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Journal articles on the topic 'Religion and community'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

ten Kate, Laurens, and Ernst van den Hemel. "Religion, Community, Borders." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 2 (January 21, 2020): 259–81. http://dx.doi.org/10.30965/23642807-00502001.

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2

Griswold, Charles L. "Religion and Community." Theoria 50, no. 102 (December 1, 2003): 65–93. http://dx.doi.org/10.3167/004058103782267368.

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3

Riyardi, Agung. "MASYARAKAT UTILITARIAN, AGAMA, DAN KEHIDUPAN EKONOMI." Jurnal Ekonomi Pembangunan: Kajian Masalah Ekonomi dan Pembangunan 5, no. 1 (May 2, 2017): 32. http://dx.doi.org/10.23917/jep.v5i1.4029.

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Utilitarianism community utilizes individual sovereignty as the most preferable factor to promote economic. Religion(s) is one of others, when individual sovereignty can not promote economic. But to promote economic, religion(s) has to appropriate with individual sovereignty. From this view, Adam Smith argues religions and not one religion in the community to promote economic. Unfortunately it can come to conclude that religion(s) does not exist in the utilitarianism community.

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ROBBERS, G. "Community Law on Religion." European Journal for Church and State Research - Revue européenne des relations Églises-État 8 (January 1, 2001): 275–78. http://dx.doi.org/10.2143/ejcs.8.0.505027.

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5

Hess, G. Alfred. "Religion, Value, and Community." Religion & Public Education 15, no. 2 (March 1988): 158–59. http://dx.doi.org/10.1080/10567224.1988.11488045.

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6

Dingley, James. "Terrorism, Religion and Community." Defense & Security Analysis 27, no. 4 (December 2011): 325–40. http://dx.doi.org/10.1080/14751798.2011.632248.

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7

Carroll, Terrance G. "Islam and Political Community in the Arab World." International Journal of Middle East Studies 18, no. 2 (May 1986): 185–204. http://dx.doi.org/10.1017/s0020743800029780.

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This article attempts to delineate the set of circumstances under which religion acts as a significant conducive factor in the development of Arab political communities, and those circumstances under which religion presents an important obstacle to the emergence of a political community. The focus is restricted to the Arab world so as to permit a more precise analysis than would be possible were one to attempt to generalize across more diverse cultures, but some of its main threads may apply equally well to other peoples and other religions. For the reasons discussed below, religion seems to be a particularly powerful source of individual political identities, and of feelings of membership in political communities.

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Dobrin, Arthur, and Joan Beder. "Death in a Religious Community." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 56, no. 3 (September 2002): 233–42. http://dx.doi.org/10.1177/154230500205600304.

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Within the experience of all religions, death and loss are a constant of the human condition. Most religions have developed strategies for helping members who are experiencing the pain of loss. Within Ethical Humanism, a non-theistic religion, the reliance on community has been the major source of support and coping for members within each Ethical Society. This article explores the concept of community within Ethical Humanism, developed and articulated through the pastoral role, and applies it to the experiences of two prominent members of the Ethical Society.

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Abuzar, Celil. "Religion-Community İnteraction and Education." Harran Education Journal 2, no. 2 (December 28, 2017): 50–58. http://dx.doi.org/10.22596/2017.0202.50.58.

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10

Wiles, Maurice. "Book Review: Religion and Community." Theology 103, no. 816 (November 2000): 457–58. http://dx.doi.org/10.1177/0040571x0010300618.

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Rosyid, Mohammad. "Studi Komparatif Konsep Ketuhanan Islam dan Agama Adam pada Komunitas Samin." Ulumuna 16, no. 2 (November 7, 2017): 403–42. http://dx.doi.org/10.20414/ujis.v16i2.184.

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One of the problems that disturb the harmony between religious communities is a lack of understanding of the majority (mainstream) religion about the local religion, and vice versa. This article aims to develop such inter-religious understanding by comparing between Islam and the religion of Adam, a local religion of Samin community. The comparative study was made within the scope of the concept of God in both religions. This study found that the understanding between Islam the religion of Adam about the concept of God is essential in common. God called Allah (in Islam) and Yai (in the religion of Adam) are equally perceived as condescendent, an only single power, and the Almighty. Both communities also share Adam as the first man in the world. So, it is not proportional if the public ridicule Samin community with atheist stigma.

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12

Lakonawa, Petrus. "Agama dan Pembentukan Cara Pandang Serta Perilaku Hidup Masyarakat." Humaniora 4, no. 2 (October 31, 2013): 790. http://dx.doi.org/10.21512/humaniora.v4i2.3507.

