (August 25, 2020): 157. http://dx.doi.org/10.36835/dakwatuna.v6i2.629.
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Da'wah has been going on for a long time among inmates in prison. Preaching took place at that place for a long time, namely during the Dutch government around 1917. After Indonesia's independence, the da'wah among prisoners was increasingly enhanced until now. The correctional system can be briefly said as a process of fostering prisoners based on a noble soul, and therefore also regards Prisoners as fellow creatures of God, individuals and members of the community. And in fostering prisoners, their mental life (including their religious life), physical and social life must be developed. With the correctional system, which means a renewal of the system in order to foster a complete human being, it is very necessary to have the right da'wah method, in accordance with and in tune with the correctional system. Penitentiary (Lembaga Pemasyarakatan) is a place to carry out guidance for prisoners and correctional students. Organizational communication is needed to carry out maximum coaching activities to achieve a goal and service that is satisfying for prisoners, as well as being a safe, orderly, free of extortion, drug and cell phone institution. Dai who was given the mandate at Lumajang Class IIB Correctional Institution had fulfilled the criteria of both scientific potential and personality potential so that the method used was in accordance with the madami faced by the prisoners who mostly inhabited the Class IIB Correctional Institution in Lumajang were drug cases. The average drug case is adolescence. The clerics always emphasize lectures on efforts to improve themselves both in the field of skills and personal because it is feared that after leaving the Lumajang Class II Correctional Institution unable to do something that can fulfill life. The challenge faced is the lack of seriousness of prisoners participating in the da'wah activities carried out by the Lumajang Class II Correctional Institution. This is due to prisoners having a level of memory that is tired because of drug addiction.
Keywords: Da'wah, Organizational Communication, Penitentiary
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Voronin, S. A., and B. G. Yakemenko. "The phenomenon of «man between life and death» in the space of the Nazi concentration camp." RUDN Journal of World History 11, no. 3 (December 15, 2019): 195–201. http://dx.doi.org/10.22363/2312-8127-2019-11-3-195-201.
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The article explores the phenomenology of a special category of prisoners of Nazi concentration camps, who were in a state close to death, but for a long time did not die, being in a special, borderline state of mind and body. In camp jargon, they were called “Muslims”, which was not related to religious confession - the etymology of the term is controversial. The state in which the “Muslims” were, is an unknown phenomenon, since it is characterized by almost complete fading of mental and physical functions, the Erasure of age and sex characteristics. This category of prisoners can be considered the apotheosis of the Nazi concentration camp system.
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Fauzan, Fauzan, and Denny Nazaria Rifani. "Implementation of Islamic Boarding School Based Prison Personality Development in Class IIA Correctional Institutions in Padang." Journal of Correctional Issues 3, no. 1 (April 14, 2020): 44–53. http://dx.doi.org/10.52472/jci.v3i1.45.
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This research discusses the personality development with islamic boarding school based that carried out in the Class IIA Padang Correctional Institution. The goal is to make prisoners not only as religious people but also human beings who understand and practice their religious rules. The essence produced from this guidance is a behavior improvement factor that makes prisoners become prisoners who are not physically healthy but also spiritually healthy where the prisoner can improve and reform their actions and behavior so that they have a healthy personality, commendable character and are responsible for carrying out their actions. life. This research uses qualitative research methods with interview data techniques, observation and literature research. The results showed that there was a clear islamic boarding school based coaching organizational structure, had internal and external teaching staff who ran the program in accordance with technical instructions and implementers and had learning materials such as Ummul Qur'an and fiqih. In its application, prisoners will participate in this program starting from Monday-Saturday for 3 hours a day provided that the prisoners have met the predetermined requirements. The implementation of islamic boarding school based personality development has run quite well in terms of three aspects, namely organization, interpretation and application.
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Ekblad, Bob. "Communicating Jesus’s Liberating Love Amidst Hostile Powers." Interpretation: A Journal of Bible and Theology 72, no. 3 (June 12, 2018): 255–68. http://dx.doi.org/10.1177/0020964318766295.
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Ministering to inmates and training them as pastoral agents inside jails and prisons are highly challenging in today’s correctional institutions. Many forces are at work in these facilities that interrupt access to the rich life Jesus offers and its expansion among prisoners. This article addresses these obstacles, offering strategies for effective ministry among the incarcerated, with perspectives drawn from Acts 16.
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Wilkinson, Matthew, Lamia Irfan, Muzammil Quraishi, and Mallory Schneuwly Purdie. "Prison as a Site of Intense Religious Change: The Example of Conversion to Islam." Religions 12, no. 3 (March 3, 2021): 162. http://dx.doi.org/10.3390/rel12030162.
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Based on the findings of mixed-methods research conducted with 279 Muslim prisoners in 10 prisons in England, Switzerland and France, this paper argues that contemporary European prisons are sites of intense religious change, in which many people born outside Islam and many born-Muslims believe in and practise Islam for the first time. In order to map this experience of intense religious change in prison, the paper articulates an original typology of conversion to identify Muslim converts as Switchers and Intensifiers. Both of these types of convert mobilise their Islam to turn to God in acts of repentance for their crime(s), to find a renewed purpose in life and to re-gain psychological balance and inner peace. By contrast, a minority of prisoners are Reducers, whose Islamic faith diminishes in prison. A minority of converts to Islam also persist or become more deeply entrenched in the Islamist Worldview of Us vs. Them. Therefore, while choosing to follow Islam in prison carries with it some criminogenic risk, conversion to Islam is significantly more likely to help than to hinder prisoners’ rehabilitation by enabling them to feel remorse for their crimes, reconnecting them with work and education and encouraging them to find emotionally supportive company.
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Radi, Lidia. "Trading Female Bodies: The Unbearable Lightness of Prejudice in Sole bruciato by Elvira Dones." Diasporic Italy: Journal of the Italian American Studies Association 2 (October 1, 2022): 17–44. http://dx.doi.org/10.5406/27697738.2.1.05.