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Religion is one of the most decisive factors in promoting the values and virtues of life in the community. Through religious teachings and practices, religion directs human’s perspective and the life of the community. In this article the author aims at discussing on how religions form their members’ worldview and perspective. The author will focus on the religious rituals, scriptures, and ethics. The purpose of this discussion is to raise the audience's awareness of the relevance of religion in human life and the importance of critical scrutiny of the content of religious teachings in order to promote common good for the whole creatures.

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13

Kroesbergen, Hermen. "Religion without Belief and Community in Africa." Religions 10, no. 4 (April 25, 2019): 292. http://dx.doi.org/10.3390/rel10040292.

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Religion in Africa is in many respects becoming religion without belief and community again, I will argue in this article. Europeans arriving in Africa did not recognize African religion, because Africans did not have the kind of belief and community characteristic of European concepts of religion. Pentecostalization brings back this African concept of religion without worship groups defined by an adherence to a particular picture of the world, and I will show what this means at grassroots level. What matters in this concept of religion is whether something works rather than some implied truth-claims about the world. Instead of forming groups, Neo-Pentecostal ministries are more often organized around the vertical relationship between the man/woman of God and his/her client. The Pentecostalization of Christianity in Africa has led to a form of religion in which beliefs and community are not of central importance.

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14

Subawa, Ida Bagus, I. Putu Gelgel, and I. Wayan Subrata. "Existence of Bali Aga community religion." International journal of social sciences and humanities 3, no. 1 (March 18, 2019): 72–81. http://dx.doi.org/10.29332/ijssh.v3n1.256.

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The research is aimed at exploring how the belief system of Bali Aga community? how the strategy for retention the identity of the Bali Aga community? and (3) how the implications of preserving the identity of the Balinese Aga community?. The grand theories used in the present study included structural functionalism, phenomenology, and religious. Data were collected through observation techniques, in-depth interviews, and document studies. Having analyzed data is conducted interpretive description techniques. Based on the results of the research conducted in Pedawa Village, it was found that the people currently still preserve their ancestral cultural heritage in the sense that the traditions and religious systems. They inherit are still functional in managing their socio-religious life. The adjustments are indeed conducted in order to preserve the continuity of the traditions that they do. The concept of AGIL namely Adaptation, Goal, Integration, and Latency shows its existence in the field. The study also found that there was an exciting kind of awakening to strengthen the religious system and traditions. They inherited unlike reviving the sacred dances they had, and the tradition of planting of gaga rice had been increasingly difficult to find. It is one of the important facilities in the Bali Aga ritual system.

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15

PASCARU, M. "COMMUNITY AND RELIGION IN URBAN SPACE." SERIES VII - SOCIAL SCIENCES AND LAW 61(12), no. 1 (June 1, 2019): 85–92. http://dx.doi.org/10.31926/but.ssl.2019.12.61.1.9.

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16

Heidt, Sarah Lilly. "Community in Hegel's Philosophy of Religion." Proceedings of the Hegel Society of America 11 (1992): 183–99. http://dx.doi.org/10.5840/hsaproceedings19921113.

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17

Hefner, Philip. "RELIGION-AND-SCIENCE, THE THIRD COMMUNITY." Zygon® 43, no. 1 (March 2008): 3–8. http://dx.doi.org/10.1111/j.1467-9744.2008.00893.x.

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18

DEACON, BERNARD. "RELIGION AND COMMUNITY: FRAMEWORKS AND ISSUES." Family & Community History 5, no. 1 (May 2002): 33–44. http://dx.doi.org/10.1179/fch.2002.5.1.004.

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19

Marshall, Donald G. "Book Review: Community, Religion, and Literature." Christianity & Literature 46, no. 1 (December 1996): 81–82. http://dx.doi.org/10.1177/014833319604600109.

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20

Rossano, Matt J. "Artificial Intelligence, Religion, and Community Concern." Zygon® 36, no. 1 (March 2001): 57–75. http://dx.doi.org/10.1111/0591-2385.00340.

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21

Thohir, Mudjahirin. "Mendialogkan Kehidupan Keagamaan." Nusa: Jurnal Ilmu Bahasa dan Sastra 13, no. 3 (August 28, 2018): 460. http://dx.doi.org/10.14710/nusa.13.3.460-470.

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In the social life, the religion have two faces: conflict and peace. Conflict arises in many reasons, one of them is ethnocentric views. Peace condition comes because all of religion advocates to living in harmony. The two phenomena were studied in the discussion of the religious leaders in the Organization of the Religious Harmony Forum (FKUB) Central Java. Result of the workshop are: (1) to avoid conflict, do not take ethnocentric views; (2). The truth of religion is absolute in relative term; (3) the religious community must have a principle that the different is beautiful; (4) the last but not lease, needed to form interfaith community in some areas with different religions.