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Abstract In November 2021, in an act of despair, Adelina Sejdini, an Albanian woman who had bravely denounced her pimps and captors, put an end to her life by throwing herself into the Tiber River in Rome. Adelina was one of the numerous Albanian women kidnapped at a very young age in her own country and destined to the sex trafficking market in Italy. She endured the unspeakable violence of her tormentors, but she could not survive the systemic failures and rigid migration laws that left her hopeless and isolated. This article will address the issue of sex trafficking in Italy from the perspective of the young Albanian women who were forced into it, as described in Elvira Dones's Sole bruciato. More specifically, I will examine how prejudice spread through the Italian media played a significant role in facilitating the institutional mechanisms that kept Albanian women prisoners despite the clear evidence of their abuse.
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Bishop, Alex, and Kevin Randall. "An Evolving Inquiry of Monastic Spiritual Care for Aging Inmates." Innovation in Aging 5, Supplement_1 (December 1, 2021): 131–32. http://dx.doi.org/10.1093/geroni/igab046.510.
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Abstract This investigation involved focus-group inquiry of the Oblates in Prison Program, a faith-based ministry founded on monastic principles in the Rule of St. Benedict. Data from a Benedictine Order monk and program coordinator, ordained prison minister, and lay ministry volunteer were collected. Participants were asked a series of questions regarding the spiritual care of aging prisoners. Responses were coded and cross-compared for thematic content. Of central thematic importance was implementation of a spiritual care model using traditional monastic rules for daily living. A second theme centered on purposeful rebuilding of self-renewal through stability and obedience. A final emergent theme encompassed institutional acceptance in the provision of religious sacraments, sacred texts, and artifacts. Results highlight the broader implications of providing spiritual care and outreach to aging prisoners. The role of restorative justice for successful delivery of faith-based spiritual care for improved rehabilitation of aging inmates will be further addressed.
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Zulkifli, Zulkifli. "Bimbingan Agama Islam Dalam Meningkatkan Ketenangan Jiwa Warga Binaan Di Lembaga Pemasyarakatan." Jurnal Bimbingan Penyuluhan Islam 1, no. 01 (June 28, 2019): 1. http://dx.doi.org/10.32332/jbpi.v1i01.1460.
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Humans are the most perfect creatures that God created compared to others, because humans have thoughts and feelings that other creatures do not have. God revealed Islam as a guide for humans so they would not be easily lost. Religion is a benchmark for someone to do an act, because in religion there are rules that God gives in living life. The rules are not limited to human relations with God, but the rules of relations between humans and relations with their environment. Symptoms of insecurity in one's soul are easily anxious, fearful, emotional overflowing and uncontrollable, so that he cannot be friends with himself or with other people. Someone needs a mentor in the process of self-recognition and religion. It takes a variety of processes to get to know the religion of Islam, namely with the help of a counselor who provides an understanding that can be accepted by the person so that it becomes a reference in life, then someone who has a calm soul is protected from symptoms of mental disorders. Good religious formation, theoretically will produce good results for humans. Likewise religious guidance for good female prisoners will also give birth to the character of prisoners for themselves and the community. However, the phenomena found are still some of those who were netted in the same case several times, which are clearly prohibited by religious and community norms
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Sushko, Aleksey V., and Dmitrii I. Petin. "Conversion of the Czechs to Orthodoxy in Omsk: Spirituality, Ideology, Everyday Life: 1916–19." Herald of an archivist, no. 2 (2022): 597–610. http://dx.doi.org/10.28995/2073-0101-2022-2-597-610.
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The article is devoted to the study of the phenomenon of mass organized adoption of Orthodoxy by the Czechs previously professing Catholicism, who stayed in Omsk during the First World War as prisoners of war. It cites the factors that jointly influenced, at first, mass group conversion of the Czechs to Orthodoxy in 1916–17, and later their indifference to the common Slavic idea and prompted their nationalism and “political egoism” during the Civil War in Russia. The study is based on the analysis of a complex of sources that have not yet been introduced into scientific use. These are the records from the Omsk Orthodox churches metric books (fairly well preserved in the Historical Archive of the Omsk Region) and materials from the official periodical Omsk Diocesan Vedomosti. The high relevance of the publication springs from poor coverage of religious life of the prisoners of World War I in Western Siberia in historiography. Taking into account the specifics of the study, the authors have used integrated methodological approach based on a combination of theory of social adaptation and anthropological approach, as well as statistical, biographical, and problem-chronological methods. This theoretical complex permits to study and quite reasonably interpret the phenomenon, linking its appearance with concrete historical situation and personalities. The authors contend that during the First World War proselytism was a cover for geopolitical interests of the Russian Empire, and spiritual aspiration of most Czechs to Orthodoxy was a propaganda myth created by the Russian Orthodox Church. The publication may be of interest to researchers of the peoples of Eastern Europe, military and social history, national and religious politics.
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Lo Faro, Alessandro, and Alessia Miceli. "New Life for Disused Religious Heritage: A Sustainable Approach." Sustainability 13, no. 15 (July 22, 2021): 8187. http://dx.doi.org/10.3390/su13158187.
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The sustainable reuse of the built heritage is one of the main challenges of our time. Religious heritage, in particular, requires strong survey strategies and analyses in order to achieve consistent approaches for the conservation and transmission of its value, both material and immaterial. The exploitation of the latter is underpinned by knowledge analyses, prior to the conservation actions, with a focus not only on the techniques of material restoration but also on the values that it represents for the territory and local communities. With this aim, three case studies in Southern Italy are here presented, that offer a good example of how ecclesiastical heritage, although vast and diffuse, is still an undervalued asset. By combining accurate knowledge and historical research in comparison with the residual performance of the buildings, the results aim to demonstrate how integrated knowledge strategies can pursue more conscious choices of new possible uses for abandoned religious heritage, resulting in preserve their memory and add value in terms of social sustainability.
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Vanhooren, Siebrecht, Mia Leijssen, and Jessie Dezutter. "Coping Strategies and Posttraumatic Growth in Prison." Prison Journal 98, no. 2 (January 13, 2018): 123–42. http://dx.doi.org/10.1177/0032885517753151.