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22

Sumbulah, Umi. "KEBEBASAN BERAGAMA DI SMU SELAMAT PAGI INDONESIA KOTA BATU MALANG." Al-Tahrir: Jurnal Pemikiran Islam 14, no. 2 (November 1, 2014): 359. http://dx.doi.org/10.21154/al-tahrir.v14i2.82.

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<em>This study attempts to examine the implementation of religious freedom in a multicultural education institution, namely at SMU Selamat Pagi Indonesia (SMU-SPI )in Batu City, East Java. This study focuses on the meaning of religious freedom for the academic community, and the supporting and hindering factors for the implementation of religious freedom in this school which has diverse multicultural backgrounds. This empirical study uses a qualitative- phenomenological approach. It shows some important findings. First, the meaning of religious freedom for the academic community of this school is the freedom for everyone to practice their religion in accordance with the religion and beliefs of each, while respecting the religion and beliefs of others. Second, the application of freedom of religion in this school is expressed through moral conducts amongst the school community such as compassion, good advice, moral support, religious commitment and respect for other religious observance. In addition, the implementation of religious freedom is also evident in the efforts of the school to provide teachers and spiritual guide to students in accordance to their respective religion and in the establishment of places of worship for all religions.</em>

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23

Geaves, Ron. "RELIGION AND ETHNICITY: COMMUNITY FORMATION IN THE BRITISH ALEVI COMMUNITY." Numen 50, no. 1 (2003): 52–70. http://dx.doi.org/10.1163/156852703321103247.

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AbstractThe article explores the Alevi community, a little-studied Muslim-influenced heterogeneous religious tradition whose roots are in Eastern Turkey, and provides recent fieldwork of the Alevi presence in London which has appeared through migration since the 1980s. This community development is compared with the older Alevi community in Istanbul. The intention is to use the high number of Alevis who live in diaspora communities to analyse the relationship between religion and ethnicity. The author argues, that even though the Alevi revival that has manifested since the 1990s and in which Alevi youth participate visibly, appears to be cultural rather than religious, closer examination of Alevi religious traditions indicates that the forms taken by the revival have their roots in traditional Alevi spiritual beliefs and practices in which values of tolerance, heterodoxy, freedom and justice prevail. The article concludes that although Alevi youth appear to be diverging significantly from their Sunni Muslim counterparts in their respective identity quests, religion plays a significant role for both although the manifestations of revival are almost diametrically opposed. This can be explained by the different manifestations of belief and practice in each community.

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24

Bacon, Edwin. "Reflexive and Reasoned Religious Nationalism: The Exploratory Case of Russia." Politics and Religion 11, no. 2 (March 26, 2018): 396–420. http://dx.doi.org/10.1017/s1755048318000019.

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AbstractNationalism theory has long acknowledged that in its relation to nationalism, “religion” can refer both to a reflexive identity attached to a people group, and to a reasoned value-based position articulated by an élite. Even this bifurcation remains insufficiently precise. Religio-nationalisms reasoned ex patria—that is, beginning with the nationalist and proceeding from there to incorporate religion—tend toward values of exclusivity and animosity toward “the other”. They have been charged with hijacking religion as an identity while being at odds with those who actively practice that religion or lead its practicing community. The exploratory case of the relationship between Russian Orthodoxy and Russian nationalism allows a comparison of ex patria religio-nationalism with its ex religio counterpart. It supports the hypothesis that when reasoned religio-nationalism begins with the religious and proceeds to the nationalist, emphases such as inclusivity and benevolence—rather than exclusivity and animosity—are to the fore.

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25

Rotiroti, Francesco. "Religion and the Construction of a Christian Roman Polity." Studies in Late Antiquity 4, no. 1 (2020): 76–113. http://dx.doi.org/10.1525/sla.2020.4.1.76.

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This article seeks to define a theoretical framework for the study of the relation between religion and the political community in the Roman world and to analyze a particular case in point. The first part reviews two prominent theories of religion developed in the last fifty years through the combined efforts of anthropologists and classicists, arguing for their complementary contribution to the understanding of religion's political dimension. It also provides an overview of the approaches of recent scholarship to the relation between religion and the Roman polity, contextualizing the efforts of this article toward a theoretical reframing of the political and institutional elements of ancient Christianity. The second part focuses on the religious legislation of the Theodosian Code, with particular emphasis on the laws against the heretics and their performance in the construction of the political community. With their characteristic language of exclusion, these laws signal the persisting overlap between the borders of the political community and the borders of religion, in a manner that one would expect from pre-Christian civic religions. Nevertheless, the political essence of religion did also adapt to the ecumenical dimension of the empire. Indeed, the religious norms of the Code appear to structure a community whose borders tend to be identical to the borders of the whole inhabited world, within which there is no longer room for alternative affiliations; the only possible identity outside this community is that of the insane, not belonging to any political entity and thus unable to possess any right.

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26

Fannani, Bakhruddin. "Breaking Up the "Religious" Conflict: Some Comparative Perspectives." ULUL ALBAB Jurnal Studi Islam 5, no. 2 (December 26, 2018): 172–80. http://dx.doi.org/10.18860/ua.v5i2.6165.

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Actually, we can take advantage of it - or even stop inter-religious "conjunctions", because all religions have very strong relationships with the community. That is, every religion - doctrine, dogma, teaching, and practice - have the same opportunity to influence the community. However, this needs to be taken more seriously by all parties.

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27

Manville, Julie, and Gary D. Bouma. "Religion: Meaning, Transcendence and Community in Australia." Review of Religious Research 37, no. 1 (September 1995): 91. http://dx.doi.org/10.2307/3512078.

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28

KELLENBERGER, J. "‘Seeing-as' in religion: discovery and community." Religious Studies 38, no. 1 (March 2002): 101–8. http://dx.doi.org/10.1017/s0034412501005935.

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‘Seeing-as’, or aspect seeing, is generally recognized as having significance for religion, especially so since Wittgenstein. Two questions arise regarding religiously seeing the world as God's creation: have the religious seen the world aright, and does the world religiously require a community that uses religious concepts? I argue that a particular strain of religious tradition provides us with a way to understand the issue of discovery, and that a traditional understanding of the power of God requires that a religious seeing of the world as God's creation, or a place of God's presence, can occur without there being a community that uses such religious concepts.

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29

Kühle, Lene. "Studying religion and community: A critical perspective." Social Compass 61, no. 2 (May 9, 2014): 172–77. http://dx.doi.org/10.1177/0037768614523895.

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ABELA, Anthony M. "Youth, Religion and Community Care in Malta." Social Compass 42, no. 1 (March 1995): 59–67. http://dx.doi.org/10.1177/003776895042001008.

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31

Black, Alan W., and Gary D. Bouma. "Religion: Meaning, Transcendence and Community in Australia." Sociology of Religion 54, no. 2 (1993): 234. http://dx.doi.org/10.2307/3712150.

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32

Merrill Ewert, D., and Paul R. Eberts. "Religion, World View, and Community Development Practice." Journal of the Community Development Society 24, no. 2 (September 1, 1993): 229–48. http://dx.doi.org/10.1080/15575339309489910.

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33

MAZUMDAR, SHAMPA, and SANJOY MAZUMDAR. "‘WOMEN'S SIGNIFICANT SPACES’: RELIGION, SPACE, AND COMMUNITY." Journal of Environmental Psychology 19, no. 2 (June 1999): 159–70. http://dx.doi.org/10.1006/jevp.1999.0117.

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34

Alexander, Francesca, and Robert W. Duff. "Religion and Drinking in the Retirement Community." Journal of Religious Gerontology 8, no. 4 (January 13, 1993): 27–44. http://dx.doi.org/10.1300/j078v08n04_03.

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35

Northcoot, Michael S. "Rubbish, Recycling and Religion: Indonesia’s Plastic Waste Crisis and the Case of Rumah Kompos in Ubud, Bali." International Journal of Interreligious and Intercultural Studies 3, no. 1 (April 28, 2020): 1–19. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.680.

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Indonesia is the second largest global source of marine plastic after China. Plastic waste, together with toxic smoke from extensive unregulated rubbish burning in homes and businesses, are grave public health threats in Indonesia. This paper presents a case study in Ubud, Bali of a community-based recycling and waste sorting project - Rumah Kompos –which demonstrates the potential of religious wisdom and belief to contribute to help solve Indonesia’s waste problem. The cultural role of religions in the case study is part of a larger Indonesian, and world religions, phenomenon in which churches, mosques and temples, and faith-based schools (and in Indonesia Islamic boarding schools or pesantren) have made efforts to sponsor pro-environmental behaviours at local community level. The paper also recalls the relevance of anthropological studies of religion, especially Mary Douglas’ classic study Purity and Danger, in understanding the connected genealogies of waste and religion. Douglas theorises that identification and regulation of hazardous and ‘polluting’ practices, concerning bodily fluids, food, clothing, housing, habitable land, potable water and sexual relationships was central to the social role of traditional religions. The disturbance to this long-established function of religion occasioned by the speed and scale of adoption of modern technological innovations, and of a modern ‘consumer lifestyle’, points to an under-studied dialectic between religion and waste which, in a nation as religiously active as Indonesia, ought to be included in both the conceptualisation of, and policy-making concerning, plastic and waste management.

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Oesterreich, Peter L. "Credibilität." Rhetorik 34, no. 1 (January 27, 2015): 1–12. http://dx.doi.org/10.1515/rhet.2015.003.