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Recent qualitative studies have highlighted posttraumatic growth as a profound change in offenders’ self-perception, relationship qualities, purposes, and meaning in life. We examined coping strategies as possible predictors of posttraumatic growth during incarceration in a sample of 365 prisoners. Coping strategies such as seeking emotional support, religious coping, and searching for meaning predicted posttraumatic growth in a positive way. Psychotherapy and chaplaincy were associated with higher levels of posttraumatic growth. Behavioral disengagement predicted posttraumatic growth in a negative way.
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Kęszka, Sławomir. "Kaliskie Archiwum i Muzeum Księży – Byłych Więźniów Obozów Koncentracyjnych." Polonia Maior Orientalis 3 (2016): 123–33. http://dx.doi.org/10.4467/27204006pmo.16.011.16482.
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Eksterminacja ludności polskiej przez okupantów hitlerowskich dotknęła także księży. Po pobycie w różnych obozach koncentracyjnych w 1940 r. przewieziono ich do KL Dachau. W kwietniu 1945 r. zawierzyli swoje uwolnienie św. Józefowi Kaliskiemu. Pielgrzymki dziękczynne księży do Sanktuarium w Kaliszu przygotowywało Bractwo św. Józefa, przekształcone w Komitet Polskich Księży byłych Więźniów Obozu Koncentracyjnego w Dachau. W 1970 r. księża utworzyli przy kaliskiej bazylice archiwum i muzeum. Wśród archiwaliów znajdują się m.in. akta osobowe, korespondencja i czasopisma dotyczące martyrologii duchowieństwa polskiego, wspomnienia obozowe oraz dokumenty i fotografie z pielgrzymek księży. Materiały te wnoszą wiele szczegółów w obraz życia obozowego nie znany z innych przekazów. Uzupełniają je „pamiątki obozowe” prezentowane w sali muzealnej. Są nimi „pasiaki”, przedmioty codziennego użytku oraz związane z kultem religijnym. Kalisz Archives and Museum of Priests - Former Concentration Camp Prisoners The extermination of the Polish population by the Nazi occupiers also affected priests. Scattered among a number of concentration camps, they were transferred to Dachau in 1940. In April 1945 they entrusted their safe release to St. Joseph of Kalisz. Thus thanksgiving pilgrimages of the survived priests to the Kalisz Sanctuary were arranged by St Joseph Brotherhood, later converted to a Committee of the Polish Priests - Former Prisoners of Dachau Concentration Camp. The Priests established the Museum and Archives at the Kalisz Basilica in 1970. Among numerous archives there are personnel and prisoners files, correspondence and press releases documenting the martyrdom of the Polish clergy, camp prisoners diaries as well as documents and photographs of the priests thanksgiving pilgrimages. These materials bring a lot of detail to the otherwise unknown picture of camp life. They are complemented by “camp souvenirs “ exhibited in the Museum hall: uniforms and other daily life and religious cult objects.
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Salomon, David A., Lucetta Scaraffia, and Gabriella Zarri. "Women and Faith: Catholic Religious Life in Italy from Late Antiquity to the Present." Sixteenth Century Journal 31, no. 1 (2000): 237. http://dx.doi.org/10.2307/2671339.
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Turina, Isacco. "Consecrated Virgins in Italy: A Case Study in the Renovation of Catholic Religious Life." Journal of Contemporary Religion 26, no. 1 (January 1, 2011): 43–55. http://dx.doi.org/10.1080/13537903.2011.539841.
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Skowroński, Bartłomiej, and Elżbieta Talik. "Quality of Life and Its Correlates in People Serving Prison Sentences in Penitentiary Institutions." International Journal of Environmental Research and Public Health 18, no. 4 (February 9, 2021): 1655. http://dx.doi.org/10.3390/ijerph18041655.
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Background: The aim of the study was to analyze the determinants of prison inmates’ quality of life (QoL). Methods: 390 men imprisoned in penitentiary institutions were assessed. Data were collected by means of the Sense of Quality of Life Questionnaire (SQLQ), general self-efficacy scale (GSES), resilience assessment scale (RAS-25), social support scale (SSS), intensity of religious attitude scale (IRA), SPI/TPI, and COPE Inventory, measures that have high validity and reliability. All models were specified in a path analysis using Mplus version 8.2. Results: The positive correlates of QoL are: self-efficacy, social support, intensity of religious attitude, trait and state depression, resilience, and the following coping strategies, which are at the same time mediators between the variables mentioned above and QoL: behavioral disengagement, turning to religion, planning, and seeking social support for instrumental reasons. Conclusions: In penitentiary practice, attention should be devoted to depressive individuals, and support should be provided to them in the first place because depressiveness is the strongest negative correlate of important aspects of prisoners’ QoL. All the remaining significant factors, namely: self-efficacy, social support, intensity of religious attitude, and the following coping strategies: turning to religion, planning, and seeking social support for instrumental reasons, should be taken into account in rehabilitation programs.
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Francis, Leslie J., and Giuseppe Crea. "Psychological Predictors of Professional Burnout among Priests, Religious Brothers, and Religious Sisters in Italy: The Dark Triad versus the Bright Trinity?" Pastoral Psychology 70, no. 4 (June 12, 2021): 399–418. http://dx.doi.org/10.1007/s11089-021-00951-8.
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AbstractDrawing on data provided by 287 Catholic priests, religious brothers, and religious sisters from different parts of Italy (130 men and 157 women), this study explored the effect of three dark psychological variables and three bright psychological variables on levels of professional burnout as assessed by the two scales of the Francis Burnout Inventory (emotional exhaustion and satisfaction in ministry). The three dark psychological variables assessed by the Short Dark Triad were Machiavellianism, subclinical narcissism, and subclinical psychopathy. The three bright psychological variables were purpose in life, emotional intelligence, and religious faith. After controlling for personal factors (age and sex) and personality factors (extraversion and emotionality), the data demonstrated that the three bright psychological factors (purpose in life, emotional intelligence, and religious faith) served as independent and cumulative predictors of higher levels of satisfaction in ministry and that the three dark psychological factors had no effect on satisfaction in ministry. Two of the three dark psychological factors (Machiavellianism, and subclinical psychopathy) served as independent and cumulative predictors of higher levels of emotional exhaustion in ministry, and purpose in life served as a predictor of lower levels of emotional exhaustion in ministry.