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AbstractStarting from the Aristotelian conception of rhetoric as ›pithanology‹ the following essay formulates some theses on rhetoric, religion and science. The general thesis states that rhetorically generated credibility is an anthropological principle, which dominates human live and history. In this point of view science with her simple form of purely rational credibility is anthropological insufficient. In contrast, religion has all three dimensions of ›ethological‹, ›pragmatological‹ and ›pathelogical‹ credibility. This advantage gives the religion a great power of identification and community building in human history and explains the amazing return of religions at the beginning of the 21st century.

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37

Trothen, Tracy J. "Hockey: A divine sport?—Canada's national sport in relation to embodiment, community and hope." Studies in Religion/Sciences Religieuses 35, no. 2 (June 2006): 291–305. http://dx.doi.org/10.1177/000842980603500206.

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Building on the claim that sport functions as a popular religion, I develop the argument that sport can but does not always offer its followers something consonant with religiously espoused values. These values are often more attractive and meaningful for many than what is offered by institutional religions. Hockey in Canada will be examined as a case study through which the question of what is religious about hockey and why it appeals to so many will be considered. The example of Christianity, the largest religion in Canada, will be used to help illumine some of the religious-like attraction hockey holds for many. In particular the following topics will be discussed: embodiment and justice; pleasure, play and sport; community; and hope, heroic figures and transcendence.

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38

Dunbar, RIM. "Religion, the social brain and the mystical stance." Archive for the Psychology of Religion 42, no. 1 (January 29, 2020): 46–62. http://dx.doi.org/10.1177/0084672419900547.

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This article explores the implications of the social brain and the endorphin-based bonding mechanism that underpins it for the evolution of religion. I argue that religion evolved as one of the behavioural mechanisms designed to facilitate community bonding when humans first evolved the larger social groups of ~150 that now characterise our species. This is not a matter of facilitating cooperation, but of engineering social cohesion – a very different problem. Analysis of the size of C19th utopian communities suggests that a religious basis both allowed larger groups to form and greatly enhanced their longevity. I suggest that religion evolved in two stages: an early immersive form with no formal structure based on trance-dancing (a form still evident in the rituals and practices of many hunter-gatherers) and a later form which had more formal structures and gave rise to our modern doctrinal religions. I argue that the modern doctrinal religions did not replace ancestral immersive religions but rather that the doctrinal component was overlaid on the ancient immersive form, thereby giving rise to the mystical stance that underlies all world religions. I suggest that it is this mystical stance that causes the constant upwelling of cults and sects within world religions.

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Djordjevic, Dragoljub. "Religions and confessions of national minorities in Serbia." Sociologija 47, no. 3 (2005): 193–212. http://dx.doi.org/10.2298/soc0503193d.

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Setting aside the major national community, Serbs, the text analyzes the religious-confessional profile of all 28 national communities in Serbia according to the 2002 census. In the Serbian ethnic profile there are more national minorities gravitating towards Christianity rather than Islam. Among Christian national minorities, Orthodox and Roman Catholic confessions are almost equally represented, while Sunni Islam is the most prevailing confession among Muslim minorities. In describing religions and confessions of national minorities, the following concepts and phenomena are taken into consideration: "confessional identification", "violation of confessional identity", "religion of fate", "religion of choice", "syncretistic religiosity", "combinatory religiosity", "religious seekers", "religions of minorities", "minority religions", "religious communities of minorities" and "protestantization process".

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40

Krueger, Oliver. "The Internet as Distributor and Mirror of Religious and Ritual Knowledge." Asian Journal of Social Science 32, no. 2 (2004): 183–97. http://dx.doi.org/10.1163/1568531041705077.

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AbstractSince the early 1990s, religious movements appeared on the Internet and introduced new forms of communication in ritual and dogma. Their Internet sites present different dogmatic, institutional, and other aspects of their religion; provide interactive communications and religious services; or simply sell religious items. This paper puts forth the argument that the gaining of ritual and dogmatic knowledge is losing its dependence on direct social interaction in a spatial community, and increasingly relies on Internet-based discourse in religious newsgroups and other discussion forums. Nevertheless, for migrant communities in the diaspora (Zoroastrians, Hindus, and adherents of Afro-American religions), the Internet appears to be offering a new opportunity for re-establishing the spatial bonds of the lost religious community. In other cases such as that of the Wicca religion, this greater independence of traditional religious and social hierarchies encourages the development of fragmentary and syncretic forms of religion.

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41

Yadav, S. P., and A. Sachdeva. "Linking diet, religion and cancer." Journal of Clinical Oncology 25, no. 18_suppl (June 20, 2007): 21172. http://dx.doi.org/10.1200/jco.2007.25.18_suppl.21172.