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Rachele Longo Lavorato. "Memories of Jewish Life: From Italy to Jerusalem, 1918-1960 (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 28, no. 1 (2009): 175–77. http://dx.doi.org/10.1353/sho.0.0491.
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Andrews, Frances. "By the Labour of their Hands? Religious Work and City Life in Thirteenth-Century Italy." Studies in Church History 37 (2002): 81–93. http://dx.doi.org/10.1017/s0424208400014662.
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In his Historia occidentalis, written in the 1220s after wide travels and varied experience, the Augustinian canon, bishop, and finally cardinal, Jacques de Vitry, described the recent and contemporary history of the West and in particular the many orders of both regular and secular persons in the Church, some of whom he had encountered in his journeying. He covered monks, canons, and secular religious, and it is an extensive list, including the Cistercians (male and female), the Carthusians, the Grandmontines, various hospital Orders, and new Orders such as the Valiscaulians, Trinitarians, Friars minor, Friars preacher, and the Humiliati of northern Italy. His text outlines the activities of the religious in these communities, giving us some sense of how such religious used their time. Manual labour was a long-established part of the regular life, and he naturally and frequently refers to it, the ‘labour of their hands’ of my title. Thus, according to Vitry, after daily chapter the Cistercians spent the rest of the day in manual labour, reading, and prayer; while the Valiscaulians had gardens, herbs, and orchards within their enclosure to which they went at set times ‘so that they might eat by the labour of their hands’, a direct allusion to Psalm 127.2: Thou shalt eat the labour of thine hands: happy shalt thou be and it shall be well with thee.’ Premonstratensian canons likewise went out at fixed times ‘ad labores manuum’, and he describes the Humiliati as keeping sluggishness at bay by assiduous reading, prayer, and manual labour, by which they lived for the most part (‘ex magna parte’). By contrast, the canons of Bologna (as he calls the early Friars preacher or Dominicans) spent their days listening to Scripture, preaching, and working to save the souls of sinners from the jaws of the Leviathan (Job 40.20) through learning, so that they might ‘shine like perpetual stars in eternity’.
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Gleason, Elisabeth G. "Women and Faith: Catholic Religious Life in Italy from Late Antiquity to the Present (review)." Catholic Historical Review 86, no. 4 (2000): 645–46. http://dx.doi.org/10.1353/cat.2000.0067.
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Zakiyah, Ninik. "HAZAIRIN DAN PENGHAPUSAN PIDANA PENJARA PENDEK." Al-Ahkam 26, no. 2 (December 2, 2016): 249. http://dx.doi.org/10.21580/ahkam.2016.26.2.996.
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This writing describes Hazarin thought of the ineffectiveness of short imprisonment in Indonesia and the study of possibility replacement of short prison sentences with social penalties. Hazarin said that short imprisonment is ineffective to give deterrent effect, and may even lead to negative stigmas and consequences such as the prisoners will become more virulent after being released from prison, that make people reject the presence of ex-prisoners. Hazarin offers the concept of criminal work in the public interest without being paid in lieu of imprisonment. He also offers customary or Islamic law penalty to replace the short imprisonment as an alternative. Thus the replacement of the short sentence of imprisonment is in accordance with Islamic law and the first principle of Pancasila, the divinity of the God, the Almighty, who gives the human soul religious consciousness. Besides that, it is also in accordance with the fifth principle of Pancasila, the development of human awareness through moral education and justice for peace and justice social life. However, with the current conditions in Indonesia, the Hazainin thought doesn’t seem applicable.
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C. Martino, Simone. "POLITICS AND RELIGION IN ITALY: A CATHOLIC HISTORY." POLITICS AND RELIGION IN EUROPE 9, no. 2 (December 27, 2015): 233–47. http://dx.doi.org/10.54561/prj0902233m.
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The paper looks at the historical and contemporary role of Catholic Church in Italian politics. Over the last sixty years Catholicism has played an important role in Italian society. The paper identify three ways in which Catholicism interacts with Italian public life: as a peculiar version of “civil religion”, through Catholic inspirited political parties and the Church intervening directly in specific public debates. After identifies the change of political role of the Catholic Church in the last decades the paper recognize the main challenges for this particular relationship in the next future
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Dewi, Rika. "Sumber Makna Hidup bagi Narapidana di Lapas Klas IIA Banda Aceh." Jurnal Sosiologi Agama Indonesia (JSAI) 1, no. 3 (November 30, 2020): 212–16. http://dx.doi.org/10.22373/jsai.v1i3.766.
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This article aims to find out the various sources of life meaningful life of Class IIA Banda Aceh prisoners studied based on the sources of meaningful life expressed by Bastaman (2007), namely Creative Values (creative values), Experiential values , and Atituditional values. Values (attitude values). The population of class II prisoners as many as 488 samples in this study, so the researcher took a sample of 50 prisoners using purposive random sampling. Data retrieval using questionnaires in the form of a Likert scale. The results showed that the highest value of the source of the meaning of life is the source of creative values with a mean of 46.32 meaning that prisoners will still have the meaning of life when they can work, work, create, and carry out their duties and obligations as well as possible with full responsibility. While the lowest value is Experiential Value with a mean value of 34.40 which means that the prisoner feels happy and will have the meaning of life with the religious values given in the LP, such as still having hope to live and trying to be the best person after leaving the LP. Then they also want to learn to read the Al-Quran, so that on average they can read the Al-Qur'an. In obtaining the sources of a meaningful life, there are different results for each prisoner. This means that the sources of meaningful life can be obtained through the experiences of different individuals. This is also related to age and marital status (such as married or unmarried).
Abstrak
Artikel ini bertujuan untuk mengetahui berbagai sumber makna hidup bagi narapidana Klas IIA Banda Aceh yang dikaji berdasarkan sumber makna hidup yang diungkapkan oleh Bastaman (2007) yaitu Creative Values (nilai-nilai kreatif), Experiental values (nilai-nilai penghayatan) dan Atituditional Values (nilai-nilai bersikap). Populasi narapidana kelas II sebanyak Sampel dalam penelitian ini sebanyak 488, sehingga peneliti mengambil sampel sebanyak 50 narapidana dengan menggunakan Purposive Random Sampling. Pengambilan data menggunakan kusioner dalam bentuk skala Likert. Hasil penelitian diketahui nilai tertinggi dari sumber kebermaknaan hidup adalah pada sumber creative values dengan mean 46.32 artinya narapidana akan tetap memiliki makna hidup ketika mereka mampu melakukan kegiatan berkarya, bekerja, mencipta serta melaksanakan tugas dan kewajiban sebaik-baiknya dengan penuh tanggung jawab. Sedangkan nilai terendah adalah experiental Value dengan nilai mean 34.40 artinya narapidana merasa bahagia dan akan memiliki makna hidup dengan adanya nilai-nilai keagamaan yang diberikan di LP, seperti masih memiliki harapan untuk hidup dan berusaha untuk menjadi orang yang terbaik setlah keluar dari LP. Kemudian mereka juga sudah mau belajar membaca Al-Quran, sehingga mereka rata-rata sudah dapat membaca Al-Qur’an. Dalam memperoleh sumber-sumber kubermakanan hidup, terdapat hasil yang berbeda-beda pada masing-masing narapidana. Artinya sumber-sumber kubermakanan hidup dapat diperoleh melalui pengalaman-pengalaman individu yang tidak sama. Hal ini juga terkait dengan faktor usia dan status perkawinan (seperti sudah menikah atau belum menikah).
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Suryaningsi, Suryaningsi, and Venna Puspita Sari. "The Implementation of Pancasila Values in the Counseling Phase for Narripants in Narcotics Institutions Class III Samarinda." Aksara: Jurnal Ilmu Pendidikan Nonformal 7, no. 1 (January 2, 2021): 19. http://dx.doi.org/10.37905/aksara.7.1.19-28.2021.
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<p>This scientific paper aims to identify and describe the values of Pancasila which are still implemented in the guidance phase for prisoners in the Class III Narcotics Penitentiary in Samarinda. Using research methods with this type of qualitative research approach description. The target data were obtained from primary data sources, namely, 9 respondents consisting of the Head of the Institute, Corrections (Kalapas), the Head of the Development Sub-Section, (Head of Development Sub-Section), Development Staff and Prisoners. Secondary data obtained directly, data collection techniques using observation, interviews, and documentation. The data obtained are then collected and reduced, displayed then take conclusion action. The results showed that the values of Pancasila are applied in correctional institutions as a guide in the life of the nation and state. Especially the implementation of the second principle of Pancasila values, namely a just and civilized humanity. Fair and civilized human values are an achievement of the awareness of moral attitudes and human behavior based on individual human potential. As it ensures the stability of the necessities of life, the balance between personal life and life together. The values of tolerance, mutual respect, equality of rights and obligations, and cooperation contained in fair and civilized human values have been implemented even though their application is minimal in the field. It is necessary to increase implementation, especially in terms of carrying out the value of tolerance between religious communities, carrying out humanitarian activities, mutual respect, implementing justice for equality of rights and obligations, and establishing the value of cooperation without any basis for differences.</p>
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Basini, Laura. "Verdi and Sacred Revivalism in Post Unification Italy." 19th-Century Music 28, no. 2 (2004): 133–59. http://dx.doi.org/10.1525/ncm.2004.28.2.133.
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This essay sets the late sacred works of Giuseppe Verdi in the context of the late-nineteenth-century fascination for the revival, performance, and festive celebration of historical cultural figures and artworks. From the 1870s onward, certain artistic trends became prevalent in post-unification Italy: anxiety to instill a sense of nation into art and everyday life, nostalgia for a vanished golden age of Italian artistic history, and an ever more energetic revival of historical artistic forms and styles. These currents were stimulated by a nationalistic Catholic revivalism that, I argue, was the strongest influence on Verdi's late career. I outline Verdi's reception in and his personal association with the Catholic revivalist movement, developing a view of Verdi's late life and works as articulating shifting trends in the Church and conservatory. As well as revealing the impact of revivalist aesthetics on the style of works such as Verdi's Pater noster, this inquiry suggests that revivalism contributed to a "canonization" of his image that intertwined civic and religious history.
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D’Andrea, David M. "Hospitals and Charity: Religious Culture and Civic Life in Medieval Northern Italy, by Sally Mayall Brasher." English Historical Review 134, no. 567 (March 4, 2019): 428–30. http://dx.doi.org/10.1093/ehr/cez012.
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Jewkes, Yvonne, Dominique Moran, and Jennifer Turner. "Just add water: Prisons, therapeutic landscapes and healthy blue space." Criminology & Criminal Justice 20, no. 4 (February 8, 2019): 381–98. http://dx.doi.org/10.1177/1748895819828800.
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‘Healthy prisons’ is a well-established concept in criminology and prison studies. As a guiding principle to prisoners’ quality of life, it goes back to the 18th century when prison reformer John Howard regarded the improvement of ventilation and hygiene as being essential in the quest for religious penitence and moral reform. In more recent, times, the notion of the ‘healthy prison’ has been more commonly associated with that which is ‘just’ and ‘decent’, rather than what is healthy in a medical or therapeutic sense. This article interrogates the ‘healthy prison’ more literally. Drawing on data gathered from a UK prison located on a seashore, our aim is to explore prisoners’ rational and visceral responses to water in a setting where the very nature of enforced residence can have negative effects on mental health. In expanding the possibilities for the theorization of the health benefits that waterscapes may generate, and moving the discussion from healthy ‘green space’ to healthy ‘blue space’, the article reveals some of the less well-known and under-researched interconnections between therapeutic and carceral geographies, and criminological studies of imprisonment.
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Kibtyah, Maryatul, Risma Hesti Yuni Astuti, and Salsabila Ade Putri. "Penyuluhan Agama Islam di Lapas Wanita." Jurnal Penyuluhan Agama (JPA) 9, no. 2 (October 13, 2022): 233–43. http://dx.doi.org/10.15408/jpa.v9i2.26434.