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21172 Background: Consumption of onion and garlic has been shown to give protection against various cancers. Motivated by this observation we intended to look at the cancer incidence in a population belonging to Jain religion that does not consume garlic and onion due to religious belief. This study was done to see cancer incidence in children of Jain religion as compared to other religions at a single centre. Methods: It was a retrospective analysis of consecutive children less than 16 years of age diagnosed with cancer at Sir Ganga Ram Hospital from January 2005 to January 2007. We excluded adult patients with cancer as tobacco and alcohol consumption in this age group would have been confounding factors.Age, sex and religion were noted. Data from Census of India for year 2001 was used to know distribution of various religions in general population alongwith literacy rates and proportion in 0–6 years age. Results: As per 2001 Census of India , distribution of population in India as per various religions is Hindu 80.5%, Muslim 13.4%, Christian 2.3%, Sikh 1.9%, Buddhist 0.8% , Jain 0.4% and others 0.6%. Proportion of population in 0–6 year of age in India is 15.9% and as per religions Hindu 15.6%, Muslim 18.7% ,Christian 13.5%, Sikh 12.8%, Buddhist 14.4% and Jain 10.6%. Literacy rates of India is 64.5% and by religion is Hindu 65%, Muslim 59.1% Christian 80.3%, Sikh 69.4%, Buddhist 72.7% and Jain 94%. Distribution of population in Delhi as per various religions is Hindu 82%, Muslim 11.7%, Christian 0.9%, Sikh 4%, Buddhist 0.2% and Jain 1%. Total of 201 patients were diagnosed with cancer and distribution as per religions was Hindu 162 (81%), Muslim 15 (7.5%), Christian 3 (1.5%), Sikh 8 (4%), Buddhist 1 (0.05%) and Jain 12 (6%). Conclusions: Incidence of cancer in children of different religions is similar to that of proportions of population of different religions in Delhi except for Jain religion where incidence of cancer is 6 times higher despite lesser number children in 0–6 year in this population as compared to other religions . Major difference is the diet lacking in onion and garlic . Other reason could be increased literacy levels in Jain community . This link between diet ,religion and cancer in Jain population needs to be studied in a larger muticenteric setting as it has implications for the whole world. No significant financial relationships to disclose.

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42

Arinin, Evgenyi I. "Political Science of Religion: «Religio» from Cicero to Luhmann in Search of the Ideal of «Pax Deorum»." Study of Religion, no. 2 (2019): 104–13. http://dx.doi.org/10.22250/2072-8662.2019.2.104-113.

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The article deals with the description of political, linguistic, philosophical and religious aspects of the phenomenon of religion as a social reality in the context of the concept of N. Luhmann. The Latin word «religio» goes through a series of stages in development, becoming a philosophical term in the era of Cicero, denoting the ideal and practice of self-sustaining social solidarity «Pax Deorum», saving Aeterna urbs and the Pax Romana community that formed around it. Religions Cicero contrasted with egoistic and atomizing superstition, where everyone is afraid of the invasion of global forces that threaten destruction. Historically, the practices of «linking with the initial» and «overseeing the unknown» were established by politicians from the founding of Ancient Rome, however, the word «religio» before Cicero was not used in connection with them. Only in Pax Romana does the possibility of analyzing the «nature of the divine» arise

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Bauto, Laode Monto. "PERSPEKTIF AGAMA DAN KEBUDAYAAN DALAM KEHIDUPAN MASYARAKAT INDONESIA (Suatu Tinjauan Sosiologi Agama)." JURNAL PENDIDIKAN ILMU SOSIAL 23, no. 2 (April 7, 2016): 11. http://dx.doi.org/10.17509/jpis.v23i2.1616.

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The relationship of religion, culture and community very important or is a system of life because of the interconnectedness of each other. But the question of keberagamaan and social development will not be complete if only seen from one particular aspect only. For that in looking at the question of societal must go through a holistic approach. Required studies as the study of the sociology of religion and vice versa. It means the study of the life of keberagamaan the community won't be completed without involving sociology, sociological stats helper monkeys do not judge the religion concerned. Each nation or group that actually live up to the mandate of each religion, therefore by itself will manifest harmony, brotherhood, peace and comfort in the life of bermayarakat. Because religions have taught the truth and goodness and distanced from all malice, strife, discrimination etc. Religious life looks on mindset, behaviour or attitude and way of living one's religious attitude embodiment and able to receive different neighbor any religion as a servant of God Almighty. Religion as a guide of human life created by God, the one true God through his life. Whereas culture is as a habit or an Ordinance of human life created by the man itself results from creativity, taste and karsanya given by the Lord. Religion and culture influence each other each other. Religion affects culture, community groups, and ethnic groups. The culture tends to be fickle to any people or groups who really lives in accordance with the mandate his religion each, hence will automatically be eventuate harmony, the peace and comfort in life bermayarakat. Because of religion have taught truth and goodness and removed from all philippic, dissensions, discrimination and others. Religious life looks on people think, behavior or attitude and manner embodiment attitude religious life someone and capable of receiving fellow different any religious as the servants of allah swt. Religion as a guideline human life created by god, of almighty god in lived his life. While culture is as habit or procedures of human life created by human beings themselves from the power copyright, taste and karsanya given by god. Religion and culture interplay each other. Religious affect culture, the group, and peoples. Culture capricious tending to any people or groups who really lives in accordance with each, amanah his religion hence with itself would be harmony, the fraternity, peace and comfort in life community. Because of religion have taught truth and goodness and badness, taking away from all dissensions, discrimination and others. Religious life seemed in a pattern of thought, of behavior or attitude and manner of living religious embodiment of the attitude of someone and capable of receiving a fellow who is different any religious a follower of allah swt. Religion as a guideline human life created by the lord of almighty god in lived his life. While culture is as the habit or procedures of human life created by human beings themselves from the power of copyright, taste and karsanya given by god. Religion and culture on each other. Affecting culture, religion community groups, and peoples.Keywords :Religion, cultural and society

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Rončáková, Terézia. "Media as Religion. Stardom as Religion. Really? Christian Theological Confrontation." Religions 11, no. 11 (October 30, 2020): 568. http://dx.doi.org/10.3390/rel11110568.

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In the more recent scholarly literature on media, pop culture or celebrity studies, there has been a growing tendency to identify media, stardom and other pop culture forms of cult with religion. An increasing number of concepts have sprung up such as “media as religion” or “stardom as religion”. However, these concepts need to be critically scrutinized as to whether the use of specific theological terms in those concepts is sound and consistent—or, as the case may be, superficial. The primary aim of this paper is to examine whether there are essential intrinsic similarities between religion and media. To answer this question, we have examined the structural similarities between media and religion (by comparing their use of ritual and liturgy; emotions; cosmology; myth and archetype; and the cult of individualism in particular). Subsequently, we have analyzed the key terms that have emerged from those comparisons (religion and faith; God; emotions; community; liturgy; cosmology; archetypes; saints; individualism). The term religion is used in its broad sense; however, the subject is examined in detail within the context of Christian theology. We came to the conclusion that media religion is a non-theistic religio without God, with an exclusive emphasis on social cohesion. The absence of verticality, lack of transcendence to eternity as well as the non-existing relationship with God as a person—have determined the remaining partial conclusions presented herein.

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Qodim, Husnul. "Strategi Bertahan Agama Djawa Sunda (ADS) Cigugur." KALAM 11, no. 2 (December 31, 2017): 329. http://dx.doi.org/10.24042/klm.v11i2.1912.

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The local religion is one of the themes that is still important for the study. One of the local religions in West Java is Agama Djawa Sunda (Religion of Java Sunda). As a religious community in Indonesia, Agama Djawa Sunda (ADS) community is minority group category, beside they faced the prohibition from the state; they also received the discriminative acts from the majority groups. The question is how the strategy of ADS community to maintain their beliefs existence after the state prohibition. The research is qualitative approach using descriptive method. The data collection techniques are using field in-depth interview, observation and literary study related to the topic. The result of research concluded that ADS community has succeeded to maintain their beliefs existence from any threats and challenges of the majority group. There are three strategies to maintain: first, they have obeyed the state prohibition and converted under the subordination of formal religion, but they voiced for negotiating infinitely (‘voice’); second, they have reorganized repeatedly based on the ‘secure’ situation and the context of power played; third, they have reconstructed their early identity to a new identity, in early as the identity of beliefs being to the identity of custom.

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Griffioen, Dirk. "The Relevance of God's Covenant for a Reformed Theology of Religion." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 183. http://dx.doi.org/10.33550/sd.v3i2.35.

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ABSTRACT: In God's Revelation, the structure of the covenant consists of God's promises and Israels answer to them. In the covenant God has revealed Himself personally to both individuals and his chosen people. In the theology of religion developed by Hendrik Kraemer, there are two types of religion: The (prophetic) religion based on Gods revelation and the other (naturalist) religions are based on efforts to grasp the identity of his real self with divine reality, this is called as trans-empirical self realization. What is the essence of religion based on God's self revelation? God's revelation is the only source of all knowledge about true spirituality and the salvation in Christ. The Bible as the witness of God's revelation to prophets and apostles is the criterion of all religious truth. The Bible relates the history of redemption, gives a foundation to personal faith, and is the only guidebook to the life and work of the Christian community. From this starting point I try to analyze the Biblical concept of religious truth as the standard for determining religions, and to give a real answer to Gods self revelation. KEYWORDS: covenant, revelation, faith, religion.