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Abstract: Prisoners are a number of people who carry out guidance and guidance for a certain period of time due to crimes or mistakes they made in the past before returning to the community and their families. Mistakes and crimes that have been committed can be due to a lack of knowledge and faith in Allah SWT. An important factor forming morals in humans is Islamic religious education. So to realize this, guidance is needed related to behavior, faith, and Islam. Prisoners really need moral development. This is because inside and outside prisons have bad morals. The cause can be due to several things including a lack of attention and affection from those closest to him and his life experiences. Counseling programs in prisons are felt to be very necessary for inmates. The goal is to get back on the path of truth and prove society's stigma about prisoners that they can change for the better than before. In the extension program, of course, there are strategies used to achieve the objectives of the Islamic religious education. The strategies used include lectures, learning the Qur'an, discussion methods, to self-reflection methods. Through this Islamic religious education program, it is hoped that inmates can receive it well so that the problems they face both personal and religious problems can be resolved properly. Elements of Islamic religious education are methods, mad'u, and support from the families of the prison residents themselves. Feelings of regret, guilt and sin which in turn become the cause of behavioral changes for prisoners. Based on the strategy used in religious counseling in women's prisons, the results obtained are an increase in understanding of the Islamic religion for prisoners.Abstrak: Narapidana adalah sejumlah orang yang menjalankan bimbingan dan binaan pada kurun waktu tertentu yang diakibatkan karena kejahatan ataupun kesalahan yang dibuatnya pada tempo dulu sebelum kembali lagi kepada masyarakat dan keluarganya. Kesalahan dan kejahatan yang telah dilakukan dapat dikarenakan kurangnya pengetahuan dan keimanan pada Allah SWT. Faktor penting pembentuk moral pada manusia adalah pendidikan agama Islam. Maka untuk mewujudkan hal tersebut diperlukan bimbingan terkait dengan tingkah laku, keimanan, dan keislaman. Narapidana sangat membutuhkan pembinaan akhlak. Hal ini dikarenakan dalam di luar Lapas memiliki akhlak yang kurang baik. Penyebabnya dapat dikarenakan beberapa hal diantaranya kurangnya perhatian dan kasih sayang dari orang-orang terdekatnya maupun pengalaman hidupnya. Program penyuluhan di Lapas dirasa sangat perlu bagi para narapidana. Tujuannya adalah agar dapat kembali pada jalan kebenaran dan membuktikan stigma masyarakat tentang narapidana bahwa mereka dapat berubah menjadi lebih baik daripada sebelumnya.Dalam program penyuluhan tentu saja terdapat strategi yang digunakan untuk mencapa itujuan dari penyuluhan agama Islam tersebut. Strategi yang digunakan diantaranya melaluiceramah, pembelajaran Al-Qur’an, metode diskusi, hingga metode muhasabah diri.Melalui program penyuluhan agama Islam ini diharapkan narapidana dapat menerima dengan baik agar permasalahan yang dihadapi baik mengenai permasalahan personal maupun agama dapat teratasi dengan baik. Unsur penyuluhan agama Islam adalah metode, mad’u, dan dukungan dari keluarga penghuni Lapas itu sendiri. Rasa menyesal, bersalah dan berdosa yang selanjutnya menjadi sebab perubahan perilaku bagi narapidana.Berdasarkan strategi yang digunakan pada penyuluhan agama di Lapas Wanita makahasil yang didapat adalah adanya peningkatan pemahaman terhadap agama Islam bagi narapidana.
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Pibaev, Igor. "The principle of secularism of the state in the decisions of the Constitutional Court of Italy: all roads lead to Rome." Sravnitel noe konstitucionnoe obozrenie 29, no. 5 (2020): 56–73. http://dx.doi.org/10.21128/1812-7126-2020-5-56-73.
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The main characteristics of the European approach to the understanding of state secularism in many respects is based on the interpretations of Article 9 of the 1950 European Convention for the Protection of Human Rights and Fundamental Freedoms by the European Court of Human Rights are, on the one hand, private freedom of faith, civil and political equality of citizens regardless of their confession, and non-discrimination, and on the other, the autonomy of religious communities from the state and the non-interference of religious organizations in public governance. The article shows the special way these values were implemented in the Italian state from the moment of drafting and adoption of the Constitution in 1947 to the present time. We analyze the judgments of the Constitutional Court of Italy interpreting articles 2, 3, 7, 8, 17, 19 and 20 of the Constitution of Italy on freedom of faith and the relationship between the Roman Catholic Church and other religious communities of Italy with state authorities of the Republic of Italy. The author underlines the characteristic features of Italian secularism, including the principle of “bi-lateralization” providing for the possibility of combining the principle of separation of church and state with the bilateral agreement between the state and religious communities. In the article we try to answer to the questions of how, after the revision of the Lateran Concordat in 1984, the position changed of the Catholic religion, which previously was the state religion, and what role the Constitutional Court of Italy played in this change. Finally, the author concludes that the judgments of the Constitutional Court of Italy de jure promoted centrality and impartiality of all confessions to a great extent, but de facto the problem of realization of the principle of equality still exists, with the Roman Catholic Church preserving its dominant position in political life.
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Andreeva, Valeria G. "The Image of the Land and Its Functions in Tolstoy’s Novel Resurrection." Studia Litterarum 5, no. 3 (2020): 236–51. http://dx.doi.org/10.22455/2500-4247-2020-5-3-236-251.
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The paper argues that Leo Tolstoy uses the national disaster paradigm represented in the epic novel War and Peace to depict the relatively peaceful time in his novel Resurrection as he raises the question of the growing crisis in Russia and the problem of the survival of Russian people. One of the central images of this latter novel is the image of the land. Its function is to support a system of Tolstoy’s antitheses that in his late period, aimed not only to rebuke the existing order but also to create a large-scale image of national unity. The image of the land in Resurrection ties together thematic and ideological strata of the novel that manifest its epic features. I argue that although Tolstoy abandoned his initial intention to make the acute social and political landrelated issue the center of his work, the motif nevertheless remains relevant. The image of the land is ciphered in the description of the severity of prisoners’ life and Nekhlyudov’s attempts to help the prisoners. Moreover, it is closely connected with all spheres of Russian life, it is a marker of Nekhlyudov’s spiritual growth that allows not only place the character’s “resurrection” within specific realities of historical time, but also presents it in the traditions of Christian anthropology. The image of the land allots the novel with trans-historical meaning and contributes to the implementation of the religious consciousness in Tolstoy’s work.