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S, Stalin. "Emerging Religious Trends through the Ages." International Research Journal of Tamil 3, S-1 (May 11, 2021): 29–33. http://dx.doi.org/10.34256/irjt21s15.

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All religious movement have become a social movement in the country. These movements play a major role in monarchy to democracy. Religion had major impacts on the community. These permeate into the literature and shows its reflection in the community. Religions get progressed and travels parallel through the literature and its transformation. Similarly, the purpose of the religious literature has been changed through times. Doctrines, rites of worship, existence of tradition are seen common in all religions. But some religious literatures have sung to inimical of other religions. It is necessary to look comparatively from Sangam literature period that how the religious literature have undergone change and how purpose and course of cult are written in the texts. Religions such as Jainism, Buddhism, vaishnavism, saivam, Christianity and Islam are also explored. Finally, it is possible to find out that in each period religious beliefs and hatreds have travelled into the literature along with the worships and divinity.it is also possible to learn about generality, philosophy and charitable works done by individuals through the religion. It is established that the gods were sung from ancient to modern genres and earlier religious conflict did not have major impact on contemporary literature.

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Domingo, Rafael. "The Constitutional Justification of Religion." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 14–35. http://dx.doi.org/10.1017/s0956618x15000812.

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This article addresses religion from a legal perspective. It argues that religious matters should be settled outside the secular legal system; otherwise, the secular legal system would not be truly secular. However, religion demands special protection as a public good and social value, as it constitutes an extrinsic constitutional limit of the legal. For a secular legal system, protecting religion ultimately means protecting human beings' pursuit of the suprarational. Protecting suprarationality has three important legal consequences: (a) suprarational acts in the strictest sense should never be validated as legal acts; (b) democratic communities should not use suprarational arguments in legal discourse; and (c) the secular legal system cannot regulate suprarationality or the essentials of the religious community. The protection of religion demands both a dualistic structure that distinguishes the political community from the religious community and the treatment of religion as a right: the right to religion.

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Febriandi, Yogi. "INTERPRETASI AGAMA DALAM RUTINITAS KESEHARIAN MASYARAKAT KOTA LANGSA." Aceh Anthropological Journal 2, no. 1 (April 30, 2018): 116. http://dx.doi.org/10.29103/aaj.v2i1.1150.

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This article examines the interpretation of religious teachings in the daily routine of the people of Langsa, Aceh. Langsa is an area that applies Islamic law like Aceh in general. The Langsa religious culture is not different from other Aceh regions. It's just that Langsa, more displays the cosmopolitan region with various ethnicities and religions that have mingled together. In sociology, Langsa displays the criteria for a bureaucratic and semi-industrial middle city. in such conditions, it is interesting to see the interpretation of religion in the Langsa community to see the influence of bureaucratic and semi-industrial modern life. The study was conducted with a phenomenological method with additional data in the form of interviews with 2 informants. The results of the study indicate that the interpretation of religion in Langsa takes various forms. This is because of the difference in the experience of community interaction with social conditions which gives rise to a variety of interpretations. In general, the interpretation of religion in Langsa still shows the condition of the formality where religion as a demand in humans interacts with God, not with humans.

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Dobrynin, D. Kh. "The Theoretical and Methodological Status of the Concept of Religion According to the Essentialist Interpretation of Ethnic Community in Foreign Researches." Concept: philosophy, religion, culture 4, no. 3 (September 28, 2020): 76–84. http://dx.doi.org/10.24833/2541-8831-2020-3-15-76-84.

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The article focuses on the theoretical and methodological status of the concept of religion in the essentialist interpretation of ethnic community by analyzing the material of foreign researches. The key effort is to reveal whether the essentialist views on ethnic communities are compatible with the constructivist paradigm of religion. The essentialist approach to the notion of an ethnic community now develops in the frame of primordialism, which can be divided into two main directions: cultural and socio-biological. Proponents of the former concentrate on a detailed description of cultural differences between ethnic communities, with cultural diversity being accepted only to describe the essence of a particular ethnic community. Sociobiological primordialists deny cultural features’ status at the face of biological evolution. The common theoretical assumption of primordialisms turns out to be the essentialist vision: an ethnic community is endowed with the essence defined by a number of attributes, including religion. The constructivist approach, however, suggests that religion has no referent in reality and its notion is defined conventionally and empirically. Accepting this approach would deprive religion of its essence. Rendering the essence of religion relative, therefore, means blurring the boundaries defining the essence of an ethnic community. This consequence clearly contradicts the essentialist approach to an ethnic community. Thus, embracing an essentialist approach to ethnic community leads to the need to adopt the essentialist interpretation of religion.

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