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Carroll, Maureen. "MATER MATUTA, ‘FERTILITY CULTS’ AND THE INTEGRATION OF WOMEN IN RELIGIOUS LIFE IN ITALY IN THE FOURTH TO FIRST CENTURIES BC." Papers of the British School at Rome 87 (February 19, 2019): 1–45. http://dx.doi.org/10.1017/s0068246218000399.
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This study explores social and gendered aspects of female fertility in popular religious practices in Italy in the last four centuries BC, and it investigates the role of supplication and votive dedications in promoting maternal health and family continuity. It tackles modern assumptions which have strongly aligned the religious activities of women in Republican Italy with their generative interests and specific ‘fertility cults’ or ‘women's goddesses’. Divinities associated with fertility are explored here, with particular emphasis on Mater Matuta who is often defined in modern research as a ‘mother goddess’. The study shows that cults purely concerned with fertility are unlikely to have existed. Fertility was only one of several fundamental personal concerns brought by women and men to the generalist and polyvalent deities of Republican Italy. Items associated with fertility, such as terracotta wombs, male and female genitals, and swaddled infants, always occur together with other anatomical ex-votos across a wide range of sites and were dedicated to many deities. Considering the archaeological and textual evidence, Mater Matuta can be shown to have occupied a more flexible and encompassing space in the pantheon, and her involvement in marriage, motherhood and childbearing was part of a wider repertoire of responsibilities. The study also focuses attention on a distinctive, but largely overlooked, votive assemblage from Capua which includes numerous tufa statues of women and babies. The paper proposes that they should be understood as votive objects offered to an unknown deity by Capuan women as thanks for support in the generative enterprise, personally and more broadly in the context of the city's religious and civic identity.
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Fox, Jonathan. "The Secular-Religious Competition Perspective in Comparative Perspective." Politics and Religion 12, no. 3 (June 17, 2019): 524–34. http://dx.doi.org/10.1017/s175504831900018x.
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AbstractPolitical secularism is defined as “an ideology or set of beliefs advocating that religion ought to be separate from all or some aspects of politics or public life (or both).” In the secular–religious competition perspective, I argue that political secularists compete with religious political actors to influence government policy around the world. Yet this competition is complicated by many factors. The contributions to this symposium demonstrate that this is the case in their examination of secular–religious tensions and state–religion relations in Denmark, the Netherlands, Germany, Italy, Turkey, and Tunisia. These cases show that government religion policy evolves over time and is deeply influenced by secular–religious competition but that this competition is a complex one involving many other factors and influences.
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Cerchiaro, Francesco, Stef Aupers, and Dick Houtman. "Christian-Muslim couples in the Veneto region, northeastern Italy: Dealing with religious pluralism in everyday family life." Social Compass 62, no. 1 (March 2015): 43–60. http://dx.doi.org/10.1177/0037768614561151.
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Giorgi, Simona, and Stefania Palmisano. "Sober Intoxication: Institutional Contradictions and Identity Work in the Everyday Life of Four Religious Communities in Italy." Organization Studies 38, no. 6 (February 2, 2017): 795–819. http://dx.doi.org/10.1177/0170840616685355.
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This study explores how organization members manage institutional contradictions in their everyday life without aiming at change-oriented agency. Drawing on interviews, observations, and archival data from four religious communities in Italy, we find that when organization members experience institutional contradictions between two logics that provide conflicting identity prescriptions but to which they are emotionally attached, they engage in identity work that helps them ameliorate – but not eliminate – tensions that surface when identity elements do not align. More specifically, identity work proved integral to reaching a temporary identity truce, or reconciliation of experienced contradictions, through distancing from illegitimate others and embedding of one’s identity within an established tradition. These findings draw attention to the role of contradictions in institutional maintenance, extending theory that has tended to focus on the experience of contradictions as a source of institutional change. We discuss implications for managing institutional contradictions in everyday organizational life.
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Di Battista, Silvia, Monica Pivetti, and Chiara Berti. "Moral Foundations, Political Orientation and Religiosity In Italy." Open Psychology Journal 11, no. 1 (April 24, 2018): 46–58. http://dx.doi.org/10.2174/1874350101811010046.
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Background:This study investigates the role of political orientation and religiosity in Italy for moral foundations endorsement, in light of Haidt and Graham’sMoral Foundations Theory. This theory hypothesizes that moral systems are based on five dimensions (i.e.,Harm/care, Fairness/reciprocity, Ingroup/loyalty, Authority/respect, and Purity/sanctity) that, in turn, can be grouped into two broader dimensions (BindingandIndividualizing).Objective:We aim to explore and extend the moral foundation assumptions to the Italian context predicting greater endorsement of binding values among Italian Right-wingers as compared with Left-wingers. Given that the relations between politics and Catholic Church have always been intertwined in modern Italy, we also extend this line of inquiry by examining the role of religiosity.Method:Two hundred and forty-eight Italian participants filled out a self-report measure including theMoral Foundations Questionnaires.Results: Individuals attach considerable relevance to individualizing moral foundations rather than to binding moral foundations; conservatives and regular religious attenders attach more relevance to binding moral foundations as compared with individuals with a Left-wing political orientation and less religious people.Conclusions:Our results show that the Italians’ political orientation emerges as a significant element in the differential adoption of moral foundations. Furthermore, considering the historical and fundamental role of the Catholic religion in the Italian society and political life, our results confirm that binding values are particularly valued in groups such as practicing Catholic, where institutions, families, and authorities are valued.
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Sushko, A. V., and D. I. Petin. "The Struggle for “The Enslaved Rus”: Conversion of Rusin Prisoners of War to Orthodoxy in Omsk (1915–1917)." Rusin, no. 65 (2021): 99–114. http://dx.doi.org/10.17223/18572685/65/6.
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The article examines an understudied aspect of religious life in Omsk during the First World War, associated with mass conversion to the Orthodoxy of Rusin prisoners of war – former soldiers and officers of the Austro-Hungarian army. The research is based on the materials from the journal Omskie Eparkhialnye Vedomosti and the registration records of the birth books of Omsk Orthodox churches for 1915–1917. The combination of the anthropological approach with the problem-chronological and historicalcomparative methods allowed a thorough investigation of the phenomenon of mass conversion of Rusin prisoners of war to Orthodoxy, linking it with the specific historical situation and the personalities of church hierarchs who served in Siberia. The authors argue that the “Omsk phenomenon” of Rusins’ joining Orthodoxy was conditioned by the ascetic activity of the missionaries from the Omsk and Pavlodar dioceses, lead by Bishop Sylvester (Olshevsky). However, it should be emphasized that the dynamic development of this process was ensured by the official ideology based on Orthodox values, which dominated in the Russian Empire. The ideological factor of the conversion to Orthodoxy was decisive for the Rusins, who were attracted by the Orthodox empire, the “state of the Russian people”. The fall of the monarchy as a result of the Russian Revolution changed the paradigm of the country’s development and immediately put an end to the massive conversions of Rusins to Orthodoxy in Omsk. The article may be of interest to researchers of the history of Rusins, military and social history, as well as national and religious politics.
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Danieluk, S.J., Robert. "God’s Stopgap: Cardinal Adam Kozłowiecki, S.J." Journal of Jesuit Studies 7, no. 4 (July 3, 2020): 642–60. http://dx.doi.org/10.1163/22141332-00704007.
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Adam Kozłowiecki (1911–2007) was a Polish Jesuit, who spent sixty-one years in missionary service in Zambia. He arrived there in 1946, just a few months after having been liberated from the concentration camp of Dachau, where he spent the biggest part of his time during wwii (earlier he was one of the first prisoners of the camp in Auschwitz). The vicissitudes made of him a witness of tragedy of the years 1939–45 and a protagonist of the missionary endeavor in Africa—the continent that was then looking for and finding its independence from colonialism. At the same time, Kozłowiecki was both witness and protagonist of the changes in the Catholic Church brought by the Second Vatican Council—the event in which he took an active part as the first archbishop metropolitan of Lusaka. The article, based on the existing literature and archival material from Rome, recalls the life of this extraordinary figure, pointing out the surprises and unexpected changes he had to face several times.
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Ntafoulis, Pavlos. "A war psychiatry approach to warfare in the Middle Byzantine period." History of Psychiatry 27, no. 4 (August 20, 2016): 458–71. http://dx.doi.org/10.1177/0957154x16663148.
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Combat stress cases were traced in historical texts and military manuals on warfare from the Middle Byzantine period; they were mainly labelled as cowardice. Soldiers suffered from nostalgia or exhaustion; officers looked stunned, or could not speak during the battle. Cruel punishments were often enforced. Suicide and alcohol abuse were rarely mentioned. The Byzantines’ evacuation system for battle casualties was well organized. Psychological operations were conducted and prisoners-of-war were usually part of them. The Byzantine army had ‘ parakletores’, officers assigned to encourage soldiers before combat. The leaders dealt with combat stress by using their rhetoric skills and emphasizing religious faith in eternal life. The treatment of the ‘cowards’ was rather similar to modern war psychiatry principles of treatment. No description of PTSD was found.
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Asrori, Saifudin. "PRISONISASI DAN PENYEBARAN IDEOLOGI RADIKAL DI LEMBAGA PEMASYARAKAT." Mimbar Agama Budaya 36, no. 1 (December 31, 2019): 39–56. http://dx.doi.org/10.15408/mimbar.v36i1.13184.
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Abstract. Penitentiary becomes a conducive tool for the spread of radical ideology, member recruitment and the development of extremist groups. This article explores the influence of prison life on prisoners, especially the process of spreading radical ideologies. Knowing the basics of radicalization in prisons and conditions of prisoners' vulnerability to radical ideology. Based on data from interviews with former terrorist inmates in East Java and Jakarta. This article concludes that Lapas has an impact on the continued development of radical ideology based on several conditions, namely: a life characterized by a loss of freedom, being unable to fulfill sexual desires, a loss of security. Based on environmental conditions in the prison process the radicalization process takes a number of forms such as religious conversion, the growth of groups or gangs, and the emergence of various forms of resistance or violence.Abstrak. Lembaga Pemasyarakatan (Lapas) menjadi sarana yang kondusif bagi penyebaran ideologi radikal, rekrutmen anggota dan perkembangan kelompok ekstremis. Artikel ini mengeksplorasi pengaruh kehidupan Lapas terhadap narapidana, khususnya proses penyebaran ideologi radikal. Mengetahui dasar-dasar radikalisasi di Lapas dan kondisi kerentanan napidana terhadap ideologi radikal. Berdasarkan data wawancara dengan mantan narapidana teroris di Jawa Timur dan Jakarta. Artikel ini menyimpulkan bahwa Lapas memberikan dampak bagi tetap berkembangnya ideologi radikal berdasarkan beberapa kondisi, yaitu: kehidupan yang ditandai dengan hilangnya kebebasan, tidak bisa memenuhi hasrat seksual, hilangnya rasa aman. Berdasakan kondisi lingkungan lapas proses radikalisasi mengambil berberapa bentuk seperti konversi agama, pertumbuhan kelompok atau geng, dan munculnya berbagai bentuk resistensi atau kekerasan.
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Sfameni, Carla. "RESIDENTIAL VILLAS IN LATE ANTIQUE ITALY: CONTINUITY AND CHANGE." Late Antique Archaeology 2, no. 1 (2004): 333–75. http://dx.doi.org/10.1163/22134522-90000029.
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This paper surveys the architectural development of Italian villas with residential characteristics for the 4th–6th c. A.D. Literary sources relevant to aristocratic life in the countryside are also considered. Two broad phases of villa development are identified. During the late 3rd and 4th c. A.D. many villas were rebuilt, with some traditional and some new features. In the 5th and 6th c. A.D. new coherent plan types and further new features appear, such as fortifications and Christian religious buildings. Nevertheless, even in this later period, villa sites can show much continuity with the classical villa tradition. The evolution of Italian villas can generally be related to changing aristocratic lifestyles and ideas of leisure as described by the literary sources, though the relationship between archaeology and the texts is complex